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THE DESIGN OF 
 
 CHRISTIANITY, 
 
 WITH OTHER 
 
 BOOKS, E P I ST L E Sy 
 
 AND 
 
 MANUSCRIPT Sy 
 
 OF THAT 
 
 Ancient Faithful Servant 
 
 O F 
 
 CHRIST JESUS, 
 
 JOHN CROOK. 
 
 TO WHICH IS PREFIXED 
 
 A SHORT ACCOUNT 
 
 O F H I S 
 
 LIFE 
 
 WRITTEN BY HIMSELF. 
 
 ^n eloquent many mighty in the Scriptures. Therefore thus faith the Lord, If thou return^ 
 then -will I bring thee again^ and thou Jhalt ftand before ty.e : and if thou take 
 forth the precious from the viky thou fhalt be as my VKUth, AcX.% i8. 24. 
 Jer. i:;. 19. 
 
 . ■ ■ ■' "■" ■■ ■ '"■ '' "■ ""r •' 
 
 LONDON: 
 
 Printed and Sold by James Phillips, George Yard, 
 Lombard Street, 
 
 M,DCC,XCI. 
 
A SHORT 
 
 HISTORY 
 
 OF THE 
 
 E 
 
 O F 
 
 JOHN C R O O K, &c. 
 
 I HAVE often been prefled in Iplrit, to write 
 this following hifrory of my life, that fo the 
 Worlds as well as my friends and acquaintance, 
 might know the Lord's dealings with me from my 
 tender years •, both for the comforting of the faints, 
 and the information and inftru6lion of all into 
 whofe hands this account may come. But above 
 all, that the God of my life might be feared and 
 exalted in the hearts, and by the converfations (in 
 holincfs before him) of all the ions and daughters 
 of men for ever. 
 
 I was born in the north country, of parents that 
 were for religion of the comm.on profeflion of the 
 times in which they lived, with whom I was 
 brought up, and inllruded in their way, until I 
 was about ten or eleven years of age, within which 
 time, I had many exercifes in my inward man, 
 a and 
 
( ii ) 
 
 and often prayed in by-corners, as words Sprang in 
 my mi«d, and as I learned prayers without bookj 
 yet many flrong combatings remained within me, 
 which continued haunting of me many months ; 
 until one time, above all the reft, I was almoft 
 overcome to confent, the devil urging me there- 
 unto by a mighty violent ftriving, to run down all 
 my refiilance and withftanding of him. But on 
 a Hidden, there arofe up in me, a power and life 
 that did oppofe and gainfay the enemy, making my 
 fpirit fay within me, with much boldnefs and cou- 
 rage, I will not ferve thee, O Satan, but I will 
 ferve the Lord God of heaven and earth, whatfo- 
 ever I fuffer, or becometh of me therefore. Which, 
 I do remember, my tongue alfo uttered pretty loud, 
 with much vehemency and refolution, in full con- 
 fent to what was fpoken inwardly in my heart 
 and fpirit, in oppontion and contradiction to the 
 evil fpirit that (Irongly tempted me to give up my- 
 felf to wickednefs. After this, I was affrighted 
 when I came to confider of thofe oppofite ftrivings 
 in my fpirit, what they fliould mean, having never 
 heard any body fpeak of any fuch thing : but 
 efpecially I was amazed, when I confidered what 
 that voice iliould be, which fpake with fuch an au- 
 thority in me, that it commanded my tongue to 
 fpeak fo boldly in compliance with it, and againfb 
 the other, which had ahPioft forced me to confent 
 unto its evil motions and fuggeftions •, yet by the 
 eafe and relief I found in my inward parts, I con- 
 cluded it was the Lord which helped me in fo great 
 a ftrait. 
 
 I remember after this, when I was tempted or 
 troubled in my mind, I would get into fome corner 
 or fecret place, and pray unto God; and when I 
 had committed fm and. evil, I v/as dill troubled af- 
 terward, and then 1 would pray to God for his 
 
 llrength 
 
( "i ) 
 
 ft-rength againfl them : and when I was alone, I 
 was lure to hear of all my doings, they would 
 come frefli in my remembrance, and be fo let before 
 me, that I could not get them out of my fight, 
 but endeavoured to get into fome private place to 
 pray and weep •, and then would promife and 
 covenant in fecret with God, that if he would for- 
 give thefe, and help me for the time to come, I 
 would never do the like again : but for all this, 
 evils prevailed againft me, and I could not keep 
 my promifes with God. So that trouble came 
 upon my fpirit, and 1 often mourned and went 
 heavily, not taking that delight in play and paftime 
 which I faw other children took ; which made me 
 often conclude in my mind, that they were in a 
 better condition than I, and than furely Gcd was 
 angry with me, which made him fo corredl me, 
 that I could have no peace, whenas I faw other 
 children miCrry and chearful, and not at all as I 
 was. Yet fometimes I had eafe, and was chearful, 
 but it feldom held long, without fome intermixture 
 of trouble. I had alfo many openings in my mind, 
 which did fometimes much amaze me; about hea- 
 ven and hell, and wicked men and good men -, and 
 alfo I faw many of the priefts prophane in thole 
 parts, giving up themfelves to divers kinds of 
 wickednefs. 
 
 About ten or eleven years of age I went to 
 London, and there went to feveral fchools, until 
 I was about feventeen years of age -, in all which 
 time, I was not without much trouble and exercifes 
 in my mind : notwithftanding I lived in a wicked 
 family, and amonglf thofe that fcoffed at all il:ri6l- 
 nefs in religion ; yet I would get into fome by- 
 corner, and pray and weep bitterly, from the fenfe 
 of my own fins, and would often reprove my fchool- 
 fellows and companions for their wickednefs -, I 
 
 a 2 often 
 
( iv. ) 
 
 often walking alone by myfelf in fome fecret place^ 
 when they would be at play and paftime. Thus I 
 paired away my youthful days, in reading and 
 praying oftimes when trouble was upon me, which 
 I was feldom free from whole weeks, more or lefs, 
 either in the night or day time •, but all this time 
 I did not mind hearing of fermons, being little ac- 
 quainted with any that frequented fuch exercifes, 
 until I went to be an apprentice, about the 17th 
 year of my age. 
 
 About this time I was placed in a parifh in Lon- 
 don, where was a minifter, who was in thofe days 
 called a Puritan, v/here I came acquainted with 
 thofe young people that frequented fermons and 
 lectures, fo often as we had any liberty from our 
 occafions, being apprentices ; yet trouble grew 
 upon me more and more, as 1 grew in knowledge 
 and underftanding of the things of God ; and f!ill 
 I applied myfelf to reading the bible, and other 
 good books, and prayed often, infomuch, as thofe 
 in the family where I was an apprentice, took much 
 notice of it, and would {land in fecret places to 
 hear me, though I then knew it not. 
 - But I remember when I was moil fervent in my 
 devotion, fomething in me would be flill pulling 
 me back, as it were, as if I would not wholly yet 
 leave thofe evils I knew myfelf guilty of, but would 
 gladly have them pardoned and forgiven, and yet 
 would I continue in them : fuch a thing I found 
 within myfelf, gainfaying my earneil cries and pe^ 
 titions, as if I would have had peace with God, and 
 yet alfo have continued flill in thofe things I prayed 
 againfb ; which at lad made me conclude, 1 was 
 but an hypocrite, and did not belong to the election 
 of grace, but was to become fome eminent fpec- 
 tacle of God's difpleafure, and that that which gain- 
 fayed my earnCil cries was the devil j and there- 
 fore 
 
( V ) 
 
 fore concluded I was pofTefled with the devil ; and 
 would often, as I had occafion, be enquiring of 
 profefTors how it was with them, and how they 
 underftood the condition of thofe to be, that were 
 pofTelTed v/ith unclean fpirits in Chrifl's time -, but 
 all that I could get from any, could not remove 
 this out of my mind, but that I was poflefTcd with 
 the devil; for 1 thought I often felt in myfelf 
 fomething fenfible, and manifeilly oppofing thofe 
 good motions and defires that were in me, as if two 
 had been ftriving in me for vicStory : and when I 
 was lb tired out with refiftings and fightings in 
 myfelf, I could get no relief or fenfible eafe, but 
 by going to prayer, either fecretly within myfelf, 
 or down upon my knees in fome fecret place ; and 
 oftimes when I was at prayer, I was lb poilelTed 
 with fear, that I looked behind me, left the devil 
 flood there ready to take me lb foon as I rofe up ; 
 and then I was troubled for giving way fo far, as 
 to look behind me ; yet I durft not leave praying 
 for all this. And that which troubled me often 
 times, was, that thofe which heard me pray, ad- 
 mired my gift in prayer^, and believed me to be a 
 child of God, when I concluded nothing lefs 
 of myfelf, than that I ihould deceive them, and 
 caufe God's name to be blafphemed by my mif- 
 carriage at laft, which I concluded muft needs be 
 at one time or other ; for I thought it impoflible 
 for me to continue in that condition long, but I 
 Aould be made an example to all hypocrites. 
 ^ Thus I continued profefling, and praying, and 
 hearing, and reading, and yet I could not perceive 
 any amendment in myfelf; but the fame youthful 
 vanities drew away my mind when opportunities 
 otFered, as before; which was never much to out- 
 ward grofs prophanenefs, but only to idle talk, and 
 vain company, in mif-fpending my time, and mmd- 
 a 3 ing 
 
( vi ) 
 
 ing pride too much In my apparel, and fuch things, 
 for all which 1 was condemned; as alfo for wear- 
 ing long hair, and fpending 'my money in vain, 
 which I thought might have been better employ- 
 ed, if I had bought fome good booics, or been 
 charitable to the poor: all that I did was con- 
 demned, and myfelf for doing of it alfo ; yet I 
 durfl not leave off my duties, for then I thought 
 the devil would prevail over me, to make me de- 
 llroy myfelf; for 1 was afraid to fee a knife if I 
 was alone, or to have any in the room all night 
 where I lay. And 'thus I continued, running to 
 le6lures when I had any time allowed me by my 
 mafler from my occafions, which I endeavoured to 
 get, by doublino^ my diligence in the day time, and 
 alfo from my fleep in the night time, that fo I 
 might the more eafily gain opportunities of my 
 mafiier-, all which I employed in private meetings 
 and ledures, going after any eminent man I heard 
 of, which by this time I had obtained the know- 
 ledge of, by much acquaintance with conftanC 
 hearers of fermons, and frequenters of private fafls 
 and meetings. 
 
 I have often been in congregations, hearing fer- 
 mons, when I have h;id much ado to forbear cry- 
 ing out in the midft of the affembly (1 am damned, 
 I am damned) but did not, though I went ofteii 
 away full of horror and mifery in my m.ind. The 
 minifters then commonly preaching by marks and 
 figns; how a man mio-ht know himfelf to be a child 
 of God, if he were fo % and how it would be with 
 him if he were not fo •, which made me fometime to 
 conclude, I had faving grace, and by and by to 
 conclude, I was but an hypocrite: and thus I was 
 tofled up and down, from hope to defpair j and 
 from a fign of grace in me one while, and then 
 prefently to a fign of an hypocrite and reprobate 
 
 again i 
 
( vii ) 
 
 again; fo that I could not tell what to do with myfelf, 
 or whether it were beft to go to church, or flay at 
 home J for I could get no rell, or lading peace, by 
 all my hearing and running up and down : and yet 
 I had no freedom in mylelf, to go to any of thofe 
 miniflers in private, to acquaint them with my 
 condition ; partly, becaufe I thought they could 
 not help mQ ; and partly out of fear, lell they 
 fhould difcourage me, and tell me I was an hypo- 
 crite, and then Satan fhould prevail to force me to 
 deftroy mylelf j for I was afraid of any thing that 
 might confirm my own thoughts of my milerable 
 ftate, which I believed to be bad enough, but was 
 exceeding afraid to have my thoughts feconded by 
 the fentence and judgment of any other: fo that I 
 remember not that ever 1 went to any miniflers to ac- 
 quaint them with my condition, but bore it fecretly 
 in my own bofom, few knowing how it was with 
 me. Then I refolved one firfl day afternoon (called 
 then the Lord's day) being full of trouble, when 
 I was an apprentice, to go that time which way 
 1 fhould be moved or inclined in my fpirit, whe- 
 ther it was up ftreet, or down (Ireet, eafl or weft, 
 north or fouth, without any predetermination or 
 forecafl, or fo much as forethinking, either of any 
 man or place to go to, or hear that day, but on!/ 
 (as the ftaff fhould fall, as it were, or) as I (hould 
 be led ; accordingly I did come down flairs, and 
 went, as I was led by fomething within me, which 
 I believed in and followed, until it brought me 
 into a parifli church, fo called, where I went in 
 and fat down, and within a fmall fealbn of time, 
 a young man went up into the pulpit, and preached 
 out of this text, Ifa. 1. lo. " He that walketh in 
 " darknefs, and hath no light, let him trult in the 
 *' name of the Lord, and flay upon his God." 
 Upon which text he had preached before, and was 
 
 a 4 at 
 
( viii ) 
 
 at that time to pick out, or difcover, who thzl 
 man was that feared the Lord, and yet walked in 
 darknefs •, the which he performed, as if he had 
 known my condition and aimed at, and fpake to 
 me in particular-, which did much relieve me, and 
 at that time much comfort me, being fb providen- 
 tially brought thither, where I never was before, 
 neither heard of any fuch man (that I remember) 
 I went away much gladded, and continued fo for 
 fome time j but trouble came upon me again after- 
 wards, through fome negligence and coldnefs, which 
 gendered to diflruft and unbelief; fo that the old 
 enemy, the tempter, got in again, and tore me 
 worfe than before in my mind ; fo that I queftion- 
 ed all that ever I had at any time given me to rc- 
 frefh me, as being but a delufion, and no truth in 
 it; for 1 was a caftaway, and all thefe things were 
 but to leave me without excufe. Then I be- 
 gan to be full of horrour, fo that my fleep was 
 much taken from me, and anguifh and intoler- 
 able tribulation dwelt in my flefh ; fo that when 
 I heard any of the meanelt poor people cry any 
 thing about London ftreets, I even wifhed and de-^ 
 fired that I were in their condition •, for I thought 
 every man or woman to be in a better condition 
 than myfelf ; nay, I thought myfelf the only mi- 
 ferable man in the world ; had I been made the 
 moft contemptible creature in the whole creation, 
 I had been happy in comparifon of my moft in^ 
 tolerable unexprefTible mifery •, all which was 
 heightened by Francis Spira's book, which came 
 to my hand, but I would not read it over, I 
 thought it fo to refemble my prefent condition ; 
 for when I had read but a little, I caft it from me, 
 and durft not look on it any more. 
 
 In this extreme mifery I continued, keeping it 
 
 to 
 
( ix ) • 
 
 to myfclf, mourning in fccret, until one morning, 
 as 1 was iblitarily fitting, lamenting my preienc 
 ftate ; on a fudden, there fprang in me a voice, fay- 
 ing, Fear not, O thou tolled, as with a temped, 
 and not comforted, I will help thee-, and although 
 1 have hid my face from thee for a moment, yet 
 with everlafting lovingkindnefs will I vifit thee, 
 and thou (halt be mine •, fear not, for I am paci- 
 fied tov/ards thee, and will never leave thee nor 
 forfake thee, faith I the Lord, the mighty God. 
 
 Whereupon all was hufhed and quieted within 
 me, fo that I wondered what was become of the 
 many vexations, tormenting fears and thoughts that 
 juft before attended me •, here was fuch a calm 
 and flillnefs in my mind for a pretty lime •, fo that 
 it was brought to my mind, that there was filence 
 in heaven for half an hour ; and 1 was filled with 
 peace and joy, like one overcome ; and there fhone 
 fuch an inward light within me, that for the fpace 
 of feven or eight days time, I walked as one taken 
 from the earth •, I was fo taken up in my mind, as 
 if 1 walked above the world, not taking notice (as 
 it feemed to me) of any perfons or things as I 
 walked up and down London ftreets, I was fo ga- 
 thered up in the marvellous light of the Lord, and 
 filled with a joyful dominion over all things in this 
 world. In which time, I faw plainly, and to my 
 great comfort and fatisfa6tion, that whatever the 
 Lord would communicate and make known of him- 
 felf, and the myfteries of his kingdom, he would 
 do it in a way of purity and hohnefs ; for I faw 
 then fuch a brightnefs in holinefs, and fuch a beauty 
 in an upright and pure righieous converfation, and 
 clofe circumfpecl walking with God in an holy life, 
 althougn 1 had before obeyed to the uttermoil that 
 I couid^ yet I couid not get peace thereby, nor find 
 
 and 
 
( X ) 
 
 and feel that acceptance and jiiftlfication before 
 God. as I did at this time when it fprang freely in 
 me, that, as it were, all religion lay in it truly lo, 
 and all profefiion befides, or without it, were as 
 nothing in comparifon of this communion. For I 
 remember, while I abode and walked in that light 
 and glory which flione fo clearly in my mind and 
 fpirit within me, there was not a wrong thought 
 appearing or flirring in me, but it vanifhed prelent- 
 ly, finding no entertainment ; my whole mind and 
 foul was fo taken up with, and fwallowed up of, 
 that glorious light and fatisfaclory prefence of the 
 Lord thus manifefted in me. 
 
 After this, I perceived an abatement of the glory, 
 and I began to read and perform duties as I had 
 done before (which for about eight days time, I 
 could not perform fo formally as I did ule to do 
 before (I was fo filled with joy and peace) but with 
 much more livingnefs and zeal, faith and confidence 
 than before, which caufed many of my acquaintance 
 to admire my gift in prayer, and upon all occafions 
 to put me upon that duty. I beginning about this 
 time much to follow thofe miniflers that came out 
 of Holland, and fome others that were more for 
 the way of feparation from the parifli afiTemblies, 
 difliking in my mind thofe mixed communions 5 
 much thiriling after, and longing for a pure com- 
 munion with fuch as were mod fpiritual, and walk- 
 ed in the clofeft fellowfhip with God in holinefs, 
 and watchfulnefs one over another, for good and 
 increafe in a holy life, which much I longed for, 
 fmce I had feen the beauty of it. 
 
 I did alio walk with a company of young men, 
 who met together fo often as our occafions would 
 permit, and prayed and conferred together about 
 the things of Godj and 1 remember, when feveral 
 would be fpeaking out of the fcriptures, by way of 
 
 expofition, 
 
( xi ) 
 
 expofitlon, &c. I had little to fay from thence, 
 not having much acquaintance with them, being 
 brought up, moftly in my young days, under fuch 
 tutors, and fuch families, as did not much regard 
 the fcriptures, accounting them Puritans and fec- 
 taries that addicted themielves that way : but I 
 would be fpeaking forth my own experiences, de- 
 lighting in, and loving thofe mofi: who could fpeak 
 from experience, my heart being moll warmed and 
 enlivened in thofe expeiimental difcourfes and con- 
 ferences ; fo that thole who were mofl fpiritual, de- 
 lighted to be with me, and I with them ; they 
 would tell me, that I fpake from experience-, for 
 I thought that I could fpeak to moit conditions 
 and things by experience, as if I had had a volume 
 of all fubjeds within me, while mod gathered their 
 difcourfes from the fcriptures without them. 
 
 In two or three years time after this, I began to 
 gather fcriptures into my mind and memory, what 
 from hearing of others, and my own ftudies, which 
 occafioned me to dwell more wihout, and lefs 
 within ; {o that by degrees, the knowledge in my 
 natural underftanding and judgment began to out- 
 grow and overtop the fenle of my inward experi- 
 ences; at laft, having little befides the remiem- 
 brance (now a great way off) of thofe things which 
 once were lively and frefh, growing and fprouting 
 up in me, as if it had always been fpring time in 
 my heart and mind: but afterwards my inward 
 parts were like a winter, all retired out of fight, as 
 into a hidden root; and many queRionings about 
 the way of worihip, and ordmances of the New 
 Teftament began to arife in my mind, judging my- 
 felf, that now the Lord had done fo much for me, 
 I could not be but chargeable with unthankfulnefs 
 before the Lord for his mercies, if I did not now 
 ftek out the purell way of worihip, that I might 
 
 enjoy 
 
( xli ) 
 
 enjoy all his ordinances in the purity of them : 
 wherefore, after 1 had gone amonglt feveral forts 
 of profeflbrs, of divers judgments, trying with 
 whom my fpint could fit down and clofe witH -, at 
 laft, I met with fome particular perfons, with whom 
 I joined in communion, in the way of independ- 
 ancy ; and at times, we had many refrefhings to- 
 gether, while we were kept watchful and tender, 
 with our minds inwardly retired, and our words 
 few and favoury ; which frame of fpirit we were 
 preferved in, by communicating our experiences 
 to each other ; as, how our hearts had been kept 
 towards the Lord all the week ; with an account 
 of mod days pafiages between God and our fouls, 
 from the beginning of the week unto the end ; 
 which continued fome years, until it grew formal ; 
 and then we began to confider our church ftate, 
 whether we were in the right order of the gofpel, 
 according to the primitive patterns, and in the 
 confultation of the proper adminiftrator of bap- 
 tifm, and the right fubjed thereof, we began to be 
 divided and fhattered in our minds about it; from 
 whence arofe many queflionings about divers things 
 not at all queftioned before, which gendered unto 
 much uncertainty and inflability. Afterwards, we 
 began not only to be remifs in our meetings, but 
 alfo confufed in our preachings and fervices, when 
 we were aflembled •, fo that at lafl: we did not meet 
 at all, but grew by degrees into eftrangednefs one 
 from another, and into carelefTnefs, confulting prin- 
 ciples of liberty, and eafe to the flefh, and from 
 thence, to encourage and juftify our prefent remiff- 
 nefs and coldnefs in religious performances. But 
 I was not given up, or devoted to remiflhefs and 
 eafe, as that I was wholly without checks and re- 
 proofs for my fo doing; and oftentimes the inward 
 diftrefs and trouble of my fpirit roufed me up 
 
 again 
 
( xili ) 
 
 again to religious duties, as prayers, reading, &c. 
 1 found alfo by experience, that when I was over- 
 born in my judgment and natural underilanding, 
 by principles and tenets, which were offered me in 
 my iliattered ftate, to draw my mind unto carelef- 
 nefs about all religion, and to a flighting of my 
 former ilricftnefs (as well as others now) and as for 
 fm and evil, thofe principles would have forced me 
 into a belief, that my former apprehenfions of the 
 wickednefs and danger thereof, were more from a 
 fudden fright, together with a traditional belief of 
 the thing, than from any grounded certainty from 
 reafon, or deliberate confideration thereof in true 
 judgment. But againft all this, and much more 
 of like nature, which I was exercifed with day and 
 night, and often tempted to embrace, both by in- 
 ward fuggeftions, and outward allurements, from 
 thofe that fometimes had been as religious as my- 
 felf, and no lefs acquainted with inward experi- 
 ences of like kind with my own : yet from a fenfe 
 and deep impreffion, which yet remained upon my 
 fpirit, both of great troubles (in being delivered 
 from them all) and fweet conlblation I had tafted-, 
 1 fay, the fenfible remembrance of the former days 
 (did Itick upon me fo, as to keep me from thofe 
 principles of Ranterifm and Atheifm, which were 
 rife and much ftirring in thofe times, and through 
 faith in what I had tailed, 1 was fupported under 
 many a bitter combat, and deep wave and biliov/) 
 made me fay and conclude in my heart and mind, 
 that the righteous was more excellent than his 
 neighbour; and that there was a far better fiate 
 and condition to be known and enjoyed in this 
 world, by walking with God in holinefs and pu- 
 rity, than by all licentious and voluptuous living, 
 or covetous gathering of riches together, to get 
 a name in the earth. And this I knew from what 
 
 fweetnefs 
 
( ^iv ) 
 
 fweetnefs I myfelf had once enjoyed therein. The 
 refult of all which, together with an inward cry, 
 that was ftill continued underneath all reafonings 
 and obfervations I could make, and lay deeper lodged 
 in my inward parts, than all overly floating appre- 
 henfions and wandering-s to 2;et and obtain relief 
 and fatisfadlion. I fay, this continued cry and 
 found in my ears inwardly, called for watchfulnefs 
 over m.y ways, and obedience unto what was made 
 manifefl to be the will of God in my confcience, as 
 being more available to afford me reft and peace, 
 than either all my notions, obfervations, beliefs, or 
 facrifices (outward) whatfoever; the meaning where- 
 of, to know them diftindlly, was as unknown to me, 
 as theftrugglings of the twins in Rebekah*s womb; 
 until it pleafed the Lord to fend one of his fervants 
 (called a Quaker) to join himfelf unto my con- 
 dition^ in his miniftring, as Philip did unto the 
 chariot of the Eunuch (who before underftood not 
 what he read) but afterwards, by Philip's expound- 
 ing the fcripture to him, believed what before he 
 was ignorant of: fo it was with me, through that 
 fervant and inftrument of the moft high God, open- 
 ing my eyes, and fpeaking plainly, and not in pa- 
 rables, nor in dark fayings ; whereby I came to 
 fee what it was that had fo long cried in me, upon 
 cverv occafion, of ferious inward retiring in my 
 own fpirit : fo that I could fay of Chrift, a greater 
 than Solomon was here, and one that divided aright 
 between the living and the dead, and manifefted 
 plainly to whom the living child belonged, and 
 what was the true woman, or church, in God (the 
 Father of our Lord Jefus Chrift) and what was the 
 harlot, or falfe church and fynagogue of Satan ; 
 whatever fne could fay tojuftify herlelf, as the true 
 mother-church. 
 
 And 
 
( XV ) 
 
 And indeed this kind of preaching by the fore- 
 mentioned Quaker (fo called) appeared unto me, 
 at the firft hearing thereof, like as if the old apoitles 
 were again rifen from the dead, and began to preach 
 again in the fame power, life, and authority, in 
 which they miniftred when they gave forth, and 
 firft writ and publifhed the gofpel and New Tefta- 
 mcnt of Jefus Chrift. 
 
 I could truly fay with Jonathan, after I had heard 
 and tafted of the honey and fweet miniftration of 
 the blefled gofpel, that my eyes were opened, and 
 ftrength renewed from the fame power again, by 
 which it was preached at firft, as free from the 
 dregs and lees of man*s wit and inventions, by 
 which they had darkened counfel by words with- 
 out knowledge : I fay the truth, and lie not; after 
 I had heard and tafted of that honey of Canaan, than 
 flowed freely, without the forced inventions of man's 
 brain, my eyes were opened, and my ftrength v/as 
 renewed, andvidlory 1 obtained (through that g'-ace 
 of the gofpel) over thofe lufts and corrupt defires 
 which rofe againft thofe little ftirrings and mov- 
 ings after the living God, which 1 had felt work- 
 ing at times in ray heart, even from my youth, 
 imtil the time of my being born again of incor- 
 ruptible feed, and received the earneft of the in- 
 heritance and feal of the covenant, Src. 
 
 When the glad tidings of the gofpel came thus 
 to be founded in my ears, and reaching my heart 
 and confcience, they did not make void my former 
 experiences of the love and mercy of God to my 
 poor foul, nor in the leaft beget my mind into a 
 contempt of his fweet refreftiings in my wearied 
 pilgrimage, all along as ftreams of that brook which 
 Ifrael drank of by the way in their travels ; but on 
 the contrary, brought all my former revivings that 
 he gave me in my fore bondage frelli to my re- 
 membrance, 
 
( xvi ) 
 
 membrance, and let in order before me my nijani- 
 fold rebellions againft his wooings, alio my ill re- 
 quitings of him for his tender dealings, often vifits 
 and long-Tuffering towards me; all which chal- 
 lenged a fubjection from me, as moft due unto this 
 tender dealing God and Father towards me, and 
 made me cry out. What was God fo near me in a 
 place I was not aware of! that I found my heart 
 to be broken and overcome w^th his love and mercy 
 to me. 
 
 And the more was my heart tendered before him, 
 in that all things were brought to my remembrance, 
 as one that not only told me all that ever I had 
 done againft him, but alfo all that ever he had done 
 for me •, and this rendered the truth more lovely 
 and acceptable in my heart, that it fhould bring old 
 things into new remembrance, and reftore my old 
 acquaintance with my long-provoked God again : 
 thus it was with me in fpirit, as with Nathaniel, 
 who confefled to Chrift, fo foon as Chrift told 
 him, he law him under the fig-tree; fo I could 
 not with-hold my foul's fubjedion unto the truth, 
 when it fo thoroughly fearched me, and plainly 
 told me where I now was, and the feveral times 
 that God had feen and vifited my poor foul : and 
 Chrift's promife hath as really been fulfilled in me, 
 as ever he fpake it to Nathaniel ; for fmce that day 
 of vifiting me again, 1 have feen greater things 
 than ever I faw before, although I was fwcetly 
 comforted for a time, as I have exprefled, yet not 
 with that diftincl plain underftanding as after. 
 
 My condition before truth conquered me fully, 
 and manifcfted itfelf diftindly, fo as to make me 
 lay down all my weapons and crowns, and give up 
 myfelf to be on its fide wholly, was like unto 
 Hagar, who had her bag and bottle given to her 
 by ^Abraham, when ihe went into the wildernefs 
 
 ^ (for 
 
( xvli ) 
 
 (for her fon's lightnefs in mocking Ifaac) which 
 bag and bottle being ipent, her condition with her 
 fon, was moil miferable, in that ihe knew not well 
 to recruit her again ; neither could fee it, though 
 it was not far from her, until her neceflity pierced 
 God's ears, and then he foon opened her eyes, and 
 file faw Lahai-roi (/. e.) the well of him that 
 liveth and feeth me. So it was with me, when my 
 bread and water of relief, which God often gave 
 m£ to maintain me in the wildernefs, was fpetit, 
 and I likely to perifh, I could not fee any well, or 
 way of fupply, until the Lord fent the angel of his 
 prefence to open my eyes, and then I faw my Lahai- 
 roi, which was there before, but I could not fee it, 
 until he had opened mine eyes. 
 
 And thus, for want of an underflanding, did 1, 
 with many more, pine away many of our days, 
 like Hagar, in the wildernefs, as a punifhment of 
 our lightnefs, joining with it in ourfelves, to (light 
 weaned Ifaac (the weighty feed in our own hearts) 
 which is the heir of all fpiritual bleflings, and with 
 it God eftablilheth his covenant for ever. 
 
 Il£re followetb a Relation of the working of I'ruth in 
 my Heart fince I was called a ^aker, until near 
 the Time of my 'De-par ture, 
 
 I\VAS convinced of the truth towards the end 
 of the year 1654, (as I remember) through the 
 fervant of the Lord, befor-e mentioned, called Wil- 
 liam Dcwlbury, not knowing of what judgment he 
 was when I went to him (for if I had known he 
 
 b had 
 
( xvlil ) 
 
 had been a Quaker, I think I fliould not have 
 heard him, being afraid of ftrange opinions, left I 
 fhould be deceived, but) being providentially caft 
 where he was declaring, 1 heard him ; and his words, 
 like fpears, pierced and wounded my very heart ; 
 yet fo, as they feemed unto me, as balm alfo, heal- 
 ing and comforting, as well as fearching and 
 piercing ; and I remember the very words that 
 took the deepeft imprefiion upon me at that pre- 
 ient, fpeaking of feveral flates and conditions of 
 men and women : fuch words paffed from him, as 
 implied the miierable life of fuch, who notwith- 
 ilanding their religious duties or performances, 
 had not peace and quietnefs in their fpirits ; who 
 through the want of an underilanding, where to 
 know and find a ftay to their minds, to exercife 
 them at all times, and in all places, were like chil- 
 dren toffed to and fro, and frighted with every 
 bug-bear and cunning craftinefs of men, to pro- 
 mote their own opinions and ways •, which I knew 
 was my own condition at that time, as well as the 
 Hate of many more poor fhattered people at that 
 day, compaffing ourfelves about with the fparks 
 of our ov;n kindling, which did but procure us for- 
 row, when we came to lie down and be dill, and 
 commune with our own hearts, having nothing in- 
 wardly to feed and flay upon, but either formal 
 duties which perifhed with the ufing, or difputable 
 opinions about Chriil, and dodrinal things, in the 
 natural underftanding and memory •, but wanted a 
 fpiritual underftanding of that which might then 
 have been known of God within; which afterv/ard 
 I came to knov/ and behold, as the appearance of 
 the tried corner-ftone laid in Zion, rnoft elecl and 
 precious unto them that believed in him -, where- 
 by I underflood certainly, that it is not an opinion, 
 but Chrift Jefus the power and arm of God, who 
 
 is 
 
( xix ) 
 
 h the Saviour, and that felt in the heart, and kept 
 dwelling there by faith •, which diifers as much 
 from all notions in the head and brain, as the liv^ 
 ing fubftance diiFereth from the pifture or image 
 of it. The reception of the word of life in my 
 foul, was like unto the little book, which John in 
 the Revelations was commanded to eat, which 
 proved fweet inr'his mouth, but bitter in his belly: 
 io was the truth unto me, mofb fweet and delightful 
 unto my tafte (even like unto Jonathan's honey) 
 by which mine eyes were opened, and my ftrength 
 renewed with great joy and clearnefs; which con- 
 tinued for feme months after my firft hearing, 
 whereby my judgment was lb enlarged and forti- 
 fied againft all batteries and aflaults from any of 
 the diiputers of this world, that I doubted not, but 
 at that time I could have maintained the principle 
 of truth againft all oppofers. But all this while, 
 there was little of the outward form of truth re- 
 garded by me, until I heard the fame perfon de- 
 clare the word of truth again : and then I began to 
 fee that all knowledge was nothing, w^ithout prac- 
 tice and conformity to what I knew : then begaa 
 the truth, like the little book, to be bitter in my 
 inward parts, becauie I did not yield obedience un- 
 to what I was convinced to be my duty ; as to lay 
 afide all fupertiuities in apparel, words and car- 
 riage, which was hard for me to do, being then in 
 commilTion asjuftice of the peace; but by degrees, 
 I was fired out of all conlultations in this refpedt, 
 by fore and lliarp terrors in my conlcience ; for all 
 my fins and evils, which I law to be many and 
 great, as well as fecret ana hidden, which, by the 
 light in my own conlcience, I came to fee more 
 and more through the exercife of my mind ; for 
 all my fins were but as fuel, which the wrath and 
 indignation of the Lord took hold of. 
 
 b 2 I law 
 
( XX ) 
 
 I faw that now the axe was to be laid to tlie root 
 of the tree, and that there was an evil nature to be 
 confumed in me, which had born fway long, not- 
 withilanding my profefTion of religion; and that 
 my fuperfiuity in apparel, words, and many other 
 things, did but feed and keep alive that nature, 
 and fo prolong the fire to my own mifery therein. 
 And of this fort I faw plainly was fpeaking (you) 
 to a fingle perfon, and putting off my hat after the 
 cuiloms and faihions of the world, &c. I reafon- 
 €d, muft all be left and put away, or that fiefhly 
 worldly-nature and part in me, could not wholly 
 die, and I be perfedly delivered from it ; becaufe 
 I faw that thefe things, together with ufing many 
 words out of God's fear, were but as food, to 
 nourifh, and feed, and keep alive that nature and 
 part in me. 
 
 But how flrongly the reafoning part withflood 
 me, in the parting with thefe and other things, none 
 knows, but thole that have been exercifed in the 
 like manner ; neither can I exprefs the m.ultitude 
 of ways and arguments which the devil ufed to 
 keep me in thofe formalities and obfervanccs ; and 
 fo much the more, becaufe of my great acquaint- 
 ance, through fome publick em.ployment, and other 
 occafions. And yet the diiiicuity to part with my 
 wifdom and knowledge (in which I had profited 
 beyond many my equals) I found to be the greateft 
 of tribulations that I paiTed through, before that 
 I could enter into the kingdom of God, viz. to be, 
 as it were, beiieaded fo: the ceilimony of Jcfus : for I 
 .found by certain experiences, that until man be truly- 
 crucified with Chrift, he cannot bear a true teitimony 
 •for Chrift j for it is but a bearing witnefs to himfcif, 
 which is not true; but after he is truly crucified with 
 Chrill, and rifen withChrift, then it he bear witnefs 
 of Chrift, his witnefs is true ; hence is underflood 
 
 aright 
 
( xxi ) 
 
 ariglit that faithful faying, viz. For the teftimony 
 of Jefus is the fpirit of prophecy. After a long 
 and fharp fight of afHi6tions, and deep exercile in 
 my heart and confcience, I at laft gave up to be a 
 fool for Chrift, and as one befides myfelf for the 
 Lord; but it was not effected without deep ago- 
 nies ; for I thought I {hould have been diftrafted, 
 becaufe of God's terrors that were upon my ioul •, 
 but when, by his grace, he had fubjecled the fpirit 
 of my mind unto himfelf, that I was made through 
 its prevalency to yield, and be dill, that fo he 
 might do with me what himfelf pleafed, giving up 
 to the death of the flefhly man, mind, and wifdom 
 alfo ; through which, as the flaying of the nrft-born 
 in Egypt, it was th^n faid unto me ^ out of Egypt 
 * have I called my fon,' which was before as one 
 flain, by whom I am now made to live as one born 
 of God, into his everlalling covenant for ever •, 
 which being thus known to be his own, having 
 loved it, he loves it unto the end. 
 
 Thus I came to know him, in whom is no oc- 
 cafion of ftumbling, to be him indeed, that fi- 
 lenceth the difputer and wife of this world, an- 
 fwering fully, and moil fatisfactorily, the deep in- 
 ward cry and want that was in my foul, and was 
 as a moll fweet fhower, that reached unto the root 
 of the matter in me, while the former revivings 
 were but as fum.mer drops, ufhering in a greater 
 drought afterwards ; or like a v/ay-faring man, 
 that tarries but a night j and as I paffed on my 
 fpiritual journey, the bringing frefh into my foul, 
 the fulfilling of thefe, and many more layings of 
 fcripture, like a brook by the way, moft fwcetly 
 gladded my foul, when the Lord made me drink 
 of them, as a cup he put into my hand, and him- 
 felf was the portion of. 
 
 b 3 I may 
 
( xxli ) 
 
 I may not forget to relate In my journeying, 
 how that after I came to Mount Sinai, I felt the 
 burnings of that fire, burning up all my own 
 righteoufnefs like Hubble and ilraw, as not being 
 able to afford me any fnelter or prefervation from 
 thofe flames. Then 1 thought to rely upon the 
 knowledge I had of Chrifl, by reading the fcrip- 
 tures •, as, that he was my furety, and God accept- 
 ed him, as in my ftead, his having latisfied divine 
 juftice, together with the fweet experiences that I 
 formerly had of Chrift, before I came into this 
 way, or did believe in his light in my own con- 
 fcience ; and I faid within myfelf, Shall I let go all 
 thefe things for an uncertainty ? Unto all which, 
 and many more reafonings of the like nature, it 
 was faid in me, to m/ great relief at that time. 
 Was it a bare remembrance of Chrifl, and his 
 merits and furetyfhip, muflered up, or in thy own 
 time applied, or own natural underflanding, that 
 did fave thee, or helped thee in thy diftrefs ? Or, 
 v/as it my free revealing of him, as my arm and 
 power within thee, as really felt by thee, to com- 
 fort thee within ; as fm and the devil was felt with- 
 in, to torment thee ? So that the feed of the woman, 
 reaching to the weak eftate man is found in, whea 
 Chrifl appears to fave him (even when Satan, 
 the old fcrpenr, is mofl bufy, lifting up his head 
 to rule and torment the creature) this feed is alfa 
 known to be the feed of God, according to the 
 fpirit, bruifing the head of the ferpent, and put- 
 ting down all rule, that he may be a prince and 3, 
 Saviour for ever. 
 
 Thus I came to the faving knowledge of Chrifl, 
 which did confirm my former experience of his 
 appearance in me, and to me, even when I was 
 weak in my underftanding, and had but fiefhly ap- 
 
 prehenfions 
 
( xxlll ) 
 
 prehenfions of Chrift : neverthclefsj the true faving 
 Chrifl of God, is indeed Ufc, power, and virtue, 
 whom to know as fuch, is the knowledge of the 
 truth, as it is in Jefus : for the opinion or con- 
 ception of Chrifl in the natural underftanding, is 
 too fliort •, but while that within, which warreth 
 againft fin and evil, is minded and followed, it will 
 rectify the underflanding, to the true and right ac- 
 knowledgment of him, who is the true God and 
 eternal life, the very Saviour of all them that believe 
 in him : many come to be dwarfs in experience, 
 by giving way to the will (and not to the light in the 
 confcience) to command and fleer the underfland- 
 ing and judgment, refufmg the light, as natural 
 and infufficient -, and yet at the fame time, follow 
 the will and underflanding, which are both natural 
 and infufficient ; but underiland it not, through the 
 fubtilty of the old ferpent. 
 
 And thus I pafTed from Mount Sinai, to Mount 
 Sion ; from the miniflration of condemnation, unto 
 the miniflration of the fpirit ; through which I 
 could, and in heart did, give thanks to God, 
 through Jefus Chriil, freeing me from that con- 
 demnation which I lay under, notwithflanding all 
 my duties and beliefs, as the fum and fubflance of 
 all, being now my rule and guide, who was the 
 guide of my youth in many things, although I 
 knew it not then; and nov/ is that fpirit, which 
 gives true liberty from every yoke of bondage, as 
 being now known to be that miniflration of the fpirit, 
 which doth war againfl the fiefli, and contrary to 
 it, whereby that foul that walks after the fpirit, 
 enjoys life abundantly, but if the ipirit of this 
 world prevail, then death and condemnation comes 
 again -, as it is written, fo I found it to be true, 
 he that is in the flefh cannot pleafe God ; and he 
 that walks after the flefli Ihall die. 
 
 b 4 After 
 
( xxiv ) 
 
 After this, 1 felt the fpirlt of truth to rule ia 
 me, and my fpirit to be as really in union there- 
 with, as before 1 was in union with the fpirit of 
 this world •, which.was from that time forward, as 
 really a true rule to me to walk by, leading unto 
 peace and reft, as before, when the old man ruled, 
 in following of him I had trouble and forrow. So 
 that it was verified plainly in me, the ftability of 
 thy times are righteouihefs and peace -, and alfo, that 
 other fcripture was fulfilled in me, viz. Neither 
 eircumcifion,nor uncircumcifion availeth any thing, 
 but a new creature; and thofe only are accounted 
 for the feed, the Ifrael of God, that do inherit true 
 peace, who walk according to this rule. 
 
 When thus I felt the birth immortal raifed up 
 
 in my inward parts, like a moft pleafant plant -, [ 
 
 felt it often, put forth many fweet and heavenly 
 
 breathings after God, with a frequent anfwer from 
 
 God •, fo that it never fought his face in vain, or 
 
 afked without a fatisfadtory return. I found alfo, 
 
 as naturallv praifes and thankfo-ivino-s to arife and 
 
 fpring to God, from the holy root, as ever before 
 
 J had known a wicked wrathful nature to caft up 
 
 mire and dirt, and to fend forth fear, horror, 
 
 trouble, and diftruft. Now my joy was full, and 
 
 often a cry arofe in me unto God, to keep me poor 
 
 and needy in the daily crofs ; nothing in fclf, but 
 
 out of all felf willing and working, in the daily 
 
 dependance upon the Lord in this pure birth, 
 
 finding him to be a treafury and ft'orehoufe of all 
 
 fupplies ; whereby, both alone, and in meetings, I 
 
 felt him often to arife in great power and glory, to 
 
 the conftraining me to found out (like a trumpet) 
 
 living praifes unto my God : and out of the mouth 
 
 of this feed of eternal life, would words proceed 
 
 within me as I fat in meetings with God's people, 
 
 and at other times, which I was moved to utter 
 
 with 
 
( XXV ) 
 
 •with my tongne often times in the crofs to my 
 own will, as leeming to my earthly wifdom to be 
 void of wifdom, and moil contemptible to my na- 
 tural underftanding, not knowing the end why I 
 fliould keep ftich words: yet I was charged with 
 difobedience, and deeply afflicted anl troubled in 
 my fpirit, when I negle&ed to fpeak them forth; 
 and fomerimes fome others have fjoken the fame 
 words, while I was doubting in the reafoning about 
 them-, and then I was much excrcifed, that it 
 fhould be taken 'from me^ and given to another 
 that was faithful. 
 
 Hozv I came by my Minijfry. 
 
 THE Lord having thus pleafed to reveal his ! 
 Son in me, fhewmg me in myfelf, the deceit- ' 
 ful workings of the man of fin, in the myftery of j 
 iniquity, and his exaltation in the tempL^ of God, 
 being worfliipped as God, above all that is called 
 God, and rightly ^eferves • that name, although ! 
 little known, or taken notice of by the creature, | 
 becaufe of the exaltation and rule of another tPiing I 
 which appeired as God, but was not •, all which I | 
 faw in the light of the Lord ; and not only fo, ■ 
 but felt by experience, how God raifed up the ' 
 younger, and made the elder (in poflcffion in me) 
 to ferve the younger ; which the Lord had now 
 raifed up, as the tn ggar from the dunghill, and to \ 
 know him who is both Prince and Saviour, and , 
 miniiter alfo of the true tabernacle which God had 
 pitched, and not man; which 1 did not know in : 
 myfelf, while the firft tabernacle was (landing, nei- 
 ther 
 
( XXV i ) 
 
 ther the holieft of all, while the vail was over my 
 heart, which vail I found to be done away in 
 Chrift:, and the new and living way thereby fet 
 open into the holieft of all : of which way, the 
 Lord made me a minifter, and commanded me 
 to publifh v/har I had feen, felt, and handled 
 (and pafTed through) of the word and work of 
 God; the which, 1 gave up to do, being thereby 
 fired out of all my reafonings and conliiltations, 
 left that my own wifdom would either get up again, 
 and fo I fiiould lofe my own condition, and be 
 judged as forward in my own will, by thofe I 
 went to minifter amongft -, or I fhould go and ap- 
 point meetings, and gather people together, and 
 Ihould fit as a fool amongft them, having no- 
 thing to fay unto them-, with many other rea- 
 fonings, too numerous to mention particularly. 
 But being followed with daily ftirrings and motions 
 of life, and a command to go to fuch a place by 
 namiC, fignified to me, by God's fpirit in my in- 
 ward parts ; which I obeying, I found a blefted 
 effed ; and many were at that time converted, 
 which to this day abide in the truth, and others 
 died in the faith : and the circuit and compafs of 
 counties, was fhewed me by the Spirit of the 
 Lord, where moftly I fhould labour in the work 
 of the Lord ; though not reftrained from travel- 
 ling elfewhere, when required thereunto by the mo- 
 tion of the fame Spirit: fo that I could not contain 
 myfelf, but words would proceed from me in meet- 
 ings where I was ordered among God's people, 
 both at my own habitation, and elfewhere j and 
 many places were opened unto me, v/here I was 
 to go •, and having fmarted fo deeply by God's 
 judgment upon my foul, for difobedience in this 
 kind, I gave up to God ; and I found him always 
 to be larger in his goodnefs than I could exped, 
 and more abundant in pouring out of his Holy 
 
 Spirit;^ 
 
( xxvli ) 
 
 Spirit, than my faith could reach, even to the 
 breaking of my heart many a time before him in 
 fecret, when no eye hath" feen. To omit all the 
 hardlhips and loffes, as to my family, and all out- 
 ward concerns, through which, I was obliged by a 
 clofe purfuit of God's anger and difplealure if I 
 difobeyed, as well as by the fweet continuance of 
 the melting and heart-breaking fenfe of God's ten- 
 der mercy to my foul, in bearing fo long with me, 
 and at laft doing fo much for me ; as not only to 
 free me from all my foes, but alfo from my fears 
 of death, which all my lifetime I had been fubjedl 
 to at times ; until 1 felt Chrift come to deliver me, 
 praifes to God for ever. But aifo, I was con- 
 ftrained to obey the Lord, in going up and down, 
 as he fent me, about his melfage; taking no thought 
 what I iliouid fay, but cried to him often in my 
 fpirit. Keep me poor and needy, believing in thee, 
 and then I iliall Ipeak from thee, and for thee; yea, 
 from the engraven I'enle of God's mercy upon my 
 foul, that he fent of his fervants from far to feek 
 me, and to preach the everlafting golpei unto my 
 poor loft foul ; and why fhall I refufe to go to feek 
 others, whofe fouls are loft, as mine once was ; 
 and fhall I not lovx my neighbour as myfelf ? And 
 1 knowing God's terrors, fhall I refufe to perfuade 
 men in Chrift's ftead, in obedience to his motions in 
 my foul, to be reconciled to God, knowing him to 
 be a confuming fire ? After this manner were the 
 workings of my mind, and the thoughts of my 
 heart ; and when I gave up to go as before, when, 
 and v/here the Lord directed me, and to come again 
 when he called me, I never failed of his aififtance. 
 But when to my own fenfe, 1 was the weakcft in 
 all the meeting, and was as an empty vefTel with- 
 out one drop to relieve any, wondering what was 
 become of all my knowledge, and now 1 flaould 
 
 fit 
 
( xxvlii ) 
 
 fit as one in poverty, but in a pofture fitter to be 
 miniflred unto, than to miniiier to others ; and 
 yet as I had Ibmetimes nothing to give, fo I had no 
 want as to my own condition, only for the fake of 
 others that expeded fomething from me, I was 
 exercifed in my mind ; but by degrees learned to 
 die unto the will of God, whether by filence, or 
 ipeaking, to be content. 
 
 I began to minifler about the year 1656, after I 
 had been fome months in Northampton prifon, for 
 being at a meeting with God's people, where I came 
 to learn divinity through deep outward fufferings, 
 as well as inward exercifes, witnefiing the opening 
 of the fealed myfteries of God through the woes j 
 for after the- firft and fecond woes were pad, &c. 
 new feals were opened into the myfteries of God. 
 
 And thus hath God made priibns to be as the 
 fchools for the true prophets, or nurferies for true 
 divines : and then being preferved in much fear 
 and awfulnefs of God, from the deep fenfe I had 
 of his majefty and purity in my he'art ; I fpoke of 
 him as 1 felt his requirings thereunto, and his re- 
 wards were in my bofom as a moft fweec and com- 
 forting cordial, that did lift up my fpirit above all 
 difcomfortings, both from the enemies within, and 
 without •, although both oft times forely befet me, 
 even like bees on every fide; yet God's blefled 
 power and prefence in me, and with me, furniflied 
 my heart and tongue with fuitable matter to the 
 conditions of the auditory, above all fear of any- 
 thing or perfon prefent. I might fwell a volume 
 with this fubjedt, but this is fpoken to the glory of 
 the Almighty God, the comfort and encourage- 
 ment of his mJnifters that abide in his counfel, and 
 the abafing of all flefh, that the all-fufficiency of 
 his Holy Spirit may be trufted in,, and relied 
 
 upon^ 
 
( xxlx ) 
 
 upon, as the only fupplier of his minifters and 
 people, that go forth in his name. Amen. 
 
 This Holy Spirit hath been to me both meat 
 and drink, as the rock of old that followed the 
 Ifraelites : yea, ten times, (as I remember) have I 
 been in bonds, and not only incurred the fentence 
 of premiinire with my brethren at London, but 
 alfo have been tried for my life in the country, and 
 all for a good confcience to my God : but this 
 Holy Spirit never left me, but in prifons many 
 times hath made me to fing, and often at the bar 
 frefh courage did bring; who by its virtue judges 
 hath bound, and envious witnefTes quite confounded 
 that thought the innocent to deftroy -, but by this 
 Holy Spirit all turned to my joy: my help is in 
 it, and my comfort flows from it, and my daily 
 requeil is to m.y God, that all his people may in 
 all things be guided by it, that he for ever may be 
 "worfhipped in it, and his blefled truth may be 
 preached through it, that neither wit nor parts, 
 outward learning nor gifts, perfons nor forms, may 
 ever be fct or 'efteemed above it ; but that we all, 
 who have been baptized in it, may for ever be 
 found drinking into it, while in the body; that 
 when we all come to lay down the body, we may 
 do it with joy, both to the praife of the riches of 
 his grace, and the comfort of thofe that fliall fur- 
 vive us in the fame truth. Amen. 
 
 Note 
 
( XXX ) 
 
 ;is]'otc. — Here followed an Account what douinnes he 
 freached, and in belief of which (faid hCy I die) in 
 full AJfurance of a Refurre5ficn to Eternal Life : 
 hut being almofi entirely the fame as is printed in the 
 Collection of his Works ^ Page ^'^60 to ^79^ the 
 Reader is referred thereto. 
 
 And he goes on further, viz. That God only 
 IS to be woriliipped, and not any image or likenels, 
 cither of God the Father, or of his Son Jefus Chrift, 
 or of the Ploly Spirit, proceeding from the Father 
 and the Son •, nop the Virgin Mary, nor any image 
 or likenefs of the Virgin Mary 5 or any other faint 
 departed, or yet alive, ought to be vvorihipped or- 
 prayed unto, &c. 
 
 ^ I always believed and taught, that neither the 
 « Pope, nor his Papifls, or any other man or men, 
 ' have power to pardon (ins, ^ pail, prefent, or to 
 ' come, or to give indulgences for f^n ; or that 
 « their doftrine of purgatory, or prayers for the 
 ' dead, were according to truth, but quite contrary 
 
 * to the Holy Scriptures of the Old and New 
 ^ Teftament, and contrary to the dodrine of Chrifl 
 « and his apoflles. 
 
 < And I do not, nor ever did believe, that the 
 
 < church of Rome, or the papal church, is the true 
 
 * church, out of v/hich there is no falvation ; or 
 « that the Pope, or fee of Rome, hath any authority 
 ' derived from Chrift Jefus, or any of his apoflles, 
 « to be head of the true Cathoiick church ; or that 
 
 * he, or the fee of Rome, jointly, or feveraliy, have 
 
 < any jurifdidion or fupremacy over the faid Ca- 
 « tholick church in general, or myfelf in particu- 
 
 * lar 5 or that it belongs to the Pope, or authority 
 
 < of the church or fee of Rome, to be fole judge 
 ^ touching matters of religion, or fenfe of Iioly 
 
 * fcriptures ^ or to command the leaft tittle of 
 
 ^ dodtrine 
 
( xxxi ) 
 
 * doctrine or diicipline merely from his, or their 
 
 * own power and authority, without warrant or 
 
 * licenfe from the Holy Scripture ; he or they in 
 
 * their lb commanding, is not only tyrannical, but 
 
 * Antichriftian, and repugnant to the royal office 
 ' of Chrifl : and fuch I believe to be. his and their 
 
 * do6lrines of tranrubftantiation and elevation, and 
 
 * worfhipping of the hod or wafer after confecra- 
 
 * tion, with the ufmg of their cream and fpittle, 
 
 * and their penances upon their confeffion to a 
 ' prieft ; and all the reft of his and their inven- 
 
 * tions whatfoever ; I ever did, and ilill do deny 
 ^ and abhor the fame, as falfe and contrary to true 
 ^ Chriilian religion. 
 
 I believed and preached that the worfhip of 
 God is fpiritual (and not carnal) in all its parts 
 and ordinances, and ought not to be impofed by 
 any outward force, but performed by the inward 
 leadings of God's Spirit ; and he that thus wor- 
 fhips God in the Spirit, his faith carries him be- 
 yond his performances, with righteous Abel, and 
 prefer ves him, that he is not loft or drowned in the 
 form, like Cain ; neither falls he fhort of the glory 
 of God, nor of his afTurance of acceptance with 
 him. 
 
 * I believed and preached the truth of the Holy 
 
 * Scriptures of the Old and New Teftament, be- 
 
 * ginning my declaration moft times with fcripture 
 
 * fentenccs, as moved by the Holy Spirit ; not 
 
 * daring to open my mouth, until I was inwardly 
 
 * fatisfied, and believed, that thefe were the words, 
 
 * given me of God, to fpeak to the people, where, 
 
 * by his providence, he ordered me to preach the 
 
 * everlafting gofpel, according to the affiftance of 
 
 * his Holy Spirits which v/as fometimes longer, 
 
 * and fometimes fhorter, as the Spirit of God en- 
 t abied me, and gave me utterance. 
 
 * I never 
 
( xxxii ) 
 
 ^ I never wanted alTifbancs luitable to the 
 
 * fcrvice God called me unto, as my will and 
 
 * .mind was fubjec'ted to the orderings of this 
 
 * Spii it, tVeed from all forethinkings, or forecait- 
 
 * ings how to begin, or what to fay, or how to 
 « go on when I was begun -, but the more pafTive 
 ' 1 was, the greater enlargements 1 had, with the 
 « fweeteft inward contentment of foul, and yet in 
 « deepefl abhorrency of myfeif at the fame time ; 
 ' finding it always fafeft and beft, both for my 
 
 * own prefervation, and blefTed fuccefs and effeift 
 
 * upon the auditory, not daring to give v/ay, or 
 
 * yield to the lead tickling applaufe, praife, or 
 
 * commendation, either arjfmg in, or from my- 
 
 * felf, or from any others : but ftill felt an inward 
 
 * cry to my God, to keep me poor and hum.ble ; 
 « and moftly when I was poorefh in fpirit at the 
 
 * beginning of the meeting, as I thought none fo 
 
 * poor and empty as myfeif, then I was mod afnft- 
 « ed, and the meeting mod refrefhed j and in my 
 ' fpirit, at that time, I was commonly as poor and 
 « empty when the meeting was ended, as i was be- 
 
 * fore it began. 
 
 * 1 believed and taught, that there are thole in 
 
 < our days, that do fpeak and v/rite from a mea- 
 « fure of the fame fpirit which the prophets and 
 
 < apoftles had ; yet neither believed, nor taught, 
 ' that either myfeif, or any other, were to be 
 « equalized unto them, either in our fpeaking, or 
 
 < writings ; either in the fame degrees, difcoveries, 
 
 < or attamments : as it plealed God to make them 
 
 * his inftruments, in delivering thofe holy records 
 
 < and oracles of his mmd and will (contained in 
 « the Holy Bible) for an univerfal fervice unto the 
 
 * children of men -, fo far, as by the providence 
 
 < of God, their writings came to be fpread abroad 
 ^ in the wgrld. 
 
 * I brieve 
 
( xxxiii ) 
 
 ^ I believe the Holy Scriptures to be the befl 
 
 * outward rule in the world, yet cannot rightly and 
 
 * truly be underflood but by the Holy Spirit that 
 
 * gave them forth ; and that the Spirit of God can 
 
 * and may give the inward virtual knowledge of 
 ' Chrift unto falvation, where the Scriptures, out- 
 ' wardly, never came to give the hiftorical know- 
 ' ledge of him ; and in a lober fenfe what Chryfo- 
 
 * ftom faith, in Matt, Homil. \, Re^is ^ fidelibus 
 
 * Serif tur^ non Junt necejj'ariay dicenie apoflolo^ Le>: 
 
 * jujtis non eft pofita j (i. e.) to the godly and faithful, 
 ' the Scriptures are not neceffary; for fo faith the 
 ^ apoftle. There is no law provided for the jud. 
 ' And again, Oportuerat quidem nos nihil indigere 
 ' atixilio liter arum^ Jed tarn nudam in ommhus vitam 
 
 * exhibere^ ut librorum vice^ gratia Spiritus uteremur; 
 ' (i. e.) It behoveih us to have no need of the 
 
 * Scriptures, but in all things to Ihew ourfelves fo 
 
 * pure and clean, that inftead of books, we might 
 ^ ufe the grace of the Holy Spirit' 
 
 Neverthelefs, I believe that thv:^ Holy Scriptures 
 ought to be received upon the authority of the 
 Spirit, evidencing the truth thereof unto the con- 
 fcience, and not only upon the bare authority of 
 any church or council whatfoever, Theodoret, Hid. 
 lib. 2. chap, y, faith, ' The evangelical, apotto- 
 
 * lical, and prophetical oracles, do plainly inflrucl 
 ^ us by a touch or feeling of their majefty or divine 
 
 * power.' 
 
 And that neither any vifible church, fo called, or 
 any outward councils, have authority or dominiort 
 over true believers faith towards Godi becaule this 
 dodrine, that they have authority over other men's 
 faith, is not only contrary to Scripture, which tefti- 
 fies the apoftles had no fuch authority or dominion, 
 2 Cor. I. 24. I Pet. 5. 3. but alfo being a dangerous 
 
 c influence 
 
( XXXIV ) 
 
 influence upon our belief, to fubject our faith to 
 human refolutions. 
 
 I believe that without fupernatural grace there 
 is no falvation : for although that which is called 
 good-nature, be as it were; an excellency of the firfl 
 creation, and hath fuch a delightful union with it- 
 felf in others, which is as like to the union of the 
 meafure of grace as may be ; yet it being but of 
 the firfl: creation, cannot of itfelf, bring man or wo- 
 man into the happinefs and blifs that appertains to 
 the new creation, or world to come j yet its worth 
 is fuch, that a little grace eafily commands it, while 
 that which is commonly called ill nature, will haivd- 
 ly be ruled by a far greater meafure. 
 
 That nature and grace are of different natures or 
 kinds i for that good-nature feldom alters, except by 
 fome great outward trial or inward conflidl;-, whereas 
 fupernatural grace often caufes inward difturbances, 
 by reafon of its oppofition to every thing of a con- 
 trary nature to itfelf : but it is greatly to be fear- 
 ed, that this good nature, I have been fpeakingof, 
 is too much taken for, and believed to be, the fu- 
 pernatural grace; efpecially where this Divine 
 Gr.^.ce is not arifen in the heart, or come into do.ni- 
 nion, to bear fome rule in the underftanding, and 
 authority in the mward parts. 
 
 That the new creature or new creation, fpoken of 
 in the Scripture, partakes of the Divine Nature, 
 which is Chrift the image of God, alfo called Chrifl 
 formed in us by the divine power, 2 Per. i, 3, 4. 
 compared with Gal. iv. 19, which is fomething 
 fubttantially in the regenerate, whereby they cry 
 and call in their hearts after God, and after all thofe 
 things that are well pleafmg in his fight, the life or 
 fpirit of his Son in them being plainly and fre- 
 quently heard within them, leading and guiding 
 this new man^^ as it were, by the rule of its own 
 
 wat;ure. 
 
( XXXV ) 
 
 nature, according to Gal. vi. i6. which the truly 
 regenerate experimentally find to be much more 
 than mere qualities or habits, as fome imagine ; for 
 by faith in its divine power, they do enter into thac 
 reft which remains for the pjeople of God, fpoken 
 of, Heb. iv. 9. Such as are entered into this refl, 
 have alfo ceafed from their own works, as God did 
 from his, when he refled from the creation on the 
 feventh day, and fandified it. So by following the 
 guide and rule of the new creature, the regenerate 
 labour againfl all that would hinder their entrance 
 into this gofpel-reft, as not to do their own works, 
 nor to fpeak their own words, nor think their own 
 thoughts on this Sabbath day, but flill remember to 
 keep it holy, left they fall fhort by unbelief ; for 
 the Word of God within them. Is quick and power- 
 ful to make it manifeft, when any diflrufl or neg- 
 ligence is given way to; and that word pierces, to 
 the dividing afunder of the foul and fpirit, &c. 
 and Is a difcerner of the thoughts and intents of the 
 heart. All things are m.anlfefl: in his fight, and open 
 and bare before his eyes with whom we have to do. 
 
 C2 EDWARD 
 
EDWARD CHESTER'S 
 TESTIMONY 
 
 CONCERNING 
 
 JOHN CROOK. 
 
 AS to my dear and well beloved friend, 
 and elder brother, J. Crook, deceafed, 
 whom I loved in the truth, and was intimate- 
 ly acquainted with, in his middle age and 
 in the beginning of Truth's appearance in 
 Bedfordfhire, I had, though but young, the 
 opportunity of often converfing with him. 
 He was a man of fome note in that county, 
 being formerly juftice of the peace in Bed- 
 fordlhire ; and God gave him a great meafure 
 of underftanding in the adminiftration of that 
 part of the government, which he was intrud- 
 ed with. 
 
 And after he had received the truth, the 
 Lord, by his Spirit, made him an able mini- 
 fter of the golpel ; by which he was made in- 
 ftrumental in turning many to God, and his 
 truth. He had ^reat openings, and was 
 found in dodlrine, and might be called a fkil- 
 ful markfman in our Ifrael, hitting the mark. 
 
 A man greatly afflidtcd by infirmities in his 
 
 body, and alfo cxercifes in his mind ; in pri- 
 
 fon often, likevvile lols of his outward eftate, 
 
 c 3 greatly 
 
( xxxvlii ) 
 
 greatly afflided with the gout and cholick, 
 infomuch that he would compare his flate to 
 Heman's being afflided from his youth: and 
 under the forrow and grief that he had with 
 fome of his offspring, he would fometime, in 
 a tender frame of fpirit, comfort himfelf in 
 the words of David ; '' Although my houfe be 
 ** not fo with God, yet thou haft made with 
 *' me an everlafting covenant, ordered in all 
 *' things, and fure^'' and that the Lord re- 
 membered the kindnefs of his youth. I am 
 melted in the renewed fenfe of the unity I 
 had with him in fpirit; whofe fpirit, I be- 
 lieve, is now amongft the juft ones made per- 
 feft. 
 
 He was frequent in prayer, praying for the 
 welfare of Zion, and the profperity of truth, 
 the increafe of Chrift's kingdom, rule, and 
 government, over the whole world : and, I do 
 believe, he died in the faith. That truth fhall 
 profper. 
 
 Thefe few lines came into my heart to 
 write, as a teftioiony or commemoration of 
 my dear and v/ell-beloved friend, who is re- 
 corded in my mind, from the fenfe that I had 
 of him, as aminifter of the everlafting gofpel, 
 and one well accepted of the Lord, and alfo 
 of his people; and am perfuaded he died a 
 fervant of the Lord. The Lord fit us all for 
 his fervice, that we may all finilh our courfe 
 in the fame ! 
 
 Edward Cpiester. 
 
 The tgxh. of the 5th month, 170c. 
 
 RICHARD 
 
RIC H ARD T H OM A S's 
 TESTIMONY 
 
 CONCERNING 
 
 A 
 
 JOHN CROOK. 
 
 TESTIMONY lives upon my heart, to 
 give for my ancient friend and brother 
 John Crook, fome time fmce deceafed, viz. 
 on the 26th day of the fecond month, 1699, 
 and near the Sid year of his age, in the 
 town of Hertford, v^here he had lived for 
 feveral years • latterly ^ and where he had a 
 frequent .con verfation for forty years in meet- 
 ings, by teftimonies to the truth, to the 
 convincing many, and to the refrelhing and 
 building up of others in the faith of Chrift 
 Jefus, in this town, and the adjacent parts of 
 this county, of whom many are gone unto 
 their graves, and but few of the ancient ones 
 left after him. And forafmuch as my inti- 
 mate and familiar acquaintance with him, 
 hath been for forty years or more, in travels 
 fometimes formerly, and latterly converfant 
 with him in the time of his great afHidiou of 
 body, by ftone, gout, and choiick, I h.-ve 
 often heard him fay. That did he not feel and 
 Wiinefs an inv/ard power from the Lord to 
 c 4 fujjport 
 
( xl ) 
 
 fupport him, he could not fubfiil under his 
 pains, they were fo great, efpecially that of 
 the ftone, which continued on him to his end. 
 And yet I do not remember, that I ever heard 
 him utter an unfavoury word, or impatiently 
 to cry out; yet after the extremity of the fits 
 were over, he would exprefs his inward joy 
 and peace that he had from the Lord. 
 
 As to his miniftry, it was very demonftra- 
 tive and doftrmal, he had an excellent gift in 
 opening the myftery of the holy fcriptures, 
 that it might be faid of him, as it was of 
 Apollos, Afts xviii. 24, 25. That he was an 
 eloquent man, and mighty in the fcriptures, 
 and well inftrufted in the way of the Lord ; 
 and being fervent in the fpirit, he fpake and 
 taught diligently the things of the Lord Jefus 
 Chrift, as thefe his works and writings do in 
 part teftify. And in former years, when he 
 was at liberty (out of prifon) he travelled 
 much in the publiihing of the everlaftmg 
 gofpel ; many were convinced of his miniftry 
 in feveral of thefe adjacent counties; and many 
 were feals of his miniftry, and continued in 
 the faith unto the end of their race; though 
 fome that have owned their convinccment by 
 him, are turned afide, and gone into the 
 world again. 
 
 He came forth in early days, and may well 
 be faid to be one of the ancients in fpiritual 
 Ifrael, in ou'" age, and had a (hare and part 
 of the miniltrv^, for the puhliiliing of the" 
 blelled truth; and alio a large fliare of faf- 
 
 feriiigs 
 
( xli ) 
 
 ferings for his faithful teftlmony to the fpi- 
 ritual appearance of Chrift in this agCj feve- 
 ral times in imprifonments, as in Aylelbury, 
 Huntington, London, and Ipfwich: in all 
 which he was a patient fufFerer, until the 
 Lord's time of his deliverance. He would 
 fometimes fay, with Heman, ** I have been 
 *^ afflicted from my youth up :" and declared 
 what conflicts of fpirit he underwent hereto- 
 fore many days and nights, for want of peace 
 with the Lord : and in his youth he was, as 
 many others of us have been, that are ancient 
 now, feekers of the Lord in large profeffions; 
 but it was on the barren mountains and hills, 
 where we wanted life, as he would often fay. 
 But after he and we came to embrace the 
 light of Chrift Jefus, which fliined into our 
 dark hearts, we could fay, from an inward 
 fenfe, That which condemned fin in us, as it 
 was obeyed, became our juftification; which, 
 through death, became life and peace, through 
 Chrift Jefus. In his latter days, fome time 
 before his death, he would fay. That the fur- 
 nace of afrlidlions was of good ufe, to purge 
 away the drofs and earthly part in us: and 
 doubtlefs his and our experience, did, and can 
 witnefs the fam.e. He would many times fay 
 unto me. That many of the ancient ones were 
 gone to their long homes, and we are making 
 hafte after them ; they ftep away before me, 
 and leave me behind ^ and I, that would go, 
 cannot: well, it will be my turn loon (or 
 quickly.) In which he feemed to rejoice. 
 
 This 
 
( xlii ) 
 
 This was upon my mind, and much more, 
 that I could fay of my dear and well-beloved 
 friend; but not being willing to enlarge much, 
 knowing right well, that if there were op- 
 portunity, many friends elfewhere in thefe 
 parts of the nation, could, with me, give an 
 ample teftimony for him, who is gone to an 
 everlafting reft, with the faithful, whofe 
 works follow them; which everlafting reft, 
 that I, and all that fmcerely follow Chrift 
 Jefus, in the regeneration and newnefs of life, 
 continuing in well-doing unto the end, may 
 attain unto, is the prayer of 
 
 Hertford, the ninth of 
 the ninth month, 
 
 Richard Thomas, 
 
 GEORGE 
 
GEORGE WHITEHEAD'S 
 ACCOUNT 
 
 Concerning our Ancient Deceafed Friend 
 and Brother, 
 
 JOHN CROOK. 
 
 T HAVING had early converfation with 
 •^ him, after his loving and tender reception 
 of the bleffed truth, as it is in Chrifl Jefus, 
 it being above forty years lince v/e became 
 firft acquainted; I have this account to give 
 of him, That after he lincerely received 
 Truth's teftimony of Chrifl: Jefus, as he is 
 the true light profefTed by us, he became 
 truly zealous for the fame, both in conver- 
 fation and doctrine; and was in times of per- 
 fecution expofed to great fufferings, by divers 
 imprifonments, for his Chriftian teftimony; 
 being therein freely refigned, in the will of 
 God, rather to fuffer in perfon and eftate, 
 than to decline his teftimony, injure his con- 
 fcience, or break his inward peace with God, 
 which he preferred before life, liberty, or 
 external enjoyments. He had regard to the 
 power of godlinefs, in life and doctrine, above 
 outward dead forms ^ and to the endurin^ 
 fubflance, above em.pty fliadows ; and to the 
 fpirit, above the letter : and yet truly and 
 
 highly 
 
( xll. ) 
 
 highly elleemed the holy Scriptures, with re- 
 Iped: to the lacred dod:rine thereof, being well 
 read therein, and devoted for the faith and 
 pradice thereof, as the Lord gave him under- 
 Handing. He was both eloquent, allegorical, 
 and myfterious, many times, in his miniftry; 
 but did not thereby deny or invalidate the 
 ll^.cred hiftory of things, as literally recorded 
 in holy Scripture. He laboured to promote 
 Chriftian religion in life and power, and the 
 fmcere pradlice of piety, above all empty and 
 fruitlefs profeffions. 
 
 The myftery of Chrift in Spirit, and as re- 
 vealed and formed in true believers, and their 
 fmcere conformity to him, in fpirit and con- 
 verfation, he greatly efteemed; defiring pro- 
 fellors of Chriftianity might come into the 
 true fenfe and experience thereof, by a true, 
 living, and feeling faith in Chrift, and fincere 
 obedience to him. 
 
 And as for helps and governments in the 
 church of Chrift, i Cor. xii. he did not think 
 himfelf obliged to be fo actually concerned in 
 all the methods thereof among us, as many 
 other faithlul brethren are; yet retained his 
 love and affedtion to them who are truly help- 
 ful therein, both faithful men and women: 
 and therefore none ought to conceive, or ex- 
 cufe, oppofition or difunion, from his paffive- 
 nefs therein, or tendernefs toward them who 
 might be other wife minded in feme lefTer mat- 
 ters, or methods relating to good order and 
 difcipline: all are not gifted, nor fpirited for 
 
 government 
 
( xlv ) 
 
 government in the church of Chrifl, nor called 
 thereunto; every man is required to minifter 
 as he hath received the gift. Neverthelefs 
 this good man was zealous again ft diforderly 
 converfation, divifions, and backfliding. 
 
 His Chriftianity did fhew itfelf in the fpirit 
 of meeknefs and humility, and in true love 
 to his faithful friends and brethren, their la- 
 bours of love, andgofpel teftimony; and great- 
 ly efteemed a found convincing miniftry, for 
 the turning peoples minds from darknefs to 
 the light, and ftrengthening the weak in the 
 faith and power of Chrift. 
 
 For my own part, I can fincerely fay. We 
 did tenderly love each other, and were kindly 
 affedlioned one towards another, as Chriftian 
 brethren; and I did in fpirit fympathize v/ith 
 him, when he laboured under a long and fore 
 afflidion and weaknefs ot body; in which the 
 Lord endowed him with much patience, in 
 fubmiffion to his bleffed will : and though 
 his afflidlion and pains were great, the Lord 
 gave him intervals of eafe, refrefhment and 
 comfort, from his prefence, to fupport and 
 bear up his fpirit, until his defirable and 
 long-waited for change came. 
 
 London, the aifl of the 
 ift month, 1 70 1. 
 
 G. Whitehead. 
 DANIEL 
 
DANIEL MONRO'S 
 TESTIMONY 
 
 CONCERNING 
 
 JOHN CROOK. 
 
 HAVING been prefent at reading divers of 
 John Crook's writings, a frefli remem- 
 brance came before me, of the faying of Caleb, 
 Jofh. XIV. II. *^ As yet I am as ftrong this 
 ** day, as I was in the day that Mofes fent 
 ** me : As my ftrength was then, even fo is 
 ** my ftrength now, for war, both to go out, 
 ** and to come in/' And I am comforted in 
 a fenfe of this faithful friend, that in his old 
 age he was as ftrong for the fpiritoal war as 
 ever. 
 
 Daniel Monro. 
 
 A SHORT 
 
ASH OR T 
 TESTIMONY 
 
 CONCERNING 
 
 JOHN CROOK. 
 
 Containing alfo a few v/ords fpoken by him, 
 a little before his Death. 
 
 TT was about the year 1662, I was firft ac- 
 •*- quainted with this painful labourer in the 
 gofpel; and from the many comfortable op- 
 portunities I had in meetings where he was 
 exercifed in preaching the everlafting gof- 
 pel, in much tendernefs, I could not but 
 dearly love hun, as one of the inftruments of 
 God's glory, and of good to the fouls of men, 
 in this latter age. 
 
 His miniftry was lively and demonftrative, 
 and plenteoufly opening the fcriptures, and 
 the myireries of life and filvation; preaching 
 powerfully the power and coming of our 
 Lord Jefus Chrill:, in his fpi ritual appearance, 
 and work of far(^ification and regeneration; 
 the death of the old man, and the raifing of 
 the new birth; to ferve the Lord, the Re- 
 deemer thereof, in righteoufnefs and true ho- 
 lint is. 
 
 About three weeks before his death, I was 
 at Hertford to vifit him, and though he was 
 
 weak 
 
( xlviil ) 
 
 weak in body, yet did he powerfully declare, 
 after a prophetical manner, ' Truth muft 
 profper. Truth ihall profper : but a trying 
 time fhould firft come, and afterwards the 
 glory of the Lord fliould more and more ap- 
 pear.' 
 
 Among other his faithful brethren, he had 
 a reverend efteem of the coming of Chrift, 
 and his fufferings, in the days of his flelli ; 
 and knew well how to dillinguifh his great 
 work of redemption and falvation, as he died 
 for all men, or was a facrifice for fin : and 
 alfo, as he was a fancflifier and redeemer out 
 of fin: the fruit and benefit of the one, be- 
 ing not obtained without the other. 
 
 And were our adverfaries duly fenfible, 
 what great things Chrift both doth in us, as 
 well as did for us, furely they would be hum- 
 bled under his mighty hand, and leave off 
 th^ir flight efteem of his fpiritual work in us, 
 and not fuppofe the one to be in oppofition 
 to the other. 
 
 The apoftle Peter faith, {a) '^ He bore our 
 ** fins in his own body on the tree, that we 
 ** being dead unto fin, ihould live unto right- 
 ** eoufnefs.'' And how can we die unto fin, 
 and live unto righteoufnefs, but by his afllft- 
 ance inwardly manifeft in his light, grace, 
 and holy fpirit ? 
 
 (b) Our being born again, not of corrupti- 
 ble feed, but of incorruptible, by the word 
 cf God, which lives and abides for ever, doth 
 (fl) 1 Pet. il. 24« (^) I Pet. i. 23. 
 
 not 
 
( xllx ) 
 
 not hinder his being {c) made fin for us, who 
 knew no fin, that we may be made the 
 righteoufnefs of God in him. 
 
 (d) Our owning we are fandiified by the 
 work of his Spirit in our inward parts, hin- 
 ders not our having U) remiffion of fins in 
 his name. 
 
 He having left us an example, that we 
 fhould follow his fteps (/), bars him not at 
 all from being our King, and Captain of fal-^ 
 vation : though he is a condemner of fin in 
 the fleih (g), yet he is alfo our advocate with 
 the Father, Jefus Chrift the righteous (/?). 
 
 Our owning him (/) a facrifice for fin, 
 hinders not at all his being our great High 
 Prieft (k). 
 
 Our acknowledging, he was tempted in 
 all points, like as we are (/), doth not pre- 
 vent his being able to fuccour us, when we 
 are tempted. 
 
 Thus our preaching him (w),the true light, 
 which lighteth every man that cometh into 
 the world, doth not divefl: him of any of his 
 bleiled attributes, or offices, worthily be- 
 ftowed upon him in holy Scripture; as the 
 Seed of the woman {n), the Word [o), Ema» 
 nuel (/) Interpreter,One among a thoufand (fjf) 
 
 (c) 2 Cor. V. 21. (^) Rom. xv. i6. (e) Adls x. 45. 
 (/) iPet.ii. 21. ig) Rom. viii 3. (/;>) ijohnii. i. (i) Heb. 
 X. 12. (;() Heb. iv. 14 (/) Heb. iv. 15. (//j) John i. 9. 
 («) Gen. iii. (0) Rev. xix. 13. (/) Matt. i. 23. (^) Job. 
 xxxiiL 23. 
 
 d Wonderful, 
 
(1 ) 
 
 Wonderful, Counfellor, mighty God, ever- 
 lafting Father, Prince of Peace (r), Lamb 
 of God (/), Jefus (/) Saviour (w), the very 
 Chrift {x)y the Anointed {y) and many more : 
 yea, he becomes all thefe to us, as v/e walk 
 in his light, who was given for a light to 
 lighten the Gentiles, that he might be God*s 
 falvation to the ends of the earth. 
 
 Theodore Eccles'tone. 
 
 (r) Ifa. IX. 6. (/) John i. 29. (/) Matt. i. 21. («) Matt. 
 i.ii% (x) Aftsix. 22. ^j'^ Johni. 41, Ifa. Ixii. 
 
 INTRODUCTION. 
 
INTRODUCTION, 
 
 VARIOUS and manifold have been the methods 
 in religious affairs in England, within the 
 memory of man -, as may appear by thefe few Ihort 
 oblervationsj or inftances, amongft many others that 
 might be fhewn : 
 
 i\s by preaching, and proving their doctrine, 
 out of the volumes of ancient fathers (as they call 
 them) which was much ufed in the bifliops times, 
 &c. 
 
 Others preached by do6lrine, and ufes from their 
 text, which they endeavoured to prove out of the 
 Scriptures. Others preaching by marks and figns, 
 fhewing by them, how a man might know, whether 
 he was a child of God or not, &c. 
 
 Which made way for independency of churches, 
 living flones (as tLey thought by this preaching) 
 being already prepared for their building-, which 
 begat that angry book, called, Edward's Gangrena, 
 writ by a zealous Preioyterian, raking up all the 
 mifcarriagcs he could hear of the Independents, 
 &c. 
 
 Others preached up waier-baptiim (as belongino* 
 only to thofe of riper years, that could give an ac- 
 count of their faith) as an initiating ordinance, 
 thereby not oniv unchurching, but alio unchrii'lian- 
 ing thofe that oppofcd it : fome of them preachinar. 
 That except men were baptized they could not be 
 fiived. 
 
 d 2 About 
 
( lii ) 
 
 About this time Dr. Crifp, and feme others, ap- 
 peared preaching up free-grace, and that God fees 
 no fin in his people, &c. accounting themfelves evan- 
 gelical, and others, as legal preachers ; thefe they 
 called Antinomians, &c. 
 
 After thefe appeared a people they called Seekers, 
 of thefe there was faid to be two forts, one fort 
 they called Notion ills, who were faid to be above 
 all ordinances : preaching up God and the Spirit 
 to be beyond all, Sec. The other fort called Seekers, 
 denied that there was (vifibly to be found) either 
 true church or miniftry in England (that they knew 
 of) rightly conftituted, for want of an adminiftra- 
 tor, qualified with gifts, and manifefting their fend- 
 ing by miracles: thefe (as was faid) waiting for both 
 church and miniftry, to be reliored, as was in the 
 apoflles time, &c. 
 
 After thefe, as I remember, appeared thofe they 
 called Ranters, fome of them having been ftridt pro- 
 feflbrs of religion, thefe preached up one power to 
 acl and do all 3 of whom there were two forts alfo -, 
 the one fort they called Civil Ranters, who kept 
 themfelves out of thofe grofs debaucheries the others 
 run into: thefe laft affirmed. There was no fin but 
 to them that thought fo, &c. 
 
 Soon after appeared a people in the north, whom 
 they called Quakers, from their trembling at the 
 Word of the Lord, as it feems by the effecls follow- 
 ing: thefe bore teflimony to the light of Chrift Jefus 
 within, in the confcience, to throw down all the 
 former buildings ; yet owning the former true in- 
 ward experiences witnefiTed to be wa'ought in any 
 by the Spirit of God, proclaiming the day of the 
 Lord to be come, and coming, that fhould throw 
 down their fenced cities and their high towers, 
 andfpoil all their pleafant pidures. Some of thefe 
 
 fir ft 
 
( liii ) 
 
 fird: preachers being Tons of thunder, awakening 
 many that were fleeping in fecurity*, but being 
 thoroughly awakened by their teftimony, they found 
 their bed was too fhort, and their covering too nar- 
 row: to fuch it was as a midnight cry, unexpectedly 
 coming upon them. 
 
 But fome others of this people's firfl preachers, 
 were as fons of confolation, trampling upon the 
 mountains of oppoiition, to bring glad tidings to 
 the hungering and thirfting fouls, who readily re- 
 ceived their teftimony amongil: all the former forts 
 of profefTors •, which being taken notice of, fome 
 cried out, The everlalling gofpel was preached 
 again, &c. 
 
 Thefe obferving, that amidft fo many opinions, 
 guarded with fo much knowledge, and outward 
 learning, as both their leaders and many of them- 
 felves were armed v/ithal, together with the coun- 
 tenance of the magillrates, which many of them 
 had on their fide, fiiould fo prevail, by their tefti- 
 mony to the light of Chrift Jefus within -, and that 
 publidied by poor contemptible and illiterate in- 
 iiruments at the beginning, &c. depending only 
 upon the fu/Bciency of God's Holy Spirit, without 
 taking thought what they fhould fpeak, till God 
 opened their mouths, according to the fcriptures 
 and do6trines therein recorded by the Floly Ghoft, 
 retaining llill their belief of the birth, life, death, 
 refurrection, &c. of Chriil Jefus the Son of God, 
 who died, and fhed his precious blood for them, 3cc. 
 witnefling faivation, not for the merit of good 
 works, as works, though wrought in them by the 
 Spirit of God; but for the fake of Chrill Jefus, the 
 author both of their faith and good works, that 
 flowed therefrom, &c. 
 
 But 
 
( liv ) 
 
 But finding, by experience, that generally all 
 prokuors of religion in England continued in a 
 belief of the death and fufFerings of Chrid, &c. it 
 was required of thefe firft preachers of the light 
 of Chrift within to continue their teftimony to 
 the fame, witnefUng in themielves ; that by wait- 
 ing in the light, they were inilructed to diftin- 
 guilh between the living and the dead faith, 
 una between the faving and hifcorical knowledge ; 
 whereby they found, by good experience, that 
 the niifunderilanding between fome profeiTors of 
 religion, and thefe firft preachers of the light of 
 ChviHc v/ithin, about the Man Chrift, his death and 
 fuiterinC-S, &c. d d not fo much arife about the 
 thintrs known and generally believed, as about 
 the nature and kind of the faith and knowr- 
 ledge, whereby they were generally known and 
 believed, &c. 
 
 But the tree being known by its fruit, and 
 iTjany. beholding the brightnefs of the Quakers 
 lives and converfacionSj an the beginning, be- 
 lieved their dodrine, according to Chrift's promife, 
 viz. He that doth my v/ill, lliall know my dodrine, 
 &:c. Wherefore many concluding their way, as peo- 
 ple called it, was " The good old way," and ancient 
 path, prophefted of in holy fcripture, but had been 
 long over-grown by the weeds of mens imaginati- 
 ons, traditions, and inventions, being a v/ay too nar- 
 row for corrupt t^xdui and blood to walk in, &c. 
 
 But it being given to the faithful fincere profeffors 
 of the truth'amongft this people, not only to be- 
 lieve it to be the truth, but alio the gift of fufter- 
 ii)ir for the fame, was given to them, whereby they 
 were enabled to v/ithftand all oppofition from others 
 without, as aifo the gain-fayings of the fielhly part 
 within themfelves; &c. 
 
 Whofe 
 
( Iv- ) 
 
 Whofe innocent fufftrings fo tendered the 
 hearts of many beholders, that many were pre- 
 pared thereby, to receive their teflimony. Sa 
 mightily grew the truth, and profpcred, the word 
 of the Lord being precious in thofe days ; when, 
 for a time, there had been no open viiion, but 
 the vifion of all was become dark, like a fealcd 
 book, &c. 
 
 But the gofpel day, as it were, being now pro- 
 claimed ; and the people, many of them, fenfibjc 
 of their great inward wants and necefTities, fuch 
 came flocking to meetings, where they met v/ith 
 fpiritual fuppiitrs, anlwering their inward ftates and 
 conditions, as if themfelves had told them to the 
 preacher; the kingdom of heaven, as it were, iaf- 
 fered violence, and the violent took it by force, 
 as in the days of John the Baptiil ^ thofe. that were 
 eye-witneiTes from ti\e beginnmg, may remember 
 thefe things. 
 
 And how that when this people called Quakers, 
 were but few in number, being low, contempti- 
 ble, and poor in their own eyes, and had but 
 few publick preachers came amongft them, the 
 harveft being great, and the labourers few, they 
 being, by their firft preachers, commended and 
 left to the Spirit, and Word of God, to be their 
 teacher in their own particulars •, unco whicii 
 they did retire, in deep inward filence, waiting 
 to hear what the Lord would fpeak in them ; 
 which he did, by his Spirit, according to hi.-? 
 own good pleafure, to their fouls refrefliment : 
 fo that many times their hearts affected their 
 eyes, to the amazement of tiie beholders •, ob- 
 ferving tears to trickle down their cheeks, and 
 not one v^ord, outwardly, fpoken to, or amongll 
 them. 
 
 In 
 
C Ivi ) 
 
 In this pure filence they witnefled the outward 
 teflimonies of truth to be inwardly fealed to 
 their hearts ; whereby their fpiritual love was 
 fo endeared to the truth, that the called, chofen, 
 and faithful, loved not their lives unto the 
 death for its fake ; which caufed them to be fo 
 watchful over their own hearts, as to keep them 
 with all diligence, left that fearful example of 
 the church of Ephefus, fliould befall them, whofe 
 little abatement of the zeal of her firft love, 
 made way to the removal of her golden candle- 
 flick : and fo to the bringing in of that fearful 
 darknefs, whereby her former fo glorious and 
 fhining light might be extinguifned : which ever 
 fmce hath befallen moft, if not all, the church- 
 reformations we read of in hiftory. Yet how few 
 can endure this found dodrine, of the danger of 
 departing from their firft love to God, and to his 
 lio-ht and truth in their inward parts, &c. But on 
 the contrary are apt to fay, as lukewarm Laodicea 
 did, They are rich, and full, wanting nothing, &c. 
 not fearing to fay of their firft eftate and condition, 
 as fome have faid of the primitive Chriftians and 
 churches, viz. ' They were but in their infancy,' 
 Sic. ' But now,' fay fome, ^ that grain of muftard- 
 < feed is become a great tree, becaufe of the multi- 
 ^ tudes that fit down under the profefTion of it,' 
 &:c. And in fome refpedls, fuch fpeak truer than 
 they are aware of; for moft people having only a 
 form of godlinefs, fit down under the bare form 
 and profeflion of it, without the life and power 
 
 of it. 
 
 But there are fome others, more to be^ la- 
 mented than the former •, for they have, in fome 
 meafure, tafted of the good word of God, and 
 have been partakers of the Holy Ghoft, and of the 
 powers of the world to come, beyond the former 
 
 (as 
 
( Ivii ) 
 
 (as the Scripture fpeaks, and fome of thefe alfo 
 (not liking to retain God in their knowledge"^ have 
 left their firfl eftate, and firft love to true god- 
 linefs, as it is in Chrill Jefu??, and are become 
 wanton in their behaviour, and vain in their ima- 
 ginations, whereby darknefs is come upon them : 
 and yet fay, with Babylonifh confidence, * 1 hey fit 
 ^ as a queen, reigning in the power as much as ever; 
 ' and are no widows, their firft love being dill 
 ' alive in them, and they (hall fee no forrow,' &c. 
 
 But when Zion remembers their ftate, then fhe 
 mourns for the darknefs that is come over fome of 
 her children ^ and prays for their return, as in the 
 day of their efpoufals ; then fhe knows Ihe fhall 
 fing again, as in the days of her youth ; and as 
 when fhe came out of the land of darknefs, and 
 fpiritual Egypt ; then fhe fhall fing that new 
 fong, which none can learn but the redeemed out 
 of the earth, into the region of heavenly glory, &c. 
 
 It hath hitherto been the great unhappinefs of 
 all adminiflrations, that the proteiTors of and un- 
 der the fame, have caufed the adminiftration itfelf 
 to be evil fpoken of, by their rot living up to the 
 heighth of the adminiilration they have been un- 
 der ; for which caufe God forfook Ibch perfonSj and 
 left them defolate, by withdrawing that prefence, 
 and power, which at fnfl: appeared among them. 
 
 I fhall conclude this epill;e, with the apoftle's 
 prayer for the ThefTalonians, i 1 heff. v. 23. "And 
 *' the very God of peace," faith Paul, " fan6tify 
 *^ you wholly :" that is, all thofe which are in God 
 the Father, and in the Lord Jefus Chrift, as it is 
 at the beginning of the epiflle, &c. " And I pray 
 *' God/' faith he, '* your whole fpirit, and foul, 
 *^ and body, be preferved blamelefs unto the com- 
 ** ing of our Lord Jefus Chrift." Amen, Amen. 
 
 t, I find 
 
( IvIII ) 
 
 I find upon the margin of the old Bible, printed 
 about the year 1599, this note, viz. " When the 
 " mind thinketh nothing; when the foul coveteth 
 " nothing-, and when the body afteth nothing, 
 *< contrary to the will of God -''this (faith the 
 note) " is perfect fandification/' 
 
 John Crook, 
 
 CONTENTS. 
 
( li'c ) 
 
 CONTENTS. 
 
 Page 
 
 Tithes no Property to, nor Lawful PvTaintenance for, a 
 
 Powp'-ful Gofpei-Freaching Miniftry, Written 1659 i 
 
 An FpilHr of Love, to all that are in i^refent SuftVrings, 
 
 whether Inwjrd'y or Ourwardly. ?66o 26 
 
 To Friend.- in Eedfordlhire, Henforulhirc, and there- 
 
 aways, i66o - - _ _ co 
 
 To all i-h?t are in outward Bonds, for the Teftlmony of a 
 
 g :> c Confcience, in Obedience to Chrilt's Command, 
 
 l6Cu - - - - • ^g 
 
 The Cafe of Swearing at all, difcufTed, 1660 - 62 
 
 l^'ourteen Reafon?, dravyn from t'e Law of God, the Law 
 of England to Ihewwhy divers trr.e Chriftians, called 
 Quakers, refufe to Swear at ail, 166 i - - 96 
 
 An Ep.flle for Unity, to prevent the Wiles of the Ensmy, 
 
 1661 - - - - - _ ,07 
 
 AnEpilt.'e to the Childr -n of the Lord, j66i - - 127 
 
 Another Epiftle 10 the Children of the Lord, i65i 132 
 
 An Apology for the Quakers, 1662 - - "137 
 
 I'he Cry of the Innccrnt for .uftice : E'^ing a Relation of 
 the Trial of John C 00k and others, at the General 
 SeiTions, held in the Old Bcdley, London; beginning 
 the 25th dav of the 4tn Month, called une, in the 
 year 1662 ; befoe the Lord Mayor of the City of 
 London, andi.ecorder of the fame. Chief 'uitice hor- 
 ller, and divers other judges and Juilices of the i'eace, 
 fo called - - - - - 147 
 
 Glad-tidings Proclaimed to the Upright in Heart, who 
 walk in the Light of Life : And Judgment pronounced 
 againft Babylon and her Merchants, wnofe Reward 
 muft be according to her Works, 1662 - 212 
 
 A true and faithful Tf ftimr ny concerning John Samm, the 
 
 Servant of the Lord, 166+ . _ _ 217 
 
 An Epillle of Peace and Good will unto all the Children 
 
 of the Lord, againft this Suffering Time^ 1664 22c 
 
 To the King and both Houfes of Parliament. 1&64 - 231 
 Some Reafons why the People cal'.ed Quakers do abfent 
 from the Pubiick Way of Worihip, and cannot conform 
 
 there 
 
( Ix ) 
 
 thereunto, though they are expofed to great Suffer-' 
 ings becaufe thereof And alfo why they cannot 
 Swear at all ; and whether it be out of Obftinacy or 
 Confcientioufnefs, refolved. Written 1665 - 239 
 
 Compaffion to all the Sorrowful, Affli£led,Vifited, Tempt- 
 ed, Suffering, Seed, whether inwardly or outwardly, 
 in the City of London, or elfewhere, 1665 250 
 
 Truth's Progref. ; or, A Ihort Relation of its firll Ap- 
 pearance and ■ ublication after the Apoflacy, 1667 262 
 
 Twentv Cafes of Confcience propounded to the Bilhops, 
 or'others, who are called Fathers in God, for them to 
 anfwer, 1667 - - - 292 
 
 An Epillle to all tha tare Young in the Truth, and lately Con- 
 vinced ; who wal^ with, and affemble amongft the 
 People of God, called i^uakers ; that they mayefcape 
 the Wiles of Satan, and continue and walk in the 
 "Way of Righteoufnefs, i 72 - - 308 
 
 An Epiftle to 'A\ that Profefs the Light of Jefus Chrift, 
 
 within, to be their Guide, 1678 - 316 
 
 Sick-Bed Meditations, 1683 - - 328 
 
 An Epiftle to Young People profeffing the Truth, 1686 339 
 
 The Way to a lading Peace, and true Reconciliation, 
 
 1697 _ - - . 348 
 To Friends of SewePs Meeting, Bedfordfhire, 1698 254. 
 Truth's Principles ; or, Thofe Things about Doctrine and * 
 
 Worfhip, which are moll furely believed and received 
 amongll the People of God, called Quakers, viz. 
 Concerning the Man Chrift, His Suffering, Death, 
 Refurreftion, Faith in his Blood, Imputation of his 
 Righteoufnefs, Sanflification, J unification, &cc 1663, 
 re-printed 16(^8 _ _ , 357 
 
 An Epiftle for Union and Edification of the Church of 
 
 God in Chrift Jefus 1698 - - "3^2 
 
 An Exhortation to Hand faft in the Truth, &c. 1698 396 
 
 The Defign of Chvilllari y, 1698 - - 402 
 
 An Epiftle to Friends beLnging to Hertford Meeting, 
 
 1698 - - - - 411 
 Advice to his Children and Grand-children, 1698 413 
 
 TITHES 
 
TITHES 
 
 No Property to, nor Maintenance for 
 A POWERFUL GOSPEL-PREACHING MINISTRY. 
 
 The preface. 
 
 BUY the Truth, and fell it not, was the faying of 
 the wifeft of men, and is the voice and endea- 
 vour of all the children of wifdom, who know the 
 price thereof to be beyond rubies, and the enjoy- 
 ment thereof to be more precious than fine gold, 
 and the purchafing thereof to be worth the felling 
 of all, that it may be poflcfTed 5 for in it is riches 
 and honour, and by it comes the pearl of great price 
 to be known, and who makes all truly rich, truly 
 wife, and truly free, that come to the knowledge 
 of it. But this is the myftery of it; it is not pur- 
 chafed without the felling of all, nor cannot be en- 
 joyed but by thofe who are poor in fpirit; and yec 
 nothing more free gift than that, nor nothing more 
 truly bought without money and without price 
 than it : and the knowledge of this myftery is as 
 free in its revealing, as this truth is in its appear- 
 ing in and to the fons and daughters of men. Many 
 have taken great pains to find it, but it hath been 
 hid from the eyes of all living, and concealed from 
 the wife and prudent; who have talked of the fame 
 thereof, but becaufe of the dearnefsof the rate have 
 been offended at it, and fo have never come to the 
 
 A enjoyment 
 
( 2 ) 
 
 enjoyment of the thing itfelf, but have fatlsfied 
 themfelves with dead piAures and likenelTes^ framed 
 in the chambers of their imagery, which idolatry 
 is more dangerous than theirs who fall down to an 
 image made of wood or flone. And when the beauty 
 of Truth itfelf fo appears, that it outfhines their 
 image^ then they either oppofe it with open oppo- 
 fition, or elfe will not receive it, becaufe it appears 
 with its vifage marred, more than any of the like- 
 nefTes that have yet Ihewed themfelves ; and ex- 
 pofcth the lovers of it to the world's fcorns, to pro- 
 feiTors rage, and to great mens and rulers difdain 
 and hatred. And becaufe it appears to the ftaining 
 of their glory and pride, they do nov/, not much 
 unlike the fenate of Rome of old, when Tiberius 
 made relation to them of Chriil and his miracles, 
 who are faid to reje6l them, for no other caufe, but 
 becaufe they did not firft approve the fame. And 
 farther, TertuHi?.n, a man well experienced in the 
 Roman laws, in his Apology for the Chriftians, 
 chap. 5. faith (by interpretation) thus, " That it 
 " was an ancient decree, that no god fliould be 
 <^ confecrated by the Emperor, unlefs it were firft 
 <^ agreed unto by the Senate;" whoalfo faith (on the 
 behalf of the Chriftians) ''That theDeity is weighed 
 ** amongfl: you after man's will and judgment; 
 «' unlefs that God pleafe man, he is not made God ; 
 '^ fo that by this decree, man muft be graci- 
 " ous and favourable to God.'* Not much un- 
 like to this confticution of mind have many grave 
 fenators appeared in thefe days, who could have 
 willingly contributed to the putting down tithes, 
 if the great men could bear it, and the priefts be 
 pleafed to have it fo, and the Parliament account 
 it no difgrace to move againft them, nor tlie law- 
 yers be angry for impairing their trade : but fuch 
 (it is to be feared) love the praife of men more 
 
 than 
 
( 3 ) 
 
 than the praife of God -, and while they pleafe men, 
 are not the fervants of Chrifl. But where is thefc 
 mens faith ? And what is become of their experi- 
 ences? Cannot he that hath delivered from the op- 
 preflive court of wards, and from the arbitrary flar- 
 chamber court, from the power of the bifhops, and 
 from others (who have faid as Abfalom once did, 
 to palliate his defign, Oh that all men would come 
 to me, and I will do them juftice, and take away 
 opprelTions!) deliver from tithes alfo? Yea verily, 
 the Lord will deliver his people from this intole- 
 rable yoke of bondage j and if thofe in prefent 
 power do not do it, deliverance fhall come another 
 way. For the Lord God is appearing in power and 
 great glory, to deliver his opprefTed {cedy and to 
 take away the abominations from the midft of the 
 nations 5 and the longer any have continued, the 
 more need there is to haflen the removing of them. 
 And whereas there is a cry among people, that to 
 take away tithes, is to deftroy property, &c. there- 
 fore I have written this following difcourfe, that all 
 fober-minded people may iinderftand, how that 
 both the law of God, the common, and ftatute 
 law of this nation alfo, together with feveral prece- 
 dents of the martyrs and others in the darkefl: 
 times of Popery, witnefTed againft tithes, and all 
 kind of compulfory maintenance (whatfoever) for 
 preaching, always efteeming tithes to be but a meer 
 alms; as by their own words at large may appear, 
 which I have fet down, as I find them recorded in 
 the Book of Martyrs, for the fatisfadtion of thofe 
 who defire to know the truth^, and to be made free 
 by it. 
 
 Tithes 
 
( 4 ) 
 
 *Tithes no Property to^ nor Lawful Maintenance for, a 
 Gofpely Powerful Preaching Miniftry : With a Bif- 
 covery of the Marks of the falfe Prophets and Mini- 
 fiers in all Jgesy as they are found recorded in the 
 Ecclefiaftical Hijiory, ftnce the Apofiles days^ to this 
 very I'imcy agreeing with the Scriptures of Trutky 
 both of the Old and New Tejiament. 
 
 PROPERTY Is that which a man hath a juft 
 right to, and intereft in, without injury to 
 another; and is derived to him either by defcent, 
 purchafe, or gift, and not by cuflom only : for that 
 gives no man a title, or property, that had it not 
 rightly confirmed upon him, as aforefaid. For al- 
 though cuftom to places, and fome things, are ac- 
 counted as lawj yet always with this limitation, 
 fuch cufloms as are good and reafonable: for faith 
 Coke,* "cultom ought to be raifonable, et ex certa 
 •* caufa rationahili ufitata^^ &c. Neither doth the 
 law of England create or make any man a title, or 
 property, that had none before; but only con- 
 lerves and maintains every man's juft property, and 
 equal right. For the juft laws of a nation, are their 
 walls to their cities, and bars to their gates; and by 
 them the land of every man is inclofed from other, 
 though it lie in open field; and if a man do tref- 
 pafs therein, the writ Ihall be quare claufumf regit, as 
 faith the law: and every law of the nation muft be 
 eonfonant to the law of God; and therefore (faith 
 the law book) -j- *^ The laws of princes, the com- 
 *' mandments of prelates, the ftatutes of com- 
 '^ monakies, ne yet the ordinance of the church, 
 <' is not righteous nor obligatory, except it be 
 *' eonfonant to the law of God ; and by fuch a law 
 
 * Cook, 6th Book of Reports. f Doctor and Student, 
 
 cap. 4. p, 7, 8. 
 
 of 
 
( 5 ) 
 
 «« of man as is confonant to the law of God, it 
 ** appeareth who hath right to lands and goods, 
 *' and who not ; for whatfoever a man hath by 
 ** fuch laws of the nation, he hath righteouflyj and 
 " whatfoever a man hath againft fuch laws, is un- 
 *^ righteoufly:" thefe be the very words of the law. 
 And alfo by the ftatute law of this nation, it ap- 
 pears, * " That no man, of what ellate, degree, or 
 *^ condition foever he be, hath power to difpenfe 
 *' with God's laws, as all the clergy of this realm, 
 '^ and mod part of the univerfities of Chriflen- 
 *^ dom, and we alfo, do affirm and think :" thefe be 
 the very words of the ftatute of 28 Hen. 8. & 7 ch. 
 
 Therefore feeing that every law of man muft be 
 confonant to the law of God, or elfe it is no law; 
 and that every cuftom, that is accounted as a law, 
 muft be reafonable; and every law of man muft be 
 equal and juft, according to the law of God (as 
 the law itfelf faith) as before is mentioned : 
 and no man can have a property, but by defcent, 
 purchafe, or gift, (the law itfelf, not creating a 
 property, but only conferving to every man his 
 juft right and intereft, as abovefaid) and thofe laws 
 for tithing, made in the time both of Hen. 8. and 
 Edw. 6. (there being no law before made by par- 
 liaments, only the ftatute of Rich. 2. 15. & 6. con- 
 firmed by Hen. 4.) by this it appears, that tithes 
 were but a free gift or alms; and therefore fpecial 
 care is taken, that a convenient portion of tithes 
 be fet out for a maintenance for the poor of the 
 parifti (as by that ftatute appears, though made in 
 the midnight of Popery) not wholly forgetting the 
 end for which they were given under the law, That 
 there might be no beggar in Ifrael. 
 
 And were it not righteous and juft, that thofe who 
 have robbed the poor, of that which was their due 
 
 t Statute made by King^ Lords, and Commons 
 
 A 3 by 
 
( 6 ) 
 
 by law, fliould themfelves be made poor, and have 
 that taken froai them, which they have fo long rob- 
 bed others of, contrary to law? I fay, the Itatute 
 made in Hen. 8. and Edw. the 6th's time, did not 
 create a right, but only confirm what was then, in 
 that night of Popery, prefumed and fuppofed to be 
 a right, upon grounds which now appear to be 
 falfe, viz. As belonging to God, and holy church 5 
 and were then called, in the ftat. of Hen. 8. fpiri- 
 tual gifts; and impropriate tithes, that were fold 
 after the diflblution, are faid now to be made tem- 
 poral, and not before. And neither thefe, nor any 
 other laws, ever gave any man a right, or property 
 in or to tithes, but only through the blindnefs and 
 fuperftition of thofe Popifh times, fuppofed a right 
 upon a fpiritual ground, as aforefaid, but fo gave 
 power to Ecclefiaflical courts to fue for them ; 
 which before they could not do, but only excom- 
 municate for non-payment : but by thofe flatutes 
 they might fue in Ecclefiaflical courts, and not 
 elfewhere-, as the ilatute of Edw. 6. faith; upon 
 which flatute they bring their adion for treble 
 damages; which ftatute itfelf reftrains the trial 
 of tithes to Fcclefiaftical courts, but not elfe- 
 where. And for judges to make laws, or to 
 interpret the laws, contrary to the words of 
 the law, is a prefumption, not much unlike that 
 which Ifrael of old, Deut. xvii. 12. in difficult 
 eafes, were to beware of, and not be hafty in, but tQ 
 do according to the fentence of the law ; from 
 which they were not to decline either to the right 
 hand, or the left, upon pain of death. For if the 
 law, that is juft, be declined, and left to man'5 
 will, is not the maxim of the law made good, 
 Mifera Jervitus ejly ubi jus eft vaguniy aut incognitumi 
 that is a miferable bondage, where the law is left 
 to the v/ill of the judge: and ia this cafe^ where 
 
 the 
 
C 7 ) 
 
 the fi;atute reflrains it, what judge may go farther? 
 And to fay, where a penalty is appointed, and no 
 way mentioned for the recovering of it, that then 
 it fhall be taken for granted, that the courts at 
 Weflminfler are intended; is, in this cafe, to make 
 the law intend againfl; itfelf (foi^ t'le law is called 
 approved reafon) 2ind to f up pole that the treble da- 
 mages are recoverable at common law; when the 
 principle itfelf, for the non-payment of which the 
 treble damages are due, is not yet proved a debt, 
 nor is recoverable but in the fpiritual courts; is as 
 much as if a man fliould fay that I promifed to pay 
 him ten pounds upon the firfl of May lad, and if it 
 were not paid, I would give him thirty pounds, and 
 he fliould be admitted to fue for the thirty pounds 
 penalty for the non-payment of the ten pounds; 
 and yet may not fue for the laid ten pounds, to 
 prove that promifed, and not paid accordingly; or, 
 to try the acceffary, before the principal; v/hen 
 as, if no fadl was committed, no man for being ac- 
 celTary could be punifhed. And therefoie before 
 tithes be proved in the Ecclefiafbicai courts, to be 
 fubtradled, or withheld, or not fet out, no da- 
 mages for not fetting out can juftly and legally be 
 recovered. And for any m^an to take away my corn 
 and hay, &c. without my confeut, or recovered m 
 manner aforefaid, differs nothing from him that pre- 
 tends a debt, and without any farther proceedings, 
 comes and takes away my goods by force, and againfl 
 my will. But fome do fay, juftices of the peace have 
 power to make a judgment in the cafe: many do 
 that by pov/er which they cannot do t)y law; but 
 juftices are only authorifed by an ordinance of par- 
 liament : and if the preamble of this ordinance may 
 be called clavis legiSy as preambles to laws are call- 
 ed, then their power is at an end, becaufe tney were 
 but entrufted, by reafon of the exigencies of war, 
 
 B 4 courts 
 
( 8 ) 
 
 courts of juftlce being obftrudled; and If the juf-^ 
 tices of peace, or their clerks, or kindred, were not 
 fome way gainers by it, they need not now a6t 
 upon that ordinance : the reafon of that temporary 
 law being taken away, viz. obftru6lions of courts 
 of juftice, the law iifelf ceafethj if this maxim in 
 the law be true, viz» That the reafon of the law is 
 the law itfelf •, and efpecially if Coke fay true, viz. 
 *^ That an ordinance bindeth not in fucceffion." Be- 
 fides, that matters of title fhould be determined in an 
 alehoufe, or private chamber, is a Ihame to a free 
 ftate, and no honour to juftices of peace, to inter- 
 meddle with that which indeed they have not le- 
 gally to do withal; they ading only by an ordinance, 
 and that ordinance never yet confirmed by ad. 
 What, are not all the courts at Weftminfter fuffici- 
 ent ? Take heed, for to overdo, is to undo. But how- 
 ever, the juftices ordinance hath no better bottom 
 than a fuppofed right, as aforefaid ; which is no 
 right, but a common v/rong; and they that a6l upon 
 that ordinance now, are no friends to true freedom, 
 to fay no more. 
 
 And that tithes are an opprefTion, and unrighte- 
 ous thing, many have borne their teftimony, both 
 martyrs and others, as may appear more at large 
 hereafter; and for any to fay, that another hath as 
 good a property in, and right to, the tenth of my 
 increafe, a-s I have to nine parts, or as I have to 
 the coat on my back, or to the nine parts of my 
 land, is ignorance to be pitied, rather than to be 
 difputed againft. But as cuftom in finning begets 
 hardnefs, io do fuperftition and ignorance, by 
 tradition, beget faith in a lie-, which makes truth 
 fo* hard to be received, by aged wife men after the 
 flefh, becaufe they have feen and read the records; 
 of their forefathers; and fome, through their blind- 
 nefs, being fettled on their lees, are refolyed to go 
 
( 9 ) 
 
 no farther than their fathers went, nor to believe 
 otherwile than the church believes; and others dare 
 not fee beyond their profit, nor believe farther 
 than may fland with their gain, that being their 
 godlinels: court greatnefs having blinded their eyes, 
 and made them to defpife the opprefTion of the 
 affiidled, and to be regardlefs of the conlciences of 
 the upright 5 their greatnefs having taken away 
 their feeling. And many old men, like thofe in Ne- 
 hemiah's days, who wept when they faw the foun- 
 dation of the fecond temple laid, and confidcred of 
 the former temple, how beautiful that had been ; 
 fo do many now begin to bewail their lois, and cry 
 out, What will become of their gofpel, if tithes be 
 taken away! And others fay, What, wi 1 you deftroy 
 property, and take away men's rights? the taking 
 away of tithes will quite defcroy our minifters, and 
 impair the lawyers trade, &c. And fo the downfal 
 pf Babylon muit beget the bewailing of many mer- 
 chants, not only of thofe who have enriched them^ 
 felves by the laws, but alio tliofe who have made 
 merchandize of the fouls of men; for this is as hor- 
 rible a thing in our d::ys, as it was of old, in the 
 days of the prophet, viz. '' For thepriefts to preach 
 " for hire, and for the judges to judge for reward :" 
 and may it not be faid of Tuch now, as Micah faid 
 then ; '' The bed of them is as a brier, and the mofl 
 f' upright is (harper than a thorn hedge; the day of 
 *^ thy watchmen and thy vifitation cometh ; now 
 ^' fhall be thy perplexity P" Tvlic. vii. 4. 
 
 But to return to theobjedion, That they have as 
 good a right to the tenth part, as 1 have to nine, &c. 
 To which it is faid, By law they have no right, as 
 before it is faid; for the law only preierves my rio-ht, 
 that another man may not take it from me; but 
 gives right to no man, that had it not derived to 
 him, either by defcent, purchalc, or gift, as afore- 
 laid. 
 
( lo ) 
 
 fald. Now if It cannot be made appear by him 
 who challengeth property in tithes, that it came to 
 him one of thefe ways aforefaid, then he hath 
 no right to nor legal property in them. Now by 
 defcent, he cannot have them; for that cannot de- 
 fcend to another, which is not in rerum natura\ as 
 the increafe and renewing of my land by my la- 
 bour is not, and therefore cannot defcend from 
 another, who never was owner of it, nor never had 
 it in his pofTeflion ; as no man can be of my increafe, 
 procured by my labour : and if I plough not, no 
 corn will grow ^ and if I mow not, no hay is made; 
 and fo it is in my power, whether any thing, how 
 much, or nothing, the j)rieft ifhall have. And again, 
 if I, by my own a6l, do not fet out my m\i^s>^ he 
 hath no property, until by my voluntary a6l I give 
 it him ; for it cometh not by the land, nor doth he 
 challenge the tenth of the rent, nor tenth acre, 
 but the tenth of the increafe, renev/ing, or growing 
 in, and upon the premifes, &c. 
 
 And whereas it is faid, the law implies a property, 
 in that it hath provided a punifhment of treble da- 
 mages for not fetting it out, and what a parliament 
 doth, is fuppofed to be done by the people, whom 
 they reprefent, &c. to which I anfwer, That it is 
 true, the law-makers fuppofed a due to God, and 
 holy church •, and upon this fuppofition and foun- 
 dation, enabled a penalty upon him that did not 
 fet out his tithes. But fome of our late judges have 
 fince adjudged, that tithes are not fo due, viz. by 
 God's law ; as Chief Juftice Rolls in the upper 
 bench at Weftminiler. And if that fuppofed com- 
 mon right be generally feen, and be confeiTed to 
 be a real common wrong, may not a man make ufe 
 of his eye, to avoid the pit which he and others, in 
 the time of their darknefs, fell into ; and if a man will 
 wink when he may fee, if he fall then into the pit, 
 is he not guilty of his o\yn death I 
 
 ■ And 
 
( " ) 
 
 And for the (latiite made in Edw. the 6th's time, 
 if the luppoled right, upon which that law is built, 
 be found to be rppreliion and wrong, and that God 
 and holy church nath diiclaimed their right to 
 tithes under the golpel ; and that by their writings 
 upon record, that there being a change of the prieit- 
 hood, there is made alib a necefliiy of the change 
 of the law: then what is that law worth, that Is 
 contrary to God; and that commandment, which is 
 oppoHte to his ? 
 
 Again, as before is proved, not only by the law 
 of God, but alfo by the common and llatute law 
 of this nation, all laws made contrary, or not con- 
 fonant to the law of God, are void of themrdves: 
 and that law, which is built upon a falle rotten 
 foundation, muil: needs fail; as that is, which fup- 
 pofeth tithes to be due by common right, or due 
 to God and holy church under the gofpel, which 
 they are not, as before is proved; and then the 
 reaibn of the law failing, the law itfeif falls ; for 
 faith Coke, Lex non eft infoliis verb or urn Jed in radice 
 rationis'. and if that which is laid to be due by com- 
 mon right, prove to be a common wrong, and ge- 
 neral grievance, 'A\tn that other maxim of the law 
 takes it away alfo, ^alus populi fuprema lex, the peo- 
 ples weal is the chiefeli: law; and that it is the peo- 
 ples intolerable burden, [ need not prove. 
 
 And as no right nor property to tithes comes 
 to any by defcent, or reafon of any juft law, fo 
 neither can any property be derived to any by pur- 
 chafe or gift. For no man hath power, legally, to 
 fell, or give, that which he hath no jult interelt in ; 
 neither may any man buy it (except in his own 
 wrong) no more than a man may lell my goods, 
 which he hath gotten wrongfully trom mcj nor no 
 more than another hath any juil power to difpofe, 
 pr give away, that which is none ot his, or he hath 
 
 no 
 
( 12 ) 
 
 no right or property in himfelf to difpofe of; the 
 law counts fuch a gift, or fale, to be theft and rob- 
 bery. 
 
 And to fay that it is an incumbrance which every 
 man knows of when he buys his land, and there- 
 fore no wrong, is a mere device to deceive the fim- 
 ple withal: for a man buys his land free from all 
 incumbrances v/hatfoever, with this general war- 
 ranty and covenant, not only free from all ftatutes, 
 mortgages, judgments, &cc. but alfo with thefe ge- 
 neral words, ' free from all other incumbrances 
 
 * whatfoever •,' which words are a deceit, if fo be a 
 man knows a tenth part to be due to another, and 
 yet he fells the whole, as aforefaid. And if it be 
 a real incumbrance in the law upon the eftate, or 
 that another hath a right or property in that which 
 I bought abfolute and free, as aforefaid, will not an 
 a6lion in that cafe lie againfl him that fold it free, and 
 covenanted to make it good, as aforefaid ? If fo, 
 what work would this make in the nation for the 
 lawyers ? But in truth, is it not intended by the law, 
 that every man fhould have and enjoy his land free 
 as he bought it ? And then he may give freely what 
 he will, and to whom he will -, and then {volenti non 
 fit injuria) to him that is willing, it is no wrong. 
 And thus the famous reformers and martyrs looked 
 upon them, as John Wickliff, in the 17th Article, 
 charged againfc him in thefe words, viz. 
 
 ^ That tenths are pure alms, and that the pa- 
 « rifhioners may, for offence of their curates, detain 
 
 < and keep them back, and beftow them upon 
 « others at their own wills and pleafures.' 
 
 William Swinderfby faith, in thefe words, ' That 
 ^ no prieft owes to fell by bargain, and covenant his 
 
 < ghoftly travel, ne his prayers, ne God's word, &c. 
 
 ♦ nor any worldly men's reward : to aflc or take for 
 
 ' thefe, 
 
( »3 ) 
 
 * thefe, or for any of thefe, or for any ghoflly thing, 
 
 * he errs, and doth Simony*.' 
 
 Walter Brute, in thefe words, ' That tithes arc 
 ' mere alms •, and in cafe that curates fliall be ill, 
 
 * they may be lawfully beftowed upon others by the 
 
 * temporal owners,' &c. 
 
 Walter Brute farther faith, * That a pried receiv- 
 ' ing by bargain any thing of yearly annuity, is in 
 
 * fo doing a fchifmatick and excommunicate,' &c. 
 William Thorp faith, as followeth, in thefe words, 
 
 viz. * After Chriil's al'cenfion, and when the apo- 
 
 * lUes had received the Holy Ghoft, they travailed 
 
 * with their hands to get their livelihood, when that 
 
 * they might thus do for bufie preaching ; there- 
 ' fore by the example of himfelf. Saint Paul teach- 
 ' eth all the priefts of Chrift to travail with their 
 
 * hands, when for bufie teaching of the people, they 
 
 * might thus do, whofe priefthood God accepteth 
 
 * now, or will accept, or did in the apoftles time, 
 
 * and after their deceafe, and will to the world's 
 
 * end. But as Ciftercienfis, in the year of our 
 ' Lord Jefus Chrift, 1211, one f Pope Gregory 
 ' the tenth ordained new tithes firft to be given to 
 ^ priefts, now in the new law : but Saint Paul in 
 ' his time, whofe trace or example all priefts of God 
 
 * inforce them to follow, feeing the covetoufnefs 
 
 * that was among people, defiring to deftroy that 
 ' foul fm by the grace of God, and true virtuous 
 ' living, and example of himfelf, wrought and taught 
 ' all priefts to follow him, as he followed Chrift, 
 ^ willingly and patiently, in high poverty. Where- 
 ' fore Paul faith thus. The Lord hath ordained, that 
 
 * they which preach the gofpel, ihall live of the 
 
 * ' SImonia a Simone Mago: quum quis Ecclefiafticos funfllones quae mera 
 * Dei dona funt nundinatur .' W^hofoever purchafeth offices with money, 
 which are God's free gifts, commits Simony, and is like Simon Magus. 
 
 ■f Pope Gregory the tenth iirft appointed tithes under the gofpel about 
 the year 12 n. 
 
 « gofpel 
 
C 14 ) 
 
 gofpel ; but we, faith Paul, that covet and bufie 
 us to be faithful followers of Chrifl, ufe not this 
 power; for lo, as Paul witnefTeth, when he was 
 full poor and needy, preaching aniong the people, 
 he was not chargeous unto them, but with his 
 hands he travailed, not only to get his own living, 
 but alfo the living of other poor and needy crea- 
 tures. And fince the people were never fo cove- 
 tous, nor fo avaricious, I guefs, as they are now, 
 it were good counfel, if all priefts took good 
 heed to this heavenly learning of Paul, following 
 him here in wilful poverty; nothing charging the 
 people for their bodily livelihood. But becaufe 
 that many priefts do contrary to Paul, in the 
 aforefaid doctrine, Paul biddeth the people to take 
 heed of thofe priefts, that follow not him, as he 
 had given them example; as if, faith he, Paul 
 would fay thus to the people, Accept ye no other 
 priefts, than they that live after the form that I 
 have taught you. For certain, in whatfoever dig- 
 nity or order that any prieft is in, if he conform 
 him not to follow Chrift and his Apoftles in wilful 
 poverty, and in other heavenly virtues, and fpeci- 
 ally in true preaching of God's word, though fuch 
 a one be named a prieft, yet he is no more but a 
 prieft in name; for the work of a very prieft in 
 fuch a one wanteth. This fentence approveth Au- 
 guftine, Gregory, Chryfoftom, and Lincolne, 
 plainly.* 
 
 And he faith farther, in thefe words, ' It is no 
 wonder, though people grudge to give the pnefts 
 the livelihood that they afkj mickle people know 
 now how priefts ftiould live, and how that they 
 live contrary to Chrift, and to his Apoftles; and 
 therefore the people are full heavy to pay, as they 
 do, their temporal goods to parfons, and other 
 vicars and priefts, which ftiould oe faithful difpen- 
 
 * fators 
 
( 15 ) 
 
 fators of the parlfli goods, and taking to themfelves 
 no more, but a fcarce living, of tithes nor of of- 
 ferings, by the ordinance, of the common law: 
 for whatfoever priefts take of the people (be it 
 tithes or offering, or any other duty or fervice) 
 the priefts ought to have thereof no more but a 
 bare living, and to depart the refidue to the poor 
 men and women, efpecially of the parifh of whom 
 they take this temporal living. But the mod deal 
 of priefts now wafteth their parifh goods, and 
 fpendeth them at their own will, after the world, 
 in their vain lufts^ fo that in few places poor men 
 have duly, as they ihould have, their own fufte- 
 nance, neither of tithes, nor of offerings, nor of 
 other large wages and foundations the priefls take 
 of the people, in divers manners, above that they 
 need, for needful fuftenance of meat and clothing; 
 but the poor needy people are left and forfaken of 
 priefts, to befuftained of theparifhioners, as if the 
 priefts took nothing of the parifhioners to help the 
 people with. And thus. Sir, (faith Thorp to the 
 Bifliop) into over great charges of the parifhioners 
 they pay their temporal goods thrice, where once 
 might fuffice, if priefts were true difpenfators. 
 The parifhioners that pay their temporal goods 
 (be they tithes or offerings) to priefts that do not 
 their office among them juftly, are partners of eve- 
 ry fm of thofe priefts, becaufe that they fuftain 
 thofe priefts folly in their fm with their tempo- 
 ral goods, if thcfe things be well confidered, what 
 wonder is it then, if the parifhioners grudge 
 againft thefe difpenfators ?' 
 
 And he farther faith, that Paul faith, ' That tithes 
 were given in old law to Levites, and to priefts 
 that came of the lineage of Levi; but our priefts 
 came not of the lineage of Levi, but of the lineage 
 or Judah, ro which Judah no tithes were promiied 
 to be given ; and therefore Taul faith. Since the 
 
 * prieft- 
 
( i6 ) 
 
 priefthood is changed from the generation of Levi 
 to the generation of Judah, it is neceffary that 
 changing allb be made of the law; fo that priefts 
 live now without tithes, and other duties that 
 they claim, following Chrift and his Apoftles in 
 wilful poverty, as they have given them example : 
 for fmce Chrift lived all the time of his preaching 
 by pure alms of the people, and by example of 
 him his apoftles lived in the fame wife, or elfe by 
 the travail of their hands, as it is faid above. Every 
 prieft, whofe priefthood Chrift approveth, know- 
 eth well, and confefteth in word and in work, 
 that a difciple ought not to be above his mafter -, 
 but it fufficeth, for a difciple, to be fmiple and pure, 
 patient and meek, and by his example, fpecially of 
 his Mafter Chrift, every prieft ftiould rule him in 
 all his living • and fo after his cunning and power 
 a prieft fhould bufie him, to reform and rule 
 whomfoever he might charitably.' 
 And he further faith thus, ' There is a doclor 
 (I think it is St. Hierom) that faith thus, The 
 priefts that challenge now, in the new law, tithes, 
 fay in effed, that Chrift is not become man, nor 
 that he hath yet fuffered death for man's love. 
 Wherefore this doctor faith this fentence. Since 
 tithes were the hires and wages limited to Le- 
 vites, and to priefts of the old law, for bearing 
 about of the tabernacle, and for flaying and fieaing 
 of beafts, burning of facrifices, and for keeping 
 of the temple, &c. and other things that pertained 
 to their office; thofe priefts, that will challenge or 
 take tithes, deny that Chrift is come in the flefti, 
 and do the priefts office in the old law, for whom 
 tithes were granted : for elfe, this dodor faith, 
 priefts take tithes now wrongfully ; and faith far- 
 ther, that tithes and other duties, which priefts 
 challenge now, are wrongfully called, <« Freedom 
 
 « of 
 
( 17 ) 
 
 '^ of holy church;" fince neither Chrlft nor his 
 
 * aportles challenged nor took fuch duties: therefore 
 ' thofe takings of priefls now, are not juftly called 
 
 * the '^ freedom of holy church-/' but all fuch giv- 
 
 * ing and taking ought to be called and holden the 
 
 * flanderous covetoufnefs of men of holy church.' 
 And farther faith in thefe words, viz. ' Since by 
 
 * the vicioufnefs of priefts^, both Lords and Com- 
 ^ mons are mod finfully infedled and led into the 
 ' word ; and becaufe of the covetoufnefs of priefts, 
 
 * and pride, and the boaft that they have and make 
 
 * of their dignity and power, deftroy not only 
 
 * the virtues of the prieflhood in priefts themfelves, 
 
 * but alfo over this, it flirreth God to take great 
 
 * vengeance both upon the Lords and upon the Com- 
 ' mons which fuffer thefe priefts charitably.' And 
 he farther faith, in anfwer to the Bifliop, in thefe 
 words, viz. ^ That a proud prieft may be know^n, 
 
 * when he denieth to follow Chrift and his apoflies 
 
 * in wilful poverty, and other virtues •, and covet- 
 
 * eth worldly worlhip, and taketh it gladly; and 
 ^ gathereth together with pleading, menacing, or 
 ' with flattering, or with Simony and worldly goods; 
 
 * and moft, if a prieft bufie him not chiefly in him- 
 ' felf, and after in all other men and women, after 
 ^•'his cunning and power, to withftand fm.' 
 
 And farther, I find by the Ecclefiaftical Hifl:ories, 
 written by Eufebius, mentioning Appolonius againft 
 Montanus, faith thus, ' That Montanus fed the 
 ^ the maintainers of his do6trine with fums of money, 
 
 * and great hire, to preach-, which was forbidden ia 
 ' the Holy Scripture, that prophets fliould take 
 ' hire. Chrift commanded his dilbiples, to take no 
 
 * man's gold, or filver, or apparel, or two coats ; 
 
 * and faith, by their fruits you fliall know them,* 
 Mat. lo. Luke 9. Mark 7. Eufeb. lib. 5. cap. 16. 
 And tarther faith, ^ That if hire be taken by a pro- 
 
 B ' phec 
 
( l8 ) 
 
 ' phet, he Is then no longer a prophet: let all that 
 < be falfe be tried conditional.* 
 
 Thefe are the faithful fayings of thefe men of fa- 
 mous memory, who in their time bore a faithful 
 teftimony againft the priefts in their days, and other 
 abominations and innovations^ brought in by thofe 
 who were in the apoftacy, fmce the days of Chrift 
 and his apoftles, which I have faithfully fet down ; 
 -that fo thofe who fay. What is become of our fore- 
 fathers, who fufFcred in the flames for witnefling 
 againft the fuperftition and idolatry of thofe times, 
 in which they lived? may fee themfelves where they 
 are, and what they are doing while they afk, what 
 is become of their forefathers; and yet they themfelves 
 are found walking in the fteps of thofe men who 
 perfecuted and martyred thofe whom they call their 
 forefathers : but they are indeed monftrous children, 
 or rather the children of thofe who put the martyrs 
 to death; as by their pradlices they make it appear, 
 in their maintaining like priefts (though now called 
 minifters) and their unrighteous wages, which their 
 forefathers witnefTed againft with the lofs of their 
 lives. O blufh for ftiame to behold thy pra6lices, 
 left thou partaking of their fins, partake of their 
 plagues alfo; and come out from thofe ways, left 
 thou fall together with them, as thou haft holpen to 
 uphold the enemies of the Lord. For as it is truly 
 recorded in the fame book of martyrs in thefe words, 
 viz, ' Whofoever do receive the holy order, by giving 
 
 * of money, is not a ^v'lt^^fecundem rem et nomen^ but 
 
 * to fay the truth, he defireth to be called a prieft, 
 
 * that is, to be a pv'ieB: /ecumum 71 omen tantum •, and 
 
 * fuch a prieft, .vbich is a prieft in name only, is no 
 
 * prieft, n , iU-e tnan St. Mary painted, is St. Mary; 
 
 * nor a iiiie do6lor, a do6lor, but no do6lor; and a 
 ^ mar. painced, is not a man, but no man. And thus 
 « fuch a prieft in name only, is not a prieft 5, becauie 
 
 « that 
 
( '9 ) 
 
 * that all faithful men do firmly believe, with St. 
 
 * Gregory, that no man buying the holy orders, may 
 
 * then be called a prieft; as he faith, they who buy 
 
 * or fell holy orders can be no priefts ; whereupon 
 
 * it is v^vintny Anathema dandi^ et anathema accipiendi; 
 ^ that is, he is accurfed that gives, and he no lefs 
 
 * that takes.' And thofe who are now found with 
 the marks of the falfe prophets and priefts upon 
 them, are, as w?s laid then, uni voce natura ; but 
 yet aciid voce in morihus\ that is, one in nature^ though 
 different in manners. And thou who art fuch a one, 
 or thou who maintains fuch a one, as is made a prieft 
 for his money, or by the arts learned from men, and 
 natural knowledge gotten by ftudy •, though fuch a 
 one be called a gifted man, yet he will be found to 
 be one whom Chrift never fent; and his marks 
 make manifeft who fent him: if he preach for hire, 
 and divine for money, or take any thing by com- 
 pact or agreement with any people, whatfoever 
 name they go under, filthy lucre is not far otF, 
 and poifon enters, and eats like a canker, until ut- 
 ter confumption overtake. And let none think to 
 excufe themfelves with faying. How fhall I live, or 
 how fhall my wife and children be maintained ? 
 Or in putting it off with faying, I preach not for 
 money \ if fo, let thy money and gifts alone, and 
 preach without any (if thou mult needs preach) 
 for it is adtions and not words only, by which 
 the miniftejs of Chrift were made to difter from 
 antichrift's minifters in all ages, fince the begin- 
 ning. And if thou doft not preach freely hence- 
 forth, and leave taking thy gifts and reward., then 
 I ftiall conclude it is tor money ; and the way thou 
 runneft fo greedily and zealoully in, is the way of 
 Balaam ; and thou art to take lieed to thyfelf, left: 
 the day come upon thee, when thou fhalt deiire to 
 die the death of the rigliteous, and thy latter end 
 
 B 2 * to 
 
( 20 ) 
 
 to belike his; but then it will be too late, and 
 Efau's portion muft be thine, who haft profaned 
 the name of the Lord, and fold thy birth-right for a 
 morfel of breads even that fweet peace and con- 
 sent in God, which, it may be, fometime thy foul 
 hath tafted; but confulting with flefli and blood, 
 and looking out at the examples of others, and 
 how delicioufly they fare every day, thy mind hath 
 been beguiled from the fimplicity that is in Chrift ; 
 and fo thou haft put thyfelf from under God's care, 
 and now art caring for thyfelf, and wife and chil- 
 dren; and thy life is miferable to thee, although 
 thou putteft as good a face upon it as thou canft. 
 Yet in fecret have many gone mourning becaufe of 
 thefe things, and at laft have funk under the bvir- 
 then of them ; for whofe fake my foul hath mourn* 
 ^d in fecretj and I have been pained within me, 
 to confider how hard a thing it is for fuch a one 
 to be faved, and what ftiifts they have found out 
 to keep their gifts, livings, and rewards, under 
 ieveral pretences, covers, and diftindionsj as that 
 they are free gifts, given of old, and no man now 
 is at all prejudiced by the receiving of them. And 
 in their faying, IF 1 did not,, fome elfe would -, and 
 fome fay ng, as they fay Luther once faid. That as 
 in time pail, the minifters of Satan weie maintained 
 by them, and thofe that did work for the Devil j 
 fo now, they for a time may be employed for the 
 fervice of God, to maintain his minifters, and his 
 pure worftiip. And befides, fay fome, if I go out of 
 them, a worfe may come in my room: and fuch 
 like reaionings have mine ears heard from fome, 
 who are accounted not the leaft amongft manys and 
 others look at the efteem they have amongft 
 great men, and therefore fay, If 1 forfake taking 
 gifts, they will conclude me a fedary : and then 
 I Ihail be more retired, and grow more in acquaint- 
 ance 
 
( 21 ) 
 
 ance with God, and delight in communion witk 
 him; and (o by my fairhfulnefs to him, I ihall (land 
 a witnefs for God againft greater abominations than 
 thefe; knowing that God reveals his fecrets to 
 them that fear him, and depart from iniquity, and 
 hate every evil way; and fo at lafl fhall lofe all my 
 acquaintance and familiars, and fhall become as an 
 owl in the defart, and pelican in the wildernels, 
 and like a iparrow chirping alone upon the houfe 
 top; which I do now prevent, by walking in a way 
 wherein I have many good men of my fide, and 
 company enough to go along with me; and in 
 hopes, as the times mend, to come to greattr pre- 
 ferment : and as long as I take no more than jufl 
 doth maintain me, I know not but if any man will 
 give me a gift, or living, I may take it, and do 
 good to others with it ; for out of my gift I may- 
 maintain, and contribute to maintain, divers gifted 
 brethren, that they may be ferviccable in the Lord's 
 work; and other good deeds I may do with my 
 gift, Vv'hich if I had it not, I could not do. 
 
 Oh take heed, left the charge againft Job be made 
 good againft you, " Regard not iniquity; ior this 
 " haft thou cholen, rather than affliction : behold, 
 *' God exalteth by his power; who teacheth like 
 *^ him?'* Job xxxvi. 21, 20. Doft thou not know, 
 that the leaft evil is not to be done, that good may 
 come of it ; and how that " Rebellion is as the fin 
 '^ of witchcraft, and ftubbcrnefs is as iniquity and 
 ^* idolatry?" i Sam. xv. And becaufe you priefts 
 have rejeded and negle6led the word of the Lord, 
 he hath alfo rejeded you from being his minifters ; 
 and as Saul for his dilobedience to God's command^ 
 ^' the kingdom was rent from him;" though he had 
 obferved part thereof, and that which he left un- 
 done, was as he thought for the beft, and could 
 not be reckoned a neglect, or reje(5lioni and there- 
 B 3 fore 
 
( 42 ) 
 
 fore faid, with confidence to the prophet of the Lord, 
 when he came to him, ^' Blefled be thou of the Lord, 
 " for I have performed the commandment of the 
 '* Lord," &c. What meaneth then the taking hire 
 and gifts, and preaching for money, and taking 
 men's goods by force from them, that for confcience 
 fake cannot maintain a hireling pried ? ^^ Hath not 
 *^ God more delight in obeying his voice, than in 
 *' burnt offerings; and in obedience, than in facri- 
 *' face?" And to live by faith, and take no thought, 
 nor ftaff, nor fcrip ; but like the children of Abra- 
 ham, walk in his Iteps, and go when he faith Go ; 
 and come^ when he faith Come; and plant a vine- 
 yard, and eat of the fruit of it •, but eat not of the 
 fruit of other men's labours, that have received none 
 of your fpirituals, and therefore cannot give you 
 their carnals, nor mind the fleece nor the wool, but 
 inind the Lord of the harveft, who gives his penny 
 to them he fends forth. And though they took 
 nothing with them when they went out, when they 
 returned he afked them, if they wanted any thing; 
 and they faid No. And none of the apoftles of 
 Chrift took any more than what was freely given 
 them by the faints, that had reaped of their fpiritu- 
 als, and that only to fupply their prefent necelTities ; 
 but never took any thing by conftraint; neither 
 coveted any man's filver, or gold, or apparel, or 
 took any thing for preaching, but preached freely, 
 and took what they had as free alms •, and fuch can- 
 not want, while there is any of the love of God in 
 people ; '^ For he that hath this world's goods, and 
 *^ feeth his brother want, how dwells the love of 
 <^ God in him ?'* And if this is fhewed to every 
 brother, how much more to him that labours in the 
 gofpel of Chrift ? Therefore it may well, and upon 
 good ground, be fufpedted, that either the gofpel 
 that thofe preach, that take any thing for preach- 
 
( 23 ) 
 
 ing, as hire, or as wages is due for work, or any 
 other gift, for to preach, which gift I cannot have, 
 if I preach not, is not the gofpel of Chrift, which 
 the preachers of it were to live upon, but another 
 gofpel ; feeing by experience we fee, that the gofpel 
 which ihefe men preach would ftarve them, if it were 
 not for the juftices of peace, and judges favour, 
 which caufes peoples goods to be taken from them 
 againft their wills*, and given to the priefls, con- 
 trary to the law of God, and thefe nations, as be- 
 fore is proved : or elfe, that they are no minifters 
 of Chri(l*s fending forth, for whom he always did, 
 and ever will provide maintenance, and furnifh 
 them with his prefence, to the end of the world-, fo 
 that fuch cannot complain of want. But thofe, 
 who have not his prefence with them, are full of 
 complaints to parliaments, to councils, to judges, 
 to juftices, and who not, that they have the leaft: 
 hope of relief from; by which things v/e know 
 them to be none of the minifters of Chrift's fendino;: 
 or elfcj laftly, there is none ot God's love in people; 
 and if they beget not men and women into God*s 
 iove, what do they preach for ? For ftrife, for de- 
 bate, and malice, and envy, and hatred, and cove- 
 toufnefs, and pride, and worldly greatnels, and re- 
 fpedt of perlons, becaufe of advantage, and taking 
 hire, and paying hire for preaching, and giving 
 gifts, and taking gifts for preaching, and taking 
 tithes, and giving tithes for preaching •, which, fince 
 Chrift's afcenfion, are all marks of carnal people, 
 and carnal priefts^ and the word of reconciliation 
 is not committed to them, as it was to the mini- 
 fters of Chrift of old •, and there were witnefles 
 againft fuch in all ages, by fome that were faith- 
 ful, as by thefe few precedents out of the Book of 
 Martyrs may appear, with many witnefles more, 
 
 --- For the Hatute of Edw, 6. gives not the tenth. 
 
 B 4 toth 
 
(. 24 ) 
 
 both before and fince, which might be produced 
 out of feveral authors of no mean efteem: but thofe 
 who will not turn and repent, and be wafned from 
 their marks of falfity and deceit, muft have their 
 portion with the deceivers ; and the deceived, that 
 pay them for their deceit, the wages of unrighter 
 oufnefs, as aforefaid, will be marked alfo, if they 
 fpeedily repent not -, but nor with the mark of 
 Chrifl's flieep (for they know his voice, and a 
 flranger's voice they will not follow) but of the 
 goats : and of which fentence that famous reformer 
 John Hus hath, by way of prophecy, foretold ; and 
 alio of a deliverance that Ihall come to the church 
 and people of God, as it is recorded in the Book 
 of Martyrs in thefe words: 
 
 ' Moreover, hereupon note, and mark by the 
 ' way, that the church of God cannot be reduced 
 ' to his former dignity, or be reformed, before all 
 
 * things be made new: the truth whereof is plain 
 ' by the temple of Solomon, like as the clergy and 
 ' prieils, fo alfo the people and laity ; or unlefs all 
 
 * luch as now be addidt to avarice, from the lead to 
 ^ the moft, be firft converted and reclaimed, as 
 
 * well the people, as clergy and prieft: albeit as 
 
 * my mind now giveth me, I believe rather the 
 ^ iirii ; that is, that then ihall rile new people,* 
 ^ formed after the new man, which is created after 
 
 * God : of the which people new clerks and priefts 
 ' fnall corne, and be taken j which all ihall hate 
 ^ covetoufnefs, and the glory of this life, hallening 
 ' to a heavenly converfation ; notwithftanding all 
 
 * thefe things fhall come to pafs, and be brought 
 
 * by little and little, m order of times, difpenled of 
 
 * God for the fame purpofe; and this God doth, 
 
 * and will do, for his own mercy and goodnefs, 
 ^ and for the riches of his great longanimity anci 
 
 * Vol. I, Page 830* 
 
 patience 
 
( "'S ) 
 
 ' patience, giving time and fpace of repentance 
 
 * to them that have long lain in their fins, to 
 ' amend and fly from the face of the Lord's fury, 
 
 * while that in like manner the carnal people, and 
 
 * carnal priells, fiiccclfively and in time, iliall fall 
 
 * away, and be conlumed as with the moth,'&c. 
 And fartm^r, it is ytt more fare out of that re- 
 cord, againfl which lies no averment, viz. Jeremiah 
 xxiii. I, 2, 3,4, 5, 6. and throughout that chapter: 
 *' Wo be unto the paRors that deftroy and fcatter 
 '' the iLeep of my pafture, faith thi' Lord. I'here- 
 " fore liius laiih the l,oid God of Ifrael, againil the 
 *' pallors that feed my people. Ye have Icattered 
 '^ my flock, and driven them away, and have not 
 " vifited them: behold, I will viiit upon you the 
 *' evil of your doings, faith the Lord •, and I will 
 " gather the remnant of my flock out of all coun- 
 *^ tries, whither I have driven them, and will bring 
 " them again to their folds, and they fhall be fruit- 
 <^ ful and increafe ; and I will fet up fliepherds over 
 '^ them, which fhall feed themj and they Ihall fear 
 *^ no more, nor be difmayed, neither fhall they be 
 *' lacking, faith the Lord. Behold, the days come, 
 *^ faith the Lord, that I will raife up unto David 
 *' a righteous branch, and a king fliall reign and 
 '* profper, and fliall execute judgment and juftice 
 " m the earth. In his days Judah fliall be laved, 
 f^ and Ifrael fliall dwell faiely, and this is his name 
 l^ whereby he fliall be called, 
 
 " The Lord our RiRhteoufnefs." 
 
 AN 
 
A N 
 EPISTLE OF LOVE 
 
 T O 
 
 ALL THAT ARE IN PRESENT SUFFERINGS, 
 
 Whether Inwardly or Outwardly. 
 
 Upon the fir ft Day of the fourth Month y 1660, as I 
 "Was travelling upon the way^ there came upon my 
 Heart a deep Senfe of your Conditions-, whereupon I 
 was prejfed in Spirit to write thefe following Lines, 
 
 MANY have been the warnings, counfel and ad- 
 vice, which have been given unto you from 
 the Lord, out of the love that he bears unto you> who 
 would not have you to perilh, but rather that you 
 might repent, and do your firft works, and live ; 
 and therefore hath he fent unto you of his fervants, 
 early and late, to forewarn you of the evils and 
 dangers that were coming upon you : but your 
 hearts were fo hardened, through the deceitfulnefs 
 of fin, and you choaked with the cares of this life, 
 and your minds fo filled and taken up with the pre- 
 fent enjoyments of worldly delights, and flefhly 
 eafe, that there was no room or entrance for any 
 ^jiing that came unto you, though delivered in ne- 
 ver fo much tendernefs and bowels of afFe6lion, 
 from a true fight and deep itn^t of what muft un- 
 avoidably overtake you: becaufe you, like Jefurun, 
 were grown fat, and kicked againft what<could be 
 faid unto you •, looking upon yourfelves as fo en- 
 riched with worldly glory and delights, and fq 
 decked therewith, that you fat as queens, as if 
 none could pluck you from your throne, or feats, 
 
 becaufe 
 
( 27 ) 
 
 becaufe of the furenefs and fi'-mnefs of your (land- 
 ing, as you thought and concluded in yourfelves. 
 And your work was, how to climb up higher, and 
 to foar aloft in your glory, beyond any that had 
 been before you j that fo your families might be 
 great, and your names renowned to poftericy, and 
 your ifTues enriched with your gettings and pof- 
 feflions ; fo that you were juft like the wild afs 
 colt upon the mountains and high hills, fnuffing 
 up the wind, and kicking the heel, and laugning 
 at, and having in derifion, all thofe that came unto 
 you (in the name of the Lord) with the word of 
 the Lord ; concluding it to be but the fancy of a 
 drunken biain, or ttie proclu6ls and offspring of a 
 precipitated zeal, without a true underftanding. And 
 fo you made light of it, and made no doubt in your- 
 felves, to fliake off Lhofe things, like Paul's Ihaking 
 off the viper from his handj and (like Samplon) to 
 go forth as at other times ^ but knew not how, by 
 that flefhly confidence, and carnal fecurity, and 
 worldly delights and pleafures, which had made 
 you (like drunken men) not only fearlefs and care- 
 lefs, but alio fenfelefs of what could be faid unto 
 you, or done againfl you. So high had you made 
 your nefls, that you feared not the hand that could 
 pluck you down •. and therefore it was your manner 
 (in that light, elevated and transported fpirit) either 
 with fcorn and difdain, wholly to rejed and refufe 
 either the hearing of fuch words and counfels as 
 were tendered unto you, either by meffage in words 
 or writing, or othervvife, to receive them in the 
 feigned humility, and complimentary fpirit; put- 
 ting off the moie ferious hearing or reading thereof 
 (with Foelix) until a more convenient feafon ; fatis- 
 fying yourfelves vv^ith this imaginary conceit, that 
 you had pleafed and given content unto the perfons 
 that fg fpake or writ unto you j this being your ut- 
 
 moil 
 
( 2.8 ) 
 
 mofl: end and defign, if by all you could but procure 
 popular applaufe, and ingratiate yourfelves into 
 any party or interefl, thereby to corroborate and 
 flrengthen your feat and (landing; and all your 
 confefTions, profefTions, and acknowledgments, were 
 but like Ablalom in the day of his advance, fay- 
 ing with him in your hearts, ** O that all men would 
 ^' come unto us," that there might be none tooppofe 
 you, or difquiet: your eafe, and '' we would do them 
 juflice 1" but this was but to palliate your worldly in- 
 terefts, that you were with fo much eagernefs feeking 
 to exalt. But now is your month come upon you, 
 and the day that was threatened, and you forewarned 
 of it, hath overtaken you ; and it is a day of gloomi- 
 nefs and darknefs, and thick clouds; fo that it ap- 
 pears to be night, rather than day, and the fun to be 
 let and gone down, and the fhadow of death ap- 
 proaches, and fears and amazements feem to com- 
 pafs you about as a mighty hofl, and your names 
 and pofterities to be blotted out, and ignominy and 
 reproach to be cafl upon you, and to be your 
 portion, from the bafeft of men. And inftead of 
 crifping-pins, and gorgeous attires and apparel, and 
 mincing with your feet, and fweet fumes, and odours 
 and fmells, fhall be ftenches, and the fmell of ful- 
 phur ; and that which lliall be an abhorring and a 
 loathing unto them, that you have trampled upon, 
 and thought too mean to converfe withal. And 
 that breeding, which you are crept into, and that 
 conformity to the world, and the greatnefs and glory 
 thereof, and that fellowfhip and communion which 
 you are increafing apace, with thofe who have their 
 portion in this life, even unto them alfo fliall you be 
 a difdain and an hiiTing; fo that you are become, like 
 Ifrael of old, as the vines amongft the trees of the 
 foreft, which when it hath left its bearing, and 
 bringeth forth no fruit, is good for nothing, noc 
 
 fo 
 
( -9 ) 
 
 fo much as to make a pin of, fo as to hang a veflel 
 thereon, but is only become as fewel for the fire. 
 Wo is me, wo is me for you ! what will become of 
 you ? For I am pained, I am pained, my bowels 
 roll within me, becaufe of their utter defulation that 
 is coming upon you, even to the utmoll ! And th^n 
 Ihall thoie that you have fcorncd, laugh at your ca- 
 lamity, and mock when your fear comes, which fiiall 
 come upon you as an armed man •, and you fhali not 
 be able to withftand his dread, becaufe of the load 
 of guilt, and the weight of fin, that lies upon your 
 confciences, and prefTeth you down, and whelms you, 
 and plunges you into the utter darkncfs, even unto 
 the thick darknefs, that may be felt. For your time 
 of working is over, and the night in which no man 
 can work is come upon you -, and though you feek to 
 fly as upon dromedaries, and to make a league with 
 death and hell, and by your compliances with, and 
 your calling to the rocks, the hills, and the moun- 
 tains ; yet Ihail they not be able to hide you from 
 the wrath of the Lamb, nor to fhelter you from 
 the indignation of him that is too itrong for you. 
 And though you fly upon the fwift, a fwifter fhall 
 overtake-, for you fhall not be able to efcape his fury^ 
 though you fiy to the uttermoft parts of the earth, 
 yet there fhall hisc hands find you out. And you 
 have numbered him amongfr tranfgrefTors, and 
 hardened your necks againft his reproof in your 
 own hearts and confciences, and have had them in 
 derifion that have direded you thereunto, to take 
 heed and to obey his counfel, left you perifhed in the 
 gainfaying, and the fpirit of grace ceafed flrivino- 
 with you; and then, he that hath fuiTered long, and 
 borne the iniquity, withdraws his fhoulder, and the 
 word of his power, whereby he upholds all things : 
 and then you fliall bear your own iniqui'iy, and feel 
 the weight and burthen thereof] and then fliall you 
 
 know 
 
( 30 ) 
 
 know by woful experience, and drink of the cup of 
 his fury, without mixture of niercv, or fupport. 
 And who is able then to abide or (land, when thus 
 he minifters pure wrath and difpleafure in the 
 fiercent^fs of his indigna ion, againft and upon the 
 rebellious, who would not hearken in the day of 
 their profperity, but were grown rich, and full, and 
 wife, and ftrong, and faid in themfelves, " We have 
 need of nothings tufh, our tongues are our own, 
 who ihall us controul ? For we know what it is to 
 be religious, and to profefs God and Chrift, and the 
 fcriptures ; for thefe things we have profefled and 
 known, and we were once zealous in them, and for 
 them, and were tenJer-hcarted, and broken in our 
 fpirits, and then could we weep and mourn, and 
 pray and fail, and tell of our experiences, and durft 
 not commit fin, nor do any thing that we knew to 
 be evil, becaufe of a fear that was upon us. But now 
 we are pail thofe things, and mind not the feeling 
 of them ; but account thole as poiTefTed with a fa- 
 natick fpirit, that fay, that they are moved by the 
 Spirit of the Lord, to mind us of our former years 
 and by-pad days of tendernefs, and fpeak fo much 
 unto us of feeling that broken heart, and contrite 
 fpirit, and true thirft and hunger after the living 
 God, which fometimes we felt ; and condemn and 
 cry againft all knowledge, and fpeculative notions, 
 above and beyond the feelings, as that which will 
 not avail, nor ftand in ftead in the day of the Lord. 
 And thefe in ourfelves we condemned, and the fpirit 
 by which they fpake unto us, we judged to be fa- 
 natical-, and therefore it is juftly come upon us, to 
 have that name given unto us by our enemies, which 
 we in our hearts and fpirits gave unto and faid of 
 our friends : for if we had not To looked upon them, 
 we would have taken their counfel. But we looked 
 upon thofe former times of tendernefs in religion, 
 
 to 
 
( 31 ) 
 
 to be the days of our minority and infancy, and we 
 are now come beyond thofe things, and fome of us 
 grown pad feeling, into a belief, that there is nothing 
 iin, but what a man imagines fo to be ; and fo are 
 foared aloft, and mounted up upon the wings of rea- 
 fon and (late-policy, looking upon that to be reli- 
 gion wherein the felf-fafety and fecurity is moft 
 preferved and promoted. And fo have concluded 
 within ourfelves, that the ground of our former 
 trouble inwardly, and the ground of the like trou- 
 ble that is upon others now, did and doth arife from 
 the diftruft of our reafon; and fo have concluded all 
 inward feeling and pofiefTing of the prefence of God, 
 and the light of his countenance, to be but the 
 llrength of fancy or imagination. And this appre- 
 henfion and belief hath been flrengthened in us by 
 the many experiences and examples that in our ob- 
 fervations we have taken notice of; namely, what 
 a general and univerfal defedlion and falling away 
 there hath been in all forts of perfons, in the feveral 
 and variety of judgments and opinions, that have 
 fprung up, and the refpedlive confidence that they 
 have had of their ways and opinions, and their in- 
 cidcncy and pronenefs to be taken with the glory 
 and riches of this prefent world, and equally with a 
 2eal to purfue after them, when they have had an 
 opportunity in their hands to enrich themfelves 
 thereby, having obferved all forts, and tried all forts 
 of judgments and opinions. And when they have 
 been tried with opportunities, as aforefaid, they 
 have been found too light, and loft their zeal and 
 tendernefs in religion : and therefore from thefe ob- 
 fervations, experiences, and trials, we have been 
 ftrengthened in our belief, that to get wealth, and 
 live at eafe, and fecure our places, and to comply 
 to any man, or with any thing, in order to this end, 
 hath been goodnefs enough, and the very religion 
 
 of 
 
( 32 ) 
 
 of onr hearts; though with our tongues and our 
 lips we have fpoken and profefTed otherwife." O 
 thou exalted above the liars, who art climbed up 
 another away, and haft: fet up thy neft on high, and 
 fenced it about, as with impregnable walls, whofe 
 fearednefs and confidence is all thy fafety ; the Lord 
 is undermining thy foundation, and he is bringing 
 thee down as with a mighty hand, and he is cauiing 
 thy fall to be as a mill ftone into the fea, and he is 
 making thine enemies to rule over thee •, even thou 
 that haft been in thy jollity, and making merry, and 
 fending and receiving the gifts, in this way wherein 
 the witneftes have lain flain in the ftreers of this 
 great city •, the Spirit of Life from the Lord is 
 entering into them again, and they fhail ftand upon 
 tiieir feet, and fire fhall come down from heaven, 
 and confume their enemies, and they fhall torment 
 all that dwell upon the earth. Therefore, hear the 
 word of the Lord, O ye ftout-hearted and ftiff- 
 necked, whofe hearts are become as an iron fmew, 
 and whofe fins are written as with the point of a dia- 
 mond : O tremble, tremble at the word of the 
 Lord, which faith, " He gave you fpace to repent, 
 ** but you repented not !" Wherefore a bed of tor- 
 ment is preparing for you, and the cup which you 
 gave to others ihall you drink, and you fhall fqueeze 
 out the dregs thereof: Wo and mifery is coming 
 upon you, and languifhing and diftrefs fhall cover 
 you ; and becaufe you will not hear the voice of the 
 rod in the day of your fulnefs, you fhall hear the 
 voice of wrath and defolation, and flood upon flood 
 Ihall come upon you, and billow upon billow fhall 
 overflow you ; fo that you fhall not be able to 
 efcape, nor fly from his prefence. 
 
 O hear, hear the word of the Lord, and hearken, 
 that yet, notwithltanding, your Ibuls may live -, and 
 if it be pofTible, may be redeemed out of the land 
 
 of 
 
( 33 ) 
 
 of darknefs, and the deep captivity in which they 
 are plunged. Do not fly, nor make a league with 
 thine enemies; neither let defpair and unbelief 
 fwallow thee up; but bear the indignation, becaufe 
 thou hail finned. Lay down thy back, that the 
 plowers may plow deep furrows; lay thy mouth 
 in the duft, and fay, " I have finned, I have finned ; 
 *^ and for my iniquity are thefe things come uport 
 '^ me, and becaufe of the weight thereof, am I prelfcd 
 ^' down; and if theLord arife not, I mull peri (h un- 
 *' der them." Think not upon revenge; '^ for ven- 
 *' geance is the Lord's, and he will repay it." For 
 thy rifing up, and thy relloration, and thy recovery, 
 muft not be by an arm of flefh, nor by a bow of 
 fleel, but by the revealed arm of the Lord, that muft 
 bring falvation to thee ; and therefore muft thou be 
 patientj and ftill, and quiet, and afcribe righteouf- 
 nefs to the Lord, until he arife. For through fore 
 judgment muft thou be delivered, and all thy ways 
 muft be hedged up with thorns, that thou mayeft 
 not be able to pafs from under his hand, nor from 
 the fmart of his ftroke : for this is the day of the 
 recovery, not only of thy foul out of the pit, that 
 waits in the patience and long-fuffering, and out of 
 the mire and the clay, wherein thy feet have ftuck 
 faft, fo that thou haft not been able to run in the 
 ways of righteoufnefs; but alfo, of the recovery of 
 the corn, and the wine, and the oil, which he gave 
 unto thee, and thou hadft forgotten that he gave it 
 thee, that thou mayeft return unto him, from whom 
 thou art fallen by thine iniquity. F^or was it not 
 better with thee in the day of thy mcanncfs and po- 
 verty, not only of fpirit, but outwardly, when thou 
 hadft not thofe poffeflions in the earth as now thou 
 haft, nor faredft fo delicioufly as now thou doft ? 
 Was it not better with thee then, than it is now ? 
 Let the witnefs of God anfwer. And therefore like 
 
 € a bwll 
 
( 34 ) 
 
 a bull in the net muft thou be caft, who haft been 
 feeking liberty and largenefs for thyfelf, but haft 
 not cared how much others were in ftraightnefs and 
 captivity; and therefore is the day come upon thee, 
 wherein the fame meafure, thou meafuredft to others, 
 is meafured to thyfelf. Therefore thou muft bear 
 in patience, that the feed thou mayeft know, which 
 the Lord's love is unto, and feel it in thyfelf; 
 that which hath fuffered long, even all this time of 
 thy wantonnefs. For this is the feed which cries 
 unto God, though thou regardeft not the cry there- 
 of, becaufe of thy fulnefs, and becaufe of the noife 
 that hath been in thy heart, both about keeping 
 what thou haft already gotten, and how to enlarge 
 thy barns to hold more ♦, but the cry of the poor 
 hath not been regarded, even that feed in thee, which 
 hath groaned for deliverance ; and fometimes, be- 
 caufe of the anguifti thereof, thy foul cryed out for 
 diftrefs; though, through the varity of thy pleafures, 
 thou cndeavoureft to murder it, and to ftop its 
 cry. 
 
 Is it not now an acceptable time, to fpeak a word 
 in due feafon to thee, from one that is fenfible of thy 
 burthen, and travails with thee for thy deliverance ? 
 O that thou wouldft hear, that thy foul might live ! 
 And even now, when the Lord is as one retired into 
 his place, and all thy comforts and lovers feem to 
 Hand at a diftance from thee, and thou art as one 
 termed defolate and forfaken, and the wrath of the 
 enemy is ready to fwallow thee up, in telling thee, 
 there is no hope for thee, and that the day of thy 
 vifitation is over, and that the pit will open its 
 mouth, and fwallow thee up in the fight of ail thine 
 enemies. Arife, arife, thou captive, thou exile, 
 thou outcaft of Ifrael, thou that art termed forfaken, 
 both in thine own eyes, and in the eyes of all that 
 behold thee ; this is the day of thy deep vifitation, 
 
 hear 
 
< h ) 
 
 hear the voice of the rod, and know the hand of 
 him that fmites with it, that through the chaftifings 
 and the rebukings, thy foul may be recovered. O 
 ceafe from man, and from all revengeful thoughts, 
 and hearken not to the counfel of thine own heart, 
 neither lend an ear to the wicked, and lean not to 
 thy own underftanding. For God's thoughts are 
 not as thy thoughts, neither his ways like thine; 
 thine are thoughts and ways of evil, his of good : 
 therefore judge the difquietnefs of thy mind with 
 that grace and light, that gives thee the fight and 
 the fenfe of it, and fay not, " He hath fhut up his 
 *' loving-kindnefs in forgetfulnefs, or will be mer- 
 '^^ ciful no more." Fear not thou, worm Jacob, 
 though all tread upon thee, be thou ftill ; for thy 
 deliverance mufl be from the Lord: and that is the 
 feed, that lies low under all, that is dumb, and 
 opens not his mouth in revenge ; that lies down 
 in his will, and drinks the cup, becaufe it is the Fa- 
 ther's good pleafure : for that is the feed, to which 
 the blefiings belongs; and that is that which muit 
 hear the word of the Lord, and come out of Egypt, 
 to worihip God in his ov/n land, that that may be 
 fet free; from which he cannot withhold his bowels, 
 nor the ftrength of his love; but that it m.ight 
 be fet free, that he might render double unto it, 
 beyond whatever entered into thy heart to con- 
 ceive. And this is the feed that the Lord hath 
 bleffed, and that can be content both to abound, 
 and to fufFer want ; and to be abafed, and how to 
 receive at the hand of the Lord, and give it again 
 with the fame freedom that it was received : and 
 though it hath nothing in the world, as to the en- 
 joyments of the world, yet it poffeiTeth all things, 
 in that its kingdom is not of this world. Neither is 
 it a feed of fo low a defcent, and fo ignoble an off- 
 fpring, as to have its delight or joy in this world : 
 
 C 2 ' but 
 
( 36 > 
 
 but though It hath lain amongft the pots, and been 
 as in the manger, yet muft it have the wings of a 
 dove, and, in the fimplicity and innocency thereof, 
 muft it mount up over the world, and have its reft 
 with its father Abraham, And this is the feed that 
 follows his fteps, and forfakes all, to go to the land 
 that the Lord fhews it ; and believes in the hope, 
 againft the hope, and ftaggers not through the 
 weaknefs of faith, by confidering the reafonings of 
 the earthly birth, or flefhly fpirit -, but is ftrong in 
 the faith, and gives glory unto God, and fubmits 
 unto him, to let him do what feemeth good in his 
 fight. 
 
 O Friends ! had you hearkened unto this, and let 
 it gone free, then had not this day come upon you, 
 nor this hour of darknefs overtaken you ; and there- 
 fore now be wife, and receive the inftrudlions of the 
 Almighty, who fpeaks unto you in the fecrets of your 
 hearts, that you may hear his voice, and live. For h^ 
 is faying to you, as once he did to Adam, in the cool 
 of the day, now the heats are over, Where are ye ? 
 And what have ye been doing ? Have ye not finned, 
 in eating that which was forbidden, and in feeding 
 upon that which was likely to make wife, and was 
 beautiful to the eye, and pleafant to the tafte, but is 
 become as gall and wormwood in the belly ? In this 
 day of adverfity, when you come to confider where 
 you are, and what you have been doing, are you 
 not indeed naked? And are you not flying, as he 
 was, to the bullies, and for ihelter to every ima- 
 ginajion and injedion that fprings up in your minds, 
 and counfel that is given to you from the earthly 
 fpirit, either in yourfelves or others ? And are you 
 not fewing of fig-leaves, and making of coverings- 
 for yourfelves (to mitigate the offence) as he did, by 
 laying <* The woman that thou gaveft me, deceived 
 <'f me?" And fo you are covering and hiding by ex- 
 
 cufes 
 
t 37 ) 
 
 cufes and pretences, that which In the day of your 
 fimpliclty and tendernefs you would not have been 
 afhamed of, and fince, in the day of your profperity, 
 have gloried in as your crown. O do not fo, for 
 the Lord will not be mocked ; for fuch as you have 
 fown, fuch Ihall you reap. Be not like Ifrael of 
 old, to add evil to evil, not only in forfaking the 
 fountain, but hewing out of inventions and excufes, 
 which will not hold in this day of your diftrefs-, but 
 be upright-hearted and fingle to God, feeking out 
 no covers, nor finful compliance, left you lofe this 
 day of vifitation alfo, and the little glimmering of 
 hopes that yet remains for you, if you perfift not in 
 your wickednefs, but on the contrary, if you .do, ye 
 fhall go down to the pit, where there is no remem- 
 brance of him. 
 
 And you that arCy cr have heerty Officers and Soldiers in 
 the Armyy and are under prefent Sufferings or Bur- 
 thens. 
 
 What need you be troubled ? Or what true caufe 
 have you to be difquieted, if fo be the prefent officers 
 and foldiers can govern and command better than 
 you have done, or than hath been in years pad -, 
 if the officers of the arm.y be more temperate, more 
 humble, more felf-denying, and lefs given to co- 
 vetoufnefs, and to feek great things for themfelves, 
 than you did, when you were in command ? And 
 if the prefent officers of the army be more tender 
 of the liberties of tender confciences, and of thejuft 
 liberties of the people, and more careful of the 
 breach of the privileges of parliament and of all 
 other authorities, the rule for God, and in his fear; 
 that are a terror to evil doers, and a praife of, and 
 encouragement to, them that do well : and if the 
 
 C 3 prefent; 
 
t 38 ) 
 
 prefent army are lefs in compliance with particular 
 intereils, for felf fafety and advantage, than you 
 were, what ground or caufe have you to be troubled, 
 or to feek reftoration to your places and trufts ? 
 And if they do not exceed you in righteoufnefs, 
 holinefs, and juftice, and good difcipline of the 
 army, have they not you for an example before 
 them ? Who for thefe things have caft you off, and 
 made your habitations defolate, and your names to 
 become a flench, and your families a reproach, and 
 all your righteoufnefs and good that you have done, 
 and vidlories that you have obtained, are buried in 
 oblivion, and your defamation doth found beyond 
 your fame in times paft. Is not the Lord righteous? 
 Or is his arm Ihortened ? Or are his bowels ihut up ? 
 Or is it not all one with him, to fave by many, 
 or by few ; by ftrength, or without ftrength j 
 and to overturn and overthrow thefe alfo, which 
 have fucceeded you, if they fhall fall Ihort of 
 your righteoufnefs, or thofe fteps wherein you 
 v/alked, as to the governing and ordering of your 
 feveral trulls ? Shall not the Lord be avenged on 
 them alfo, if they provoke him, as you did ; and 
 overthrow them as he hath done you, and that 
 with a forer deftruttion, and a greater hand of 
 difpleafure, becaufe they have had you as a lively 
 example before them, whom the Lord hath caft out 
 in their fight ; but luft after evil things, and the 
 glory of the world, as you did, and were rejeded 
 of him ? And furely if the fame wickednefs and 
 ungodlinefs overtake them/, that was found amongft 
 you, their fall fhall be great, and they fhall rife no 
 more : and therefore leave it to the Lord, and feek 
 not your own revenge ; neither think by rebellion, 
 treachery, or hypocrify, to prevail i *' For judgment 
 V is the Lord's, and he will repay it :" and if they 
 perfift to do v/ickedly, and to e^iceed you in un- 
 * ' righteouf- 
 
( 39 ) 
 
 rlghteoufnefs, they fliall all likewife perifh ; for 
 righteoufnefs he will have fee up. And the end of 
 all the changes and overtiirnings in England, it is 
 not that a may-pole fhould be fet up, or that healths 
 fhould be drunk, to the confufion of Zion, but that 
 a king fhould reign in righteoufnefs, and that the 
 fons and daughters of Zion fhould rejoice therein. 
 
 And to you that are^ or have been^ Rulers or Governors 
 of thefe Nations^ and are either at frejent Sufferings 
 or in fear of future Sufferings. 
 
 Do not you emulate, nor contemn thofe into 
 whofe hands the prefent government is committed;, 
 ntrither feck after revenge, or fuffer your hearts to 
 boil, becaufe you are thrown dov/n, and they got 
 up. If they will hear the caufe of the fatherlefs 
 and the widow, and judge with equity therein, 
 and relieve the opprefied, and let the captive go 
 free, and refped no man's perfon in judgment, 
 neither divert juftice, becaufe of any man's opinion 
 or perfuafion ; but equally adminiiler difliributive 
 juftice to ail, and not be offended at one man, be- 
 caufe he could not put off his hat, and give him 
 flattering titles ; and therefore would do him no 
 juftice, but trample upon him, whom all trampled 
 upon-, and exalt that party, that was moft in efteem, 
 and gratify him, who could refpect men's perlous 
 with his hat in his hand, and give him flattering 
 titles, though his caufe was worfe: if thofe in your 
 places now will not do fo, but equally diftribute 
 law and juftice unto all men, without refpec'ting 
 any man's perfon or opinion, and that at a cheaper 
 rate, and with lefs delay •, if the prefent rulers and 
 governors do fo, what caufe have you to be angry, 
 becaufe the Lord hath thrown down you, and raifed 
 up them thr>t are more righteous r And what thaugh 
 
 C 4 he 
 
( 40 ) 
 
 he be as the younger brother, that profelTed not {o 
 much, butpra6tifed more; ftiall not your hypocrify 
 remain as a blot upon you, while as their adivity 
 and juftice fhall be their renown ? But on the contra- 
 ry, if they exceed you in opprelTion, cruelty, and in- 
 juilice, and make greater inroads and breaches upon 
 the law of the nation, and juft liberties of the people, 
 and let loofe the reins of government, fo that peo- 
 ple may take their fwing in ungodlinefs, and a6t 
 iniquity without control-, and the confciences of 
 the upright be opprefled, becaufe of their tender- 
 nefs towards God, and the things appertaining to 
 his kingdom ; and fo he that departs from iniquity 
 becomes a prey, and the gaols in thefe nations be 
 fuller of the fervants of the Lord, than they were 
 in your days ; and that only, becaufe they cannot 
 proilrate their confciences to the wills of men : 
 and if their meetings together to worfhip the Lord 
 in f .irit and in truth be more obftruded, and they 
 abufed by the rude and bafer fort of people, and 
 that becaufe of the remiffnefs and backwardnefs of 
 thofe in authority, to put a curb unto them, or to 
 execute iheir places with faithfulnefs againil evil 
 doers, according to their trull, and the laws of 
 the nation ; will not the Lord cad them out alfo, 
 as he hath done you before them ? And is not his 
 power the fame, to dif-throne all unrighteoufnefs 
 in what perfon or perfons foever it be found ? An^ 
 thci'eiore why fhould you be wrath, or your coun- 
 tenance fallen? If you had done well, Ihould not 
 you have been accepted ? And if thefe be found do- 
 in:? evil, fnall not they be rejeded alfo ? Or will the 
 let rhcfe into his favour, if fm lies at their door j 
 \ ;. jas he fnut you out before them for the fame 
 riirg? And therefore be flill and quiet in your 
 is, and mind the work of your day, and let thea"^ 
 . .e to tneirs, which is, to humble yourfelves un- 
 der 
 
( 4i ) 
 
 der the mighty hand of God, and be abafed in hlj 
 lio-ht, becaufe of your unfaithfulnefs, and the treach- 
 ery that was found within your gates, that fo you 
 may be reconciled to God, and one unto another, be- 
 fore it be too late, and the day pafs over your heads, 
 and fo you be overtaken unawares, doing the work 
 of the night ; as, feeking revenge, and the over- 
 throw or difturbance of the prefent power, which 
 the Lord requires not at your hands ; but to leave 
 him to execute righteoufnefs upon the evil doers, 
 and to wound the hairy fcalp of all his enemies-, for 
 he will be avenged, and that right fpeedily, againft 
 all that hate Zion. 
 
 To you that are called Puhlick Preachers^ or Minifters 
 of the Gofpel, and are under frejent Sufferings, or pof- 
 Jeffed with fear ^ that you fhallfuffer either in relation 
 to your Places or Confciences. 
 
 Why are you afraid? And wherefore are your 
 hearts difquietcd ? If you have preached the gofpel 
 in fealbn, and out of feafon, will not that keep you 
 in peace r Or is not your gofpel, the gofpel of 
 peace ? Or are you afraid, becaufe you made ufe of 
 the gofpel, to preach up war ? If you have dif- 
 charged your duties faithfully, and fought no man's 
 goods, but their good ; if fo, will not the good 
 overcome the evil ? And if you fuffer for righteouf- 
 nefs fake, are you not blefled ? And if you can live 
 upon the gofpel, w^ill not that maintain you, and 
 fave you ? Why are you then troubled ? 
 
 If another generation, more righteous than you, 
 fpring up •, and thofe that have been long a hum- 
 bling, and under a lliarp rebuke, be reftored to 
 their places again, and you put out; and if they 
 preacli better, and live better, that their modera- 
 tion 
 
( 42 ) 
 
 tion may be known unto all men; and that they 
 are not fo greedy of filthy lucre, as you were; nor 
 ufe that rigor, and leverity, and inhumanity, which 
 fome of you have done, in calling poor people into 
 prifon, and feparating man and wife, untilthey 
 have died in a gaol, and that for a thing of nought, 
 as for fmoke-penny, and a garden-penny, and fuch 
 like trifles as fhould not be named amongft Chrif- 
 tians, much lefs amongft thofe who call themfelves 
 the minifters of the gofpel-, and all this, becaufe 
 for confcience-fake they could not let them gather 
 that had not fcattered, nor him reap that had not 
 fown, nor his ox feed in that corn which he had 
 not trodden out, nor pay him wages whom he 
 never hired, neither did any work for him : if 
 thofe minifters, that come after you, fhall not do 
 thefe things, nor make ftiipwreck of faith and a 
 good confcience, by ferving the times, and com- 
 plying with worldly interefts, to enrich themfelves, 
 and fare delicioufly thereby; but Ihall at all feafons 
 preach freely, giving good example both in life 
 and do6trine; opprefTing no man's confcience, but 
 giving freely, and freely receiving ; not following 
 your fteps, but the fteps pf Chrift and his apoftles, 
 who chofe to obey God rather than man -, and not to 
 comply for felf-fafety and advantage, who fpake 
 as the fpirit gave them utterance; and not what men 
 commanded, contrary thereto; will not the Lord 
 blefs them ? But if thefe, that come in your places, 
 fliall follow your fteps, in all or any of the things 
 aforefaid, will not the Lord drive them out, and 
 caft them ofir", for their rebellion and unfaithfulnefs^ 
 as he hath done, and is doing of you before them ? 
 And therefore why fliould you be troubled, except 
 for the load of guilt, and weight of opprefTion, 
 and mercilefs cruelty, that lies upon you ? And for 
 thefe things you ought to be humbled, that if i^ 
 
 be 
 
( 43 ) 
 
 be pofTible yon may be recovered out of the gall of 
 bitternefs, and bond of iniquity ; that fo your fouls 
 may be faved, in this day of your vifitation and 
 fore chailifement that is coming upon you, and 
 you reftored to your former integrity, and up- 
 rightnefs of heart, which fometimes fome of you 
 were acquainted with, before you walked in the 
 way of Balaam, to attempt to curfe Ifrael, or to 
 run greedily for gifts and rewards. O that there 
 were an ear open, to hear the voice of this chaf- 
 tizement, that your fouls might be recovered out of 
 the fnare of the enemy. 
 
 T'o allthofe that are in prefent Sufferings in their Hearts 
 and Minds y hecauje they do not underftand the End 
 of the Lord in theje late TranJa5fions. 
 
 Know ye the feed of God, even Abraham's feed ; 
 and as that comes to be railed, and brought forth, 
 and bear rule in your hearts, fo ihall ye underftand 
 the mind of the Lord, and he will not hide from 
 you the thing that he doth. Are you ftrangers in 
 Ifrael, that you know not the caufes and provoca- 
 tions that the Lord hath had from day to day, from 
 a gainfaying and difobedient people, who draw near 
 him with their lips, but their hearts were far from 
 him; and who faid, ''Is not the Lord amongft us? 
 *^ No evil fliall come unto us:" who 1^. ad provoked 
 him to jealoufy from day to day ; and after many 
 a warning given unto them by the fervants of the 
 Lord, and his overturning time after time, yet would 
 they not hearken, but rebelled more and more, and 
 continued to opprcls the innocent, and for their 
 own ends gratified the ungodly, and cried up thofe 
 whom the Lord by his word cried againft? And not 
 only fo, but wh,at wickednefs was there found with- 
 
( 44 ) 
 
 in their gates, and injuftlce in their courts, and pride 
 and fulnefs of bread within their palaces, exceeding 
 any that had been before them ; befides, their pro- 
 feflion of religion, made fubfervient to ftate policy ; 
 brother betraying brother, and one friend under- 
 mining another, and all to promote felf, which the 
 Lord had thrown down in others, and they, in an 
 eminent way, were fetting it up in themfelves? 
 How could the Lord but reckon for thefe things ? 
 Was not his fuflfering long, and his patience 
 llretched out to the uttermoil, and the meafure of 
 their iniquities full ? And was it not then righte- 
 ous with the Lord, to give them up into the hands 
 of the treacherous dealer, who themfelves had 
 dealt treacheroufly one with another, and to others? 
 And fo hath he repaid them with that which they 
 requited others withal. Tlierefore fay not you. 
 Why hath the Lord done this ? Nor bufy your 
 minds or thoughts about the caufe of his dealings; 
 but mind that in your own hearts, that accufeth you 
 for your treachery againfl the Lord, who hath Ihew- 
 ed thee, O man, what is good, " to deal juilly, to 
 *' walk uprightly, to Ihew mercy, and to walk 
 «' humbly v/iih thy God." Keep thou to that in 
 thine own heart; for that is that which may be 
 known of God, which is manifefted in thee : and 
 by that he fhews thee, O man, what is good ; and 
 to that mud thou take heed, left thou drop into 
 the fame fnare with thofe, whofe fall thou art ad- 
 miring, and fo their cafe become thy cafe. If thou 
 ftandeft by faith, yet except thou believeft in that 
 within thyfelf, that fhews thee what is good, thou 
 canft not avoid falling likewife : neither canft thou, 
 by beating thy brain, or mufing in thine under- 
 ftanding, underftand the end of thefe things; for 
 they are too hard for thee to find out, until thou 
 return into the fanduary^ which is the grace of 
 
( 4J ) 
 
 God manlfefted m thee; and tTiereby (halt thou 
 learn the fear of the Lord, whereby the heart (hall 
 be kept clean, and thou kept out of their fnares. 
 
 To you who are in prefent Power y who are raifed tip 
 iy the Fall and Overthrow of thoje that went be- 
 fore you. 
 
 Do not you boaft yourfelves In your own ftrength, 
 -nor glory over thofe who are under your feet, 
 but confider the end of the Lord in thefe things. For 
 not for your fakes hath he wrought this change, 
 that you might glory in the arm of flefh, or exalt 
 yourfelves, becaufe the day is yours; but know 
 afTuredly, that it was to be avenged of an hypocri- 
 tical and gainfaying generation, who faid, and did 
 not. And therefore is he arifen in righteoufnefs to 
 plead with them, and that thofe, whom they have 
 ruled over, might once more rule over them •, that 
 you by their fall might take warning, and not luft 
 after that which they lulled after, nor opprefs that 
 which they opprefTed, both in themfelves and others.; 
 but that you might undo the heavy burdens, and 
 take off every yoke, and let the opprefTed go free ; 
 which if you do, both as to civil and fpiritual 
 rights, which they promifed to do, but did not, then 
 (hall you profper, and the righteous rejoice in your 
 government: but if thofe things continue, for which 
 they were call out before you, then (hall the indig- 
 nation of the Lord fmoke againft you, and your fall 
 be great and fpeedy, and that into milchief, and (hall 
 rife no more. O that you had hearts to confider 
 the languifhing (late of this nation ! that righteouf- 
 nefs might be encouraged, juftice promoted, fin and 
 iniquity flopped, and you a terror to the workers 
 thereof. Let not that be found amonofft vou, 
 
 whicn 
 
( 46 ) 
 
 which was found amongfl: them that were caft out 
 before you, to advance any fed, party, or opinion* 
 but he of every fe(5t, party^ or judgment, that fears 
 God, and works righteoufnefs, let him find protec- 
 tion from your government : fo fhall partiality be 
 Ihut outj and diilributive juftice, and impartial 
 righteoufnefs be adminiftered unto all, arid run 
 down our ftreets like a ftream. Then fhall it be 
 well for you, that the Lord hath fo long chaftifed 
 you, that you might learn righteoufnefs, and hate 
 iniquity; fo fhall the nations be healed, and the 
 diftradlions thereof compofed, and the end of our 
 wars attained ; and you, with all that fear the 
 Lord, fhall be crowned with vi6tory over your 
 enemies, and love from all your friends. But on 
 the contrary, if iniquity be flickered under your 
 wing, and unrighteoufnefs, profanenefs, and un- 
 godlinefs, be countenanced, encouraged, or con- 
 nived ati then fliall the fury of the Lord fmoke 
 againfl you, and his righteoufnefs fhall be revealed, 
 to throw you down, and that with an hand more 
 eminent and remarkable, than that which brought 
 you in; and the found and report of your deftrudlion 
 and extirpation, fhall exceed and go farther, and 
 flrike the nations afar off, with greater aflonifh- 
 ment, and amazement of fpirit. Even their ears^ 
 fhall tingle, and affrightment fhall take hold upon 
 them, becaufe of the revelation of the righteous 
 judgments of the Lord, againft a rebellious peo- 
 ple, whom he would have healed again and again, 
 but they would not, but infulted and revolted yet 
 more and more, and abufed the patience and long- 
 fuffering of the Lord towards tihem, and turned their 
 deliverances againfl the Lord, to puff and fwell 
 themfelves up, beyond any that ever was before 
 them : if this be your ilate, you fhall perifh fudden- 
 
 ly. 
 
( 47 ) 
 
 ly, and that without remedy; and then Ihall yoo 
 know, that the Lord hath fpoken by me. 
 
 ^0 all that fear the Lor d^ andwhofe Hearts are upright 
 with him, and yet are fenjible of the fuffering State of 
 the Church that is in God-, hecauje of the Oppreffions^ 
 and Weights^ and Burthens, that lie upon the rightC" 
 cus Seed. 
 
 Fear you not, nor be difmayed with any amaze- 
 ment; for, for your fakes will the Lord arife, and 
 Ihake terribly the earth, and remove that which is 
 fhaken, that that which cannot be Ihaken may re- 
 main : and your heads will he lift up above all 
 your enemies, and the day of your redemption 
 fhall draw nigh, and Satan fhall be trodden under 
 your feet, and you caught up into the mountain 
 of the Lord, where ye fhall feed upon the fat things 
 which he hath prepared upon his holy mountain. 
 This mountain fhall you know to be over, and 
 and on top of, all the mountains ; and here you 
 fhall abide, and dwell in the dwelling-place that 
 is upon Mount Zion; and upon all your glory fhall 
 it be a defence, and none fhall be able to make you 
 afraid : and then fhall ye know him that fhall ftand 
 the lafl: upon the earth, and ye fhall receive domi- 
 nion from him, whereby ye fhall reign with him 
 for evermore. Therefore watch ye unto prayer, 
 and be you diligent in the work of the Lord, that 
 you may finifh with faithfulnefs the teftimony that 
 he hath given you to bear for his name's fake; and 
 know affuredly, that nothing can harm you, while 
 you follow that which is good. And watch ye in 
 the light of Chrift, that ye may be kept out of that 
 part, in yourfelves, which appertains to this worlds 
 and the things thereof, in that good part which fhall 
 
( 48 ) 
 
 never be taken from you, in whieh the god of this 
 world hath no part. And there is your fafety for 
 ever, there is the faith known, that flops the mouths 
 of lions, and rebukes the roarings of the fea, and 
 keeps in the calm, as in an ark, when all the world 
 Ihall be overwhelmed with the Lord's wrath and 
 difpleafure. Then fhall you be fafe, and plant the 
 earth with righteoufnefs ; and the former things 
 fhall be pafTed away, and the old heaven and the old 
 earth melted away, and pafTed as a fcroU ^ and the 
 new heaven and the new earth, wherein dwelleth 
 righteoufnefs, fhall remain, and the inhabitants 
 ^ therein fhall rejoice, and fhall fing the fongsof Zion, 
 and the fongs of the lamb, the praife of him that 
 hath laved them. For your kingdom is not of this 
 world, but he hath chofen you to be as pilgrims and 
 llrangersin and to the world. Although your bodies 
 be in the world, yet ufe it and pofTefs it, as though 
 you ufed and pofTefTed it not^ that you may be 
 known to be the redeemed of the Lord, that are 
 feeking a city that hath foundations ; and your con- 
 verfations may be known to be above the earthy 
 with all its glory, and you be faved out of all, and 
 raifed up over all, by him that throws down, and 
 exalts at his pleafiire. This is the word of the 
 Lord to you all, you are the Lord's hoft, and he 
 will go before you, and be your rear-ward; and by 
 you, and through you, will he bring mighty things 
 to pafs ; and at the found whereof the nations fliali 
 tremble, and at the hearing whereof the earth fhall 
 be aflonifhed, becaufe of the Lord's appearing in 
 his fons and daughters : unto the brightnefs of 
 whofe arifmg, many fhall come from far, and at 
 whofe feet the riches and the glory of the Gentiles 
 Ihall be laid down : and thefe things, you that are 
 faithful fhall know. And be not you inquifitive 
 which way the Lord will bring thefe things to pals ; 
 
 for 
 
( 49 ) 
 
 for his own arm fhall do it; and that not by might 
 nor by power, but by his fpirit, will he remove the 
 mountains, and all that lets, out of the way: and 
 therefore be not you faithlefs, but beh'eving, and 
 dwell in the patience, out of that which would limit 
 the Holy One, either to time or means; fo fhall 
 you come to the overcoming and to be more than 
 conquerors through Chrill your life, who is mani- 
 fefl in your mortal flefli. And as concerning the 
 times and feafons, I need not write unto you. For 
 you know perfe6tly in yourfelves, that the day of the 
 Lord fo Cometh, as a thief in the nighty that when 
 they fliall cry peace and fafety, then fudden deftruc- , 
 tion fhall come upon them; for now is their hour, 
 and the power of darknefs: but dwell you in the 
 fecret place of the Moft High, under the fhadow of 
 his wing, and enter into your privy chambers, and 
 lliut the door till the calamity be overpaft. For it 
 fhall not be long until the Lord ihall vifit his feed, 
 and gather it from off the barren hills and moun- 
 tains, that they that have gone aftray, through the 
 allurements, pleafures, and vanities of this world, 
 Ihall be gathered into the fold ; and then lliall there 
 be one fold, and one ihepherd; and the fons of God 
 (hall fing together, and the morning-ftars fhall re- 
 joice, and clap their hands for joy, becaufe of fo 
 great falvation; and they that are faithful fliali 
 know and fee this, and be glad : for the Lord will 
 not leave you, nor foriake you ; you that are bold, 
 valiant, and faithful for his name, and love not your 
 lives unto the death, that you may finilh the tefti- 
 mony of Jefus ; but are as fheep appointed for the 
 flaughter, and are like thofe that are killed all the 
 day long ; yet the Lord my God will arife for your 
 fakes, and will utter his voice from Zion, and his 
 thunderings from Jerulalem; and you Ihall be glad 
 with his falvation, to the praife of his name for 
 ever. Amen. E J. Crook, 
 
T O 
 
 F R I E N D S 
 
 IN 
 
 BEDFORDSHIRE, HERTFORDSHIRE, 
 
 AND THEREAWAYS: 
 
 Mercy and Peace rejl among you. 
 
 PEAR FRIENDS AND BRETHREN, 
 
 MANY and long have been the days of your 
 forrow and mourning, and great alfo have 
 h^tn the deliverances and falvations which you 
 have known : what people have been faved by the 
 Lord, like unto you? And who have been carried 
 as upon eagles wings, as you have been ? Who in 
 florms, have known him making a calm ; and in a 
 tempeft, have known him rebuking the winds > 
 And when no rock could be feen, becaufe of the 
 fwelling of the mighty waters, but through the 
 dafhing of the waves, the rock hath been covered 
 over with water, and yet in a little time the rock 
 hath appeared again, as unmoveable and fixed; 
 whereby you have learned both how to want, and 
 how to abound; and to be full, and to fuffer hun- 
 ger. Keep faft the word of his patience, and let 
 none take away your crown, but hold faft what 
 you have received, which hath already made you 
 to differ, not only from what you were in t mes 
 pall, but alfo from your familiars and acquaint- 
 ance, who account it ftrange to fee what you are, 
 confideriijg what you once were. And now the 
 
 da^ 
 
( 51 ) 
 
 day is come and coming, wherein the difference muft 
 yet more appear, between thofe that fear the Lord, 
 and thofe that fear him not; and the difference be- 
 tween thofe that fay they are Jews, and are not, 
 though they may have the praife of men : but the 
 true Jew fliall be now known from the formalifl and 
 time-ferver, and the upright-hearted from thofe 
 that were never true in any form or profefTion. 
 For it is the truth in the inward parts which many 
 have talked of, but few have kept unto ; fuch vain 
 talkers fhall now be known from the pure inno- 
 cent feed, which now can lift up their heads, 
 and not change their countenance, but are fmgle 
 to God. Come life, come death, liberty or bonds, 
 their royalty now appears; for they are not of the 
 earth, and therefore cannot fell their birth-right 
 for vanity, nor their inheritance for that which- 
 is changeable : but however, the God, whom this- 
 royal feed ferveth, deals with them, either to kill 
 or fave alive; yet they will not bow, but muft be 
 faithful in all things, knowing in whom they have 
 believed. And though none may be tempted like 
 unto thefe, nor none feemingly fo defolate as they, 
 yet they will truft in the hope, againft the hope, 
 and believe for the inheritance beyond all; becaufe 
 of a fecret dependency upon, and a near alliance 
 unto, the God of the whole earth, whofe children 
 they are : and their father they dare not forfak'e, 
 whatfoever becomes of them, for he never did nor 
 will forlake them; and their care is, that he may not 
 be againft them, whatever becomes of them. O 
 you begotten of the Lord! lift up your heads, 
 and know, in the word of the Lord, that what- 
 foever trials he exercifeth you withal, though it be' 
 to the offering up of all that is dear unto you, even 
 as Ifaac unto Abraham (your father) ; yet will he 
 not fail, but provide himfelf a facrifice, to fave your 
 E 2 hope 
 
( 52 ) 
 
 hope from perilhing, and your faith from failing. 
 Therefore be ftrong in the power of his might, and 
 valiant for his name, unto the end; giving up all 
 that is dear unto you, that the trial of your faith 
 may appear to be more precious than filver, kven 
 times tried in the fire, for the perfefting your joy, 
 that it maybe unfpeakable, and full of glory-, that 
 through the ftedfaftnefs of your faith, you may not 
 fail of deliverance, but by walking in Abraham's 
 Heps, you may come to Abraham's blefling-, and 
 your faith, as it was to Abraham, fhall be imputed 
 unto you for righteoufnefs •, and God will be your 
 friend, and you ihall walk with him, and he will 
 not hide from you the things that he doth; but you 
 fhall know his fecrets, when all the dreamers fhall 
 be flarved as with their dreams, and the defpifers 
 (hall wonder and perilh; but your hope ihall not 
 make you alhamed. 
 
 Therefore, my dear Friends, as one that hath tra- 
 vailed with you and amongft you, I befeech you 
 ftand fall in the liberty wherewith Chriil hath made 
 you free, and be not entangled again with any yoke 
 of bondage •, but give up all freely and wholly, and 
 keep nothing back, but let the Lord of the whole 
 earth be your pofTeffion, and the mighty God of 
 Jacob your inheritance for ever. For certainly, 
 great is the work our God hath in hand, and glori- 
 ous lliall be the iflue of thefe things, unto all who 
 fland faithful; but forrow, horror, judgment, and 
 wrath, unto all hypocrites and difTemblers, who are 
 now running in the way of Efau, as before they were 
 running in the way of Cain and Iflimael. But whi- 
 ther can they fly from God's prefence ? Or where 
 can they hide from his hand ? Surely he will arile 
 in his fury, and his jealouly fhall burn as an oven> 
 againft all that are chaff and ftubble. And after 
 he hath tried his feed, and made the excellency 
 
 thereof 
 
( 53 ) 
 
 thereof appear, beyond all the vain talkers, and hath 
 purged his floor, and cleanfed his fanduaryj then 
 will he renown his name for ever, and make Zion 
 a praife, and Jerufalem the beauty of the whole 
 earth. 
 
 And therefore now, my dear friends and breth- 
 ren, keep your meetings, and be not at all affrighted, 
 and take no notice of the boilterous winds ; but 
 be you ftill, and they will pafs over; and know 
 your dwellings, and abide there with God. And 
 as any are moved, let none keep filence, or with- 
 hold from letting the breads run, or the fountain 
 flow; but build up one another in the holy faith, 
 that God's prefence, life, and power, may abide 
 with you, and run through you; that you may be 
 a watered garden, and as beds of fpices, that the 
 beloved may blow, and caufe the fcent thereof to 
 afcend ; that the Lord, your hufband, may walk in 
 you, and be with you for ever: and that the fear- 
 ful and unbelieving may be feen to dwell without, 
 and you to have no fellowfhip with them, but rather 
 reprove them: that a pure lump you may be, and 
 a holy temple; that nothing may be heard or feea 
 amongft you, but what is becoming fo high and 
 holy a calling, as you are made partakers of; that 
 purity may fhine through you, and greennefs and 
 frefhnefs may be your condition, and righteoulhefs 
 and holinefs your whole courfe, at all times, to the 
 praife of him who hath called you for ever. Amen. 
 My God and father keep you all, dear friends and 
 brethren, in his arms of love and peace, and fill your 
 meetings with his power and prefence, that you 
 may be a bleffing one to another: and let peace and 
 unity be amongfl: you ; let every one keep their 
 place in the body-, and whereto you are called, 
 abide faithful; and none llrangle any moving of 
 the life, but all in the innocency and flmplicity 
 
 P 3 l^eepjj 
 
( 54 ) 
 
 keep, which will make you bold and valiant for 
 the truth of our God, in this day of ftorms, where- 
 in all the blofTom trees, that bear no fruit, fhall be 
 curfed, together with the dry and fruitlefs ; for 
 now fhall they be bleffed for ever, who ftand faith- 
 ful to the end. Keep your meetings, as at other 
 times; and take no notice of any thing, but what 
 is pure and holy : and fo the God of peace keep 
 you all, with all the faithful brethren and friends, 
 in his love and peace to the end. Amen. 
 
 'From Huntington gaol, the 28 th 
 of the nth month, 1660, 
 
 John Crook. 
 
( 55 ) 
 
 21? all that are in outward Bonds ^ for the Tef- 
 timony of a good Confclence, in Obedience to 
 Chrijfs Command: I dearly faliite you all, in 
 the Bozvels of Love and Mercy. 
 
 Dear Lamhs and Brethren^ 
 
 YOU are of them choice ones of your father, 
 and of the only ones of your mother j her 
 breads are open to fuccour the crying babe, and 
 flie is ready to fwaddle the infants as with bands, and 
 to carry them in her arms : your mother is free, 
 and you are of her firft born ; into bondage you 
 may not go, for that will debafe your birth, and 
 degenerate the offspring from whence you had your 
 being. Long hath been the days and time of your 
 exilement, and fore hath been your grief, and cruel 
 your bondage ; who have been termed defolate and 
 ibrfaken, as a widow of youth ; as if none regarded 
 you, or cared what became of you : but the Lord 
 your God hath found you out, when you were as 
 gold in the ore, and as the little Hone unhewed out 
 of the mountain, fo have you been; and your dwell- 
 ings have been as amongft the pots, and as in the 
 clefts of the rock, and fecrets of the (lairs •, but now 
 is the Lord of hods faying to Zion, Come forth ; 
 and to Jerufalem, Be thou ftrong; for the Lord thy 
 Redeemer lives, and thy God, thy helper, will awake 
 as a man of war, and come forth as a lion to the 
 prey, and tear and devour at once all that have 
 fpoiled thee. Only be thou flill, and commit thy 
 way unto him, and he will bring to pafs thy de- 
 liverance: for he hath chofen thee as an everlafling 
 inheritance for himfelf, and as a pofTelTion for his 
 E 4 glory 
 
( 56 ) 
 
 glory to fliine through, and appear in. Thou art 
 exceeding beautiful in his eye, and amiable unto his 
 view, there is none like unto thee among all the 
 daughters^ for thou haft been regarded of the Lord 
 thy hufband, who in loving-kindnefs, faithfulnefs, 
 and truth, is elpoufmg thee unto himfelf for ever. 
 Be not thou difmayed, nor fay not thou, " I arn too 
 mean for him j" fqr my education hath been amongft 
 the mean, and my breeding amongft the rude, and 
 I have been brought up as amongft the mourners, 
 and my defcent hath been as contemptible, among 
 the princes, fo that I have been ready to fay. What 
 am I, or the womb that brought me forth, or my 
 father's houfe, that I lliould be looked upon by the 
 king in his beauty? Were there not many richer, and 
 many nobler, and many fairer, and many better than 
 I am ? Who have not fo often flighted his proffers, 
 and denied his wooings, and refuted his callings, and 
 gainfaid his reproofs, as I have done; and who 
 have not fo often abufed fo many plain and un- 
 deniable deliverances, as I have done; and fo many 
 warnings, as I have had-, and refolutions, as I have 
 made ; and promifes and covenants in mylelf, as I 
 have taken, between God and my own foul ; and 
 fo many favours and mercies, as have been ftiewed 
 unto me, and that from my youth up ? who have 
 been often overcome with the deep fenfe thereof, 
 and melted and broken to pieces by the deep con- 
 templations and meditations thereof, in my fecret 
 retirings, and inmoft dwelling; but ftill, when 1 
 came to performance, I failed, and weaknefs was 
 upon me ; for that when I rofe up, it was but to 
 fall down ; and when I went to go, I ftaggered and 
 reeled to and fro, and there was no foundnefs in me, 
 nor ability, to bring forth-, but feeblenefs and faint- 
 nefs was my portion, and weaknefs my ftate, and 
 forrow my breads and tears my drink, and fighing 
 
( 57 ) 
 
 and weeping my only reft and peace ; fo that all 
 }ny relations, and outv/ard enjoyments, were but 
 gall to my tafte, and wormwood to my palate." 
 And much more might be faid by thee, thou that 
 haft been afflicted and tofled with tempeft, and not 
 comforted: lift up thy head, for the days of thy 
 mourning fliall be over, and thy winter ftiall be 
 paft •, and for mourning and heavinefs, ftialt thou 
 have the oil of gladnefs poured upon thecj and 
 for fackcloth and alhes, fliak thou be clothed with 
 beautiful garments : for the king, the Lord of Hofts, 
 hath feen thee, when thou wert as under the fyca- 
 more tree, and fat alone as afparrow upon the )ioufe 
 top, and waft forrowfui and folitary, as the owl in 
 thedefart, and was hunted as the partridge upon the 
 mountains, and like the dove couldft find no place 
 whereon to fet thy foot. O thou beloved one ! an 
 ark hath the Lord, thy huft)and, provided for thee, 
 to fecure thy foul from all the floods of the ungod- 
 ly, and overwhelmings of the wicked one; and 
 now ftiall thy rock appear, which is not like the 
 nations rock, but is founded lure in the midft of 
 the fea, and ftiall not, nor cannot be moved. Be 
 thou ftill and quiet, and the winds and the fea ftiall 
 be huflied by him who is thy huft^and, only keep 
 thou in thy chaftity, and let nothingdefile his bed; let 
 no thoughts lodge within thee, that may give him 
 diftaftc J nor no words proceed from thee, which 
 may incur his difpleafure ; for he is very jealous, 
 and therefore take heed of provoking him : be thou 
 fubjed: unto him in all things, and he will clothe 
 thee as with coftly attire, and put his jewels about 
 thy neck, and his bracelets about thy wrifts, and 
 will put his own comelinefs upon thee, and his love 
 in thy heart, and his truth in thy inward parts, and 
 he will fandify thee throughout, in body, foul, and 
 fpirit, and make thee honourable in the fight of all 
 
 thy 
 
( 58 ) 
 
 thy enemies, and he will enrich thee with his hea- 
 venly treafures, which are hid in him. Love no- 
 thing more than him, but let him be thy whole de- 
 light"; and account it thy glory, and thy praife, that 
 thou haft any thing to lofe, or part withal, for his 
 fake. Account his chains as thy ornaments, and his 
 bonds as thy beauty, and his prifon as thy palace ; 
 and all the thoughts and reafonings of thy heart 
 to be as a mighty hoft, that comes to beleaguer thy 
 :dwelling, and to lay fiege to thy tabernacle : there- 
 fore ftand upon your guards, ye beloved ones, and 
 let not your watch be negledted, nor your armour 
 put off, or laid afide ; let no part be naked, efpeci- 
 ally look to your fhield; for the enemies you have 
 to encounter Vv^ith, are mighty in fl<-ill, and they airri 
 as at the vital parts ; and fee you keep your order 
 in the body, fo that no breach may be made amongft 
 you, nor any feek for any place, but where he may 
 moft ferve the Lord, and preferve the peace of the 
 camp *, fo fhall your general, the Lord of Hofts, 
 be renowned, and his fame found to the ends of 
 the earth : for never were any people engaged in a 
 more noble enterprize, than this you are under- 
 taking ; for it is not for an earthly crown, nor for 
 a worldly fandluary, that you ftrive, but for a king- 
 dom that fliall have no end, and for a crown which 
 fades not away. Stand your ground therefore, yield 
 not a foot; for your captain is as the ftrength of 
 an unicorn, and his ftoutnefs as the fiercenefs of a 
 lion; much lies at ftake, and many mighty men are 
 engaged againft yom the dragon, with all his fol- 
 lowers, and the other beafts of the field, that are 
 mighty to devour, with the whore in her robes, and 
 Jezabel with her paint, and the falfe prophet, as one 
 on horfeback, newly recruited and prepared for war, 
 with all his attendants, who are many in number, 
 and greedy for the prey. Therefore be wife as fer- 
 - " , pents. 
 
( 59 ) 
 
 pents, innocent as doves, and let your clothing be 
 white, and your fword the Spirit of the Lord ; ipare 
 not what is for the (laughter, nor grieve not any 
 tender thing. Many are the eyes that are upon 
 you, and great the expectations from you -, there- 
 fore be ftrong and valiant, and quit yourleives like 
 men ; fo that the upright may rejoice in your inte- 
 grity, and the cowardly may be provoked to jea- 
 ioufy, becaufe of your conftancy, and the enemies 
 affrighted, becaufe of your courage: for you are 
 of the royal feed, that mull not bow-, and the noble 
 plant, that cannot be plucked up ; and garden, 
 wherein grow the fpices-, aiid the meadows, as by 
 the river fide, and as the ftreams of a pebbled brook, 
 that runs pleafantly along the vales, and waters the 
 tender herbs, and caufes the lilies to grow. Let no- 
 thing flop your cuirent, nor muddy your water, 
 but keep clear and pure, and Hand always open, 
 to be filled and fupplied from the fountain •, for 
 great is that love that is towards you, beyond all 
 the daughters; and thofe hope^, upon which you 
 are faftened, mufb not prove abortive. You know 
 who hath carried you as upon eagles wings, and 
 led you as through the craggy rocks, and borne you 
 up when you have been ready to faint, and brought 
 you up out of the wildernefs, as leaning upon his 
 breaft, who fpake to you in the land of drought, 
 and made the parched ground become a place of 
 fprings; who fwaddled you, when your navel was 
 not cut ; and taught you to go, when feeblenefs 
 polTeiTed your loins; and youn itammeiing tongues 
 to fpeak plainly, and your hands to war, and your 
 fingers to fight-, who preierved you, when you 
 were very fmall -, and helped you, when you were 
 invironed on every fide : he iftrong in his might, 
 for he ftill will be your rear-ward, as he harh been 
 your leader -, and therefore fo far as you are come 
 
 into 
 
( ^o ) 
 
 into the holy land, blefs his name, and let all with- 
 in you magnify his holinefs for ever ; for with you 
 he is, and from yoii he will not depart, until he 
 hath made you the praife of the whqle earth. Be 
 flrong in his might, and wait to behold his won- 
 ders, as in times paft, and to fee his falvation, and 
 the mountain of his holinefs, to be let on the top of 
 all the hills: for Zion fhall become the beauty of the 
 whole earth, and as a praife among many people ; 
 whenas the treacherous dealers fliall be dealt treach- 
 eroufly withal, and the falfe children, who deny their 
 father, and the breads that gave them fuck, fhall 
 be call out amongft the fearful an4 unbelievers ; 
 and when the mighty fhall become as tow, and the 
 princes as vanity, and the prophets as liars, and the 
 diviners as mad, and the burthened couch like the 
 afs, and the wafhed to the mire like the fow, and the 
 dog to the licking up his vomit again; and when 
 the filthy Ihall be filthy ftill; and the pure and 
 holy, fliall be holy ilill. And this divifion and fe- 
 pararion fhall he make, who is come and coming 
 to his temple, to purge and refine away all their 
 drofs, and tin, and chatfj and to give them, in- 
 ftead thereof, gold, and filver, and pearls, with all 
 the choice treafure of the holy land ; but when he 
 doth this, fliail he find faith upon the earth ? When 
 he thus purities, who Ihall abide his coming ? be- 
 fides, you who have come through the fire, hardly, 
 by Health, as the remnant that are efcaped of Ifrael, 
 who in the name of your God, and by his help, 
 have leaped over a wall, and arrived at a fafe haven, 
 and dwell as in the land of fafety, where your habi- 
 tation fhall be as in the munition of rocks, and 
 your gates fhall be praife, and your walls falvation, 
 and your fongs new and pleafant,not learnable by any, 
 but thofe who are redeemed from the earth, and out 
 of the kindredS;, nations, tongues, and people, whp 
 
 have 
 
( 6i ) 
 
 have none in heaven but the Lord, nof in the earth 
 in comparifon of him. You are my brethren, and 
 children that cannot lie, born of the fame womb 
 of all the nobles of Ifrael ; you may not difparage 
 your defcent, nor undervalue the race from whence 
 you fprang ; for you are become companions with 
 all who are born from above, who walk with God, 
 and have fellowfhip with Chrift through the Spirit, 
 with all the royal race amongft the living. Let no- 
 thing bow you down, nor debafe your birth; but 
 be ftrong in the Lord, and in the power of his 
 might : and the God of glory feed you every morn- 
 ing, and ftrengthen you at all times j is the prayer 
 of him, who is your companion in tribulation, and 
 fellow- fufferer for the kingdom and patience of 
 Jefus. Amen. 
 
 From Huntington gaol, the 24th 
 of the nth Month, i66o. 
 
 J. Crook, 
 
THE 
 
 CASE OF SWEARING AT ALL 
 
 DISCUSSED. 
 
 MAN was planted a noble vine, wholly a right 
 feed, but he is turned into the degenerated 
 plant of a ftrange vine, more degenerate than the 
 ox or the afs; he is fallen from the uprightnefs, 
 fincerity, and fimplicity, into the invention, fub- 
 tilty, and flefhly wifdom ♦, where he lies grovelling 
 upon the earth, thinking, by the multitude of his 
 inventions, to recover himfelf, and to come to life' 
 again: but he is fenced out with a flaming fword, 
 fo that to life he cannot come, but through death, 
 which he feeks to avoid, by following the counfel 
 of the evil one, who fays, in this, as he did formerly 
 to the woman, ''Thou fhalt not furelydie;" though 
 God had faid, as it is written, '' Of the tree of know- 
 *' ledge of good and evil, thou fhalt not eat of it; 
 *' for in the day thou eateft thereof, thou fhalt fure- 
 *' ly die :" and alfo that which the apoftle feared 
 might come upon fome of the Corinthians, is come 
 upon all the world, viz. the ferpent, that beguiled 
 Eve, hath beguiled men and women in this age, 
 through his fubtilty, by corrupting their minds 
 from the fimplicity that is in Chrift-, and as the de- 
 ceiver then denied what God had fpoken, and not 
 only fo, but alfo put his own meaning and expofi- 
 tion upon God's command, that fo he might ac- 
 complifh his end ; for faid the perverter then, 
 " God doth know that in the day thou eateil there- 
 of. 
 
( 63 ) 
 
 *' of, your eyes lliall be opened, and ye fhall be 
 *^ as gods, knowing good and evil." And hath 
 not the fame ferpent beguiled the people of this 
 age, from the naked fmiplicity, to hearken to the 
 difguifed fubtilty and flelhly wifdom ? Not only 
 to deny that Chrift hath given out an abfolute com- 
 mand, that his followers fliould not fwear at all, 
 by any oath; but alfo as he did then, fo he hath 
 done fince, and doth do now in this age, put his 
 expofition and meaning to Chrift's commands., in 
 faying in fome men, that it is not all fwearing that 
 is forbidden, but fwearing in mens ordinary com- 
 munication : this expofition, the fubtilty in fome 
 men puts upon Chrift's command ; whereupon they 
 conclude, that notwithilanding Chrift's command, 
 not to fwear at all, yet when any man is. called be- 
 fore a magiftrate, if the magiilrate require it, he 
 ought to fwear, &c. 
 
 To which it is faid, Chrift's own words in verfe 
 33, 34, of the fifth of Matthew, anfwers this ob- 
 jedion in thefe words, ^^ Again it hath been faid m 
 " old time, Thou ihalt not forfwear thyfeif, but 
 " fhalt perform to the Lord thy oaths : but 1 fay 
 «« unto you, Swear not at all," &c. (Mark) " Thou 
 •^ fhalt not forfwear thyfeif," &c. The law, in 
 old time, did not allow of fweariing in their ordinary 
 communication and dealing, for that was taking 
 God's name in vain, Exodus xx. 7. which w^as 
 forbidden from the beginning; but in that cafe- 
 wherein they were allowed to fwear, they were, not 
 to forfwear themfelves: but Chrift Jefus the Son, 
 by whom the Father fpeaks in thefe laft . times, 
 '' Who is the end of the law for righteoufnefs, to 
 *' all that believe in him," who is the truth and 
 fubftance of all, fays, «' Swear not at all." (Mark) 
 the truth fays, '^ Swear not at all; for whattbever 
 ^* is more than Yea and Nay, comes of evil." 
 
 Now 
 
( 64 ) 
 
 Now if Chriil, the Truth, had fpoke no more iri 
 thefe words, <' Swear not at all," &c. than to for- 
 bid profane fwearing, as they call it, or not fvvearing 
 in men's ordinary communication, what doth he for-* 
 bid more than was forbidden in old time ? Seeing, 
 as before is proved, that all profane Iwearing, which 
 is a taking of God's name in vain, or fwearing in or- 
 dinary communication or dealing, was forbidden 
 from the beginning. And again, how doth this 
 hold parallel with the reft of Chrift's fayings and 
 comparifons, viz. What was faid in the old time 
 by the law, and is now faid by himfelf, who is the 
 fum and end of the law for righteoufnefs ? &c. 
 And whether they, who thus reafon, do not, by 
 their traditions, make Chrift's command of none 
 effe6l ? And do not all thofe that plead, that the 
 faints ought and may fwear, when they are called 
 to it by a magiftrate, not only break Chrift's com- 
 mands themfelves, but teach others fo to do ? 
 Whofe portion may be read in Matt. v. 19. And 
 by their thus reafoning in their dark minds, make 
 Chrift to fpeak nothing further, nor fuller, than was 
 fpoken in old time; though in old time it was faid, 
 " Thou fhalt not forfwear thyfelf, but fhalt per- 
 *^ form unto the Lord thy oath," &c. But faith 
 Chrift, ^' I fay unto you. Swear not at all." Now, 
 let all judge, who are not blinded, through gain or 
 tradition, whether thofe that fay, the famts ought 
 to fwear (when called to it, as aforefaid) do not 
 wholly make void thefe words, viz. *' Whatfoever is 
 " more than thefe, cometh of evil." And fo they 
 being in the evil, are blinded, and hate the light, 
 that would let them fee •, and fpeak evil of it, be- 
 caufe it would reprove them ; and being in dark- 
 nefs, they knov/ not whither they go ; but as faith 
 the prophet, Ifaiah v. 20. call darknefs light, and 
 jight darKnefsi and good evil, and evil good. And 
 
 it 
 
( es ) 
 
 it Is farther manlfeft, to all that have an eye to 
 fee, that Chrift, the Subftance and the Truth, in- 
 tended as he fpake, when he faid, ^' Swear not at 
 " all ;'' which was to forbid all manner of fwearing, 
 without exception -, becaufe when Chrift intended an 
 exception at verfe 3:?, he exprelTed it in thefe words, 
 *^ But I fay unto you, whofoever fhall put away his 
 *^ wife, faving for the caufe of adultery ; (mark) 
 *^ faving for the caufe of adultery:" where Chrift 
 plainly exprelTeth the exception. But, for proud 
 men to make exceptions, where Chrift hath made 
 none, is to fet felf on the throne. And again, ac 
 verfe 28, the exception is expreffed, viz. '^ Who- 
 *^ foever ftiall look upon a woman, and luft after 
 *^ her; (mark) to luft after her-," and is not left to 
 vain man to put his meaning to it. 
 
 It is farther objeded by fome, That by thofe of 
 old time, is meant, the expofitors of the law, who 
 faid, if men fwear truth, that was not evil; but 
 only they were not to fwear to that which was falfe, 
 &c. 
 
 To which it is anfwered. That this being an in- 
 vention of the objedor, and no where fo faid in the 
 Scripture of truth, it needs no other anfwer, than 2 
 denial; but the word in the Greek reads it thus> 
 ^^ It was faid to them of old time -," thereby imply- 
 ing, thofe to whom, and by whom, God fpake, &c. 
 roTs oi^Koci'ots antiquis. 
 
 But it is ftrongly obje6ted, That the apoftle, \ri 
 the epiftle to the Hebrews, allows of fwearing be-- 
 fore a magiftrate; as in Heb. vi. 16. in thefe words^' 
 For men verily fwear by the greater-, and an oath 
 for confirmation, is to them an end of all ftrife, &c» 
 
 To which is replied. There the apoftle, by a fi- 
 militude, makes it out to the Hebrews, how that 
 God fware by himfelf, becaufe he could not fwear 
 by a greater, to confirm the promife. That by two 
 
 F immutable 
 
( 66 ) 
 
 immutable things, by which it was not pofUble for 
 God to lie, they might have ftrong confolation, who 
 have fled for refuge to lay hold upon the hope fet 
 before them; and God being more abundantly 
 willing to fhew to the heirs of promife the immuta- 
 bility of his counfel, confirmed it by an oath; 
 which thing was ufed among men that lived in 
 llrife, to put an end to ftrife; they ufed an oath, 
 and they fware by the greater 5 an oath for con- 
 firmation, was to them an end of all ftrife 3 and be- 
 caufe God could not fwear by a greater, he fware 
 by himfelf : and by the oath of God is the promife 
 confirmed to the righteous feed, that they might 
 have ftrong confolation; no more to fufi^er ftrife^, 
 and fears, and doubts, to enter upon them ; but 
 that they all might witnefs in themfelves an end put 
 to all ftrife and contention, &c. as truly and really 
 in the inward man, by Chrift Jefus, God's oath and 
 covenant^ as an outward oath ufed among men,, 
 that live in ftrife, was to them, for confirmation, 
 the end of all ftrife: and in this cafe, under the law 
 was an oath required, Exod. xxii. 20. '^ If a man 
 <^ deliver unto his neighbour an ox, or an afs, or a 
 *' fheep, or any beaft to keep, and it die, or be 
 *' hurt, or driven away, no man feeing it; then 
 «' fhall an oath of the Lord be between them both, 
 *' that he hath not put his hand to his neighbour's 
 *^ goods, and the owner of it ftiall accept thereof, 
 *^ and he fhall not make it good;" (mark) the 
 owner of the goods was to accept thereof, and he 
 fhall not make it good : fo an oath for confirma- 
 tion was an end to the controverfy; and in this 
 old time, under the law, they were not to forefwear 
 themfelves ; but Chrift fays, ^^ Swear not at all," who 
 is " the end of the law for righteoufnefs,'' &c. Now 
 the apoftle never intended, by that which was ufed 
 in old time^, and among men that lived in ftrife, 
 
 (all 
 
( 67 ) 
 
 ^all which he brings in as a comparifon and fimi- 
 litude to confirm the promife, &c. and not) to en- 
 courage men to break Chrift's commands, who fays, 
 " Swear not at allj" nor to give any fort of men 
 encouragement to walk contrary to the apoftle's 
 doftrine, who faid, " Above all things, my breth- 
 " ren, fwear not," &c. Neither that they fhould 
 take encouragement from his comparifon, to live in 
 ftrife, becaufe men, that ufcd fwearing at all, did 
 fo ; neither did the apoftle any more intend to lay 
 a foundation for fwearing, or for men to impofe 
 oaths upon others, by his fimilitude of what was 
 ufed among ftrifeful men, that he intended that the 
 minifters of Chrifl fhould bring a Heathen poet to 
 prove their dodlrine, becaufe he fays, Afls xvii. 28. 
 *' As certain alfo of your own poets have faid," &c. 
 And may it not be as juftly concluded, that parents 
 fhould take encouragement to corred; their children 
 after their own pleafure, becaufe he fays, Heb. xii. 
 9, 10. " We have had tathers of our fiefh, who for 
 *' a few days chaftifed us after their own pleafures," 
 Sec, ? And as honeftly it may be concluded, that 
 the apoftle intended that men fhould either fwear 
 themfelves at all, or compel others fo to do, from 
 thefe words, viz. " For verily men fwear by the 
 *^ greater ; and an oath for confirmation is to them 
 *' an end of all ftrife." And farther, is there any 
 more ground given by the apoftle foi the faints to 
 fwear at all, by any oath, from the words before 
 mentioned, than there is ground from Chrift's words 
 to the faints, to " exercife lordfliip one over ano- 
 ** ther," becaufe he fays, Mark x. 42. '' The Gen- 
 *' tiles do fo ?" Befides, did not thofe that ufed 
 fwearing, ufe it only in thofe cafes, where an oath 
 would put an end to all ftrifes ? But is n^t oaths 
 impofed, at this day, where no ft rife is ? Nay, are 
 they not impofed for the beginning of ftrife ? Let 
 
 b2 the 
 
( 68 ^ 
 
 the righteous judge how far thofe, that would be 
 accounted faints, are fallen, that they are fhort in 
 their practices of thofe men that lived in ftrife in 
 ages pall. 
 
 Again, to impofe oaths upon others, from the 
 apoflle's words, is to make the apoftle a tranf- 
 greffor; for he fays, Gal. ii. i8. *• If I build again 
 " the things that I have deftroyed, am I not a 
 " tranfgreffor ?" Now he condemned fome among 
 the Corinthians, for walking as men, i Cor. iii. 3. 
 *' For ye are yet carnal ; whereas there is envying 
 *' among you, divifion and ftrife, are you not car- 
 «^ nal, and walk as men?" (mark) there was ftrife 
 and divifion among them, and from that he proves 
 them carnal, and therefore they walk as men, which 
 the apoftle condemns: whereas they Ihould walk 
 as became faints, who are redeemed from among 
 men. Rev. xiv. 14. out of envy, ftrife, and divifion ; 
 and are called unto love, righteoufnefs, and peace; 
 which all, who walk as become faints, witnefs. 
 
 Object. That an oath cannot be bad, becaufe 
 even God himfelf did often ufe fwearing in fcrip- 
 ture, &:c. 
 
 Anfw. That It may become God alone to fwear, 
 becaufe he alone is true^ and cannot lie ♦, but all 
 men are liars, as fays the apoftle. " And the Lord 
 *' hath fworn, and will not repent," Pfalm ex. 4. 
 Let him then fwear, that cannot repent of his oath ; 
 and he is not to be imitated in fwearing by that 
 man, who cannot imitate him in fulfilling. 
 
 It is again objedled by fome. That all proceed- 
 ings at law depends upon fwearing ^ therefore they 
 conclude, that all men muft fwear, &c. 
 
 Anfw. That the foundation of the law of Eng- 
 land, and the prefent practice and proceedings there- 
 upon, do not agree ; as may appear by thefe inftances 
 following, viz. One main and principal foundatio'a 
 
 of 
 
( 69 ) 
 
 bf the law of England, is the law of God ; fo fays 
 the law book, Dodlor and Student, chap. ii. p. 4, 
 in thcfe words, ' There is a law written in the heart 
 
 * of man, which is man created in the image of 
 ^ God •, and this law is always good and righteous, 
 ' ftirring up the man to do the good, and abhor 
 
 * the evil ; and therefore againft this law,* fays the 
 book, ^ Prefcription, ftatute, cuftom, may not pre- 
 ' vail; and if any be brought in againft it, they be 
 ' void, and againft juftice.* Now confider, accord- 
 ing to your law, how few proceedings are according 
 to juftice, and inftead of being made void, as being 
 againft juftice, they are encouraged, and hath been. 
 
 Again, it is in the law of England, 9 Hen. ^. 29. 
 That right and juftice ftiould neither be fold, de- 
 ferred, nor denied to any man, &c. But let thofe 
 that have to do at courts, fpeak and bear witnefs, 
 whether both denying and delaying, both of law and 
 right, be not that which they meet withal; and for 
 felling and buying of it, let the great and excefllve 
 fees which fome lawyers take for pleading, fpeak, 
 who are in repute-, and as \he people fay, If you 
 can but retain fuch a man, you need not fear your 
 caufe, &CC, 
 
 Again, it is the law of England, That none 
 Ihould be put into office upon fuit, or for favour or 
 affedion, but upon defert, 12 Rich. 22. 5 Edw. 6. 
 16. The firft part of Coke's Inftitutes, p. 2. 34. 
 A law, fays Coke, worthy to be written in letters 
 of gold. But how contrary to thefe ftatutes the 
 prefent pra6lices are, let the righteous judge. 
 
 Further, both by the common law, and ftatute 
 law, the judges were not to hear the plaintift'^s caufe, 
 if he firft put not in fecurity to anfwer his adver- 
 fary's damages, if he complained of him wrongfully* 
 Mirror, p. 64. 37 Edw. 3. 18. 38 Edw. 3. 9. And 
 he that chargeth a man with any acqufatioa, ought 
 
( 70 ) 
 
 to put in fecurity to make good his accufatlon ; 
 and the law hath provided a puniiliment for him, 
 that makes not his accufation good: but how con- 
 trary the prefent pradices and proceedings of courts 
 are at this day, let the caufes that come into them 
 fpeak : do not they ifTue out their writs, grounded 
 upon divers plain and notorious lies ? As that they 
 have fent to the fheriff of Middlefex (which they 
 have not done) and that he hath returned, that the 
 party is not within his liberty (which he hath not 
 done) but lies lurking in another county, which is 
 mod commonly faife, the man going up and down 
 as at other times, and the iherifFof Middlefex know- 
 ing nothing of it. Again, they fay, they have taken 
 pledges to profecute, viz. John Doe, and Richard 
 Roe, which is alfo a deceit, and a lie, thofe being 
 common feigned names put into all writs, and thefe 
 -writs made up of fo many lies, being framed by any 
 clerk, and given forth in the chief magiftrate's 
 name, is born witnefs to by the chief juftice of 
 England, is the ground and foundation of all pro- 
 ceedings at law-, where," by the known law of Eng- 
 land, in cafes of debt, men ought to be firfb fum- 
 moned to appear to anfwer the plaintiff before they 
 be arrefted ; but how contrary the prefent proceed- 
 ings are, let all fober men judge. 
 
 Again, the law fays. Mirror, p. 2. 49. ^ It is aa 
 
 * abufe of the common law, to appear or anfwer by 
 
 * an attorney :* but the prefent pra6lice is quite 
 contrary j for they have, and do deny, to accept of 
 a man's appearance in perfon, although the words 
 of their own writs are fo, in thefe words, ' fo that 
 
 * we may have his body before us at our court at 
 
 * Weftmjnfter, fuch a day,' &c. And it is further 
 evidenced, that the appearing by an attorney was 
 firft in favour, and in eafe of the fubje6l, that fo 
 ihey might depute one for their eafe 3 as in the 
 
 book 
 
C 71 ) 
 
 book De Atturnati Faciendo ; but now fo is juftice 
 and judgment turned backward, that that which 
 was for the eafe of the people, is now made ufe of, 
 to maintain a trade of deceit. It is written in 
 Coke's Reports, in Richard Godfrey's cafe, that 
 Excejftis in re qualibet, jure reprobatur communi •, as 
 excefTive diftrelTes, exceflive aids, excefiive amerce- 
 ments, are againft the common law. And how 
 contrary to the prefent pradices is, let the proceed- 
 ings againft the innocent people (railed Quakers) 
 bear witnefs in divers counties in England, who 
 have been fined more than they have been worth -, 
 fome, it may be, for not fwearing, and others for 
 not refpedling of men's perfons : but precedents 
 enough may be ittn of their cruel opprefTions in 
 this kind, in a book in print, called. The Record 
 of the Sufferings for Tithes ; and in mjoft prifons 
 in England, examples of excelTive cruelty may be 
 found exercifed upon poor innocent people, becaufc 
 they cannot fubmit to pay thefe exceffive fines im- 
 pofed on them, contrary to any known law, and the 
 practices of ages paft ; but fuch men fly to cuftom, 
 when no known law can be found, and abufe the 
 word cuftom, as many juftices do, and have done, 
 the word difcretion; neither of them warranting 
 the practices of proud felf- willed men, there being 
 cuftoms that are evil, which ought to be aboliftied, 
 as fays the law-, and Coke, in his Reports in Gate- 
 ward's caufe, fays, cuftom ought to be reafonable, 
 Et exercita <:aufa rationabili ujitata-, as Littleton fays: 
 and the word difcretion, is alfo much abufed by 
 corrupt men, they making it a cloak to cover their 
 deceitful adirigs, when they have no law to war- 
 rant their practices: * But difcretion,' as Coke fays, 
 
 * is a knowledge or underftanding to difcein be- 
 
 * twixt truth and falfehood, and between right and 
 ^ v/rong, between fhadows and fubftance, and be- 
 
 ^ 4 ^ tween 
 
( 72 ) 
 
 f tween equity and colourable glofies and pre^ 
 
 * tences-, and not to do according to our wills and 
 
 * private affedions :' for, fays he, ' 1'alis di/cretio, 
 ' difcejfionem confundit\ and hath been adjudged in 
 
 * the cafe of commilTion of fuers, difcretion is to 
 
 * be bounded with reafon, law, and juftice •/ and fo 
 the word cuftom is abufed, and urged by corrupt 
 men, in oppofition to the exprefs command of 
 Chrift, who fays, ^' Swear not at all/' 
 
 By thefe examples the honell hearted may fee, 
 how contrary the prefent pradlices of the law is, 
 to the foundation of the lawj and fo that which 
 is good, being ufed lawfully, is become a dead 
 thing, execution being the life of the law •, and here- 
 by the righteous, that it is not made for, is moft 
 hurt by it^ and the flatterer and evil-doer encou- 
 raged; therefore their reafoning is not good, who 
 fay. All men ought to fwear, becaufe of long time 
 they have ufed to do fo, and continue ftill to do fo: 
 therefore the queilion is not, what men do pra6life, 
 but what men ought to pradife, according to a true 
 rule and line. For we read not, that I rem.ember, 
 amowg all Ifrael's laws, that any of their officers 
 were made by an oath, as judges, rulers, kings, or 
 priefts, or prophets, or required to fwear, before 
 they took the work or office upon them: but we 
 read, Deut. xix. 15. " At the mouth of two, or at 
 *f the mouth of three witnefles, fliall the matter be 
 *^ eilablilhed." (Mark; the matter was to be efta- 
 blifhed without fv/earing : for if they Ihould have 
 been firft fworn, it would have been fo written, it 
 being a command to Ifrael •, and in the cafe of life 
 and death, At the mouth of two or three witnefles, 
 fliall he that is worthy of death be put to death ; 
 but at the mouth of one witnefs he fhall not be put 
 to death. In this cafe of life and death, no oath 
 was ufed that we read of, Deut. xvii. 6. And if 
 
" ( 73 ) 
 
 any falfe wltnefs did arife, he, and the party he wit- 
 nelTed againft, was to fband before the Lord, and 
 before the prieft, and judges, which fhoiild be in 
 thofe days, and the judges were to make diligent 
 inquifition, " And if the witnefs be a falfe witnefs, 
 " and have teftified falfely againll his brother, then 
 *' fhall ye do unto him, as he had t .ought to have 
 *^ done unto his brother; fo fhall you put away 
 *' the evil from among you," Deut. xix. i6, ly, 
 18. But no fwearing is mentioned ; and if any 
 matter did arife too hard for them in judgment be- 
 tween blood and blood, between plea and plea, and 
 llroke and fhroke, being matters of controverfy 
 within their gate, they were not to fwear men to 
 find it out, neither were they to a6l prefumptuoufly 
 in their own palTions and wills, and then cover it, 
 with faying, they were judges of the law, and they 
 judged it lo, and many things being left to difcre- 
 tion : and therefore fays v/iltul men, in the flout- 
 nefs of their hearts, ' Jf we do what we cannot an- 
 * fwer, take your courfe againft us:' and thus pre- 
 ilimptuoufly do they a6t their own wills upon the 
 innocentj but Ifrael was not to do f o ; but in cafes 
 too hard for them in judgment, they were to arife 
 and go up to the place which the Lord God fhould 
 choofe, and they were to come to the prieft and 
 Levite, and unto the judges which fhould be in 
 thofe days, and inquire, and they were to fhew the 
 fentence of judgment-, and they were to do accord- 
 ing to the fentence which they of the place which 
 the Lord fhould choofe, fliould fhew tiieiein-, " And 
 *^ thou fhalt obfervL to do according to all that 
 *' they fhall inform thee," &c. ^' And the man 
 *^ that will do prefumptuoufly, and will not hearken 
 '^ to the priefts that ft?.nd up there, to minifter be- 
 " fore the Lord thy God, or unto the judges, even 
 *^ that man Ihall die, and thou fhait put away the 
 
 " evil 
 
( 74 ) 
 
 *^ €vil from Ifrael," Dcut. xvii. 8, 9, 10, 11, 12. 
 This was God's law to Ifrael, that the prefumptuous 
 that would not wait upon the Lord, to receive a 
 law where there was none, fliould be put to death. 
 
 Was it an offence of old, to a6l prefumptuoufly? 
 'And is it not now a crime worthy to be taken no- 
 tice of by the chief in power in thefe days ? Or are 
 there none that have done prefumptuoufly, in call- 
 ing innocent people into prifon, when they have 
 done no offence, nor broken any known law ? Ex- 
 cept it becomes an offence to v/ait upon the Lord, 
 and to pray unto him, for which caule, and none 
 other, the innocent have been cafli into prifon by 
 the prefumptuous and feif-willed men, who, when 
 they had no lav/, have a6led in their will, contrary 
 to law : let fuch remember, that by God's law, 
 they that would not wait upon the Lord for a law, 
 but would adl prefumptuoufly without a law, were 
 to be put to death. 
 
 Objed. That by not fwearing at all, we are to 
 vinderftand by any creature, and not by God the Cre^ 
 ator; for they were commanded to Iwear by God, 
 Thou flialt Iwear by the Lordi as in Deut. x, 
 &c. 
 
 Anfw. That according to Chrifl's own words. 
 Swear not at all, v/ithout any exception, as before 
 hath been proved, and is expounded in the large 
 bible in quarto, in the margin, on Matt. v. '^^. 
 in thefe v/ords, *' vVhatfoever ye vouch, vouch it 
 *' barely ; and whatfoever ye deny, deny it barely, 
 *' without any more words; for whatfoever is more 
 *' than thefe, comes of the Devil :" and alfo in the 
 fam.e book it is faid, on James v. 12. " That 
 *' what you have to fay or affirm, fpeak or affirm 
 *^ it fimply, and without any oath; and that, 
 *' that you will deny, deny it fimply and flatly.'' 
 And again^ this objedion is more fully anfwered in 
 
 Matt. 
 
( 75 ) 
 
 Matt, xxili. 21, 28. ^' Whofoever fwears by the 
 *^ temple, fwears by it, and by him that dwells 
 '^ therein -, and whofoever fwears by heaven, fwears 
 ** by the throne of God, and him that fits there- 
 *^ on :" fo that he that fwears by the creature, fliall 
 not be exempted by the Creator from profaning his 
 name, for now it is faid, Swear not at all. 
 
 Again, it is objeded by the former objedtors, 
 who fay all proceedings at law depend upon 
 fwearing. That if we fhould take every man's 
 word, when they are called to give their teftimony, 
 in all cafes, it might be of dangerous confequence, 
 both to men's lives, liberties, and ellates, &c. 
 
 To which it is anfwered. That if the fame law, 
 or a flridler, were made againft lying, and bearing 
 falfe witnefs, in all cafes, as againft men's fwearing, 
 falfe fwearing, or for [wearing themfelves ; and that 
 law truly and conftantly executed, without refpedt 
 of perfons, it would then be of no more danger 
 to believe a man's Yea or Nay, to the quellions 
 that are afked him by the magiftrate, whatever they 
 be, than if he had killed the book, or ufed any- 
 other pofture with the hand, or fpoken never fo 
 many words, his affirming or denying to the cafe 
 in queftion, being his teftimony, 1 fay, the truth 
 of thefe mens teftimonies may as eafily, plainly, and 
 fully be difcerned, and puniftied according to the 
 law in that cafe provided, if it be falfe, as if they 
 had ufed never fo many words or poftures, as afore- 
 faid J and therefore men's lives, liberties, and eftates, 
 may every way be as well fecured by a law provided 
 to punifti lying, and bearing falle witnefs, as by 
 any law that is made, or can be made, to puniih 
 fwearing, or falfe fwearing, fo called. Again, as to 
 the prelent ftate of things, becaufe there is no law 
 in being, as fome fay, to puniih lying, therefore we 
 muft fwear, &c. 
 
 What 
 
( 7^ ) 
 
 What law is there to force men to fwear^ or to 
 piinlfh thofe that fwear falfely, or againft their 
 knowledge, to their anfwers to bills in Chancery 
 and Exchequer P And is it not common and ordinary 
 for men to do fo? If there be a law, why is it not 
 put in execution ? Or doth cuftom make fwearing 
 falfely, and againft a man's knowledge, no offence; 
 and a man's Ipeaking truly, without fwearing, an 
 offence puniHiable with imprifonment? Who hath 
 given this authority to cuftom? Let equity anfwer. 
 But of this more may be Ipoken afterward, in its 
 place. 
 
 Objedl. That an oath is a folemn thing, and that 
 when people are called before a magiftrate to fwear, 
 there is an awe upon them ; and therefore thofe 
 that are wicked, and liars, &c. are afraid to forfwear 
 themfelves, when called before a magiftrate. 
 
 This objection is fomewhat anfwered in the pre- 
 cedent objedlion : but farther it is anfwered. That 
 the fear upon people, when they come to fwear, is 
 either the fear of God, which is good; or fome 
 other fear, which is evil ; as the fear of man only, 
 and his punifhment: this laft fear, is not be feared 
 by thofe that fear the Lord ; " Fear ye not their 
 *' fear, but fear him that can deftroy both foul and 
 *^ body-," and this fear is pure, and keeps the heart 
 clean, whereby God is feen, and deceit and guile is 
 kept out, and truth is fpoken in all cafes : and he 
 that abides in the " Fear of the Lord, ftands in 
 *' awe, and fms not," and is kept not only from 
 fwearing, but lying alfo •, but he that only fears 
 man, and his puniihment, when he comes to know 
 and underftand that there is as great, or greater, 
 puniHiment to be infii6led upon him for his lying, 
 or for his falle fv/earing, or foi fwearing himfelf, or 
 bearing falfe witnefs, then he alfo will ftand in as 
 much fear of a lie as of an oath^ or that which is 
 
 calle4 
 
( 77 ) 
 
 called fo. Befides, it is commonly feen by experi- 
 ence, that thofe who care not what they fpeak, mat- 
 ter not much what they fwear, if fo be they can but 
 keep from the punilhment of the law : but it is not 
 fo with the righteous, for the fear of the Lord 
 makes them fober and folid, and their words to be 
 few and favoury, feafoned with truth: but thofe 
 that fear man, and his difpleafure and punifhment 
 only, when they know the fame law to be in force 
 gainil lying, as againft fwearing, or fwearing falfely, 
 they will then be as folemn, and as afraid to lie, as 
 now to forfwear themfelves. 
 
 It is objeded by others, who fay, the fcripture is 
 their rule. That the holy men in old time did fwear, 
 as we may read under the law, as Abraham fware, 
 and David, and Solomon. 
 
 To all which it is faid, Chrift is the end of the 
 law, and he who is the oath of God, by whom God 
 fpeaks in thefe laft days, fays, Swear not at all : and 
 he that is greater than Solomon, whofe day Abra- 
 ham faw, but he himfelf is now come, and lays. 
 Swear not at all; and he, who is David's Lord, 
 fays. Swear not at all ; who is the end of the pro- 
 phets, the everlafting high priefl and covenant of 
 God, the fum and fubftance of all the things the lav/ 
 was but a Ihadow of, who is the truth, the life, and 
 the way to the Father, and teaches all his followers 
 to fpeak truth to their neighbour, and to walk 
 in the truth, which makes free from fwearing at all, 
 notwithftanding the traditions of their fathers in 
 the fleih, or the pra6lices of ftrifeful men •, for by 
 Chritl, the Truth, they are taught to fpeak truth, 
 and not to fear them, that can but kill the body. 
 But to fear him that can caft both foul and body 
 into hell; which fear he hath placed in their hearts, 
 that they might not depart from him, but abide ia 
 his dodlrine, which fays. Swear not at all. 
 
 It 
 
( 78 ) 
 
 It is farther obje61:ed by fome, That the angel fware 
 in the revelations, and that Paul fware, as may be 
 read in his epiftles, in faying, I proteft before God; 
 and in often faying, I call the Lord God to witnefs j 
 which is faid to be an oath, &c. 
 
 To the firft, that the angel fware, it is faid, Let 
 all the angels worfliip him, who hath faid. Swear 
 not at all. And to that, that Paul protefted before 
 God ; it is the intrufion of the tranflator, it being 
 neither in the Greek copies, nor Latin, nor fome 
 Engliib copies. 
 
 To the fecond, that he calls God to witnefs; that 
 IS no oath, but only an earneft atteflation ; an oath 
 being that whereby fomethihg is fworn by, as Ifrael 
 was to fwear by the name of the Lord. And call- 
 ing God to witnefs, or faying, God is my witnefs, 
 is no more than to fay, I fpeak in God's prefence, 
 or before him who knows the hearts and thoughts 
 of all men ; and is no formal oath, as it is called, or 
 commonly ufed, in oppofition to a plain and earneft 
 exprelfion of a man's mind. 
 
 Again, it is objeded. That not to fwear at all, is 
 only evangelical counfel, and not an abfolute pro- 
 hibition of all fwearing, in all cafes, though it be 
 faid. Swear not at all j fo it is faid. Thou fhalt not 
 kill 3 and yet in fome cafes it is lawful to kill. 
 
 Anfw. That forbidding to Swear at all, is no 
 where in Scripture called evangelical counfel ; but 
 fuch an abfolute and pofitive command, and backed 
 with the apoftle's dodrine, that I know not any 
 command fuller in the Scripture of Truth. And 
 whereas it is faid, That to kill, is a prohibition, and 
 yet in fome cafes allowable ♦, yet it is no where fo 
 laid of fv/earing, in the New Teftament, or, fmce the 
 time of its prohibition, that it is lawful in any cafe 
 to fwear i neither was it pradifed in the firft ages 
 of the true church, as may appear hereafter in its 
 
 proper 
 
C 79 ) 
 
 proper place, under the head of precedents of them 
 who denied fwearing : and though it be lawful in 
 fome cafes to kill, though it be faid, Thou fhalc 
 not kill, yet it is no where faid. It is lawful to fwear 
 in any cafe, as aforefaid -, but on the contrary. Wo 
 be unto them that brings a Chriflian to fuch a ne- 
 cefTity, that he muft fwear ; as wo attends them that 
 necelTitates a Chrill:ian to kill. 
 
 Now follow feveral Precedents^ or Examples, out of 
 Ancient Authors ^ of the bejl Repute among them that 
 are called Learned, 
 
 In the New Teftament, by Chrift, the great Pro- 
 phet and High Pried of our profefTion, fwearing is 
 \o fully and abfolutely forbidden, and bound up 
 with this word. Not at all, that nothing is plainer 
 either in the Old or New Teftament \ and this con- 
 tinued in, and preached by his apoftles, particularly 
 by James, who gives this the pre-eminence in a 
 peculiar manner, above all other things, that thole 
 whom he wrote to fhould be careful to keep and 
 obferve, faying, " Above all things, my brethren, 
 ** Swear not-, neither by heaven or earth, nor any 
 *^ other oath ♦," which is an abfolute negative ex- 
 clufion of all fwearing, in all cafes. And Eufebius, 
 an ancient writer, of no mean efteem among the 
 learned, writes in his fixth book, chap. 4. p. 98, 
 about the year 200, that Bafilides, a foldier, unto 
 whom the virgin Potamioena was committed, as one 
 appointed for martyrdom: but not long after, the 
 fame Bafilides, being required by his fellow- foldiers 
 to fwear, upon fome occafion that fell out, affirmed 
 plainly, it was not lawful for him to fv/ear, for he 
 faid he was a Chriftian, and that he would in very 
 deed proteft the fame \ who afterward was beheaded 
 
 as 
 
( 8o ) 
 
 as a martyr. And of the Waldenfes, of whom the 
 Brft book of Martyrs makes much mention, and are 
 faid by fome immediately to fucceed the apoftles, 
 and were difperfed into mod parts of the world, 
 and to be the mofb ancient and true Proteftants, 
 as may be feen by what Fox recoi-ds of them in the 
 Book of Martyrs, and this they maintained among 
 other things. That all manner of fwearing was un- 
 lawful; as may appear by Parfons, Sanders, Coccius, 
 and others ; and by Bifhop Ufher, a late writer, and 
 a man reputed for learning, w-ho hath by way of 
 apology for the Waldenfes, in this cafe of fwearing, 
 feemed to juftify them therein; as in his book Be 
 Succef. cap. 6. And the faid Ufher farther fays, in 
 his eighth chapter, quoting fome ancient authors. 
 That the Waldenfes, as well as Anabaptifts of late, 
 did profefs it to be no ways lawful for a Chrifliaa 
 to fwear, upon any occafion. And Theophilate, 
 upon Matt. v. 37, fays, ' That though in the time 
 
 * of the old law it was not evil to fwear, but fmce 
 
 * the coming of Chrift it is an evil, as is circum- 
 
 * cifion; and in fum, v;hatever is judicial 5 for it 
 ,' may become a child to fuck, but not a man.' 
 
 And farther in the Book of Martyrs, vol. i. p. 
 701, it is charged againft William Thorp, in his 
 fermon, that he preached at Shrewfbury, ' That it 
 
 * is not lawful to fwear in any cafe :' to which he 
 anfwered, ' He denied to fwear by a book, as being 
 made up of creatures ;' and quotes Chryfoftom in 
 thele words : ' Who blamed them greatly, who 
 
 * brought forth books to fwear, whether they think 
 
 * a man do fwear true or falfe,* &c. 
 
 The archbifhop and his clerks fcorned this fay- 
 ing of Thorp, and that bifhop menaced him with 
 great punifViu'^ent, except he left this opinion of 
 fwearing. i o which Thorp anfwered, ' It Vv^as not 
 
 * his opinion, bwt the gpinion of Chrift, and of 
 
 Saint 
 
( 8i ) 
 
 Saint James, and of Chryfoilom, and of other divers 
 faints and do6lors. The archbidiop caufed to be 
 read this homily of Chryfoilom, which the clerk did 
 accordingly, until he came to a claufe, where Chry- 
 foilom lays, ^ That ic is fin to fwear well/ &c. 
 And again, in Fox, vol. i. p. 527, in the plowman's 
 prayer, in thefe words, ' Thou gaveil us a com- 
 
 * mandment in truth, in bidding us fay Yea, Yea, 
 ^ Nay, Nay, and fwear for nothing : thou gaveil us 
 
 * alfo a commandment of meeknefs, and another 
 ' of poornefs •, but, Lord, he that cleepeth himfelf 
 ' thy vicar on earth, hath broken both tliefe com- 
 
 * mandments ; for he makes a law to compel men 
 
 * to Iwear, and by his law he teacheth, that a man 
 
 * to fave his life, may forfv/ear and lie; and fo, 
 
 * Lord, through comfort of him, and his law, the 
 
 * people ne dreadeth not to fwear, and to liven 
 ^ ought time to forfvvear them : Lord, here is little 
 
 * truth,' &c. Again, William Swinderby, an article 
 charged againil him, ^ That no man owes to fwear 
 
 * for any thing, but fimply without an oath, to 
 ' affirm or deny; and if he fwears, he fms.' 
 
 And thofe that are converfanc in our law, what 
 was the practice in ancient time, where they teilify, 
 that oaths anciently given were not called impre- 
 cations, but atteilations. And by the llatute law, 
 an adl of parliament made 28 Hen. 8. 7. in thefe 
 words, it is faid, ' No m.an, of what eilate, degree, 
 
 * or condition foever he be, hath power to difpenfe 
 
 * with God's law, as all the clergy of this realm ia 
 
 * the faid convocation, and moil part of all the 
 ^ univerfities of Chriilendom ; and we alfo do affirm 
 *> and think,' &c. Which makes void all laws, 
 and practices and cuiloms, that are contrary to 
 Chriit's law, and the apollle's doctrine, which fays, 
 " Swear not at all /' and, " above all things, my 
 ** brethren, fwear not^ neither by heaven^ nor earth, 
 
 G '' nor 
 
i S2 ) 
 
 <* nor ^ny other oath,'* &c. And to conclude to 
 this head, a lively emblem we have this day prac- 
 tifed in England, where it is pradifed, that thofc 
 who are called noblemen of England, are not put to 
 their oaths, as it is faid, in any cafe, but only their 
 teflimony is taken upon their words, affirming or 
 denying upon their honours : and is there nothing 
 left among Chriftians in thefe our days, or the 
 people of the Lord, that is as dear unto them, as an 
 earthly great man's repute and honour in the world 
 is unto him ? Blufh for ihame ! and let it not be 
 told in Gath, nor publilhed in Afkelon, that Chrif- 
 tianity is grown out of repute, or that a true Chriflian 
 may not be believed, when he fpeaks in the pre- 
 fence and fear of the Lord -, although at the fame 
 time, and in the fame cafe, he fhall be believed that 
 teftifies only upon his earthly honour. And to this, 
 court martial may not be an unfit precedent, who 
 proceeds both to the trial and condemnation of 
 perfons, without an oath, taken by thofe that fit as 
 judges, and that upon this ground alio, becaufe a 
 foldier is fuppofed to be fo tender of his honour, 
 that he will not impeach it by injuring another, or 
 advantaging himfelf. So let all thefe things be put 
 together, and what can be more clear, than that 
 oaths, or fwearing men, fince the coming of Chrift, 
 before either they can be capable of office, or ferv- 
 ing their country, or their teflimony be received in 
 cafes of difference before courts of judicature, is a 
 popifh inflitution, and hath no foundation or foot- 
 ing in the Scripture of Truth, nor in the pra6l:ice 
 of the primitive Chriflians; nor hath not been with- 
 out a teflimony againft it, by fome in all ages, even 
 down to this day. 
 
 Now 
 
( H ) 
 
 Now follow the feveral inconveniences^ that necejfarily 
 follow the impofition of oaths 'y which might he fre^ 
 vented^ if /wearing were not compelled. 
 
 Befides all that hath been fald, do not thefe In- 
 conveniences and milchiefs neceiTarily follow the 
 impofition of oaths, or determining things by fwear- 
 ing, &c. ^ ^ 
 
 Is not that which is called an oath, in many cafes, 
 once taken, untraverfable ? As for inflance, one man 
 having fworn againft another pofitively, is not he 
 that is fworn againfl, left without a remedy? And do 
 not thofe, before whom the oath is taken, in fome 
 cafes, take themfelves concluded, and bound up by 
 that oath, without any farther examining witneffes 
 on the other fide ? Or at leait, if witneffes be ex- 
 amined, of what force is their tedimony, one or 
 two men having fworn pofitively the contrary P 
 Where often times the innocent are puniilied, and 
 the guilty go free, and the author of evil undif- 
 covered. May it not be queried. Whether the 
 judge, before whom the oath is taken, as afore- 
 faid, be clear of the blood of the innocent, in this 
 cafe, although or becaufe a law made in the will of 
 man requires it, contrary to the law of Chriil ? 
 
 Again, is it not unequal and unjuft, that all men, 
 in fome cafes, fhould be punifhable for fwearing, 
 though ignorantly and unawares ; and yet no man, 
 in other cafes, to be punifhable at all, though they 
 fwear againft their own knowledge, and that wilfully 
 too, and this to be ordinary and common •, as in the 
 anfwers to the bills in Chancery and Exchequer, 
 which will not be received without an oath ? And 
 them that dare not fwear, in obedience to ChrilVs 
 command, have been and are imprifoned for con- 
 tempt i fo that he which departs from evil, makes 
 
 G 2 himfelf 
 
( 84 ) 
 
 himfelf a prey; and the keeping of Chrift's com- 
 mands, are become a contempt: do not thefe things 
 make the times perilous ? Let the upright judge. 
 When on the contrary, he that fwears to his an- 
 fwer, though never fo falfe, and againft his know- 
 ledge, and that to his own benefit (fometimes) and 
 prejudice of another; yet thefe men go unpunifhed 
 for their evil; although they care not what they 
 fwear, provided they are not found out; and the other 
 is punifhed by imprifonment, becaufe they fear an 
 oath, and yet dare not but fpeak the truth in their 
 anfwers. So one man is puniflied, becaufe he can- 
 not fv/ear at all, (though his anfwer be true) and 
 another man goes free (though his anfwer be falfe) 
 becaufe he fwears (although it be) to a lie, and that 
 againft his own knowledge; as many, who are now 
 in prifon for contempt, fo called, which contempt 
 is only becaufe they cannot fwear at all. So that 
 in Ihort, one man is puniihed when his anfwer is 
 true, only becaufe he dares not fwear ; another maa 
 cfcapeth, whenas his anfwer is falfe, becaufe he 
 dares fwear to a lie, and the other dares not fwear 
 at all, as many prifons, bills, and anfwers in Chan- 
 cery and Exchequer may witnefs. Again, if a man 
 fwear to an indictment, though never fo falfe, yet it 
 is commonly found upon that oath, whenas the man 
 fworn againft knows not of it: yet that man, which 
 (it may be) both malicioufly and knowingly, fwears 
 againft his neighbour to his hurt (it is faid) is not 
 liable to be puniihed by the ftatute of perjury ;. 
 v/hich mifchief might be prevented by witnefies 
 •without fwearing. Farther, is not the way of de- 
 termining of things by oath, not only injurious and 
 unequal, but alfo attended v/ith great and necef- 
 iary inconveniences and evils, both to thofe that 
 command fwearing, and to thofe that do fwear^ 
 
 a3 
 
( sj ) 
 
 as to thofe that cannot fwear at all for confcience 
 fake. 
 
 To thofe that command fwearing, who do not 
 only break ChriiVs commands themfelves, but com- 
 mand others lb to do ^ but alfo, are they not guilty 
 of the forfwearing of others ? Whenas they com- 
 mand men to take fuch oaths, as (before they give 
 them) they themfelves know it is impoffible to keep 
 and obferve, and yet do compel the taking of them, 
 or pimifli the negle6l ; as in the oaths of offices and 
 officers, as Iheriffs, bailiffs, conftables, and others, 
 befides the oaths of freemen of cities and corpora- 
 tions, &c. And in many other cafes and employ- 
 ments, before entrance upon them, oaths are re- 
 quired to be taken, when in deed and in truth, both 
 thofe that give them, and thofe that take them, 
 know that little or nothing is intended to be done, 
 or looked after, more than the title of honour, and 
 profit and gain that come by them •, though they 
 iwear to difcharge their trull, and to do luch and 
 fuch things, which he that fv/ears many times knows 
 not what belongs to them, neither intends to trouble 
 himfelf about them •, as in feverai offices relating 
 to the law, and courts of juflice, and other places 
 in the commonwealth. Again, is not fwearing made 
 Ulq of as a feal to hypocrify, both to hmi that com- 
 mands it, and to him that obeys it ? Becaufe he 
 that commands it, would not do ir, but in order to 
 his end J and the other would not take it, but for 
 fear of a penalty, and becaufe he cannot avoid it, 
 he takes it, but in his own fenfe, and to his own 
 end, and it may be quite contrary to the end of 
 him that commanded ic, or obtained to have it im- 
 pofed ; and fo both of them are deceived, and de- 
 ceiving one another j precedents for this, our days^ 
 ^s well as times paft, may afford not a fewj witnefs 
 
 G 3 the 
 
( ^^ ) 
 
 the feveral oaths occadoned by the feveral changes 
 pf late. 
 
 Firft. The Inconveniences and mifchief that 
 follow them that do fwear ; as, firft, many people 
 that do fwear, they underftand not what an oath 
 is; neither, of that which is called an oath, many 
 times they hear not one word that he which fwears 
 them fays unto them, he fpeaks them over fo faft ; 
 and the man knows nothing, fometimes, until a 
 book be put to his lips ; and yet what this poor ig- 
 norant man, having kifled the book, fhall fay, Ihall 
 be of more force than divers witnefTes, that have 
 not yet fworn, or killed the book; and it may be, 
 that he being on the affirmative, fhall be more be- 
 lieved than two or three on the negative, who have 
 better underftood their oaths, and fpoken more to 
 the purpofe, upon their oaths, as it is called; and 
 fo he that is fworn on the affirmative, having once 
 fpoken a word, or fworn to it, he dares not go 
 back, becaufe of his oath •, though upon hearing 
 other witnefles fpeak to the fame thing, he may be 
 better informed, but dare not own any information, 
 becaufe fworn ah-eady to a contrary thing; which 
 inconvenience would not be, if every man might 
 witnefs forth his own knowledge without fwearing, 
 and yet to be puniffied for a falfe teftimony, as 
 much as if he had fworn falfe: do not many mourn, 
 and go heavily, becaufe of oaths^ in this and other 
 cafes of the like nature I 
 
 Secondly. The inconveniences that follow thofe 
 that cannot fwear at all for confcience fake, where- 
 by many are made uncapable of being made free of 
 cities and corporations ; and others are made un- 
 capable of being made ferviceahie in the common- 
 wealth, in any place or office of truft; and others 
 alfo are made unferviceable, as to give their teftK 
 3pfiony and evidence in pafes of difference between 
 
( 87 ) 
 
 man and man ; befides many, who In divers cafes, 
 iofe the benefit of the law of the nation, becaufe 
 that they cannot fwear ; and fo by that means fuf- 
 fer the fpoiling of their goods, and ungodly men 
 make a prey upon them, knowing they cannot 
 fwear at all : which thing might be prevented, if 
 according to the righteous law of God, all things 
 were eftabliflied out of the mouth of two or three 
 witnefles -, and thofe that bore falfe witnefs, to be 
 punifhed, as he fhould have been againil whom 
 they have witnefTed, if their teftimony had been 
 true, which law is equal and juft. 
 
 Thirdly. This nation, which now mourns be- 
 caufe of oaths, might be preferved from the wrath 
 and indignation of God, that hangs over this na- 
 tion, not only becaufe of thofe that command men 
 to fwear, contrary to Chriil's command, and that 
 for to eftablifh cruelty and injuftice, but alfo be- 
 caufe of thofe that fwear falfely, and that againil 
 their own knowledge, for their own profit, and 
 difadvantage of others, to accomplifh their wicked, 
 malicious, and revengeful defigns againit the inno- 
 cent, who dare not fwear at all, and thereby are 
 made a prey to the teeth of the wolves, and to the 
 wills of corrupt men, who take occafion, as it were, 
 to plough furrows upon the back of the poor, and 
 to opprefs the needy; for which thing fake, the 
 wrath of God ihall be poured out upon the head of 
 the wicked, and the nations Ihall be on heaps, and 
 the wife men ihall be turned backward, and their 
 table fhall be a fnare, and the curfe lliall be upon 
 the rebellious, and they lliall fall, and be broken, 
 ^nd rife no more. And this may juftly befal this 
 ll^tion, becaufe of oaths, and becaufe of opprefllon. 
 
 G 4 NqI'J 
 
( 88 ) 
 
 Now follows a zvord of advice to all thofe who fay ^ the 
 Scripture is their Rule, and are zealous for the things 
 contained therein , &c. 
 
 Now all you that are feeking the kingdom of 
 heaven in outward obfervations, by which it comes 
 not, and are taking up pradticcs, by imitation' from. 
 commands laid down in the letter: let me demand 
 of you, do you not find this command to proceed 
 out of the mouth of Chrift, viz. '' But I fay unto 
 '^ you. Swear not at all ?" And do not you find 
 the apoille James abiding in this doctrine ? And 
 hath it no room in your hearts ? Have the tradi- 
 tions of your fathers made it void to you P Or is 
 it becaufe it cannot be pradifed without reproach, 
 fines, and impriibnment, and fo will coil you ibme- 
 thing which you cannot tell how to undergo, or part 
 with, you having not received the gift to fuffer 
 for his name's fake ? Or is your fpirit different from, 
 David's, " who would not offer an offering to the 
 " Lord his God of that which coil him nothing ?" 
 In the fear of the Lord God of heaven and earth, I 
 befeech you, confider, is there not a veil over your 
 hearts untaken away to this day, that you cannot 
 fee nor underiland this to be a commandof Chriil's, 
 with divers others, as plainly and as fully laid down 
 in the letter, as thole you contend fo much for ? 
 And may you not be as juflly numbered amongfl 
 thofe that make their boail of the law, and yet 
 through breaking of the law, difhonour God ? 
 Do ye think that the Lord will not arile to judg- 
 ment, and make you know that he is the Lord, 
 and that you have not walked in his flatutes, nei- 
 ther executed his judgments, but have done after 
 the manner of the Heathen, that are round about ? 
 whofe ways Ifrael was not to learn, for their cuf- 
 
 tom^ 
 
( 89 ) 
 
 toins vv-ere vain, Jeremiah x. 23. Ezekiel xi. 12; 
 And upon a true and thorough fearch, when the 
 hidden things of Efau fiiall be fearched out, will 
 you not be found walking in the way of the Hea- 
 then, fpeaking their unclean words, contrary to the 
 language of the Scripture, and following their cuf- 
 toms, which are vain, in refpefcing of men's per- 
 fons, which the apoftle James fays, James ii. 9, 10, 
 whoever do, '' Ccmimits fin, and are convinced of 
 *' the law as tranfgrefTors ? For whofoever (hall 
 <^ keep the whole law, and yet offend in one point, 
 *^ is guilty of all." Mark that, and think not to 
 cover yourfelves with faying, It is meant of per- 
 fons in judgment, for here is not a word fpoken 
 of magifcrates, but the words are general, and 
 concerns all that regard God's law, as appears by 
 the next words, viz. *' For whofoever fnall keep 
 *' the whole, and yet offend in one point," &c. And 
 are not they who refpedl perfons, out of the faith of 
 our Lord Jefus Chrilf, who fays, '* How can ye be- 
 " lieve, while ye receive honour one of another, 
 " and feek not the honour that comes from God 
 *' only?" John v. 44. Matt. xxii. 16. *' God only." 
 Mark,^4VomGodonly;" and he himfelf practifedrhis 
 dodrine, for he neither received honour from man, 
 nor regarded any man's perfon ; as his very enemies 
 bore teftimony of him, that he tauglit the way of 
 God truly, and regarded no man's perfon. But is 
 not this command alio too dear for you ? Will it 
 not coft you too much to praclife? Do you not 
 know it will hinder your promotion in the world ? 
 Are you nut more afraid, that if you fliould refufe 
 to refpe6t mens perfons, and to give flattering titles 
 to men, Job xxxii. 21, 22. the gaoler would take 
 you away, than that your maker would foon take 
 you away, if you did do it ? And is not this a com- 
 rnand, that you Ihould " not be conformed to this 
 
 " world r^' 
 
( 90 ) 
 
 " world?'* Rom. xii. 2. 16. and that you flionld 
 not conform to men of high degree, but condefcend 
 to men of low degree. And are not thefe, with 
 others, the commands of Chrift ? And are not you 
 too much like the profefTmg Jews herein, who had 
 plentiful knowledge of the letter without them, but 
 had not his word abiding in them ? Though they 
 could difpute and reafon with Chrift, and againll 
 his apoftles, with the word of Truth ; yet Chriil 
 tells them plainly, his word was not abiding in them, 
 which the faints had received from Chrift, whereby 
 they were made clean, and by it, which dwells richly 
 in them, they made melody in their hearts to God ; 
 and David the lervant of the Lord, Pfalm cxix. 6, 
 21. by the word which he had in his heart, he was 
 kept from ftn againft God, and thereby had refpe^t 
 to all God's commands. Now examine yourfelves, 
 and try your own felves, whether you be in the 
 faith, and the fame word of life be in you, and 
 whole fteps you walk in, and whom you are found 
 imitators of 3 whether Abraham, who forfook his 
 country, to go to the land which the Lord had 
 fhewed him P And Mofes's fteps, who chofe rather 
 to fuffer with the people of God, than to enjoy the 
 pleafure of fm for a feafon? Or whether you do 
 not walk in the fteps of him whom you fo often 
 upbraid others with, namely, Naaman the AfTyrian, 
 who fpoke good words, and yet could not forfake 
 his old mafter, to ferve the Lord fully, 2 Kings v. 
 18. But when he went into the houfe of Rimmon, 
 his mafter leaning on his hand, and he bowed down 
 himfelf, in that thing he would be pardoned. Mark, 
 In this thing pardon thy fervant : he knew it was 
 evil, and defired pardon for it ; and yet when his 
 mafter leaned upon his hand, he muft bow, left he 
 fhould lofe his place, and gain his mafter's difplea- 
 fure. Now examine yourfelves, doth not fomething 
 
( 91 ) 
 
 let you fee, that notwithftanding all the Lord hath 
 
 done for you, and all that you have ever tatted or 
 
 enjoyed from him, yet there is this thing, or the 
 
 other thing, that you continue in the pradtice of, 
 
 for one end or other, which you know you fhould 
 
 not do ; and in words you defire paraon for them, 
 
 but you ftill continue in the fame pra6lice, your 
 
 very prayers witneliing againft you ; and like thofe, 
 
 James iv. 3. you are *' flill alking, but receive not, 
 
 " becaufe you afl<: amifs, to fpend it upon your 
 
 *^ lulls-/' ftill to continue in your mailer's fervice, 
 
 in conforming to the cuftoms and fafliions of the 
 
 world, and in walking after the traditions of your 
 
 fathers, as in particular in this cafe of fwearing, 
 
 which Chrift hath fo plainly and fully forbidden ; 
 
 and therefore your prayers return as dung in your 
 
 faces, your confciences condemnmg of you -, the 
 
 which, if you did regard to keep void of offence, 
 
 both towards God and towards men, in the li^ht 
 
 of Chrift, you would have confidence towards God, 
 
 and " whatfoever you afkcd of him, you would 
 
 " receive, becaufe you keep his commandments, 
 
 *' and do thofe things that are pleafing in his fight," 
 
 John iii. 22. But now is blindncfs, barrennefs, and 
 
 leannefs of foul upon you, and yet you cry you are 
 
 rich, and you fee, and have need of nothing, and 
 
 hate and difpute againft that which lerteth you fee 
 
 the things which have need of pardon, and fo you 
 
 are *' loaden with fin, and led away with divers lufts, 
 
 *^ always learning, never able to come to the know- 
 
 *' ledge ot the truth-," and therefore are not free, 
 
 and in your principles conclude never can be, 
 
 while you are in this world ; and fo by what hath 
 
 teen faid, you may fee your own condition, as a 
 
 man fees his face in a glafs, how that you not only 
 
 refpeft men's perfons, preferring one before another, 
 
 ]i\ii alfo Chrill's commands, picking out what you 
 
 like. 
 
( 9^- ) 
 
 like, and what may keep you In the repute of the 
 v/orld, and preferve you in the preferment thereof, 
 but thofe that may expofe you to hazard, or make 
 you liable to the world's fcorn, though as fully 
 and exprefsly required by Chrift (of all his fol- 
 lowers) to be kept and obferved, you let flip, and 
 pafs by, as a thing of nought : but " be not de- 
 ** ceived, God will not be mocked, for what a 
 f^ man foweth, that fhall he reap -, he that foweth 
 ^^ to the fleili, fhall of the fielh reap corruption:'* 
 and this fhall you affuredly receive at his hand, if 
 you repent not of your double mind, *^ you fhall 
 *^ lie down in forrow, and he fliall laugh at your 
 *' calamity, and mock when your fear com.es.'* 
 
 i^^ow follow Jorae Reafons or Grounds y wherehy the 
 Spiritual Eye, or the Man vjhoje Underftanding is 
 cpenedy may come to fee the Neceffity of the abolifh- 
 ing of Swearings fine e the Days of Chrift' s coming in 
 the Fief J. 
 
 Fird, Becaufe all the things of the law were but 
 Ihadows of the good things to come, Heb. xii. i. 
 But Chriil is the fubilance of all thofe types and 
 fhadows, and is come into the world, and is mani- 
 fed in his faints, and true Chriiiians, and hath 
 given them an underftanding, whereby they know 
 him that is true, and are in him that is true, and he 
 in them, and he works ail their works for them, 
 and in them, and teacheth them to fpeak truth 
 fimply, without guile or fraud, and as he is, fo are 
 they in this w'orld, and believe in him, and follow 
 hisfreps, who is the truth, and in whole mouth 
 there was found no guile. 
 
 Secondly, Becaufe fv/earing implies unbelief, to 
 be either in the perfon fwearing, or in him for 
 
 Y/hofc 
 
( 9.3 ) 
 
 whofe fake the oath is taken or fworii; whic?i i3 
 not to be fuppoied to be in thofe, us predominant: 
 or ruling, who are faints, or true Chrillians, who 
 are redeemed not only from a viie, but a vain con- 
 verfation alfo, and from the traditions of their 
 fathers, that are not after Chrii>, and from fear 
 and unbelief alfo, and every evil word and way, 
 and are called unto holinefs and truth, and are 
 without fault before the throne cf God, which 
 things are found in the new heart, that is God's 
 gift, and in the new man that is created after God, 
 and renewed in knowledge after the image of him 
 that created him •, and fo they are come to the end 
 of all oaths, and out of fears, and doubts, and 
 unbelief, to have ftrong confolation through Chrift 
 Jefus, the way to the Father. 
 
 Thirdly, Becaufe herein, namely, by the abo- 
 lifhingof fwearing, doth the excellency, precedency, 
 and eminency, of the new covenant, exceed the 
 old ; for the old in this was faulty, viz. that it 
 made nothing perfed", but this new covenant and 
 better hope doth; for in this covenant all the chil- 
 dren of the Lord are taught of the Lord, and great 
 is their peace, and out of flrife and contention, 
 and the ufe of oaths, are they com.e, into the cove- 
 nant of light and peace, in which they reft with 
 God, in the fenfe of the forgivennefs of their fins, 
 and the blelTednefs of their ft ate, wherein their 
 iniquity is remembered no more; for their tents are 
 beautiful, and their habitations are pleafant : and 
 here is Jacob inheriting the blefftng, in whom God 
 fees no ftn ; and the true Ifraelites indeed, who 
 walk according to the rule, and in whom he fees 
 no iniquity, but peace is his portion for ever. Of 
 what hath been fpoken, this is the fum, that Chrift 
 hath forbid all manner of fwearing in all cafes 
 y/hatfcever^ and this dcflrine was continued in by 
 
 his 
 
( 94 ) 
 
 his apoftles, and praclifed by the true Chrlftians in 
 the firft ages of the church, and hath been fealed 
 with the blood of martyrs, and borne witnefs to by 
 fome in many ages, down to this day; and the con- 
 trary pra6tice is a Popi(h innovation, and a defign 
 to keep down the true head of the church, and ta 
 fet up him, and to keep his authority a foot, whom 
 the Lord is arifing to deftroy with the fpirit of his 
 mouth, and to confume with the brightnefs of his 
 coming, who hath been, and is the caufe of fo 
 much bloodfhed, and difcord, and variance, among 
 the children of men, whereby felf hath kept the 
 throne, and equity and righteoufnefs hath fallen 
 in the ftreets, and he that departs from iniquity, 
 hath made himfelf a prey, and the manner and 
 cuftoms of the Heathen hath been followed, evea 
 by thofe who have profeiTed a zeal for Chrift and 
 his commands, who while they have been profeffing 
 of them, have made them void by the traditions of 
 men; and true Chriftianity with laintfhip, by their 
 means, is become a reproach, and the name of the 
 Lord hath been blafphemed among the Heathen, 
 becaufe of thefe things ; but the Lord is arifing, 
 as a giant refreflied with wine, who hath feen the 
 defolate ftate of his fpoufe, and is faying to Zion, 
 Arife, fhine, thy light is come, for the glory of the 
 Lord Is rifen upon thee, fliake off the duft from thy 
 feet, put on thy beautiful garment, for thou fhalt 
 be no more termed defolate, or forfaken ; and to 
 the brightnefs of thy rifmg fhall nations come, and 
 princes to thy beauty, and thou fhalt be crowned 
 with renown for ever ; and the everlafting gates 
 Ihall be opened, and the righteous nation that keeps 
 the truth, Ihall enter in ; and none fliall be able to 
 make them afraid : and this is the heritage of the 
 fervants of the Lord for ever* 
 
 But 
 
( 95 ) 
 
 But becaufe of fwearing, and lying, and killing, 
 and flealing, and whoring, they break out, and 
 blood toucheth blood, therefore fhall the land 
 mourn, and every one that dwells therein fhall be 
 cut off, Hofea iv. 2, 3. 
 
 From henceforth let no man think it flrange, that 
 any denies to fwear at all, but rather wonder, that 
 the God of this world fhould fo long have blinded 
 the minds of them that believe not, in the light of 
 of the Son of God, lefl, by the fhining of the light 
 in their hearts, they fhould come to the knowledge 
 of the glory of God in the face of ChrIf^, and by 
 him fhould be taught to fpeak truth without fwear- 
 ing, and fo he become the head over all things to 
 the church, who is God over all, bleiTed for ever- 
 more. Amen» 
 
 FOURTEEN 
 
FOURTEEN REASONS 
 
 DRAWN FROM 
 
 7he Laf/ of GoD^ the Laiv of England^ and 
 Right Reason; 
 
 TO SHEW 
 
 Why divers true Chriftians, called Quakers, 
 Refute to Swear at ail. 
 
 For the Satisfa5iion of all the Upright in Hearty that 
 the Innocent 7nay not he condemned with the Wicked. 
 
 J "OECAUSE Chria Jefus, the King and Lav/- 
 X3 giver to his people, hath faid, '^ Swear not 
 *^ at all/' Mat. v. and it is left upon record for our 
 praclice, and is fo fure, that no averment lies good 
 againfl it: which dof'lrine was pradlifed before the 
 apoflacy, and promoted by the apoftles in their 
 dayi as may be feen, James v. Which may ferve 
 for an anfwer, in this cafe, unto them that plead for 
 fwearing; as Chrift faid upon another occafion, 
 which was permitted in the old time of the law, 
 but was not fo from the beginning: fo Chrid, the 
 Truth, redeems his children out of the fall, and all 
 that have come in by it, unto himfelf, who hath 
 commanded his followers " not to fwear at all." 
 
 II. Becaufe in the old time, when fwearing was 
 ufed, according to God's command, expreifed in 
 
 the 
 
( 97 ) 
 
 the law of Mofes, and alfo Inftanccd by the apoflle 
 Paul, who was a Jew, and wrote unto the Jews 5 
 unto whom he fignified, in his epiftle, both the 
 end and ufe of fwearing, in thofc times and cafes 
 wherein it was ufed ; who knew very well what was 
 ceremonial and typical, and what was moral and 
 perpetual, and therefore mentioneth an oath in his 
 epilUe atorefaid, by way of figure and fimilitude, 
 which he inilanceth in the particular praftice of ic 
 at that time, faying, ''An oath of confirmation is 
 *' to them the end of all fbrife •," and fo Chriil, 
 God's oath and covenant, the fubilance of all fha- 
 dows and figures, pats an end 10 all flrife and 
 variance between God and that man which takes 
 hold of Chrifl, and receives him into the heart by 
 the living faith, whereby he hath flrcpg confola- 
 tion, according to the faying of the apoille, whofe 
 end in mentioning fwearing in that fixth of the 
 Hebrews, is only by way of allufion and fimilitude^ 
 and proves no more a neceffity of the lawfulnefs 
 or continuance of fwearing, becaufe he mentions 
 the word oath, than men's living in flrife proves the 
 lawfulnefs or neceffity of the continuance of ftrife, 
 becaufe in the fame place he mentions the word 
 ftrife alfo*, the which, if it fhouid be concluded 
 from his words, would make the apoftle a tranf- 
 greiTor, and guilty of building again the thing that 
 he dellroyed in his epiftle, eLewhere, who con- 
 cluded the Corinthians as carnal, and that not only 
 becaufe they walked as men, which he blames them 
 for, but alfo becaufe they lived in ftrife and envy- 
 ings, 8cc. So that all which the forementioned 
 place, Heb. 6. proves, is only this, that when an 
 oath was ufed in old time amongft the Jews, ac- 
 cording to God's appointment, it was in thole cafes 
 -which would put an end to ftrife> and fo is of au- 
 thority lufHcient to condemn all oaths now^ that are 
 either ufed where there is no ftrife at all, or elfe in 
 
 H tihofs 
 
( 98 ) 
 
 thofe cafes wherein oaths are taken, and the ftrife 
 not ended, which if obferved, the oath of obedience 
 cannot jiiilly be required. 
 
 III. Becaufe, when fwearing was in ufe, as afore- 
 faid, we never read that it was required, upon fuch 
 a penalty as now it is, either by the common fta- 
 tute law of England, until King James his time, 
 upon occafion of the gun-powder plot; which oath 
 was made by the parliament, as the likeliefl expe- 
 dient, in that jundlure of time, to prevent like de- 
 figns ; and alfo to find out the Pope's alliances and 
 emiffaries in thefe kingdoms; as may be feen both 
 by the preambles to the ilatutes, and alfo by the 
 fubftance and contents of the faid oath ; and not at 
 all intending thofe that are true Proteftants, who 
 were not tainted with that curfed Popifh principle 
 of breaking faith with an heretick, and depofing ex- 
 communicated princes, as may be feen by the fla- 
 tute aforefaid ; much lefs thofe who could notfwear 
 at all in confcience to an oath, becaufe Chrifl hath 
 forbid it. 
 
 IV. Becaufe the ruler profefTmg Chriftianity, and 
 his fubjedls alfo profefTing the fame, it ought not to 
 be fuppofed, that that God, whom the true Chrif- 
 tians worfhip, who hath, by an inftin6i in nature, 
 obliged relations fo firmly, that he hath never re- 
 quired any other fecurity for the performance there- 
 of, than that bond which he himfelf hath made: 
 and would it not be accounted prepofterous and 
 abfurd, for to fwear a child to his father, or a wife 
 tipon marriage, to her hufband? And is it any whit 
 lefs abfurd and needlels, to fwear a true Chriflian 
 fubje6t to a Chriftian king, feeing the command of 
 God no lefs requires obedience to him, than to 
 the other relations ? And doth not this promife as 
 much, or more, belong to him that rules for God, 
 as to any pai tlcular Chriiiian ^ viz. Who Hiall 
 
 harm 
 
( 99 > 
 
 harm you. If you follow that which Is good ? And 
 will not God puniHi rebellion as the fin of witch- 
 craft, which is fecurity fuHicient for a Chriftian 
 prince? And therefore ought not to impofe an oath, 
 upon them, who cannot fwear for conicience fake. 
 
 V. Becaufe an oath, in this cafe, hath been found 
 by experience to be infufficient, as to anfwer the 
 end for which it is given i and therefore, for the 
 refufing of it, by true Chriftians, as aforefaid, or 
 thofe that cannot Iwear at all, ought not to make 
 them liable to the penalty of the itatute ; and to 
 prove that it is not able to anfwer the end afore- 
 faid, "witnefs all thofe at any time, who have beea 
 found in rebellion againft the king \ Who have they 
 been, but the fwearers, and liars, and covenant 
 breakers ? So that their oaths have been of no 
 more ufe to them, than to beget a perfuafion in 
 themfelves, that now their pjince is fatisfied con- 
 cerning their loyalty, and they may plot with lefs 
 fulpicion j and \q with Judas will cry, Hail Mafter* 
 and kifs him, that they may get their rewards, and 
 bring their defigns to pafs. 
 
 VI. Becaufe he that fwears, is either a true man, 
 or a falfe ; if a true man, his honefty, without aa 
 oath, engageth him to performance ; but if a falfe 
 man, he will fwear, rather than forfeit his liberty 
 and eftate ; and fo his oath doth but fave himfelf^ 
 but is no fecurity to the king : and it may eafily 
 be fuppofed, that he that will fwear for his own 
 advantage only, will not refufe to plot, when he 
 may do it, as he thinketh, for his own preferment, 
 efpecially confidering, he that fwears allegiance, and 
 yet proves a traitor, is no more punifhed, than he 
 that commits treafon, and fwears not at all: and 
 therefore feeing fwearing cannot bind a knave, and 
 goodnefs will bind an honeft man, what found rea- 
 fon then can be given, why the good man fhould be 
 
 " H 2 fQ 
 
( ICO ) 
 
 fo feverely punifhed, only, becaufe he cannot fweaf. 
 at all ? 
 
 VII. Becaufe the oath of judges and juftlces, 
 which is to do equal law, and execution of right, to 
 all the king's loving lubje6ls ; which oath is not 
 obferved, except the judge diftinguifh, and put a 
 difference between them, who only refufe to fwear, 
 becaufe all oaths are forbidden-, and thofe who 
 refufe to fwear, becaufe allegiance is reqirred 5 for 
 the one likes not the thing fworn to, and the other 
 owns the thing, but denies the oath; and to punifh 
 him that denies to fwear in the one fenfc, equally 
 with him, who refufcth to fwear in the other fenfe, 
 is neither execution of equal law, nor right, and fo 
 not according to their cath^ aforefaid. 
 
 VIII. Becaufe that the king's fafety depends, 
 not upon fwearing, but upon performing the thing 
 to which the oath is required ^ and if that be given, 
 iDr yielded, the end is anfwered, though thte be 
 no fwearing at all; and therefore the penalty for 
 not taking the oath, ought not to be impofcd upon 
 them, who refufe to fwear in confcience to an oath, 
 efpecially confidering the law hath provided ano- 
 ther penalty for them, as in cafes of high treafon, 
 if guilty thereof, and to require two fecunties for 
 one debt, feems to be unreafonablc, and is no lefs 
 abfurd, than for a man, v/ho hath a juft debt ow- 
 ing unto him upon a bond, which debt is proffered 
 to be paid according to the contents of the bond, 
 but will not be received (by the creditor) except 
 the perfon will firft fwear to pertorm the fame. 
 
 IX. Becaufe to punifh fo feverely, as to the lofs 
 of liberty and eflaie for the refufal of a ceremony, 
 $s it is called by the impofers thereof, and that de- 
 nied out of confcience to Chrifl's command, is con- 
 trary both to the nature and end of the law, which 
 is to punifli for offences 3 and therefore to Hand upon 
 
 the 
 
( lOI ) 
 
 'the letter or ceremony, when the truth and fubflance 
 thereof is anfwercd, is to make the law become 
 cruel, to kill and dtdroy, and .:• ": merciful to fave; 
 which is all one, as if a man laouli fa -, The fun 
 was only to fcorch and burn, and not to warm nor 
 give light; and as if the earth fh )uld be faid only 
 to bury, and not to bring forth increafc, 
 
 X. Becaufe it hath been obferved, by ftatutes, 
 as in the ftatute of the firft of Qiieen Mary, that 
 love and honefty bind flronger to king and go- 
 vernors, than the feverity of laws, made with ex- 
 treme pains and rigorous punifhments, for not obey- 
 ing their fovereign, ruler, and governor, &c. And 
 therefore the oath of obedience, which was made by 
 the parliament, as in anger and hade, againil the 
 Papilts, being provoked thereunto by the gun-pow- 
 der plot, the occafion of making that ilatute, &c. 
 And therefore ought not, in the cool of the day, to 
 be (tood upon according to the formalities of it, the 
 fubftance being kept to: befides, in the third part 
 of Coke's Inftitutes, cap. 74, he faith, ^ That there 
 
 * were certain poor Chriftians, that h.id fpoken 
 
 * againft the worfhipping of images, in juftification 
 ' of God's command,' as many do now, againft 
 fwearing at all, becaufe Chrift hath forbidden it, 
 yet notwithftanding, then as now, tliofe poor Chrif- 
 tians were by the bilhops of that time, fworn to 
 worfhip images ; which oath, faith Coke, * was 
 
 * againft the exprefs command of God,' and there- 
 fore ought not to have betn impofed, * and the 
 ^ law of the nation, becaufe they had no warrant to 
 
 * minifter the fame.' And if this was condemned 
 in that day, and that by the Chief Juftice of Eng- 
 land, who abb is called the oracle ot the law, it 
 may well be hoped, that the like evil practice will 
 not be jui.iiied in this time of greater light; al- 
 though Ibme plead for fwearing now againft Chrift's 
 
 Ji 3 com- 
 
( 102 ) 
 
 command, as fome did then, for the worfhipping of 
 imao-es againfl God's command. 
 
 XI. Becaufe, to take away men's liberties and 
 eftates, becaufe they cannot fwear at all, cannot be 
 drawn into example for others, except to teach them 
 to fwear, which they are apt enough to do without 
 example ; for the rule of the law is, pana ad paucos 
 ut metus ad onines perveniat\ the punifhment is to a 
 few, that all may fear ; which is not obferved in ' 
 this cafe, becaufe the punifhment for refufing to 
 fwear at all, cannot become an example to deter 
 men from committing treafon ; and therefore the 
 penalty aforefaid, ought not to be infii61:ed, as in the 
 cafe of Coke's third part of inftitutes, where he 
 mentions a man committing treafon, if he prove not 
 
 Jance meniGride^ he fhall not be called to anfwer ; or, 
 if after judgment he becomes fo, he fhall not be 
 executed : and the reafon given by Coke, is, Becaufe 
 it cannot be an example to others ; which reafon is 
 m.uch more true in the cafe in hand. 
 
 XII. Becaufe it was a brand upon Jeroboam, the 
 fon of Nebat, that he caufed Ifrael to fm ; which 
 he did, by caufing them to worfhip the calves at 
 Dan and Bethel, which he had fet up, though un- 
 der a plaufible pretence, as may be {ttvi in fcripture, 
 yet notwithftanding their obeying his command, this 
 thing was their fm : fo in like manner would it be 
 fm now in them, who cannot fwear at all, becaufe 
 Chrift hath commanded fo, if they fhould take the 
 oath of allegiance, or any other oath which he hath 
 forbidden. 
 
 XIII. Becaufe the proceedings of the miniflers of 
 the law, are, and have been, more irregular in their 
 apprehending and fecuring of thofe perfons unto 
 whom they tender the oaths, than their denial to 
 take the oaths may be deemed to be; becaufe the 
 former is againft the very fundamental laws of 
 
 Magna 
 
( 103 ) 
 
 Magna Charta, and the Petition of Right, with fc- 
 veral other laws, that are exprefsly againfl the 
 fearching of men's houfes, and fecuring of their per- 
 fons by foldiers or armed men, in the times of peace: 
 as alfo is figniBed by the king's proclamation, where 
 he faith, ^ That for the future fuch things fhall not 
 
 * be pra6lifed-, and if any do, they fhall incur his 
 ' difpleafure, and be proceeded againfl according to 
 
 * law;' which is fuch an implication as amounts to 
 an affirmation, that what has been done hitherto in 
 that kind, is contrary to law ; befides, an error in 
 the foundation, is of more danger than in any other 
 part of the building : but the latter, which are 
 thofe that deny to take the oath, Is only againfl a 
 law made in hafle or anger, as aforefaid, are but 
 againfl the ceremony, or forma verb alls ^ and not 
 againil forma legalis^ or fubilance of the faid law ; 
 and therefore by /cvv tallonis^ may by many degrees 
 be better difpenfed withal than the former. 
 
 XIV. Becaufe of the many differing judgments 
 about Chrifl's words, fwear not at all, which mini- 
 flers a (Irong ground of fufpicion, that there is a 
 confederacy among, and between thofe, who agree 
 like Herod and Pilate, to deftroy ChrilVs words 
 from being a command to forbid all fwearing ; and 
 yet fall out about their opinions, when they come to 
 get fairly rid of his words; for one faith, that Chrifl's 
 words, not at all, are meant not fwearing in ordinary 
 communication, and fo only extend to forbid pro- 
 fane and common fwearing; which cannot be Chrifl's 
 intention, becaufe ;hat was forbidden in old time, 
 as appeareth both by two inflances he nameth him- 
 felf, as neither to forfwear themfelves, nor to fwear 
 and not perform : and alio when it was faid. Thou 
 flialt not take the name of the Lord thy God in vain: 
 feut Chrifl's words forbid that that was not forbid- 
 
 H 4. dea 
 
( 104 ) 
 
 clen in old time, as may be feen by the analogy of 
 the place, bat I fay unto you, &c. 
 
 Others they find fault with the Greek word ^>,m 
 and fay, it may rather fignify commonly, frequent- 
 ly, altogether, &c. and fo do not only blemilh the 
 difciples of Chrift, to v/hom he fpoke thofe words, 
 as if they Ihould be common or frequent fwearers, 
 but alfo caft dirt upon Chriil himfelf, as if he would 
 allow his difciples, or connive at their fwearing 
 fometimes in their communication, fo they do ic 
 but feldom, or now and then, and not altogether, 
 or commonly and frequently: and fo v/ould rather 
 expofe Chriil to be cenfured for his conniving at 
 his difciples fwearing fometirr\es in their communi- 
 cation, if they do it not commonly, &c. than let 
 the words, not at all, ftand, though it better an- 
 fwers the obje(5lor's fenfe, than any of his forced 
 meanings ; but then all fwearing muil be forbidden, 
 which is a do6trine hard to be pradiied in fuffering 
 times, by thofe who love their eafe, more than 
 Chrift ; or elfe fuch mJght have known, that a 
 mean Grecian may knov/ that the word is tranflated 
 right enough, and hath been fo adjudged, by them 
 "who love fwearing as well as this objcdlor, and bet- 
 ter faves the analogy of the text, than any of the 
 other fenfes ; and ic will be hard for the objector to 
 find a Greek word that fo properly fignifies, not at 
 all, as the word in the text; and therefore Chrifi's 
 words, not at all, may better ftand than theirs, who 
 have a mind to Iwear. 
 
 Others fay, by his words, not at all, are meant, 
 . not fwearing at all, by any creature, as the hair of 
 the head, or temple, &c. But it, is no more true 
 than the iormtr, becaufe that oath alfo was con- 
 demned in the old time, for they were to fwearonly 
 by the living C^od : heiidcs, he that fwears by the 
 jemple, fwears by him that dwells therein, as fairly 
 
 Chrifl^ 
 
( I05 ) 
 
 IChrift elfewhere •, but if this meaning were true, the 
 oath they plead for would be made void, which is by 
 or upon a book, which is made of creatures, as 
 paj_er, and ink, and leather, &c. and by or upoa 
 the evangeiifts, according to their oath, who were 
 men and creatures. y\nd i'o according to this in- 
 terpretation, fuch make them'elves tranfgreflars, 
 by building again by their praclice, what they de- 
 flroyed by the^r opinions. 
 
 Others fay, by not fwearing at all, is meant, only 
 in the church ; but Vv-e may fwear, when called to 
 it by rulers of the world, &c. And this is alfo as 
 falfe as the rti\, and thefe cannot clear themfelves 
 frctiii a confederacy with them, to deftroy ChriiVs 
 dodirine; becaufe, That which is an offence in the 
 church, or in a corner, is aggravated, by being com- 
 ^iiitted in the world, as upon the houfe top. 
 
 Others fiy, by not fwearing at all, is meant, only 
 concerning Chrifb's condemning the falfe gloiles, 
 and fayings of the Pharifees, and not intended by 
 him to itraiten fwearins; from what it was in the 
 old time. But this interpretation will not excufc 
 thefe from a confederacy with all the former, to de- 
 ftroy the fimplicicy of ChriIVs dodrine^ for it is 
 evident by the context, that them of old time were 
 the true prophets and fervants of the Lord, as may 
 be feen. Matt. v. 21. where it is faid, by them of 
 old time, the Greek is, to them of old time, as may 
 be feen upon the margin of the bibles, and lo plainly 
 intends thole, to whom God fpake, which was Moles 
 and the true prophets, not the falfe, as thefe confe- 
 derates would make them. Befides all thefe follow- 
 ing intlances which Chrift mentions, being God's 
 commands given by Moles, as. Thou fhalt not kill, 
 one of God's commands, but now is ilrai:.ened idj 
 .Chrift, who faith, " He that is angry with his 
 t' brother without a caufe, fliall be in danger of 
 
 «' the 
 
( io6 ) 
 
 <^ the judgment.'' And verfe 27. where another 
 command faith, *' Thou Ihalt not commit adul- 
 " tery ;" which is alfo ftraitened by Chrift in thefe 
 words, *^ But I lay unto you, whofoever looketh upon 
 *f a woman, to luft after her, &c. which other in- 
 ilances he gives, no more Pharifaical than thefe: by 
 all which we m.ay fee the feveral exceptions named by 
 Chrift, and not left to m.an's will, viz. Where the ex- 
 ception to be angry, is, without a caufe ^ and the ex- 
 ception to the looking upon a woman, is, to luft after 
 her ', and the exception concerning divorce, is, faving 
 for the caufe of fornication. And therefore feeing in 
 all thefe cafes the particular exceptions are named, it 
 may not be fuppofed, that he would have omitted 
 it in the cafe of fwearing, if he had intended any 
 at all. And therefore thefe confederates thus dif- 
 fering in their judgments, it may be eafily con- 
 (:luded by a wife man, That there is m.ore caufe 
 than bare fufpicion, that thefe are agreed and re- 
 folved, to fruftrate Chrift's command, whatfoever 
 the confequences be : and therefore it is neither 
 reafon nor equity, that the innocent fliould fuffer by 
 reafon of the confederates aforefaid •, or have their 
 liberties and eftates taken away from them, becaufe 
 they are bold to affert Chrift's do6i:rine, and dare 
 not break his commands, nor follow a multitude to 
 do evil. 
 
 J. Cb^ook,. 
 
 AN 
 
A N 
 
 EPISTLE FOR UNITY 
 
 TO PREVENT THE 
 
 WILES OF rHE ENEMY. 
 
 DEAR lambs of my Father's fold, who have 
 been refcued out of the hands of the devourer, 
 and known the fore bitings of the wolves, and the 
 afFrightning roarings of the lions, and the craft of 
 the foxes, who made a prey upon you, while you 
 were without a fhepherd, and while you were in 
 the open field, and upon the wide mountains with- 
 out an hedge about you, or a wall to detend you ; 
 but every wild beaft, and ravening bird, was ready 
 to prey upon you, and there was no one found either 
 to pity or gather vou, until the good iliepherd, from 
 whofe fold you had ftraycd, fought you out, and 
 brought you home, fome upon his flioulders, and 
 fome drove gently, and others, who would have 
 run away after you were found, bemg .iccuftomed 
 to wander, and m lov^e with your wandering, he 
 conftrained by his (h-irpnefs •, aicer whom ne hath 
 had a watchful eye, becaufe of yov.r iiablenefs to go 
 ailray again, to teed by yourfelves, ad not with the 
 relt of the flock, whereby you ha-e been liable 
 not only to be torn by tlie briars and thorns, but 
 alfo to be bitten with the wolf, and other preyino* 
 beads, unto your wounding agam. 
 
 O all ye lambs and fheep of my Father's fold ! 
 Were you not all torn and wounded by gomg aftray, 
 
 and 
 
( io3 ) 
 
 And many of you ready to perifli of your wounds, 
 and weary with complaining? And yet could not 
 but complain, but were even tired out of that alfo ; 
 fo that you did but add to your own forrow, where- 
 by you made your condition worie than the worfl, 
 by being your own tormentors; your Ibrrow keep- 
 ing you from reft, and your complaints from feed- 
 ing, where others got fome relief: and your ftrength 
 being wafled, and your povver gone, fo that you 
 could not fhift nor flee, but lay open to the fpoiler, 
 to execute his fury upon you •, fo helplefs were you 
 in yourfelves in that day: and in this frate were 
 many of you found, when the Shepherd of Ifrael 
 arofe to feek his fheep. Oh! do you not remember 
 thefe things? Was not your grief unutterable, and 
 your pain grown to that extremity, that you had 
 perifhed immediately, if he had not found you when 
 he did ? O ! how were fome of you fled into foli- 
 tary holes, and others into the clifts of the craggy 
 rocks, and were mourning there, defiring that your 
 eyes were as a fountain of tears, becaufe of the 
 wickednefs of the wicked, and mifcrable ftate of 
 mankind, and there w^as no helper found ? And 
 others of you like a fparrow chirping alone upon the 
 houfe top, feeing over the world, with all its glory ; 
 and yet could not tell how to get rid of it, but flill 
 had an eye over it, and yet could not break through 
 it : and this caufed you to figh and mourn, and you 
 could not meet with a mate or companion amongfl 
 all the fons of Adam; and fo inward forrow walled 
 your ftrength, and outward griers confumed your 
 fleflij and when you went to break through, you 
 were torn by the briars and thorns, that you could 
 not And a way to efcape. And others of you, who 
 had learned to herd with the beafts of the field, and 
 could eat of their bread, and drink of their drink, 
 and lie dov/n in their reiling place : Oh! how did 
 
C 109 ) 
 
 the Shepherd chafe you with his judgments, and; 
 hunt you with his crolTes and affli6tions outward 
 and inward, to bring you home? And what care 
 hath he taken, fince your recovery, to keep you in 
 the fold amongfl: the lambs, that you may no moro 
 find out any of your old walks and haunts, but be 
 kept for ever to feed with the lambs, that you all 
 might lie down together, as Iheep of one fold. 
 
 O mv bowels, my bowels ! my heart, my heart ! 
 and all that is within me, is pained for you, and 
 mourns in fecret after you, and cries day and night 
 unto the Shepherd, to look after you, and take care 
 of you all, that none of you be loft, nor that any of 
 you ftray, nor be worried, nor hunted any miOre ; 
 but that you may for ever lie down together, and 
 neither hurt, grieve, nor offend one another, nor 
 harden thcfe Vv^ho yet go aftray; but that ail may 
 be kept in rhe fenfe of what, and where, once you 
 were, and cf the love, care, and mercy, that pitied 
 you then, and healed and bound you up, and 
 brought you home, and pafied by the remembrance 
 of sU your trefpaftes, and loved you freely. Oh t 
 let the bowels of the Shepherd to you, beget com.- 
 paffions unto the fcattered, and unto one another, 
 who will again foon be fcattered, if he fhould look 
 not after you 1 For you were all once in that nature, 
 by which you were children of wrath, and in dark- 
 nefs as w^rW as others; and wherein aiiy of you 
 differ, either from what yourfelvcs once were, or 
 from what others are, it is by that which you have 
 freely received. 
 
 Oh ! art thou ftrong in the Lord ? And have 
 many great things been done by thee ^ and many 
 mighty men been made to fall before thee by his 
 powers and the hoft of the Pliiliftines been put to 
 flight; and the power of darknefs. and Satan, the 
 prince thereof^ been withftood^ and made to tura 
 
 his 
 
( no ) 
 
 Ills back, and vail to him thy ftrength; and th^ 
 dead been raifed thereby, and the graves opened 
 at his word, which went out of thy mouth? And 
 many which were bound, as in fetters of iron, have 
 been loofed by him; and others, that have been 
 fhut up clofe prifoners, in the pit where they faw 
 no light; and yet at his rebuke, and lifting up of 
 his voice, the deal have rifen, and thofe prifoners 
 come forth, and founded out the praifes of that 
 God, in whofe power you did it ? And hath the 
 tongue of the learned been in thy mouth, and the 
 weary been refrefhed by thee, and the mourners 
 been comforted through hearing of thy delightful 
 voice; fo that the evil fpirits have fled away, 
 when thou haft taken up thy harp, and all the min- 
 flrelsand worldly joys have departed at his appear- 
 ance; fo terrible was his prefence, and dreadful 
 his countenance, that no eye was fo quick, as to 
 abide undazzled before him ; nor any craft or de- 
 ceit fo clofely couched, but it Itartled when he 
 made fearch; nor any paint fo artificial, but it 
 melted before his difTolving prefence, and fcorch- 
 ing glory; fo that all fpirits were difcerned, and 
 tried, and judged with righteous judgments, in the 
 day of his ftrength ? O 1 how did the wife men of 
 Egypt, and the foothfayer, peepers and diviners, 
 with all the magicians and mafters of that crew, 
 together with all the merchants of Babylon, flee 
 before him, like the routing of a mightv army, 
 and fcattering of all their generals, and officers of 
 command ? How waft thou, and thy companions, 
 in the ftrength of the Lord, like David with all 
 his worthies ? And how have you, like mighty men, 
 by his power, broke through the whole camp of 
 the uncircumcifed, to bring water unto the thirfty? 
 What fervice was too hard for you to venture upon, 
 to relieve the captives, andfet free them who were 
 
 bound. 
 
( III ) 
 
 bound, who, like Sampfon, have broken all the 
 cords and bindings of the Philidines, and fnapped 
 them afunder like a thread ? With many more at- 
 chievements that have been done by his arm, which 
 time would fail to record; but living monuments 
 remain, as pillars and flandards reared up, to keep 
 in remembrance what hath been done by the 
 ftrength of the God whom you ferved, to his praife 
 and eternal glory for ever. 
 
 For, was it not all by his own arm, and his ever- 
 lafling ftrength, that out of the mouths of babes 
 and fucklings he might ordain ftrength, and per- 
 fect his praife for ever ? Yea, was any thing yours 
 in all this work, befides the obedience to his 
 power ? And was it not all his, that no flefh might 
 glory in his prefence ? Therefore, O all you chil- 
 dren of the Lord, without refped of perfons, that 
 have feen his wonders, and mighty goings forth, 
 and have beheld his marvellous doings, not only as 
 fpe6tators, but ftiarers in the vi6lories, and dividers 
 of the fpoil with the mighty, whofe fouls have 
 been delivered out of captivity, and refcued from 
 the land of darknefs; who have drank of the water 
 of life, that hath been brought unto you by the 
 valiants of Ifrael, through the hazard of their lives: 
 Oh do not you forget the fweetnefs of the waters; 
 nor the dangers they ran, who ventured through 
 the enemies camp to bring it unto you, with their 
 lives in their hands. Oh! how fvveet it was unto 
 you then, and how did you prize it beyond all the 
 rivers of Damafcus ? Let your love never abate 
 unto it, but heighten more and more; for it is not 
 of a glutting or wearing nature, but provokes the 
 appetite, and ftirs up the defire after more of the 
 fame for ever. For it is the vitiated palate that 
 blames good diet, and the full ftomach that loaths 
 
 thQ 
 
( XI2 ) 
 
 the honeycomb ; but the true feed drink the wintf 
 new coniinually in the Father's kingdom, and the 
 redeemed fing a new fong^ and have all things new 
 and frefh, as the water out of the fountain, fpring-^ 
 ing up into eternal life ; where nothing can remaia 
 in the old channel, but is wafned away by the run- 
 ning of the pure water, that proceeds from the 
 fountain. Hear ye, hear ye, O ye children of 
 Jacob, what is the advice and counfel of a poor 
 redeemed captive, once your companion in bonds, 
 and now in freedom! Oh! as we mourned once un-^ 
 der the opprelTion of the oppreiTor together, lb let 
 tis now rejoice in that love, that hath pitied and (et 
 ns free; let nothing ftop our mouths from praifing, 
 notour hearts from rejoicing, in the ocean of eter-« 
 nal kindnefs and mercy, that hath delivered us: 
 Oh! let us haile firft upon the top of mount Geri- 
 zim, opening our mouths in blefTings and thankf- 
 givino^s unto our God for ever^ who hath mads 
 and chofen us to be a people, that were not a 
 people, that we may keep his ftatutes, and delight 
 in his law-, and then let us ftand upon mount Ebal, 
 that the curfes and righteous judgmcnis of the 
 Lord may come upon the head of the wicked one, 
 and all that would divide us from God, or one 
 from another; and whatfoever rejoiceth in unright- 
 eoufnefs, or dclightech in falfe judgment, and upon 
 that root of bitternefs, that brings forth gall and 
 wormwood, that nothing may efcape the righteous- 
 flroke of the Almighty, with all that genders to 
 bondage, or would entangle our hearts and minds, 
 whereby that fweet peace and reft, and fatisfa6t:ion 
 in the Lord God, might not be enjoyed, as heretofore 
 it hath been: for the wicked one will be fowing 
 his tares in the night of fecurity and careleifnefsy 
 and it will foon fpread and grow, that thou canfk 
 aot get it rooted out of thy heart and mind, but 
 
 is 
 
( "3 ) 
 
 It v/iii eat, defile and ftain, that thy very comel.inefs 
 will be disfigured, and thy beauty which once thou 
 iiadft will be marred by it; fo th>t now, thou, who 
 fonietimes waft tender and full of love and meeknefs, 
 wilt be lb changed, that nothing but roughnefs and 
 envyings of Jacob's bleliings fecretly follow thee,* 
 with an evil eye to fpyoutnew faults, arid a memory 
 to call to mind the old infirmiti'vfs of thy brethren ; 
 whereby thou wilt have a large treaiury of evil in 
 thy heart, wh'ch will '^e furnidiing thy mind and 
 thoughts with unprofitable matter, unto the daily 
 wounding of thy life, and clouding of thy under- 
 itanding, and thickening of the vail and maik over 
 thy beauty: and all this may be done by the ene- 
 my, under pretence of valour, and witncfs bearing, 
 againlt formality and deceit. Oh ! hoW eafy is ic 
 for the fimple to be deceived here, and the llrong 
 to be betrayed, as through Dalilah's fiacten'es, fay- 
 ing, it is for want of love to God, and zeal for 
 him; if a teftimony without delay be not borne, 
 and a diOike Ihewed, ag.^inft fuch and fucH things; 
 whereby the angry part will foon get up, and quench 
 the love to brethren, and drown the mercy, lb than 
 all will be covered befides the hard rocks, and lofty 
 rnountains^ and jpon theie they miy fee afar into 
 the enemy's country, but cannot behold the holy 
 jand, with its inhabitani^, on the other fide the ica. 
 And from her.ce, if the .vatch be 'or kejpt, may even 
 the valiants in Ifraei receive a ftroke, and come to 
 a lofs, by this ':raft and d'fgi 'fe of the evil one. 
 
 And then others prrceiving it, agalnft whom the 
 offence was taken, not dwelling always in tl.: love 
 that covers all, but venturing too much to take the 
 air, and to v/alk as upon the walls^ W'thdut he 
 caftle, may foon let in the knowledge, and taking 
 notice of it, which will beget the fame n them; 
 "Whereby the dillance will be inerealed, and the evil 
 
( IH ) 
 
 Will gain ground, and the enemy wiH Toon fheW 
 himfelf to the troubling of [fr\el; and fo will the 
 evil feed be fcattertrd abroad, and gender unto nore 
 imgodlinefs, for want of a timely prevention^ both 
 in the one and in the other: and thus may the 
 lambs of mv Father's fold be diflurbed by the 
 little foxes, who fhould be taken by the watchmea 
 of Ifrael, that they might not wander to hurt. 
 
 Therefore, O ye children? and mighty men, with 
 the leaders of the tribe of liVael! Kemember how 
 eafy it is for you all to mifcarry, if the watch ue not 
 diligently kept ; for Satan will bt Handing at the 
 right hand of Jolhua, to refill him. Oh call to 
 mind what is recorded in the Scriptures of Truth! 
 How the man of God, after he had gone forth and 
 finifhed his melTage, in crying againtf the altar at 
 Bethel, and after he had withllood tne teiiiptotion 
 of the king, was flaln by the lion, for going from 
 the word of the Lord in himfelf, and hearkening 
 unto the counfel of the old prophet, whereby he 
 was deceived, and returned not according to the 
 command of the Lord. And, my dear brethren, 
 Paul, a champion in Ifrael, and mafter builder in 
 God's work, faw need, in the bowels of love and 
 mercy, that the faithful, without refpect of pCrfons, 
 fhould watch one over another; did, as need re- 
 quired, fay to Archippus, Take heed to the miniftry 
 w!iich thou haft received in the Lord, that thou- 
 fulfil it. And did not Satan prefent himfelf amongit 
 the fons of God, In the days paft, when they were 
 met together-, and, O remember, the ferpent got 
 into Paradife, to tempt from the innocency; who is 
 the fame that ever he was, and mo(r bufy about 
 thofe who are chlefeft in the work of the Lord-, for 
 who v/as fo tempted as the Son of God ? Therefore 
 let the ftrong bear the infirmities of the weak, left 
 they alfo be tempted •, for we all ftand by faith ; and 
 
 he 
 
( "$ 1 
 
 }ie that IS moft in the life of the Son, is moft fenfible 
 of the hurts of others, and mod touched with the 
 feeling of their wounds ^ not (lightly pafling by, 
 like the prieft and Levite; but mercifully pitying 
 and healing, like the good Samaritan: for it is a 
 fymptom of hardnefs in him, thai makes flight of 
 the wounds and bruifes of his brethren, thereby 
 pouring brine into their wounds, rather than the oil 
 of love and tendernefs : fuch phyficians rather help 
 to fefter, than cure the hurt; and to increafe the 
 pain, than to flop the fpreading of the difeafe; 
 whereby a little flip does prove a dangerous fprain, 
 iand a fmall bruife ibmetiu^ies to the lofs of a mem- 
 ber, and grieving of the whole body- and all for 
 want either of fl<ill or fenfe, or both, in the phyflcian: 
 where fkill is wanting, there the phyfician may ad- 
 niinifler that which doth increale the diifemper, 
 and thereby difparage himfelf, and endanger the pa- 
 tient; and where fenfe is w^anting, theie au Verity 
 and rigidnefs is ufually met withal. So that he 
 which feeds the lambs, and hurts them not, muft 
 himfelf be conformable to Chrill, who is holy and 
 harmlefs, and feparate from defilement, and touched 
 with the feeling of their infirmities; having flioulders 
 to carry the lame on, as well as a tongue to dire<fc 
 the ignorant 3 and arms to bear up the weary, as 
 well as feet to go before them in example •, and one 
 who ought to teed the lambs> as a teft'mony of his 
 own love to the Father s and wafn their feetj as 
 an example of humility-, not leeking honour, left: 
 he be iafected with lordlinefs thereby; and fo by 
 feeking pre-eminence, by elderfhip, or ibme other 
 outward thing, hurt tjie lambs, and flop the fim- 
 plicity, that otherwife would have had them high- 
 ly in efteem, for their work's fake m the power, but 
 now will be hindered, becaufe looked for^ whereby 
 the enemy will get advantage, of the one by feek- 
 
 1 2 ing 
 
( "6 ) 
 
 ing it, and the other by taking notice of it, that 
 prejudice will increafe, and the life in both be hurt, 
 and all for want of watching, to be content with 
 the honour that comes from God only, and hirafelf 
 to be as one that ferveth the loweft and weakeft babe, 
 ilriving rather to be under all, than feeking to be 
 over any; counting it honour to ferve, knowing 
 fenfibly, that one is their Father and Mailer, even 
 God, and they have all but one Lord and Mailer j 
 unto which, both he that teacheth, and they that 
 are taught, muil be fubje(fl, as the body unto the 
 wifdom and diredion of the head ; fo muft all be 
 unto Chrifl, the promifed feed: and if any hold not 
 the head, they run into the error, and fo out of the 
 lenfe, by which only the memlDers can ferve one 
 another in love, the law which God hath fet to 
 govern the body by; for he that is moft in the feed, 
 is moft in the life, and fo in the fenfe whereby the 
 unity and fympathy in the body is preferved -, and 
 that member moft grieves for the hurts and bruifes 
 of the reft, where the fenfe is quickeft, whereby 
 its ufefulnefs in the body is dilcerned, and the 
 double efteem and honour is given unto it by all the 
 living members, which is not fought by him, but 
 given freely by others, becaufe they are fenfible 
 of the ufefulnefs of that member to the body-, and 
 fo is the whole edified in, and built up by love. But 
 if, through any prevalent humour, the health of any 
 be impaired, whereby the fenfe is loft or benumbed, 
 that it feels not when others are hurt, and yet will 
 continue to officiate in the body, whereby the reft 
 are grieved ; yet in that cafe it muft not be rugged- 
 ly fallen upon, left, through its own unfenfiblenefs, 
 it hurt the living members, without either mercy 
 or fenfe, and fo either make them grieve, or wholly 
 unfenfibly alfo, unto the increafmg of farther dif- 
 cord in the body; but rather gentlenefs and for- 
 bearance 
 
( 117 ) 
 
 bearance mufl be ufed, as by the application, not 
 ofharfhnefs, and prefent judging, or flanding at a 
 diftance, but, of warm clothes, and fuppling oils, 
 iifed by a gentle hand, with much pains, and often 
 exhortation, in the (lirrings of love, and rifinga of 
 the life -, and yet feeds not the bcnumbednefs, or 
 fenfelefTrefs, but cherifheth the life, and fo recovers 
 the fenle, whereby it is reflored to the former office 
 in the body, and more filled with compafljon, ufeful- 
 nefs, and diligence, than before-, and the other 
 members are now made more fenfible of the benetit 
 of patience and long-fuffering, and fee from whence 
 that fprings, that would limit unto feven times, and 
 how narrow and fliort it is of the fulnefs of mercy 
 itfelf, that is unlimited, but binds the limiting 
 fpirit, unto the perfecting of the praifcs of the God 
 of everlasting goodnefs and mercy. And thus will 
 the wiles of the enemy be prevented, and the body 
 preferved in unity, and edify itfelf in love: and 
 hereby will the world be convinced, that you are 
 the difciples of Chriil, and have learned of him to 
 love one another, and in love, as the members of the 
 natural body, to ferve one another, and to miniiler 
 to its benefit, of the ability which God giveth, and 
 from the rifing of the life, and breaking forth of it, 
 ^s the fun from under a cloud, and not under a vail 
 or burden; but wait until the way be clear in thy 
 own particular, and the power hath wrought through 
 ^nd fcattered all clouds; and then, with open face, 
 and not from under a vail, doth the word of life 
 go forth to the cherifliing of the tender babes and 
 plants, and fo there will be a fpringing of the life 
 in all; and then he that fo minifters, laves himfelf, 
 and thofe that hear him; and neither wants milk to 
 feed himfelf, nor the word to minifter to others ; 
 but will diftinguilb in himfelf between the word, 
 gad the milk of it, and alfg between that which 
 
 i 2 l^^!^§ 
 
( iiS ) 
 
 fooks at the pafiing away of the tlmf, and to an-* 
 fwer the expedation of others in words, or the 
 keeping of its own authority over others, and that 
 which dwells in the crofs unto all thefe things, heed- 
 ing nothing but the rifing of the life, and overcom- 
 ing of the power, and fo knows how to behave him- 
 felf in the church of God, both when to begin, and 
 when to make an end; miniftering in the life, and 
 reaching to the feed, and not to the judgment and 
 affeclions only, feeling in himfelf when the feed is 
 raifed, and the power ilirs in anotlieri which fenfe 
 makes him ceale, that the life may fpeak in whom 
 and when it pieafeth : and fo nothing will be 
 quenched, nor any burthened, but unity will be 
 preferved, and all lordihip and mafiery deftroyed, 
 and every member have its liberty, v/ithout being 
 reilrained by any thing befides the power ^ and fo 
 every one w^ill prefer others before themklves, 
 keeping no authority over any, but minding the 
 arifmg of the power in their own hearts. For what 
 knoweil thou, but the power may be quiet and ftill 
 in thee, be thou never fo flrong, that it may Iliew 
 itfelf in a weaker veiTel, and perfect its praife out 
 ot the mouths of babes and fucklings • which may 
 be hindered by thy negligence, in not minding the 
 power in thyfelf, and God's end in exercifing thee 
 in filence, rather than fpeaking ; which may be, ei- 
 ther to fpeak himfelf in fom(^ weaker babe, or to 
 come forth in thee with greater power, after long 
 cxercife and filence, and patient waiting, in the 
 crofs to thy ovvn will, and all that would be any 
 thing out of the power : and hereby the fimplicity 
 in all will guide, and the feveral gifts, given for 
 edification of the whole, will fnine^ and no candle 
 be under a bufhel, nor any fignilication of the fpiric 
 refilled, but all v/ill be as fervants unto it. And fo 
 in this order will there be time for the lambs to 
 
 fee(^ 
 
( "9 ) 
 
 feed, In their green pafbure, as well as others to be 
 exhorted, and the v/orld inftrufted. And fo will 
 your incerincTs be as a reait, and the elders fitting 
 as upon thrones (iudging) not fo much what words 
 are Ipoken, as what life and power is iliirring, all 
 laying down th ir crowns at the feet of him that 
 fits up sn :he th one : and fo Will all take heed how 
 they h.-ar, as well as what they 'hear; and they that 
 fpeak, as we.l know in what they fpeak, as what 
 words they utce;-, whereby all wili be done unto 
 the praife and gl')^y of God in the churches, ancj 
 many will rejoice to behold your order. And thijs 
 is that oehav.vjjr in the church of God which all 
 jnuit Ica.n, that there may be no fchifm in the 
 body, but aii may be preferved in unity for ever, 
 and m the tender bowels of compafTion one unto 
 another; all being fenfible what trefpaifcs have beea 
 forgiven them by God, the Father of mercies; and 
 they, his children, will be merciful like him, know- 
 ing their daily dependence is upon him ; and they 
 have no flrength nor ability, either to ftay where they 
 are, o. to goon to perfection, but as it freely flows 
 from him, upon whom they depend every day for 
 frefh fprings, as the babe upon the mother's bread:. 
 
 Therefore, O ye children of the living God, be 
 like minded unto your Father, in mercy and love 
 one to another, and in his fear to confider thefe 
 things, that in his laving health you may be kept, 
 and none hurt or bruifed amongft you. 
 
 Meet in the faith, and in God's fear, that your 
 minds may not be fuffered to wander, becaufe of 
 the diligent watch, but mind feeding more thaa 
 hearing, every one coming as unto a ieaft, and fit- 
 ting as in the market-place, in the pure light of the 
 Sun of Righteoufnefs, that all your fouls wants may 
 be fuppiied, and every one return laden and filled 
 with the milk and honey of the good land, that it 
 
 I 4 maj 
 
( I20 ) 
 
 inay be known and taken notice of by all that conr 
 verfe \yith you, or come amongft you, that you have 
 been with Jefus, and have received his virtue, from 
 the touches of his life; whereby you that come to 
 meetings, bowed duWii and heavy laden, may go 
 away with your ilTues flopped, and your burdens 
 removed, praifing the name of the Lord. 
 
 And let him that miniftereth, firft feel the ftate 
 and condition of the meeting in himfelf, by the fen- 
 j&ble llirrings of the life-, not judging according 
 to the fight of the eye, or hearing of the ear, but 
 with righteous judgment in the life j minding 
 more their ftate, as reprefented in the power, than 
 by any outward intelligence-, tnat lo the word may 
 be divided aright, and not handled deceitfully, ac- 
 cording to any outward gucfs or judgment, nor 
 corrupted by intermingling the words that man's 
 wifdom teacheth •, but let the life put on what 
 clothes he pleafe, and as it drefleth itfelf, fo let it 
 appear and go forth; thoii being as the trumpet, 
 but the breath of life mufi make the found, in what 
 order it pleafeth -, and fo will all the babes be re- 
 frefhed with its melody, and the found be certain, 
 that every foldier may be prepared to battle, to help 
 the Lord againft the mighty, in their own hearts 
 and bofoms; and fo will the blelfings of the Lord 
 be amongft you. 
 
 Let not time limit you, but in the power and wif'- 
 dom of God, wait to know when he gives leave to 
 depart in'perfeft freedom, left any go away burden- 
 ed, by having fomething ftirring in them, and mov- 
 ing to fpeak, or pray, or otherwife found out the 
 goodnelsof the Lord, by what fignification the fpirit 
 itfelf pleafeth -, that fo you in all things may (land 
 faft in the liberty wherewith Chrift hath made you 
 free, not being brought under the power of any 
 thing, butj every one, without refpecl of perfonsf, 
 ^ ' - ufing 
 
( IJI ) 
 
 uflogyour own liberty unto edification, minding aP 
 ways the prefervation of unity in the body, more 
 than your own particular eale and benefit, avoiding 
 fingularity in any thing, except by a pofitive conrw 
 mand, left divifioii or reparation follow. 
 
 Let not your ears be open unto every word that 
 is Ipoken, l^ft didike or prejudice enter; but mincf 
 the life more than words, that your unity may 
 ftand in the fpirit that fpeaks, and not in the words 
 that are fpoken •, left the affections be tickled, and 
 a love and unity arife from thence, whereby a 
 falfe fellowfhip will be begotten, and held in 
 outward obfervance, like the world, and fo will 
 gifts and perfons come to be fet up, and death and 
 formality increafe ; but the myftery of the fellow- 
 iliip in the fpirit and life will decay, and io form 
 and power will claib, and difcord foon enter-, and 
 the wifdom of the brain, in the abundance of know- 
 ledge, will fet up a judgment againft the tafting 
 palate, and inward feeling by the power; and fo 
 may the power come to be loft, or much abated, 
 becaufe its way of overcoming is rather by fuffcring, 
 than open conteft ; which h::herto hath been the 
 caufe that fo few have been on its fide in ages paft, 
 the greater part going hill the other way; but by 
 your keeping in tne favor)^ fpirit, you will try 
 and judge all words, and the fpirits alfo frorri 
 whence they proceed^ to the keeping out of all 
 diftempers. 
 
 Let there be no v/hifperings among you, nor thac 
 nourilljed, which del ghts to near or Dear tales ; but 
 every one minding their own meafures, v.hich nei- 
 ther doth nor thinketh any evil, but judgetri that 
 as a feed fown to caufe the fiefti's ftrength to in- 
 creafe : for as that evil feed is hea'-kenea unto, it 
 will beget a fellowfhip in the prejudiced part, unto 
 die cooling of love, and nourilhing of iniquity, 
 
 Wiicrcbj 
 
C 122 ) 
 
 whereby it will fecretly fpread Itfelf, to the poifofi-* 
 ing of the tongue with private fmitlngs, and ailb 
 mif-fpending of precious opportunities in unprofit^ 
 able difcourfes, unto the burdening of the true ked. 
 
 Let no harfhnefs to, nor judging of one another 
 be found among you ^ for your mother, that brought 
 you forth, is free from all thefe things, fwallowing 
 up, and covering all, as the fea the earth, by infinite 
 depths lower than all, and unmeafurable heights 
 above all; fo that all is cleanfed through it, and 
 compalTcd round by it on every fide, that nothing 
 but perfed love and purity may appear, the multi- 
 tude of evils being covered by it; fo that though 
 they be fought for, yet they fhall not be found. 
 And therefore let it appear you are her children, by 
 pafling by, and covering all with that mantle v/hich 
 yourfelves were once fwaddled in, and to this day 
 are kept warm by. But if any thing that is evil 
 fpring up in the garden, let it be foon wetded out 
 by the care of the owner : but when thou feed it 
 cither in thy own, or neighbour's garden, let not 
 anger nor fretting boil in thee againft it, out wait 
 for fkill and power to pluck it up, without hurt to 
 the walks or pleafant flowers: do it not in hafte 
 or wrath, left thou nip the top only, leaving the 
 root in the ground to fpread more, and do greater 
 mifchief; and fo fnalt thou in wifdom keep the gar- 
 den clean, thy duty difcharged unto thy neigh- 
 bour, and thy brother faved from the fpight of the 
 enemy; and thou fnalt ihine, becaufe thou hail laved 
 him from the error of his way. 
 
 Let anger and diftafte be far from thee, not having 
 any place in thy heart : '' Let not the fun go down 
 «« in thy wrath ; but when thou remembereft thy 
 *^ brother hath ought againft thee, leave thy gift 
 *' at the altar, and go thy way and be firft recon- 
 *' ciled to thy brother, and then olfcr thy gift 
 7 !' upon 
 
( 1^3 ) 
 
 *^ upon God's ?kar-,'^ and fo fhalt tbou meet with" 
 acccptanC'." from him, and thy Ib-jl be ^^referved ia 
 his peace and thou kept ia unity with thy breth- 
 ren. 
 
 Let not an cxcuration be received againft aa 
 elder, without two or thrt-e wit-nefTcs, that lo it may 
 eilablill^ed to be true-, and then in love, and bowels 
 of mecdvncls and tender compaflion, let him know 
 of it privately, that he may be reclaimed, and the 
 body prcferved pure, unto the praife of God; and 
 (o will all things be done decently and in order, 
 and the Lord God of life and power, will appear 
 amongil you in powei and great glory, fetting up 
 fiis mercy feat over you, and the cherubims ilrctch- 
 ing forth their wings, and covering their faces, be- 
 caufe of his prefence: and here v/ill be found the 
 fubitance of all figures, the pot with manna, and 
 the ark of the teflament, with theTod that budded, 
 and the monuments of his mercy and goodnefs wilj 
 be brought into remembrance by the fpirit of truth, 
 and this glory of the latter houfe far exceed the 
 form.er, unto the praife of his everlafting mercy and 
 goodnefs for ever. 
 
 For ibis is the Mejfage which I am to pignify unto you^ 
 in the Name of the Lord God of Hq/ts, and in his 
 Fear I deliver it. 
 
 Thus faith the Lord God of Hods : I have feen> I 
 
 have {ii^n the afilictiuns ot the affili(5led, and their cry 
 is come in remembrance before mc; and I will awake 
 as a man of war, and come forth as a giant refreflied 
 with wine, to finifli my determinations, and to exe- 
 cute mine ovvm decrees i and in righteoufnefs and 
 judgment will I doit, faith the Lord God, I will plead 
 with ail the rebellious inhabitants of the earth, as 
 
 witji 
 
C t24 ) 
 
 %vith fire and fword, to make my power known in theif 
 deftru6tion, and to the falvation of my own feed, 
 faith the Lord. I will not leave one loft fheep un- 
 bound, nor one lamb unbrought home, nor prifoner 
 in the pit unfet free ; but I will give commilTion 
 unto the graves to open, for the dead to arife, and 
 unto the fea, to caft up her flain : for I will deliver, 
 I will deliver the mourners, and fet free all the cap- 
 tives, becaufe the day of the everlafting jubilee is 
 come, and the Lord of fabbaths hath heard the cry 
 pf the eledt, and is rifen to plead their caufe, and to 
 execute judgment on their behalf, and to clear their 
 innocency before all people. For I will not leave 
 one of them under the power of the adverfary : for 
 my decree is to break all bonds, and to fnap all 
 chains afunder, and to fuffer no bounds nor limits 
 to be unto my love ; for they fliall know the large- 
 nefs, fweetnefs, and everlaftingnefs of it: like a lea 
 fhall it be unto them, to overflow all banks, and 
 cover all mountains and hills, and to fill them with 
 the knowledge of my life and prefence, as the waters 
 cover the fea. I will, I will, faith the Lord God, 
 make the nations knov/, that I have loved them, and 
 that they are a people faved by the Lord, and the 
 glory of all nations, and the blefTing of all lands. 
 ^^ Therefore let no ftraitnefs be upon you, nor gall 
 *' of bitternefs in you : for this is the melfage that I 
 •' am to deliver unto you from the Lord of Hofts, 
 *' the God of your falvation," viz. That your God 
 hath looked upon you with everlafting mercy, and 
 upon your fcattered brethren and fifters, the royal 
 feed of Abraham, that are hungering and thirfting 
 after righteoufnefs, and will deliver them all, and 
 rend all mountains that lie in their way, and cleave 
 all rocks of oppofition againft me, divide all war 
 ters that feparate from me, faith the Lord of 
 Hofts, that my ranlomed n\'^y pals i and this, will 
 
 IdQ 
 
( tis ) 
 
 I do both within and without them : for what I 
 will do in them, ihali be as an earned artd pledge 
 of what I will do without them. Within them 
 Ihall not be any root of bitternefs^ or other evil 
 thing, but I will deftroy it, faith the Lord God: 
 within them fhall lodge no ravenous bead, nor de- 
 vouring bird, nor any evil furmifing one againft 
 another, nor any envying fhall be found amongft 
 them; but they (hall be all righteous, and the ever-^. 
 lading gates fhall open at the word of my com- 
 mand, and they, the righteous nation, fhall enter 
 into mine unlimited glory, and boundkfs everlading 
 loving-kindnefs, in the free covenant of life in 
 Chrid Jefus, that I may rejoice over them to do 
 them good for ever. 
 
 And without them fhall not be an opprefTor found 
 to hurt them, nor any dedroyer upon all my holy 
 mount, faith the Lord God: for I will rid the 
 earth of the briars and thorns, and burn up the draw 
 and dubble, and confume all the workers of ini- 
 quity, that my blefTings may come upon my people 
 unto the uttermod -, that all nations, bond and free, 
 may hear of my marvellous works, and be adonifh- 
 ed, and all my children comforted together one in 
 another, and in me, faith the Lord God, forever: 
 for 1 will fill, I will fill their hearts and their meet- 
 ings with my glory, that they, as the fons of the 
 morning, may dng together, and the voice of me- 
 lody and gladnefs may be in them and amongd 
 them, to the ravidiing of their hearts, and adonifh- 
 ing of all that behold them -, for Jerufalem fhall be a 
 praife, and Zion a rejoicing unto the ends of the earth. 
 
 Therefore lift up your heads, and put on thy 
 Itrength, O thou city of the living God : for thy 
 "Avails fhall be falvation, and thy gates praife ; no 
 (Complaining fhall be in thy drcets, nor beggar in all 
 
 thy 
 
C t26 ) 
 
 ll\y land ; and flrife and debate lliall for ever be 
 ■banifhed out of thy dwellings -, and peace and 
 plenty, love and unity^ ftiall be, the motto upon 
 your houfes ; and the Omnipotent One, the Lord 
 of Hofts, thy huri>und, thy Lord, and thy God 
 for ever. 
 
 yroin Aylefbury common, gaol 
 the 19th day of the 7th 
 Month, 1661, 
 
 J. Crook; 
 
 AN ] 
 
AN ' 
 
 EPISTLE j 
 
 r o t n E ' ] 
 
 CHILDREN OF THE LORD, I 
 
 Deaf Children of the Lordy 
 
 GREAT hath been the love, with which the ^ 
 Father of mercies hath viiited you, when you 
 were fallen into the hands of your enemies, who 
 had wounded you, and bruited you, fo that there 
 was no foundnefs in you; and in that Hate you 
 lay, and none was able to comfort you, or to bind 
 up your wounds ; the priefl and the Levite paffed 
 by, as void of compaflion, and as phyficians of no 
 value, until the good Samaritan came, whofe bowels 
 were opened, and whofe own compaflions reached 
 unto ycu, fo that oil was poured into your wounds, 
 and a place of entertainment provided, and refrefh- 
 xnent was received by you, to the comforting of 
 your fouls in your weary and wounded eftate. Oh 
 my friends ! Do you not remember it ? And can 
 you not tell what God hath done for you, and when 
 he did it ? And how feafonable and fuitable it was 
 unto you, in the day of your mifery ? And how 
 ■w*elcome, and with what acceptance and thank- 
 fulnefs did you receive it ? Was any either able or 
 worthy, in heaven or earth, to help you, befides 
 him ? And if he had not freely fuccoured you in 
 your diftrefs, had you not perifhed in your blood? 
 
( 128 ) 
 
 Oh! Why fhotJild his mercy be forgotten, or tih 
 love flip out of remembrance for evxr ? Surely he 
 did it that he might be feared, and that he might 
 bepraifed; and that a birth might be born> that 
 cannot nor will not forget his goodnefs, nor give 
 the glory of his doings unto another, but unto him 
 forever unto whom it belongs: atid in this birth 
 is your fafety, and in this birth is your peace and 
 quicrnefs for ever: do not, Oh! do riot let the 
 falfe birth be painted with the openings that be- 
 longs unto the true, nor the true want the food 
 that is proper for it ; nor let not the earthly 
 felfifli birth, be covered or clothed with the pro- 
 feflion of the true and heavenly birth, while the 
 immortal is covered with rags, and with death 
 and darknefs, and is kept priioner in the pit, and 
 captive in the dungeon of falfehood, and flefnly 
 rcafonings; locked with chains ot Icars, and doubts> 
 and cares for felf-laiecy, while there is a cry for 
 want of bread, and a famine in ycur hearts ; and 
 while the earthly and fiefhly part is fed v/ith 
 dainties, and fares delicioufly every day, with the 
 knowledge and remembrance rf what was once 
 enjoyed, but now is departed from, and barrennefs 
 and coldnefs is come over again ; and yet there is 
 a mind that will not take notice of it, nor believe 
 it, but fits as queen, notwithftanding, aV that was 
 once honourable, is loll and forfaken, and th. iwif- 
 hood, and earthly fpirit. :s gotten up^ and would 
 rule, where once the pu e and holy fpirit ruled : 
 Oh 1 take heed of this ulurper, for it is but one of 
 Babylon's children, and happy fhall he be that 
 dafhes it againfl the ftones ; for the Lord God is 
 making the Houk of Jacob to be as a flame, and 
 the houfe of Efau to be ^.s ^^ubble, and Jerul'alem to 
 be as a burdenfome flone w so all rations : thtrtovQ 
 all you shat have fecn tiit Wi/nuwiS of uic i-.ord, and 
 
 have 
 
( 1^9 ) 
 
 have beheld his marvellous doings ; and have been 
 patients unto the true and everlafting phyfician, 
 upon whom he hath experienced his fkill, and 
 manifefted his love, and that you for ever might 
 found out his praife, and procure many to inquire 
 after him who heals without money, and gives all 
 freely, and expedls nothing but returns of praife and 
 obedience in the ftrength of what he hath given. 
 Oh! do not fo requite the Lord, as to forget his 
 mercies, or to flight what he hath done for you 
 in times pafl; neither let the ungrateful, and dif- 
 ingenuous fpirit, prevail again over you, left your 
 bondage be greater than before, and the enemy 
 come in like a flood, and like the breaking forth 
 of waters, and overflow the banks of temperance 
 and moderation, and your excefs prove greater, 
 and your folly more remarkable, than before you 
 knew the Lord, and the power of his word 3 for the 
 enemy comes not but to fteal and to rob, and he 
 begins in craft, and great fubtiky, that fo he may 
 not be fufpe6led -, and his art is, in covering his 
 bate, that his intended mifchief may not appear ; 
 but that it may be fwallowed down without fuf- 
 picion, that he may have the greater hold ; he be- 
 gins with a fmall matter, and ends with a greater. 
 Oh my dear friends ! believe him not, for he was a 
 liar. from the beginning-, and he will beguile you 
 as he did Eve, if you watch notj he will tell you, 
 chat you may take care for your families, and fo 
 bring in diftruft of God upon you : he will tell you, 
 that you muft be as wife as ferpents, and fo will 
 bring in fleflily wifdom and devilifli fubtilty upon 
 you : he will tell you, you muft not give offence 
 neither to Jew nor Gentile, nor the church of God, 
 and fo will bring in refpedl of perfons, and flnful 
 ■compliances upon you : he will tell you, that you 
 muft love enemies, and fo will bring coidnefs upon 
 
 K you, 
 
C ^30 ) 
 
 you, to quench your zeal for God, in reproving of 
 iniquity, and bearing a teftimony for God againfb 
 it : he will tell you, as he did Eve, you muft feed 
 upon the knowledge of this thing, and the other 
 thing, and by your knowing what is good, and 
 what is evil, you fhall be like God, when it is the 
 way to make you like him, who knows God's will, 
 but is out of the power that enables to obey. And 
 fo will he paint over his wiles, that by his begin- 
 ning with a little, he may afterwards bring to more, 
 and fo will weaknefs, and coldnefs, and hardnefs, 
 and ftiffnefs, increafe and come upon you, like gray 
 hairs here and there, and you know it not, but will 
 grow mofl in a fecret benumbing and infenfible- 
 nefs, and the other evils will follow, and be pleaded 
 for, and prejudice arife and grow, againft all others 
 who are not in the fame, and who teftify againft 
 them ; and fo the love will abate, and evil furmif- 
 ing fpring ; and that which Ihould bear reproof, 
 and receive information, is preffed and loaded, and 
 burdens will grow, and the unity with the faithful 
 will be loft, and the latter end be worfe than the 
 beginning : therefore watch, my dear friends, againft 
 the enemy of your fouls, that you may be preferved 
 out of all his fnares, and that the holy feed may 
 grow, and you, in the love and unity, may be pre- 
 ferved, faithful, bold, and valiant, in your anfwer- 
 ing of God's requiring in all things, unto his praife 
 and glory for ever ; that the blefTings of Abraham 
 may be enjoyed, and your peace with God may 
 abound, and love, one unto another -, and with all 
 his children, Ihining through, and manifefting itl'elf 
 in your diligent -^coming togemer to worftiip God^ 
 and faithful keeping of your meetings, out of the 
 fear of men, in the tear of God, unto his praife, and 
 fweet refreftiing of one another ; and I'o will you de- 
 light to meet together, and the joy of the Lord will 
 
 be 
 
( 131 ) 
 
 be your flrength, and you thereby encouraged to 
 wait upon him, and his fweet and precious prefence 
 will be manifefl amongft you, unto the building up 
 and flrengthening one another in the faith of the 
 gofpel, unto the vanquifhing of your fears, and fcat- 
 tering of all your enemies, fo that you will not be 
 bowed down under any of your enemies, but be de- 
 livered out of all their hands, that you may ferve the 
 Lord your God without fear, in holinefs and right- 
 eoufnefs before him all the days of your lives, unto 
 the praife of the glory of his goodnefs and mercy 
 that endures for ever. 
 
 So in the love of God, and peace one with ano- 
 ther, dwell, and judge all with the light of Jefus 
 Chrift, that genders unto bondage, or that would 
 lead you unto the felf-fafety or flefhly eafe, out of 
 the daily crofs-, but love the crofs of Chrift, and 
 delight in the yoke, that all may be llain and cru- 
 cified, that oppreiTeth the feed of God : fo fhall your 
 hearts be kept open unto God, and you fenfible of 
 his heavenly dew, and the fbowers of his blefllngs 
 to water your hearts, that green and frelh you may 
 be kept, as a garden, and the beloved walking in 
 the midft of you, and you all comforted by his liv- 
 ing prefence in your hearts, unto the endlefs praife 
 of his mercy for ever. My God keep you all in his 
 life, fear, and love, unto the end. Amen. 
 
 From my outward bonds for the 
 teftimony of Jefus, in the com- 
 mon gaol in Aylefbury, the 
 i6th of the 7th month, i66i. 
 
 J. Crook. 
 
 K 2 A N O- 
 
ANOTHER 
 
 EPISTLE 
 
 TO THE 
 
 CHILDREN OF THE LORD. 
 
 Dear Friends and Children of the hord^ 
 
 MY dear love is with you, and my life is re- 
 frefhed, when you are in my remembrance 
 by the fpirit of my God, becaufe of your fledfaft- 
 nefs in his truth, and valour for his name; and 
 as often I have been refreihed amongll you, when 
 I have been prefent with you, even To now are my 
 bonds fweetened to me by the remembrance of you 
 in the Lord. Oh ! I cannot forget, how fweet his 
 prefence hath been unto us many a time in our 
 meetings together : for furely it is never to be for- 
 gotten ; and fooner let our right hands forget their 
 cunning, and our tongues cleave to the roofs of 
 our mouths, and the fucking babe forget the bread 
 that nourifhed it, than that we fhould forget the 
 goodnefs of the Lord our God, or fufter the re- 
 membrance of his manirold mercies and often deli- 
 verances, which he hath wrought for us in ihe 
 deeps i and the fands and the rocks, which he hath 
 again and again faved us from falling into, and 
 fplitting upon, to be forgotten by us. Oh ! are 
 not the wonders that he hath wrought, exceeding 
 admirable? And his prefervations f t j \ :ime to 
 time, inexpreflible and innumerable: wVho is a God 
 
 like 
 
( 133 ) 
 
 like unto him ! Or where is he to be found, that 
 can refcue out of his hand ? Is not his falvation as 
 walls and bulwarks, and his pure and holy name 
 as an invincible caftle, and his mighty arm as a 
 wall of brafs about the dwellings of Zion ? For 
 how hath he chofen her to be the delight of his 
 heart, and the fpoufe of his bofom^ from whom 
 he will not withhold the thing that is good, but 
 will delight her with his riches, and clothe her 
 with his ornaments, and feed her with the fineft 
 of the flour, and glad her heart with the wine 
 of the kingdom, and be with her at her goings out 
 and comings in, that Ihe may be known to be the 
 fpoufe of the mighty God, and the beloved one of 
 the Lord ; that kings may be in love with her 
 beauty, and the mighty be aftonifhed becaufe of 
 her glory, and of the bleflings which night and 
 day attend her-, that ihe may never more be termed 
 defolate or forfaken •, for the Lord himfelf, the 
 Holy One of Ifrael, will tabernacle with her 
 throughout all generations •, and the children that 
 are yet unborn, lliall call her blelTed. This is that 
 Zion, that hath been as a wife of youth, forfaken, 
 whom none hath regarded, but hath been mourning 
 in the Hate of her widowhood for want of her 
 beloved •, for there was none befides him, in whom 
 fhe could take delight, during the time of his ab- 
 fence, which flie thought long, being reftlefs in 
 every condition, becaufe he was wanting whom 
 her foul loved-, and fhe could not but inquire after 
 him, though fhe met with ftripes from the watch- 
 men, and frowns from thofe that wondered what 
 her beloved was more than theirs, that (he was fo 
 reftlefs in her inquirings, and eager in her purfuit 
 after him, as if he were not to be matched, nor none 
 among all the fons of Adam to be compared to 
 |iim^ fo inquifitive, folicitous, and laborious after 
 K 3 hm 
 
( 134 ) 
 
 him was fhe, that if poffible at laft Ihe might find 
 him, whofe prefence v;ould make up all. O ye 
 children of the Lord ! Can ye not read me here ? 
 Do ye not know right well the thing that I fay ? 
 Since you have found him, have not your forrows 
 f.ed away ! And is not your joy now complete, not 
 Tepentingyou of your former pain, hardihips,anddif- 
 iicukies, which you have undergone to find him ? Are 
 nor your fouls nov/ fatisfied in the enjoyment of him? 
 And have ye not call up, and is it not eafily account- 
 ed now, that whatever your further fufferings may 
 be, becaufe of your following of him, and love to 
 him, yet all is not to be compared to the fvveetnefs 
 of his prefence, and ineftimablenefs of his worth, 
 whofe price is beyond rubies, and the enjoyment 
 of whole company is beyond the fine gold, and the 
 fweetiiefs of it far exceeding the honey or honey- 
 comb ? And this I need not tell you. Oh you faith- 
 ful ones! For you know it right well ; therefore let 
 your delight be in him, and your whole life dream- 
 ing into him, that you may be one lump with 
 him, never more to be parted ; but whatever would 
 feparate or eclipfe, either within or without, let it 
 come to judgment, that he may be an everlafting 
 covenant unto you all, in whom the ftrength of the 
 Father's love may run towards you, and may be 
 continually amongfl; you, as the breaking forth of 
 mighty waters drowning all the unbelief of your 
 hearts, with whatever elfe may befet you either out- 
 wardly or inwardly. For you may eafily know 
 your beloved from all likenelTes of him, either in 
 heaven or 'earth, becaufe he is without fpot or ble- 
 mifh, neither is there any wrinkle in his face, nor 
 feam in his garment, but he is all lovely ^ neither 
 dwells in his bread one thought of evil towards 
 you, or didike againfl you, either becaufe of any 
 
 thing, 
 
( r35 ) 
 
 thing, that in times pafl you have done againft 
 him, or becaufe of any thing that the enemy can 
 lay to your charge, or befet you on every fide 
 withal ; for he will fcatter all with the brightnefs 
 of his glory. And though the moon lliould ceafe 
 to give light, and the fun its fliining, yet lliall the 
 covenant of the Father's love in him never change, 
 nor come to an end. Therefore let your fouls 
 delight themfelves in fulnefs, and let no ftraitnefs 
 nor barrennefs be in you, or upon you, but drink 
 ye. Oh ! drink ye into his life, and be ye filled with 
 his virtue : for the good, which he is determined 
 to do unto and for his people, lliall none hinder. 
 And therefore in vain do the Heathen rage, and 
 the people imagine, and the councils of the earth 
 confpire ; for Zion muft go free, and Babylon muft 
 go down, and her fall muft be great and fudden, 
 and none fhall be able to hinder it. 
 
 And this is the word of the Lord God to you, 
 and to all the inhabitants of the earth, who fhall 
 bewail her downfall j but ye fhall rejoice, with all 
 my Father's children, begotten of his love, and 
 brought forth by the arm of his power, and by 
 it ftrengthened to ftand in the evil day, and to 
 have your mouths open, and your hearts en- 
 larged, to found out his praife with all the fol- 
 lowers of the Lamb, in whofe work and fervice 
 it is honour enough to be employed. For where 
 he is, and when he comes, his reward is ftill with 
 him. 
 
 Therefore in his love I leave you all, and com- 
 mend you to his faithfulnefs, who comes to do 
 the Father's will (in you all) in which I am 
 found, in my place, with the reft of my fuffering 
 brethren with me, and elfewhere, who remains a 
 lover of all your fouls, and a rejoicer in your 
 
 K 4 m 
 
( n& ) 
 
 joy and unity •, praying, that it may be perfected 
 daily, and continue to the end. Amen. 
 
 Your dear friend and brother in the truth of 
 the gofpel of our Lord Jefus Chrift, with my 
 dear love to all the faithful in Hertford and 
 Baldock, and thereaway. 
 
 J. Crook, 
 
 From Aylefbury common gaol, tliis 
 4th day of the tenth month, 1 66 1, 
 where I remain in outward bonds 
 for the teftimony of Jefus. 
 
 AN 
 
A N 
 
 APOLOGY 
 
 FOR THE 
 
 Q^ U A K E R S: 
 
 WHEREIN IS SHEWED, 
 
 How they anfwer the Chief Principles of the Law^ 
 and Main Ends of Government -. with fever al Rea- 
 JonSy why they deferve the Liberty of their Conjcicnces 
 in the JVorJhip of God : for all the Magijlrates and 
 Rulers to coufiacr of^ left they pervert Juftice^ and 
 provoke the Lord to Dijpleafure. 
 
 THIS people hath been every where fpoken 
 againft, as thole that turn the world upfide 
 down, and are different in life and manners from 
 the people of the nations : But tim^ and experi- 
 ence hath made many to know them better, for 
 they begin to be undertlood, and only to be hardly 
 thought of in thofe places, and by thofe prrfons 
 that know them not •, it bcfing always incident to 
 man, to fpeak evil of things he knows not, becaufe 
 he cannot endure to have any to outlh'ne, or go be- 
 yond his knowleugej and chc^cfoie what he wants 
 in worth and virtue, he Itrives to make up by force 
 and wruth; though thereb he can never work the 
 righteoufnefs of ljou But as Cain thought to get 
 up oy removing Ai)el out of the way, and to efta- 
 blifh his form, by tauing awuv his life chat was in 
 the power j (o have all done ever fince that have 
 
 gone 
 
( IJS ) 
 
 gone in the way of Cain: and yet, though Abel was 
 killed, Cain could not enter into God's favour, 
 while fin lay at his door; for, form without power, 
 will never be accepted with God, however it may 
 be cried up by men. 
 
 This people's principles are now well known ; 
 and the more, becaufe they have been fo much op- 
 pofed, and often tried, even from the mitre-cap unto 
 the curate's coat •, befides the la(hes by the way 
 from ftanders-by and lookers-on, as well as from 
 rhofe that efteem themfelves unqueftionably ortho- 
 dox in their judgments and pra6lices : yet have 
 this people flood, when many have fallen ; and by 
 their trials, both their principles and pra6tices come 
 to Ihine the more, and the better to be approved ; 
 as if to them to die were gain, and to live were 
 Chrift. 
 
 That this people deferve to have the liberty of 
 their confciences, to worfhip God according to his 
 perfuafion in their hearts, may appear by what 
 hereafter follows. 
 
 Firft, Becaufe of their principle, which is light, 
 and that leads them to do unto all men as they 
 would be done unto. And this principle and grace, 
 they afHrm, appears unto all m.en, though few fol- 
 low it ; yet is it every man's duty to be fubje6t un-. 
 to its requirings : and thofe that are faithful to it, 
 it keeps them in all trials; whereby they are upheld, 
 when others fall. 
 
 Secondly, Becaufe of their practices, being fuch 
 as become the gofpel ; not vain talkers, like many 
 others, but holy livers; not hearers only, but doers, 
 their words being laws unto them, proceeding not 
 from a vain cuftomary form, but from a confiderate 
 and ponderous fpirit, firft weighed, and then fpoken 
 forth : and fuch words never become a burden to 
 the fpeakers of them, though hard to be digefted 
 
 t)y 
 
( 139 ) 
 
 by an unfavoury mind in the hearers. But their 
 practices are lb well known, that fairs and markets 
 proclaim them, as well as ITiops and trades-, befides 
 the experiences of landlords trom their tenants, as 
 %vell as relations both near and more remote, Vvith 
 their demeanor both in ficknefs and health, poverty 
 and riches, liberty and reltrainr, without mur- 
 muring at the hand which flrikes. I need fay no 
 more to manifefb the pradtices of the faithful, they 
 being known from the hoary head unto the youth- 
 ful days, and from the chief'^ft ruler unto the 
 meanelt fubje6l •, it being all one to them, with 
 whom they have to do, either child or experienced 
 age; righteoufnefs being the girdle of their loins, 
 and truth and uprightnefs the fquare and line of all 
 their adtions. 
 
 Thirdly, They deferve liberty, becaufe of their 
 faithful teftimony againft the wickednefs, injuftice, 
 opprelTions and cruelties of the perlons, places, 
 and times, in and among whom they have lived, 
 even ever fmce they have been a people unto this 
 day, though hitherto they have deeplv fuffered for 
 the fame, as the righteous have always done, who, 
 by departing from iniquity, and bearing witnefs 
 againfl it in whomfoever it appeared, made them- 
 felves a prey. 
 
 Fourthly, If liberty fliould be denied them, expe- 
 rience teacheth, that they will meet to worfliip 
 God, which argues, that both their faith and con- 
 (lancy comes from him, unlefs hmdcred by banifh- 
 ment, death, or imprifonment : and experience 
 fheweth, by what of this kind hath already been 
 exercifed towards them, how their number is in- 
 creafed, and a Ipirit of pity and compaffir n is 
 raifed up in the hearts of people towards them. 
 Befides, their ufetulnefs in the commonwealth, they 
 being known to be both laborious themfelves, and 
 
 encouragers 
 
( HO ) 
 
 encouragers of others thereunto, may be another 
 reafon why they deferve liberty. For may it not 
 well be fuppofed, that the denying of liberty of 
 conlcience unto Quakers and others, is one caufe 
 why trade is fo decayed, and difcontents increafed ? 
 And can that place or country be long-lived, where 
 trade decays j trade being unto a kingdom or coun- 
 try, as meat is unto the ftomach? And what danger 
 England is in, upon this account, it concerns the 
 rulers to look unto, before the difeafe be incurable. 
 
 Fifthly, They deferve liberty, becaufe they both 
 anfwer the principles of the law, and the ends of 
 government. 
 
 ' The main principles of the law are thefe three, 
 HoneJlevivere\ 'Tribuere fattm cuique-^ Neminem Udere: 
 i. e. To live well ♦, To pay every man his own s and 
 to hurt no man. 
 
 For their living well, it is manifefl unto all that 
 know them, and have to do with them; of which, 
 I have fpoken before: and therefore the law is 
 abufed, when liberty is given to crows, and doves 
 puniftied. 
 
 IDat veniam Corvis, vexat cenfura Coiumbas, Juven, 
 
 And this pradlice doth make laws like fpiders webs 
 
 That catch the flies, but let the waffs go free \ 
 
 Favours the illy when ju ft imprifond be. 
 
 For their paying to every man his own, let land- 
 lords fpeak for their tenants, and mailers and fer- 
 vants each for other ; with all others, with whom 
 they deal, or have to do. 
 
 For their hurting no man, it is as manifeft, in 
 that they are hurt by all ; and the more, becaufe 
 they follow Chnft's example, when they- are reviled^ 
 
 not 
 
(141 ) 
 
 not to revile again : and therefore can they not be 
 iuftly charged unto this day with hurting any, ei- 
 ther in their perfons, eilates, or liberties ^ though 
 many have watched for their halting. 
 
 The chief ends of government are th^fe four : 
 
 ift, To prevent opprefTions ; to limit and reftrain 
 the exceffive power and violence of great men ; to 
 open the paffages of juflice, with indifferency to- 
 
 wards all. . 
 
 2dly, To preferve men m their eftates, and le- 
 cure them in their lives and liberties: for if it 
 were not for juft government, no man would 
 have more certainty in his own, than power will 
 
 allow. . 
 
 3dly, That virtue fhould be cheriilied, and vice 
 
 fupprelTed. 
 
 4thly, That all accidents and events, all coun- 
 fels and defigns, Ihould be improved to the pub- 
 lick good. 
 
 All thefe ends are manifeftly anfwered by the 
 lives and pradices of the Quakers : for they do 
 not opprefs, nor defraud, nor cherifli vice-, but 
 do good unto all, their principle leading them to 
 do to all as they would be done unto. And there- 
 fore they do the magiftrates work for them, in giv- 
 ing good example, both in life and doftrine, unto 
 all people with whom they converfe •, whereby the 
 magiftrates work is done to their hands. And 
 therefore in juftice they ought to have liberty of 
 confcience, the ends of government being anfwered 
 by them, both in dodtrine and pradice -, while the 
 generality of people are either opprefTors, or by 
 their greatnefs and violence do ftop the pafTages 
 ofiuftice, or do wrongfully take away the eftates 
 •^ and 
 
{ 142 ) 
 
 and liberties, and fometimes the lives of others f 
 or that do cheriili vice, and fupprefs virtue ; and 
 it is the end and defign of many, to improve all 
 accidents and events, counfels and contrivances, 
 to a felRfh intereft, and not to the publick good : 
 all which incrtafe the magiftrate's work, that rules 
 for God, and lays more burdens upon his back, as 
 well as they employ his hand to draw the fword, 
 if he bear it not in vain : all which is fpared by 
 the Quakers, and thofe that walk by their principle 
 and example. But contrariwife, vertus^ as well as 
 'Veritas^ odium parit j virtuous lives often gain pri- 
 fons, when vice hath liberty. And this is made 
 good in our day, probitas laiidatur et alget j honeily 
 is praifed by moft, but pradifed by few. 
 
 By what hath been faid, it may be feen, how 
 the Quakers do anfwer the ends of government ; 
 and therefore may juftly challenge the liberry of 
 their confciences, to worfliip God according to his 
 perfuafions in their hearts. 
 
 Therefore all magiflrates and rulers are to con- 
 fider, with whom prifons are or have lately been 
 filled : Is it with thofe that live diflioneftly, con- 
 trary to law ; or honefl: livers, that anfwer the 
 law ? Are hurters of men in prifon, or at liberty 
 in taverns, ale-houfes and play-houfes ? Let equity 
 fpeak. Have you been as willing to turn honeft 
 livers, and thofe that anfwer the ends or govern- 
 ment, out of prifon upon the king's late declara- 
 tion, as you were to put them in upon his procla- 
 mation before ? Are you as indifferent in the 
 Quakers cafes, when they come before you, and 
 "willing to do them juftice, and releafe them, as 
 drunkards, iwearers, and others that come before 
 you at your courts and fefTions ? If fo, what means 
 the lowing of the px^n, and bleating of the fheep, 
 
 whom. 
 
( 143 ) 
 
 whom, as appointed for the flaughter, many of you 
 fine and iinprifon at pleafure, without any legal trial 
 by juries of the neighbourhood, which by your 
 oaths, according to law, you ought to do ? Nay, do 
 not many magiftrates now, as Ifrael did in thofe 
 days, when there was no king in Ifrael, every man 
 what is right in his own eyes, as to this people ? If 
 he will be moderate, he may •, and if he will not, he 
 may choofe : as if the time were come, that he who 
 is filthy, may be filthy ftill ; but he who is holy, 
 mufl be holy no longer. O examine, examine, whe- 
 ther it be not fo, or no : if true, how will you ac- 
 count for thefe things ? Or have you a belief, that 
 God fees not, and therefore fay in your hearts, No 
 evil fhall come unto us ? What, doth God take care 
 for oxen, and you, who ought to be his minifters, 
 to encourage them that do well, and punifn evil- 
 doers, take no care of his people ? Is it not true 
 in this our day, that Lazarus finds more favour 
 from the dogs, than from Dives, that is clad with 
 fcarlet, clothed with purple ? What, are men be^ 
 come beafts, and beads men ? doth the common 
 people every where cry for liberty ? and are their 
 bowels opened with compafTions unto the fuffering 
 innocent people of God ? And are your bowels 
 locked and clofed, who fhould be as nurfing fathers, 
 and nurfmg mothers, to the true children ? But in- 
 flead thereof, beat them as vagrants, and commit 
 them to prifon, as the chiefeft offendv^rs, only for 
 exercifmg their confciences towards their father, 
 who {ccs in fecret, and will reward them openly ; 
 though others, that fliould be as fathers, are with- 
 out natural affedlion unto them. Can thefe things 
 go unpunifhed, or pafs without controul, before 
 God's judgment feat ? Nay fure : though 
 
( 144 ) 
 
 *■ Crimlna raris 
 
 Lihrat in antithefiSy do5las pofuijfe figuras 
 Laudatur 
 
 He crimes doth cloak with. learned figures vail> 
 And gets renown by turning thus the fcale. 
 
 As Juvenal complain'd of his day. 
 
 Yet rhetorick will not cover vice, when God fits 
 judge. 
 
 Therefore, O ye rulers and magiflrates \ take 
 heed what ye do -, for God's people are as the apple 
 of his eye, and he that hurteth them, God feels the 
 ilroke. And if he punifhed them that wagged the 
 head, and cried Aha, in the days paft ; how Ihall 
 you efcape, that give them up to be killed all the 
 day long, and make them as the butts for the ar- 
 rows of your difpleafure to be Ihot againft ; al- 
 though they are fuch as both anfwer the principles 
 of the law^ and ends of juft government, as before 
 is fhewed ? Oh ! let them have liberty therefore, and 
 lay the fword upon the evil doers, that juftice may 
 flouriih, and the king's throne be e^J-ablifhed in 
 righteoufnefs, before he comes, that fhall come, and 
 will not tarry; from whofc prefence no rock nor 
 mountain, cave nor den, fhull be able to hide you ; 
 but then they, whom you now opprefs and perfecute, 
 Ihali have their caufe pleaded by him, and receive 
 justice from him, and they fhali afcend in triumph, 
 power, and great glory, in the fight and view of 
 their enemies : even fo, come Lord Jefus, come 
 quickly. Amen. 
 
 Four 
 
( 149 ) 
 
 Four Queries concerning Government. 
 
 I ft, Whether the magiftrates in all nations, do 
 not hold their authority and power over their fub- 
 je(fts under God, the fupreme Lord of all? 
 
 2dly, Whether God hath not authority over every 
 man? And whether his authority and power be not 
 greater than the power and authority of men one 
 over another ? 
 
 3dly, Whether the magidrates, commanding any 
 thing contrary to what God commands in the heart, 
 keep the true bounds of government, and exercife 
 their authority in true underftanding and righteouf- 
 nefs? Or whether in fo doing, they do not err in 
 judgment, and mifguide the reins of government ? 
 
 4thly, Whether the governments of this prefent 
 world are fo managed, as that God may alfo govern 
 the hearts of men according to his will and pleafure? 
 Or whether they arc fo managed, as to interrupt the 
 laws and pov/er of God's fpirit in the confcience ? 
 
 Surely man was made by God, and the place of 
 the higheft is under God; and their government 
 fhould be in his wifdom and righteoufnefs, that 
 God might have refpefl and authority in the hearts 
 of men, and exercife the government of his Spirit 
 therein, with the encouragement, and not with the 
 contradidlion of the outward authority : which 
 might eafily be in all governments, were the prin- 
 ciple of reafon fubordinate, and fubje6ted to the 
 principleof life-, and did not take upon it to govern 
 without or againft it: this would kt all ftraight, both 
 in the governors and in the governed. And tnis is 
 my prayer to God, that God would fpare men, but 
 ftrike through principles and fpirits ^ that right- 
 eoufnefs might be brought forth, and the image of 
 L God 
 
( u6 ) 
 
 God exalted in man, and unrighteoufnefs fubdued 
 and fubjeded : for alas, unrighteoufnefs and cruelty 
 is uncomely in man, and makes even thofe mifer- 
 able, who feem mofl to thrive and profper by it. 
 O that thefe things might be confidered and weighed 
 in an equal balance ! For why fhould man drive 
 againft the will of his Maker, who is too ftrongfor 
 him ? As all that have contended with him, have 
 afterwards been forced to acknowledge. 
 
 THE 
 
THE 
 CRY OF THE INNOCENT 
 
 FOR 
 
 JUSTICE: 
 
 BEING 
 
 A Relation of the Trial of John Crook, and others, at 
 the General Seffions, held in the Old Bailey, London j 
 beginning the 25th day of the Fourth Month, called June, 
 in the Year 1662 ; before the Lord Mayor of the City 
 of London, and Recorder of the fame. Chief Juftice 
 Forfter, and divers other Judges and Juftices of the 
 Peace, fo called. 
 
 Publifhed for no other end but to prevent Miftakes, and to 
 fatisfy all Moderate Enquirers, concerning the Dealings 
 and Ufages that the faid J. C and others met withal, 
 from the beginning of the faid Trials to the end. 
 
 Jlltur vitiu?n^ vruitque tegendo. 
 
 Ecclef. V. 8. Ifthoufeejl the opprejjion ofthepoor^ and violent 
 perverting ofjiidgme^it and Juftice in a province^ marvel not 
 at the matter ; for he that is higher than the higheji^ regard- 
 eth y a?id there be higher than they* 
 
 PRINTED AND SOLD BY JAMES PHILLIPS, GEORGE YARD, 
 
 LOMBARD STREET. 
 
 M DCCXC. 
 
A N 
 
 EPISTLE 
 
 TO ALL 
 
 MODERATE READERS, 
 
 MANY and great, in all ages unto this day, 
 have been the affli6lions, trials, and op- 
 prefTions of the righteous, as have been foretold by 
 the holy prophets, Chritl, and his apofties, fince the 
 world began; yet God hath not left himfelf with- 
 out witnefs, both in preferving fome in all ages to 
 tefhify againft the idolatries and opprelTions of the 
 days and times in which they lived -, as alfo of his 
 judicial appearances to punifh the unjull and mer- 
 cilefs impofers on mens confciences, becaufe of their 
 worfhipping of God; for about that the firfl quarrel 
 began, witnefs the ferpent tempting from the ob- 
 fervance of God's command, which he could not do 
 by flat and plain denial, becaufe of the pofitivenefs of 
 God's command to man, faying, *' Thou fhalt not eat 
 *^ of the tree of knowledge," &:c. therefore he did it 
 by interpreting or expounding of that command, 
 faying, '' It is becaufe God knoweth, that by eating 
 ** thereof you fhall be like him, knowing good 
 ** and evil :'* and by this interpretation or meani g 
 of the devil, who was the firft that ever put mean- 
 ings to God's words, man was deceived, and thus 
 was tranfgrefTion brought in, and by the fame means 
 hath continued unto this day in the world ; for as it 
 was, fo it is ^ God faid to man, '^ Thou Ihalt not •," 
 L 3 but 
 
( 150 ) 
 
 but the deceiving fpirit faith, That is not intended as 
 it was ipoken, for it hath a meaning, &c. And foon 
 after Cain, the Devil's fucceffor in murder and ly- 
 ino-, falls upon righteous Abel, for no other caufe 
 than the worlhipping of God according to his con- 
 fcience, in the faith and power of God, which was 
 not confident with Cain's hypocrify and formality. 
 And thus the quarrel firil began about religion, 
 whether power or form fliould bear fway-, and by 
 religion it (hall end : and therefore bleiTed are they 
 for ever who are found faithful unto death, for 
 they fhall have the crown of life : for fincerity fhall 
 prevail over hypocrify, and the power againft all 
 idolatry and formality; for the Lord hath fpoken it. 
 
 And as holy writ furnifheth us with examples in 
 this matter, both as to witnefles that have flood for 
 God, againft the impofers on the confcience, as 
 Daniel, the three children, Chrift himfelf, and his 
 apoftles, with other clouds of witnefTes ; and alfo of 
 his righteous judgments upon the oppreiTors and 
 impofers, as the curfe upon the ferpent, and the 
 plagues upon Pharaoh, and the brand upon Jero- 
 boam the fon of Nebat, who caufed Ifrael to fin by 
 his impofing-, with many more that might be 
 named. 
 
 So our hiftories and laws are not without prece- 
 dents in this cafe alfo ; witnefs the Book of Martyrs 
 which tettifies of the fufferings of the martyrs, how 
 that they, as the apoHies did, fuifered for bearing 
 witnefs againft, not only unrighteous perfons, but 
 unrighteous laws alfo : for the laws of the king- 
 doms and nations, in which they fuitcred, as well in 
 England under the Chriilian Governors, fo called, 
 as in other parts, did require thole things, or fome 
 of them, the denial of which, was the caufe of their 
 fuffei *ngs then, as it is of us now ; and may be ken 
 at large m thofe books, from whence came the name 
 
 Proceitant, 
 
( Hi ) 
 
 Proteftant, becaufe they were witnefTes againft the 
 unrighteoufnels and idolatroufnefs of the times in 
 which they lived, notwithdanding any laws that 
 were to the contrary -, and as tokens of God's dif- 
 pleafure againft thefe things, many eminent judg- 
 ments fell fuddenly upon the perfecutors, as fome 
 by fudden death were taken way, others by burfting 
 afunder, their bowels falling out in a wonderful 
 manner, with like violent deaths, which for lignal 
 teftimonies of God's wrath and fury, did fall upon 
 many, to the ailonifning of the beholders in thofe 
 days. 
 
 And our law books furnifh us with feveral a<5i:s of 
 juftice that were executed upon unjuft judges for 
 their not keeping unto the laws and rules of juftice, 
 made and appointed both for the peoples fafety, 
 and them to acl by 3 as may be feen in King Alfred's 
 time, mentioned in the Mirror of Juftice, where it is 
 recorded, that forty-four judges, or juftices, were 
 hanged in one year for their injuftice, whofe crimes 
 may be feen, as fet down in the faid book. 
 
 And the Lord Coke, fo called, Inftitutes, part 3. 
 cap. 2. p. 23. faith thus. What damnable and damn- 
 ed opinions thofe were concerning high treafon, of 
 Trefilian chief juftice of the king's bench, Sir 
 Robert Belknap chief juftice of the common bench, 
 and others of their fellows j and of John Lockton, 
 one of the king's ferjeants, &c. But, faith Coke, 
 rriore deteftable were the opinions of the juftices in 
 the 21 Rich. II. and of Hankford and Brinchley, 
 the king's ferjeants, &c. Thefe juftices and fer- 
 jeants were called in queftion afterwards in the par- 
 liament holden i Hen. 4. for their faid opinions, 
 aniwered, as divers lords fpiritual and temporal did. 
 That they durft no otherwife do for fear of death : 
 yet were thefe two chief juftices, and the reft afore- 
 laid, attainted, for that it was, as the parliament 
 
 L 4 affirmed. 
 
C 152 ) 
 
 affirmed, for the great honour and common profit 
 of the realm. 
 
 And remarkable Is that hiftory, which tells us of 
 a corrupt judge, who was commanded to have his 
 fkin taken off, and to be made as a carpet or co- 
 vering, and to be in the view or fight of the judg- 
 ment feat, to remain as a terror to all unjuft judges. 
 
 Thefe, with many more examples, are recorded in 
 Gur law books, and elfewhere, as monuments of juf- 
 tice againft thofe that caufed injuftice thus to be 
 a6led ; and of terror unto all corrupt judges, for the 
 future to be afraid of the like injuftice. See Walter 
 Rawleigh's Hiftory of the World, lib. 3. chap. 4. 
 
 J. Crook, 
 
 the; 
 
THE 
 
 CRY OF THE INNOCENT 
 
 FOR 
 
 JUSTICE. 
 
 I HAVE here collefled the proceedings of the 
 now prefent chief juflice of the king's bench, 
 with others of his brethren, occafioned by a late 
 trial before them at the publick fefTions for the 
 peace and gaol-delivery, holden in the Old Bailey, 
 begun the 25th of the fourth month, called June; 
 the Lord Mayor of the city of London and Jlieriffs, 
 with divers juftices and aldermen then prefent, viz. 
 Silence being made, the chief judge commanded 
 the crier of the court to call one of the prifoners 
 to the bar, who was brought thither accordingly 
 out of the bail dock from amongft the felons and 
 murderers. 
 
 Chief Judge. What meeting was that you were 
 at? 
 
 Prifoner. I defire to be heard: Where is mine 
 accufer ? For I exped the ifTue will be brought 
 forth, having been thus long in prifon. 
 
 C. Judge. Your tongue is not your own, and 
 you mult not have liberty to fpeak what you lift. 
 
 Prifoner. I fpeak in the prefence and fear of the 
 everlafting God, that my tongue is not my own, for 
 it is the Lord's, and to be dilpofed of according to 
 his pleafure, and not to fpeak my own words -, and 
 
 therefore 
 
( J54 ) 
 
 therefore I defire to be heard : I have been (o long 
 in priibn. Ihen he was interrupted by the judge. 
 
 Judge. Leave your canting. And commanded 
 him to be taken away, which he was accordingly by 
 the gaoler. This was the fubfcance of what the 
 prifoner aforefaid fpoke the firft time. 
 
 C. Judge. Call John Crook to the bar; which 
 the crier did accordingly, he being amongft the 
 felons as aforefaid. 
 
 John Crook being brought to the bar : 
 
 C. Judge. When did you take the oath of alle- 
 giance ? 
 
 J. Crook. I defire to be heard. 
 
 C. Judge. Anfwer to the queftion, and you (hall 
 be heard. 
 
 J. Crook. I have been about fix weeks in pri- 
 fon, and am I now called to accufe myfelf ? For the 
 anfwering to this queftion in the negative, is to ac- 
 cufe myfelfj which you ought not to put me upon ; 
 {qv^ nemo debet Jcipfutn prodere, I am an Englifnman, 
 and by the law of England I ought not to be taken, 
 nor imprifoned, nor diflcized of my freehold, nor 
 called m queftion, nor put to anfwer, but according 
 to the law of the land; which I challenge as my 
 birthright, on my own behalf, and all that hear me 
 this day, (or v/ords to this purpofe.) I fiand here 
 at this bar as a delinquent, and do defire that my 
 accufer may be brought forth to accufe me for my 
 delinquency, and then I fhall anfwer to my charge, 
 if any 1 be guilty of. 
 
 C. Judge. You are here demanded to take the 
 oath of allegiance, and when you have done that, 
 then you fliall be heard about the other; for we 
 have power to tender it to any man. 
 
 J. C. Not to me upon this occafion, in this 
 place ; for I am brought hither as a.i offender al- 
 ready, and not to be made an oiFender here, or to 
 
 accufe 
 
( '55 ) 
 
 accufe myfelf; for I am an Englifliman, as I have 
 laid to you, and challenge the benefit of the laws of 
 England; for by them is a better inheritance de- 
 rived to me as an Englifhman, than that which I 
 receive from my parents ; for by the former the 
 latter is preferved; and this the 29th ch. of Magna 
 Charta, and the Petition of Right, mentioned in 
 the third of Car. I. and in other good lav/s of Eng- 
 land 5 and therefore I defire the benefit and obferv- 
 ance of them: and you that are judges upon the 
 bench, ought to be my counfcl, and not my ac- 
 cufers, but to inform me of the benefit of thofe 
 laws •, and wherein I am ignorant, you ought to in« 
 form me, that I may not fuffer through my own 
 ignorance of thofe advantages which the laws of 
 England afford me as an Englifhrnan. 
 
 Reader, I here give thee a brief account of my 
 taking and imprifoning, that thou mayeil the better 
 judge what jullice I had from the court aforefaidj 
 which is as foUoweth: 
 
 I being in John's Street, London, about the 13th 
 day of the third month, called May, with fome 
 others of the people of God, to wait upon him, as 
 we were fat together, there came in a rude man, 
 called Miller, with a long cane in his hand, who 
 laid violent hands upon me, with fome others, beat- 
 ing fomiC, commanding the conftables who came in 
 after him, but having no warrant, were not willing 
 to meddle, but as his threatenings prevailed, they 
 being afraid of him, joined with him to carry 
 feveral of us before Jullice Povvel, fo called, who 
 the next day fent us to the fefTions at Hicks's Hall ; 
 where, after fome difcourfe feveral times with them, 
 manifefiing to them the illegality both of our com- 
 mitment, and their proceedings thereupon ; yet not- 
 withftanding, they committed me and others, and 
 caufed an indidlment to be drawn ao^ainfl us, found- 
 
 ed 
 
( 156 ) 
 
 ed lipon the late act againil Qiiakers and others, 
 and then remanded us to New Prifon, where we 
 continued for fome days, and then removed us to 
 !Newo;atc, where we remained until the fefiions in the 
 OJd Bailey a^oreiaid : whereby thou mayeft under- 
 Hand wi at juftice I met withal, by what went be- 
 fore, and now farther follows. 
 
 Chief Judge. We fit here to do juftice, and are 
 upon our oaths ; and we are to tell you what is law, 
 and not you us : therefore Hrrah you are too bold. 
 
 J. Crook. Sirrah is not a word becoming a 
 judge; for I am no felon-, neither ought you to 
 menace the prifoner at the bar : for 1 ftand here ar- 
 raigned as for my life and liberty, and the prefer- 
 vation of my wife and children, and outward eftate, 
 they being now at the ilake, therefore you ought to 
 hear me to the full, what I can fay in my own de- 
 fence, according to law, and that in its feafon, as 
 it is given me to fpeak ; therefore I hope the court 
 will bear with me, if I am bold to affert my liberty, 
 as an Englifhman, and as a Chriftian; and if I fpeak 
 loud, it is my zeal for the truth, and for the name 
 of the Lord ; and mine innocency makes me bold. 
 
 Judge. It is an evil zeal j interrupting John 
 Crook. 
 
 J. C. No, I am bold in the name of the Lord 
 God Almighty, the everlafting Jehovah, to affert 
 the tru'ih, and ftand as a v/itnefs for it: let my ac- 
 cufer be brought forth, and I am ready to anfwer 
 any court of juftice. 
 
 1 hen the judge interrupted me, faying Sirrah, 
 with fome other words 1 do not remember: but I 
 aniwerea, Y( u are not to threaten me, neither are 
 thofe menaces fit for the mouth of a judge ; for the 
 farcty of the prifoner ftands upon the indifferency 
 ot the court : and you ought not to behave your- 
 
 ielves 
 
( 157 ) 
 
 felves as parties, feeking all advantages againft the 
 prifoner, but not heeding any thing that may make 
 for his clearinp; or advantag^e. The iadge ao^am in- 
 terrupted me, laying, 
 
 Judge. Sirrah, you are to take the each, and 
 here we tender it you, (bidding, read it) 
 
 J C. Let me fee mine accufer, that I may know 
 for what caufe I have been fix weeks imprilbn-d, 
 and do not put me to accule myfelf by allying me 
 queftions ; but either let my accufer come forth, 
 or otherwife let me be difcharged by proclamation, 
 as you ought to do. Here I was interrupted 
 again. 
 
 Judge Twifden. We take no notice of your 
 being here otherwife than a (Iraggler, or as any 
 other perfon, or of the people that are here this day; 
 for we may tender the oath to any man. And 
 another judge fpake to the like purpofe. 
 
 J. C. I am here at your bar as a prifoner re- 
 trained of my liberty, and do queflion whether 
 you ought in juftice to tender me the oath on the 
 account I am now brought before you, becaufe I 
 am fuppofed to be an offender ; or elfe why have I 
 been fix weeks in prifon already ? Let me be cleared 
 of my imprifonment, and then 1 fhall aniwer to what 
 is charged againft me, and to the queftion now pro- 
 pounded; for I am a lover of juilice With all my 
 foul, and am well known by mv neighbours, where 
 I have lived, to keep a confcience void of offence, 
 both towards God, and towards man. 
 
 Judge. Sirrah, lea'/e your canting. 
 
 J. C. Is this cantmg, to fpeak the words of the 
 Scripture ^ 
 
 Judge. It is canting in your mouth, though they 
 are Paul's words. 
 
 J. C. I fpeak the words of the Scripture, and it 
 is not canting, though I fpeak them 3 but they are 
 
 words 
 
( IS8 ) 
 
 %vords of truth and fobernefs in my mouth, they 
 being witnefTed by me, and fulfilled in me. 
 
 Judge. We do al]< you again. Whether you will 
 take the oath of allegiance ? It is but a fhort quef- 
 tion, you may anfwer it if you will. 
 
 J. C. By what law have you power to tender it? 
 
 Then, after fome confultation together by whif- 
 pering, they called for the ftatute book, and turning 
 over the leaves, they anfwered. 
 
 Judge. By the third of King James. 
 
 J. C. I defire that ftatute may be read; for I 
 have confulted it, and do not underftand that you 
 have power by that ftatute to tender me the oath, 
 being here before you in this place, upon this occa- 
 fion, as a delinquent already^ and therefore I defire 
 the judgment of the court in this cafe, and that the 
 ftatute may be read. 
 
 Judge. Then they took the ftatute-book, and 
 confulted together upon it, and one faid, We are 
 the judges of this land, and do better underftand 
 our power than you do, and we do judge we may 
 lawfully do it. 
 
 J. C. Is this the judgment of the court .? 
 
 Judge. Yes. 
 
 J. C. I defire the ftatute to be read that im- 
 powers you to tender the oath to me upon this oc- 
 cafion in this place; for, Vo.x audita perit^ Jed litera, 
 Jcripta manet\ therefore let me hear it read. 
 
 Judge. Hear me. 
 
 J. C. I am as willing to hear as to fpeak. 
 
 Judge. Then hear me: you are here required to 
 take the oath by the court, and I will inform you 
 what the penalty will be, in cafe you refufe ; for 
 your nrft denial ftiall be recorded, and then it ftiali 
 be tendered to you again at the end of the fefTions ; 
 ^nd upon the fecond refufal you run z.pemmbey 
 
 which 
 
( iS9 ) 
 
 which is the forfeiture of all your edate, if you 
 have any, and imprifonment during life. 
 
 J. C. It is juftice I (land for ; let me have 
 juftice, in bringing my accufer face to face, as by 
 law you ought to do, I (landing at your bar as a de- 
 linquent; and when that is done, I will anivver to 
 what can be charged againft me, as alfo to the 
 queilion; until then, I ll:all give no other anfwer 
 than I have already done, at leail at prefent. 
 
 Then there was a cry in the court, Take him 
 away, which occafioned a great interruption ; and 
 J. C. fpake to this purpofe, faying, Mind t.ie fear 
 of the Lord God, that you may come to the know- 
 ledge of his will, and do juftice; and take heed of 
 opprefTing the innocent, for the Lord God of hea- 
 ven and earth will aiTuredly pie d their caufe : and 
 for my part, I defire not the hurt of one of the hairs 
 of your heads ; but let God's wifdom guide you. 
 Thefe words he fpake at the bar, and as he was 
 carrying away. 
 
 On the fixth day of the week, in the forenoon 
 following, the court being fat, John Crook was 
 called to the bar. 
 
 Chief Judge. Friend Crook, we have given you 
 time to confider of what was faid yefterday to you 
 by the court, hoping you may have better confider- 
 ed of it by this time ; therefore, without any more 
 words, will you take the oath ? And called to the 
 clerk, and bid him read it. 
 
 J. C. I did not, neither do I deny allegiance, but 
 do defire to know the caufe of my fo long imprifon- 
 ment ^ for, as I faid, I ftaid at your bar as a delin- 
 quent, and am brought hither by force, contrary 
 to the law ; therefore let me fee my accufer, or 
 elfe free me by proclamation, as I ought to be, if 
 iione can accufe me : for the law is grounded up.n 
 
 right 
 
ricrht reafon, and whatfoever .'.'contrary to right 
 reafon, is contrary to law; and therefore if no 
 accufer appear, you ought to acquit me firft, and 
 then I fhall anlwer, as I have faid, if any new mat- 
 ter appear ; otherwife it is of force, and that our 
 law abhors, and you ought not to take notice of 
 my fo being before you ; for what is not legally fo, 
 is not fo i and therefore I am in the condition, as 
 if I were not before you : and therefore it cannot 
 be fuppofed, in right reafon, that you have now 
 power, at this time, and in this place, legally to 
 tender me the oath. 
 
 Judge. Read the oath to him , and fo the clerk 
 began to read. 
 
 J. C. 1 defire juftice, according to the laws of 
 England; for you ought firft to convicl me, con- 
 cerning the caufe of my fo long imprifonment : for 
 you are to proceed according to laws already mjade, 
 and not to make laws; for you ought to be minifters 
 of the law. 
 
 Jud^e. You are a faucy and an impudent fel- 
 low : Will you tell us what is law, or our duties ? 
 Then faid he to the clerk, Read on^ and when the 
 clerk had done reading, 
 
 J. C. faid, Read the preface to the ad; I fay 
 again, read the title and preamble to the ad •, for 
 titles to laws are claves legum^ as keys to open the 
 law ; for by their titles, laws are underftood and 
 known, as men by their faces. Then the judges 
 would have interrupted me, but I faid as followeth: 
 If you will not hear me, nor do me juftice, I m.uft 
 appeal to the Lord God of heaven and earth, who 
 is judge of quick and dead -, before whom we muft 
 all appear, to give an account of the deeds done in 
 the body •, for he will judge between you and me 
 this day, whether you have done mejuftice or not. 
 
 Th^fe 
 
( i6i ) 
 
 Thefe words following, or the like, I fpake as 
 going from the bar, being pulled away, viz. Mind 
 the fear of the Lord God, that you may dojuftice, 
 left you perifli in his wrath. For fometimes the 
 court cried, Pull him away, and then faid, Bring 
 him again ; and thus they did feveral times, like 
 men in confufion and diforder. 
 
 The fame day, in the afternoon, filence being 
 made, John Crook was called to the bar, before the 
 judges and juftices aforefaid-, the indi6lment being 
 read, the judge faid, 
 
 Mr. Crook, you have heard your indiclment, 
 what fay you ? Are you guilty, or not guilty ? 
 
 J. C. I defire to fpeak a few words in humility 
 and fobernefs, in regard my eftate and liberty lies 
 at ftake, and am like to be a precedent for many- 
 more; therefore I hope the court will not deny me 
 right and benefit of the law, as being an Englifh- 
 man : I have fome reafon, before I fpeak any thing 
 to the indidmenc, to demand and tell you, that I 
 defire to know mine accufers; I have been kept 
 this fix weeks in prifon, and know not, nor have not 
 feen the faces of them. 
 
 Judge. We fhali afford you the right of the law, 
 as an Englifhman, God forbid you Ihould be denied 
 it ; but you muft anfwer iBrft guilty, or not guiky> 
 that lb in your trial you may have a fair hearing and 
 pleading; but if you go on as you do, and will not 
 anfwer guilty, or not guilty, you will run yourfelf 
 into 3. premunirey and then you lofe the benefit of the 
 law, and expofe yourfelf, body and eftate, to great 
 hazards ; and whatever violence is offered to your 
 perfon or eftate, you are out of the king's protec- 
 tion, and lofe the benefit of the law ; and all this 
 by your not anfwering guilty, or not guilty. If 
 you plead not guilty, you may br heard. 
 
 M J. C. Ic 
 
J. C. It is recorded in the ftatiites of the 2S 
 Ed'vv. 3.^3. ^'ind 42 Edw. 3. & 3. in theie words. 
 No man is to be taken, or imprifoned, or be put to 
 anfwer without prelentment before ju dices, or mat- 
 ter of record, or by cine procefs, or writ original, 
 according to the old law of the land •, and if any 
 thing from henceforth be done to the contrary, it 
 fliall be void in law, and holden for error. And 
 alfo in the 25 of Edw. i, 2. and the 3 Car. i. and 
 the 29 cap. Mag, Chart. No freeman fhall be 
 taken and imprifoned but by the law of the land : 
 Thefe words [the law of the land] are explained by 
 the ftatute of 37 Edw. 3. 8. to be without due pro- 
 cefs of law ', and if any judgments are given con- 
 trary to Mag. Chart, they are void, 25 Edw. i. 2, 
 
 Judge. Mr. Crook, you are out of the way, 
 and do not underlland the law ^ though you adore 
 the ftatute law fo much, yet you do not under- 
 stand it. 
 
 J. C. I would have you tell me the right way. 
 Judge. Mr* Crook, hear me, you muft fay 
 guilty, or not guilty •, if you plead not guilty, you 
 iliall be heard, and know how far the law favours 
 you. And the next thing is, there is no circum- 
 Itance whatfoever that is the caufe of your im- 
 prifonment, that you quellion, but you have, as a 
 fubjed, your remedies, if you will go this way, and 
 wave other things, and anfwer guilty, or not guilty; 
 and what the law affords you, you fliall have, if 
 you do what the law requires you j or elfe you will 
 lofe the benefit of the law, and be out of the king's 
 protection. 
 
 J. C. Obferve how the judge would draw me 
 into a fnare, viz. By firfl pleading, guilty or not 
 guilty, and when I have done fo, he and his brethren 
 intend fuddenly to put me, as an out-lawed perfon, 
 out of the king's protedlion j and how then can I 
 
 have 
 
have remedy for my falfe imprlfonment ? There- 
 fore firll clear me, or condemn me, from my falfe 
 imprlfonment, while I am in a capacity to have 
 the benefit of the law, and not to out-law me for 
 an offence created by yourfclves ; and then, to flop 
 my mouih, you tell me. That if I have been 
 wronged, or falfe imprifoned, I may have my re- 
 medy afterwards : this is to trapan me, and con- 
 trary to both Jaw and jufbice, &c. 
 
 Judge. You muft plead guilty, or not guilty. 
 
 J. C. I do defire in humility and meekneis to 
 fay, 1 fhall not ! I dare not betray the honefty of 
 my caufe, and the honeft ones of this nation, whofe 
 liberty I ftand for, as well as my own -, as I have 
 caufe to think I fhall, if I plead to the prefent in- 
 di6lment, before I fee the faces of m.y accufers : for 
 truly, I am not fatisfied in my judgment and con- 
 fcience, that 1 ought to plead to a created offence 
 by you, before I be firft acquitted of the caufe of 
 my being brought prifoner to your bar -, and there- 
 fore it flicks with me to urge this farther, viz. That 
 1 may fee my accufers. Interruption. 
 
 Judge. The errandefl thief may fay he is not 
 fatisfied in his confcience. 
 
 J. C. My cafe is not theirs, yet they have their 
 accufers ; and may not I call for mine ? And there- 
 fore call for them, for you ought to do fo; as Chrift 
 faid to the woman, "Woman, where are thine ac- 
 cufers ? So you ought to fay to me, Man, where are 
 thine accufers ? Interrupted. 
 
 Judge. Your indidlment is your accufer, and 
 the grand jury have found you guilty, becaufe you 
 did not fwear: what fay you, Mr. Crook, are you 
 guilty, or not guilty ? If you will not anfwer, or 
 what you have faid, be taken for your anfwer, as I 
 told you before, you lole the benefit of the law j 
 and what I tell you, is for vour good. 
 
 M 2 ' J. C. What 
 
( iS4 ) 
 
 J. C. What is for good, I hope I fhall take it fo. 
 
 Judge. If you will not anfwer, you run yourfdf 
 into a fremunire^ and you will lofe the benefit of the 
 law, and of the king's protedion, unlefs you plead 
 guilty, or not guilty. 
 
 J. C. I ftand as brought forcibly and violently- 
 hither; neither had I been here but by a violent 
 adlion, and that you fhould take no notice of it, 
 feems flrange to me; and not only fo, but that you 
 Ihould haften me fo fail into a courfe, that I fhould 
 not be able any ways to help myfelf, by reafon of 
 your haily and fad proceedings againil me, to put 
 me out of the king's proteftion, and the benefit of 
 all lav/ : Was ever the like known, or heard of, in 
 a court of juflice ? 
 
 Jugde. Friend, this is not here in quellion, whe- 
 ther you are unjuftly brought here or not : do you 
 queftion that by law, but not difable yourfelf totake 
 advantage by the law ; if brought by a wrong hand, 
 you have a plea againft them; but you mufl firil 
 anfwer guilty, or not guilty. 
 
 J. C. How can I help myfelf, when you have 
 outlawed me ? Therefore let proclamation be made 
 in the court, That I was brought by force hither, 
 and let me ftand cleared by proclamation, as you 
 ought to do ; for you are dijcernere -per legem^ quid 
 fit juftuniy (to determine by law what is juft) and 
 not to do what feems good in your own eyes ; 
 (here I was interrupted again) but might have 
 fpoken juft ice Crook's words in Hamden's cafe, 
 who faid, That we who are judges fpeak upon our 
 oaths, and therefore muft deliver our judgments ac- 
 cording to our confciences ; and the fault will lie 
 upon us, if it be illegal, and we deliver it for law : 
 and farther faid, We that are judges muft not give 
 our judgments according to policy, or rules of ftate, 
 nor conveniences, but only according to law. Thefe 
 
 were 
 
( i65 ) 
 
 were his words, which I might have fpoken, but 
 was interrupted. 
 
 Judge. What, though no man tendered the oath 
 to you, when you were committed, as you fay, it 
 being now tendered to you •, from the time you re- 
 fufed it, being tendered to you by a lawful autho- 
 rity, you refufing, are indided ; we look not upon 
 what you are here for, but here finding you, we 
 tender you the oath-, and you refufing it, your im- 
 prifonment is now jufl, and according to law. — 
 
 (Something omitted which I fpake afterv^ards.) 
 
 J. C. How came I here, if you know not j I 
 have told you it is force and violence, which our 
 law altogether condemns ; and therefore I not being 
 legally before, am not before you ; for what is not 
 legally fo, is not fo ; and 1 not being legally 
 brought to your bar, you ought not to take notice 
 of my being here. 
 
 Judge. No, no, you are miilaken -, fo you may 
 fay of all the people gazing here, they not being 
 legally here, are not here : 1 tell you, a man being 
 brought by force hither, we may tender him the 
 oath, and if he take it not, he may be committed to 
 prifon •, authority hath given us the power, and the 
 llatute law hath given us authority to tender the 
 oath to any perfon, and fo have we tendered it you ; 
 and for your not taking of it, you are indided by 
 the grand jury: anfwer the accufation, or confute 
 the indictment, you muft do the one or the other ; 
 anfwer guilty, or not guilty. 
 
 J. C. Here I was interrupted, but might have 
 faid. That the people that were fpedators, behold- 
 ing and hearing the trials, are not to be called gazers, 
 as the judge terms them; becaufe it is their liberty 
 and privilege, as they are Englifhmen, and the law 
 of England allows the fame ; fo that they are not to 
 be termed gazers upon this account, but are legally 
 in that place^ to hear trials, and lee jultice done, 
 M 3 and 
 
( i66 ) 
 
 and might have fpoken, if occafion had been, any 
 thing in the prifoner's defence, tending to clear up 
 the matter in difference, and the court muft have 
 heard them or him: and this as a ftander-by, or 
 amicus curiae -, fo faith Coke. 
 
 J. C. The lav/ is built upon right reafon, or 
 right reafon is the law; and v/hatever is contrary 
 to right reafon, is contrary to law ; the reafon of the 
 lawj being the law itfelf. I am no lawyer, and my 
 knowledge of it is but little ; yet I have had a love 
 to it, for that reafon I have found in it, and have 
 fpent fome leifurable hours in the reading thereof ^ 
 and the law is that which I honour, and is good in 
 its place; many laws being juft and good (not all) 
 but, I fay, a great part oi it, or much of it ; and 
 that is not my intention in the leafl: to difparage, or 
 derogate from. 
 
 Judge. Mr. Crook, you have been told, you 
 muft plead guilty, or not guilty, or elfe you run 
 yourfelf into a fremunire ; be not your own enemy, 
 nor be not fo obftinate. 
 
 J. C. I v/ould not ftand obftinately before you, 
 neither am I fo ; if you underlland it otherwife, it 
 is a miftake indeed. 
 
 Judge. Will you fpeak to the indictment, and 
 then you may plead ; If you will not anfwer guilty, 
 or not guilty, we will record it, and judgment Ihall 
 go againft you. Clerk, enter him. 
 
 Recorder. Mr. Crook, if you will anfwer, you 
 may plead for yourfelf ; or will you take the oath ? 
 The court takes no notice how you came hither : 
 What fay you ? Will you anfwer ? For a man may 
 be brought out of Smithfield by head and fhoulders, 
 and the oath tendered to him, and may be commit- 
 ted, without taking notice how he came here. 
 
 J. C. That kind of proceeding is not only un- 
 juft, but unreafonable alfo-"(here was fome inter- 
 ruption) 
 
( i67 ) 
 
 ruption) and againH: the laws aforefald, which fay, 
 No man fhall be taken or imprilbned, but by war- 
 rant, or due procefs of law : fo that this fpeech of 
 the recorder's favoiirs more of palTion, than juftice-, 
 and cruelty, than due obfervance of law : for 
 every forcible reilraint of a man's liberty, is an 
 imprifonment in law. Befides, this kind of prac- 
 tice, to take men by force, and imprifon them, 
 and then aflc them queftions, the anfwering of which 
 makes them guilty, is not only unrighteous in it- 
 felf, but againft law, and makes one evil ad the 
 ground of another; and one injury offered to one, 
 the foundation of another -, stud this is my cafe this 
 day. — Interruption. 
 
 Judge. Mr. Crook, you mud not be your own 
 judge, we are your judges; but for our parts we 
 will not wrong you: will you anfwer guilty, or not 
 guilty? If not, you will run yourfelf into a premunire 
 vinavoidably, and then you know what I told you 
 would follow; for we take no notice how you came 
 hither, but finding you here, we tender you the 
 oath. 
 
 J. C. Then it feems you make the law a trapan 
 to enfnare me, or as a nofe-of-wax, or what you 
 pleafe ; well ! I fliall leave my caufe with the Lord 
 Gc<l, who will plead for me in righteoufnefs. But 
 fuppofe I do take the oath now at this time, you 
 may call me again to-morrow and make a new 
 tender ; or others may call me before them. 
 
 Judge. Yes, if there be new matter; or, if 
 there fall out any emergent occafion, whereby you 
 miniLler on your part new occafion ; Mr. Crook, 
 will you fwear ? 
 
 J. C. If 1 do take it to-day, it may be tendered 
 me again to-morrow, and fo next day, ad infinitum ; 
 whereby a great part of my time may be fpent and 
 t^ken up in taking the oath and fwearing. 
 
 M 4 C. Judge. 
 
( i68 ) 
 
 C. Judge. When you have once fworn, you 
 may not be put upon it again, except you miniiler 
 occafion on your part. 
 
 J. C. Is this the judgment of the court, that the 
 oath once taken by me is fufficient, and ought not 
 to be tendered a fecond time, without new matter 
 minifliered on my part ? 
 
 Judge. Yes, you making it appear you have 
 once taken it. 
 
 J. C. Is this the judgment of the whole court ? 
 For I would not do any thing rafhly. 
 
 Judges. Yes, it is the judgment of the court; to 
 which they all Handing up, laid. Yes. 
 
 J. C. Then it feems there muft be fome new 
 occafion minifcered by me after I have [once] taken 
 it, or it ought not to be tendered to me the fecond 
 time. 
 
 Judges. Yes. 
 
 J. C. Then by the judgment of this court, if I 
 make it appear that I have taken the oath once 
 and I have miniftered no new matter on my part, 
 whereby I can be juilly chai-ged with the breach of 
 it, then it ought not to be tendered me the fecond 
 time ; but I am the man that have taken it once 
 being a freeman of the city of London, when I was 
 made free, witnefs the records in Guildhall, which 
 I may produce, and no new matter appearing to 
 you on my part, if there do, let me know it -, if 
 not, you ought not, by your own judgment, to ten- 
 der me it the fecond time ; for, De non apparentibuSy 
 et nonexijtantibus eadem ratio eft. — Interrupted by the 
 fhout of the court, when thefe laft words might 
 have been fpoken. 
 
 Judge. Mr. Crook, you are miftaken, you muft 
 not think to furprize the court with criticifms, nor 
 draw falle conclufions from our judgments. 
 
 J.C. If 
 
( i69 ) 
 
 J. C. If this be not a natural conclufion from 
 the judgment of the court, let right realon judge; 
 and if you recede from your own judgments in the 
 fame breath, as it were, given even now, what juf- 
 tice can I expeft from you? P'or, if you will not 
 be juil to yourfelves, and your own judgments, 
 {low can I expe6l you fhould be juft to me? 
 
 Judge. Mr. Crook, If you have taken it, if there 
 be a new emergency, you' are to take it again; as 
 for inftance, The king hath been out of England, 
 and r.ow is come in again, there be many have taken 
 it twenty, thirty, or forty years fmce, yet this new 
 emergency requires it again ; and although you 
 have taken it, yet you mult not make it appear 
 before you anfwer guilty, or not gu.lty; therefore 
 do not wrong yourltlf, and prejuJiice yourfclf and 
 family ? Do you think that every fellow that comes 
 hither fhall argue as you do ? We have no more 
 to do, but to know of you, whether you will an- 
 fwer guilty, or not guilty, or take the oath, and 
 then you lliall be freed from the indiclment ; if you 
 will not plead, clerk record it : What fay you ? Are 
 you guilty, or not guilty ? 
 
 J. C. Will you not Hand to your own judg- 
 jnents ? Did you not fay even now, That if 1 had 
 once taken the oath, it ought not to be tendered to 
 me the fecond time, except I adminiflered new mat- 
 ter en my part that I have not kept it, &c. but no 
 fuch matter appearing, you oUcj,ht not to tender it 
 to me the fecond time by your own confeffion, much 
 lefs to indict me for retufal. 
 
 Judge. If you will not plead, we will record it, 
 and judgment fhall be given againfc you ; there- 
 fore fay, guilry, or no" guilty, or elfe we will record 
 it. (1 he clerk beginning to record it.) 
 
 J. C. Before I arilwer, I demand a copy of my 
 indidment J for I have heard it affirmed by coun- 
 
( 170 ) 
 
 fel learned in the law. That if I plead before I have 
 a copy, or have made my exceptions, my exceptions 
 afterwards againllthe indidment will be made void: 
 therefore I defire a copy of the indidtment. 
 
 Judge. He that faid fo, deferves not the name 
 of a counfel; for the law is, you muft firft anfvv^er, 
 and then you fhall have a copy. Will you plead^ 
 guilty, or not guilty ? 
 
 J. C. If my pleading guilty, or not guilty, will 
 not deprive me of the benefit of quafhing the in- 
 didment for infufficiency, or other exceptions that 
 I may make againft it, 1 fhali fpeak to it. 
 
 Judge. No, it will not. Will you anfwer, 
 guilty, or not guilty ? If you plead not, the in- 
 didlment will be found againft you : V/ill you an- 
 fwer ? Vv^e will ftay no longer. 
 
 J C. I am upon the point; Will not my plead- 
 ing deprive me of the benefit of the law ? For I am 
 tender in that refpedl, becaufe it is not my own 
 cafe only, but may be the cafe of thoufands more : 
 therefore I would do nothing that might prejudice 
 others or myfelf, as a Chriftian, or as an Englilh- 
 man. 
 
 Judge. Underfland yourfelf, but we will not 
 make a bargain with you, faid another judge, you 
 Ihall have the right done you as an Engliihman, the 
 way is to anfwer, guilty, or not guilty : if you plead 
 and find the indictment not good, you may have 
 your remedy: Anfwer guilty, or not guilty ? 
 
 J. C. As to the indidment it is very large, and 
 feems to be confufed, and made up of fome things 
 true, and fome things falfe; my anfwer therefore 
 is. What is true in the indictment I will not deny, 
 becaufe I miake confcience of what I fay, and there- 
 fore, of what is true, I confefs myfelf guilty, but 
 what is falfe, 1 am not guilty of that. 
 
 Judge, 
 
( 171 ) 
 
 Judge. That is not fufficlent; either anfwer 
 guilty, or not guilty, or judgment will be given 
 againft you. 
 
 J. C. 1 will fpeak the truth as before the Lord, 
 as all along I have endeavoured to do ; I am not 
 guilty of that which is falfe, contained in theindidt- 
 ment, which is the fubftance thereof. 
 
 Judge. No more ado, the form is nothing, 
 guilty, or not ? 
 
 J. C. I mufl: not wrong my confcience, I am not 
 guilty of what is falfe, as I faid befoie what is true, 
 I am guilty of : what is not true. 1 am not guilty 
 of that; which is the fubftance thereof, as 1 faid 
 before. 
 
 Recorder. It is enough, and fhall ferve turn. 
 Enter that, clerk. 
 
 The feventh day of the week, called Saturday. 
 
 Silence being made, John Crook was called to the 
 bar. The clerk of- the felTions read fomething con- 
 cerning the jury, which was empanneled on pur- 
 pofe, as was faid, the jury being difcharged who 
 were eye-witneffes of what paiTed between us and 
 the court: and this jury, being clivers of them 
 foldiers, fome of whom did by violence and force 
 pull and hale friends out of their meetings, and 
 fome of us out of our houfes ^ and thefe were of the 
 jury by whom we were to be tried. The clerk 
 reading the indictment (as I remember.) 
 
 J. C. I defire to be heard a few words, which 
 are thefe. That we may have liberty till the next 
 quarter fefficns to traverfe the indidment, it being 
 long, and in Latin, and like to be a precedent : and 
 I hope I need not prefs it, becaufe I underttood that 
 you promifedj and efpecially the Recorder, who an- 
 
 fwered> 
 
( 172 ) 
 
 fweredj when It was defired, '^ You fhall," that we 
 fhouid have counfei ah'bj the which we cannot be 
 expected to have had the benefit of, as yet, the time 
 being ib fhort, and we kept prifoners, that we could 
 not go forth to advife with counfei, neither could 
 we tell how to get them to us ; we having no copy 
 of the indictment before this morning •, and becaufe 
 fo fuddenly hurried down to the feffions, we cannot 
 reafonably be fuppofed to be provided, as to matter 
 of law, to make our defence. 
 
 Judge. We have given you time enough, and 
 you Ihall have no more ; for we will try you at this 
 time, therefore fwear the jury. 
 
 J. C. I defire we may have juftice, and that we 
 may not be furprized in our trial, but that we may 
 have time till the next quarter fefiions, our indidt- 
 ment being in Latin, and fo large as it is; and 
 this is but that which is reafonable, and is the 
 practice of other courts : for, if it be but an a6tion 
 above forty fhillings, it is not ordinarily ended un- 
 der two or' three terms. And in the quarter felTions, 
 if one be indifted for a trefpafs, if it be but to the 
 value of five lliillings, he Ihall have liberty to enter 
 his traverfe ; and, upon fecurity given to profecute, 
 he (hall have liberty till the next feffions, which is 
 the ordinary pradtice ; which liberty we defire, and 
 we hope it is fo reafonable, it will not be denied, 
 efpecially upon this occafion, we being like to be 
 made a precedent : and courts of juflice have ufed 
 to be efpecially careful in making of precedents ; 
 for we are not provided, according to law,, to make 
 our defence at this time, and therefore if we be put 
 upon it, it v/iil be a furprizal. 
 
 Judge. There is no great matter of law In the 
 cafe, it is only matter of fa6t. Whether you have 
 refufed to take the oath or not, that is the point 
 in iffue : and what law can arife here ^ 
 
 Recorder^ 
 
( »73 ) 
 
 Recorder. Mr. Crook, the keeper of the prifon 
 was fpoken to, to tell you, that we intended to try 
 you this day, and therefore ordered him that coun- 
 fel might come to you if you would ; and alfo that 
 the clerk fhould give you a copy of the indidlment: 
 this is fair •, therefore we will go on to fwear the 
 jury ; for the mtater is, whether you refufe the oath, 
 or not ? and that is the fingle point, and there 
 needs neither law nor counfel in the cafe -, and there- 
 fore we confidered of it laft night, when we fent you 
 word, and did determine to try you, and therefore 
 it is in vain to fay any thing, for the court is re- 
 folved to try you now: therefore fwear the jury, 
 crier. 
 
 J. C. I hope you will not furprize us: then the 
 other prifoners, who alfo were indi6led, cried out, 
 having fpoke fomething before, Let us have juilice, 
 and let not the jury be fworn till we be firft heard; 
 fo there was a great noife, the court being in a 
 confufion, fome crying. Take them away \ others. 
 Stay, let them alone; others faying, Goon to fwear 
 the jury; which the crier in this uproar and con- 
 fufion did do fomething, as if he had done it: 
 then we all cried out for juilice and liberty till 
 the next feflions; the court being in a confufion, 
 fome crying one thing, and fome another, which 
 now cannot be called to mind, by reafon of the 
 great diflraftion that was in the court ; neither 
 what we faid to them, nor they to us, the noife 
 was fo great, and the commands of the court . fo 
 various to the officers, fome commanding them to 
 take us away-, others, to let us alone; others, to 
 bring us nearer; others cried, Put them into the 
 bail-dock ; others, to put them within the farthefl 
 bar where the felons ufe to ftand; where we were 
 forced into accordingly : and in this hurliburly 
 and confufion that was amongft them, fome men 
 
 were 
 
( 174 ) 
 
 were fworn, to teftify that we refufed to take the 
 oath, which we never pofitively did; other officers 
 of the court, whom they would have fworn, re- 
 fufed to fwear, though prefTed to it by the chief 
 juftice, they defired to be excufed. Then fpake 
 one of the prifoners again pretty much, but could 
 hardly be underllood, by reafon of the noife in the 
 court •, but the people, to whom he fpake with a 
 loud voice, by way of exhortation, might hear 
 the fubftance of what he faid, which cannot now 
 particularly be called to mind; but it was to exprefs 
 the prcfence and love of God to himfelf, and to 
 exhort others to mind his fear, that they alfo might 
 be acquainted with God, &c. 
 
 Judge. Stop his mouth, executioner ; which was 
 accordingly done. 
 
 Prifoners. Then we cried out. Will you not give 
 us leave to fpeak for ourfelves ? We except againft 
 fome of the jury, as being our enemies, and fome 
 of them who by force commanded us to be pulled 
 out of our meetings, contrary to law, and carried 
 us to prifon without warrant, or other due procefs 
 of law; and Ihall thefe be our judges? We except 
 againft them. 
 
 Judge. It is too late now, you fliould have done 
 It before they had been fworn jurymen. Jury, go 
 together, that which you have to find, is, Whether 
 they have refufed to take the oath or no, which hath 
 been fworn before you that they did refulc : you 
 need not go from the bar. And like words faid 
 the recorder and others, there being a confufion 
 and noife in the court, miany fpcaking together. 
 
 Prifoners. Then we cried for juftice, and that 
 we might be heard, to make our defence, before 
 the jury gave their verdid ; but the judge and 
 recorder faid, we fliould not be heard, making 
 good by their pradice, what the chief judge had 
 
 faid 
 
( ^75 ) 
 
 fald the day before, viz. That if we had liberty to 
 fpeak, we would make ourfelves famous, and them 
 odious, crying again, Stop their mouths, execu- 
 tioner ; which was done accordingly, with a dirty 
 cloth, and alfo endeavoured to have gagged me, J. C. 
 flriving to get hold of my tongue, having a gag 
 ready in his hand for that purpofe; and fo we were 
 ferved feveral times. Then I called out with a loud 
 voice. Will you condemn us without hearing ? 
 This is to deal worfe with us, than Pilate did with 
 Chrift, who, though he condemned him without a 
 caufe, yet not without hearing him fpeak for him- 
 felf j but you deny us both. 
 
 Judge. Let Mr. Grey come to the bar, room 
 being made, he was conveyed to an officer in the 
 inner bar, where he fpake to the court to this pur- 
 pofe : I defire to know whether, according to lav/, 
 and the pra6lice of this court, myfelf and my fel- 
 low-prifoners may have liberty to put in bail, to 
 profecute our traverfe at the next feffions ? 
 
 Court. No, we will try you prefently. 
 
 Judge. Stop their mouths, executioner : and 
 this was the cry of many upon the bench, they be- 
 ing ftill in a continued confufion -, fome crying to 
 the jury. Give in your verdi6t, for we will not hear 
 them •, with other words, which could not be heard 
 for the noife, the court being in confufion. 
 
 J. C. You might as well have caufed us to have 
 been murdered before we came hither, as to bring 
 us hither under pretence to try us, and not give us 
 leave to make our defence •, you had as good take 
 away our lives at the bar, as to command us thus 
 to be abufed, and to have our mouths ftopped : 
 Was ever the like known ? Let the righteous God 
 judge between us. Will you hear me ^ You have 
 often promifcd that you would. 
 
 Judge. 
 
( 175 ) 
 
 Judge. Hear me, and we will hear yon : theri 
 he began to ipeak, and fome others of the bench 
 interrupted him -, fometimes they fpeaking two or 
 three at a time, and a noife amongil the ofBcers of 
 the court: but the judge faid. We may give you 
 liberty till the next feffions, but we may choofe ; 
 and therefore will try you now. 
 
 J. C. I bade the prople take notice of their pro- 
 mife. That I fhould have liberty to fpeak, faying. 
 See now you be as good as your words. 
 
 Judge. The law of England is not only juHr, 
 but merciful -, and therefore you ihall not be fur- 
 prized, but fhall have what juftice the law allows. 
 Interruption. 
 
 J. C. I remember what the judge faid even now. 
 That the law of England was a merciful law-, that 
 the court had faid before. They might, if they would, 
 give us liberty till the next feflions, but they would 
 not ; and the maxim of the law alfo is, Summum jus , efi 
 Jumma injuria ; therefore I hope your pra^5lice will 
 make it good, that it is a merciful law \ and not 
 to ty^^QutQ fummum jus, &c. upon me, and thereby 
 condemn yourfelves out of your own mouths. 
 
 Judge. Jury, give in your verdid:. 
 
 J. C. Let me have liberty firft to fpeak, it is 
 but few words, and I hope I fhall do it with what 
 brevity and pertinency my underftanding will give 
 me leave, and the occafion requires ; it is to the 
 point in thefe two heads, viz. Matter of law, and 
 matter of confcience : to matter of law, I have this 
 to fay, firft, as to the ftatute itfelf, it was made 
 againft the papifts, occafioned by the gunpowder- 
 plot ; and is entitled. For the better difcovery and 
 fupprefling of Popifh recufants : but they have li- 
 berty, and we are deftroyed, what in you lies. — (In- 
 terrupted by the judges, and difturbance of the 
 court.) As to confcience, 1 have fomething to fay, 
 
 and 
 
■( 177 ) 
 
 and that is, It Is a tender thing, and we have known 
 what it is to offend it -, and therefore we dare not 
 break Chrifl's commands, who hath faid. Swear 
 not at all; and the apoille James faid, Above all 
 things, my brethren, fwear not — (interrupted) the 
 court calling again to the executioner to Hop my 
 mouth; which he did accordingly, with his dirty 
 cloth, as aforefaid, and his gag in his hand. 
 
 Judge. Hear the jury; who faid fomething to 
 him, which was fuppofed to give in the verdidl, ac- 
 cording to his order; for they were fit for his pur- 
 pofe, as it feems, they beginning to lay their heads 
 together, before we had fpoke any thing to them, 
 only upon his words. 
 
 Judge. Crier, make filence in the court: then 
 the recorder, taking a paper into his hand, read to 
 this purpoie, viz. The jury for the king do find, 
 that John Crook, John Bolton, and Ifaac Gray, are 
 guilty of refufing to take the oath of allegiance ; 
 for which you do incur a prcmunirey which is the 
 forfeiture of all your real eftates during life, and 
 perfonal eftates for ever •, and you to be out of the 
 king's protection, and to be imprifoned during his 
 pleafure : and this is your fentence. 
 
 J. C. But we are Hill under God's protedion. 
 
 Recorder. Adjourn the court : which was done 
 accordingly, and we remanded to Newgate, where 
 we remain prifoners. 
 
 N W-K-: NcM 
 
( 178 ) 
 
 Now follows a copy of the indi£lment, with Jome notes 
 and ohfervations on the fame ; ixrherehy it may ap- 
 pear, how falfe it is, and how eafily it anight have 
 been quafhed for infufficiency, had we been allowed 
 time, which by law they ought to have granted, 
 and been Juffered to have made our own defence \ 
 hut that they would not do, but flopped our mouths^ 
 as before is faid, by the hands of the executioner, to 
 prevent what otherwife, as the judge Jaid^ might have 
 come to pafs, viz. by having liberty to make our de- 
 feyice, by that means we fhould make ourf elves fa- 
 mous, and them odious. 
 
 London ^ T^R pro Dno. Rege fuper facru. fuu. 
 SelT. * J prefentant qd. Ad. General. Quar- 
 teral. SeiTicn. Pacis Dni. Regis tent, pro Civitat, 
 London apud Guihald. ejnfdem Civitat. die Mer- 
 curij fcik. vicefiimo quinto die Junij Anno Regni 
 Dni. n'ri. Caroli fe'di Dei gra. Anglic, Scot' Franc* 
 & Hiberni^ Regis Fidei defenfor. &c. quarto de- 
 cimo, coram Joh, Frederick Milite Majore Civitat. 
 London. 'Thoma Adams Milite & Baronet, Rico* 
 Browne Milite & Baronet, & Thoma Aleyn Milite 
 & Baronet, Aldr'is d'ce Civitat. ac. al. Sociis fuis 
 Juftic. dci, d'ni Regis ad Pacem in Civitat. pred. 
 confervand. Necnon ad diver's felon tranfgr. & 
 al. malef ca infra eandem Civitat. perpetrat audi- 
 end. & termindand. afTign. SefTio. ifta pacis ad- 
 jornat. fuit per prefat. Juftic. dc'i d'ni Regis ib'm 
 ufq; diem Jovis fcilt. viceflim. fext. diem ejufdem 
 menfis Junij anno fupradifto ad horam feptimam 
 ante merid ejufdem diei apud Juftice-hall in le 
 Old Baily in Paroch. fci. Sepulchri in Warda de 
 Farringdon extra London pred. tenend. coram pre- 
 fat. Juftic. & al. Sociis fuis ad faciend. ulterius 
 prout Cur. Con. &c. Ac ad eundum diem Jovis 
 
 vicefiimura 
 
( ^79 ) 
 
 • viceflimum fextum diem Junii Anno quarto de- 
 cimo fupradi6to General Quarterial. SefTio ifta 
 pads tent, fuirpro Civitat. London pred. per ad- 
 jornament pred. apud Jufticehall pred. in Paroch. 
 & Ward. pred. coram prasfat Johe. Frederick. Milite 
 Majore Civitat, London^ l^homa Adams Milite & 
 Baronet, Ricardo Browne Milite & Baronet, & 
 Thoma Aleyn Milite & Baronet, Aldr'is d'ce Ci- 
 vitat. ac IVillo IVilde Milite & Baronet, uno Scri- 
 vien dc'i din Regis ad Legem ac Recordatur. Ci- 
 vitat. pred. Ac al. Sociis fuis Juftic. d'ci D'ni 
 Regis ad pacem in Civitat. pred. confervand. 
 Necnon ad divers, felon, tranlgr. & al. malefa. in- 
 fra eandem Civitat. perpetrat. audiend. ^ ter- 
 minand afTign. Ac adtunc & ibm. prsd. Gene- 
 ral. Qiiarterial. SeiTioPacis pred. ulterius adjornat. 
 fuit per prefat. Juftic. ufque diem Veneris fcilt. 
 viceffim. feptim. diem dci. menfis ^jimii Anno 
 quarto decimo fupradi6lo, ad horam feptimam 
 ante merid. ejufdem diei apud Jufticehall pred. in 
 parochia & Warda praed. tenend. coram pra^fat. 
 Juftic. & al. Sociis fuis ad faciend. ulterius prout 
 Cur. Con. Ac fuperiende ad iftar* eandem Gene- 
 ral. Quarteral. SefTion. Pacis 5p;'nt. pro Civitat. 
 London, per Adjornament prsed. apud Jufticehall 
 prsed. in Paroch. & Warda pra^d. dco die Veneris 
 viceftimo feptimo die Imii Anno quarto decimo 
 fupradidlo, coram pr^iat. Johe. Frederick Milite 
 Majore Civitat. London ^Thoma Adams Milite & 
 Baronet, Rico. Brown Milite & Baronet, * Rico, 
 Chiverton Armigero, & Thoma Alejn M lite & Ba- 
 ronet, Aldr'is d'ce Civitat. Ac M^'iUo PP'ilde Milite 
 & Baronet, uno Servien. dci. D'ni Regis ad Le- 
 gem ac Recordatur. ejufdem Civitat. ac al Sociis 
 fuis Juftic. d'ci D'ni Regis ad Pacem in Civitat. 
 
 * This is error, for R. C, Arm. was not before named. 
 
 N 2 prasd. 
 
( i8o ) 
 
 ' prasd. confervand. Necnon ad divers felon. tranfgrV 
 ' & al. malef ca infra eand. Civitat. perpetrat. au- 
 
 * diend. & terminand. affign. in aperta General. 
 
 * Quarterial. Seflion. prsed. pr^fat Jufticiar. Pacis, 
 ' ult noiat. exitiente? major pars Juftic. Pacis ipfius 
 ' D'ni Regis infra d'cam Civitat. London' ad tunc 
 
 * fcilt. dco. vicelTimo feptimo dieJ^mV. Anno quar- 
 
 * to decimo fupradco apud dcam Paroch. Sc. 6V- 
 
 * pulchri in Warda de Farringdon extra London, 
 
 * prsd. prefen. exiftend. obtuler. Anglie die tender 
 
 * Jobi Crooke nu'^Qv &q London Generofo, Joht Bolton 
 
 * nuper die London Aurifabro, & Jfaac Gray nuper 
 ' de London. Generofo & eor. cuilibt feperatim per 
 
 * fe (rid tunc exiflen. & cuilibt. eor. exiften. ultra 
 
 * etat. o£lodecim-Annor.*) Jurament. content, in 
 
 * quadam adtu in Parliament. Dni. Jacobi nuper 
 
 * Regis Anglic tent, per Prorogaiionem f apud 
 ' IVefim, in Com. Middle/, quinto die Novemhris 
 
 * Anno Regni fui Anglic Franc. & Hibernia tertio, 
 
 * & Scotia tricefimo nono nuper edit, & pro vis in 
 
 * hijs Anglicanis verbis fequen. viz. 1 j: do truly 
 
 * and fmcerely acknowledge, profefs, teflify, and 
 
 * declare in n^l^. confcience, before God and the 
 < world, That olir Sovereign Lord King Charles 
 
 * the Second jj is lawful and rightful King of this 
 
 * realm, and of all others his Majefty's" dominions 
 
 * and countries: and that the Pope, neither of him- 
 
 * felf, nor by any authority of the church or fee of 
 
 * Rome, or by any other means with any other, 
 ' hath any power or authority to depofe the King, 
 
 * This is error, becaufe it is not fald, < Et fubditi d'ni Regis.' 
 
 ■\ This fhould be ' Prorogationes,' for there was a double prorogation. 
 
 \ This is error, becaufe it wants A. B. 
 
 11 It ought to be with fome expreflion of ' mutatis mutandis,' of the name 
 of King Charles the fecond, inltead of King James, who is only named in. 
 ths aft. This is error, it is not agreeable to the ftatute 5 for that faith only 
 King James : and certainly the ftatute intended no otherwifej for it is 
 faid, For the trial of his Majefty's fubjefts. how they ftand aftefted* &c. and 
 «ot the fubjefts of his Majefty's heifs aijd fucceffors. 
 
 ' or 
 
( i8i ) 
 
 or to dlfpofe of any of his Majefty's kingdoms 
 or dominions, or to authorize any foreign prince 
 to invade or annoy him or his countries, or to 
 difcharge any of his fubje^ts of their allegiance 
 and obedience to his Majefty, or to give licence 
 or leave to any of them to bear arms, raile tu- 
 mults, or to offer any violence or hurt to his 
 Majefty's royal perfon, ftate, or government, or to 
 any of his Majeily's lubjedls, within his Majefty's 
 dominions. Alfo, I do fwear from my heart, 
 that notwithftanding any declaration, or fentence 
 of excommunication, or deprivation, made or 
 granted, or to be made or granted by the Pope, 
 or his fucceffors, or by any authority derived, or 
 pretended to be derived from him or his fee, 
 againft the faid King, his heirs, or fucceffors, or 
 any abfolution of the faid fubjedls from their obe- 
 dience; I will bear faith and true allegiance to 
 his Majefty, his heirs, and fucceffors, and him and 
 them will defend to the uttermoft of my power, 
 againft all confpiracies and attempts whatfoever, 
 which (hall be made againft his or their perfons, 
 their crown and dignity, by reafon or colour of 
 any fuch fentence or declaration, or otherwife; 
 and v/ill do my belt endeavour to difclofe and 
 make known unto his Majefty, his heirs, and fuc- 
 ceffors, all treafons and traiterous confpiracies, 
 which I ftiall know, or hear of, to be againft him, 
 or any of rhem. And I do farther fwear, That I do 
 from my heart abhor, deteft, and abjure, as im- 
 pious and heretical, this damnable doctrine and 
 polition. That princes which be excommunicated 
 or deprived by the Pope, may be depofed or mur- 
 dered by their fubjecls, or any other whatioever. 
 And I do believe, and in * my conlcience am re- 
 
 * [My] not in the flatute, 
 
 N 3 folve^ 
 
( i82 ) 
 
 ' folved, that neither the Pope, nor any perfon 
 < whatfoeverj hath power to ablblve me of this 
 
 * oathj or any part thereof, which I acknowledge 
 
 * by good and full authority to be lawfully mini- 
 ' ftered unto me, and do renounce all pardons and 
 
 * difpenfations to the contrary. And all thefe 
 
 * things I do plainly and fmcerely acknowledge and 
 
 * fwear, according to thefe exprefs words by me 
 
 * fpoken, and according to the plain and common 
 
 * fenfe and underftanding of the fame words, with- 
 ' out any equivocation, or. mental evafion, or fecret 
 
 * refervation whatfoever. And 1 do make this re- 
 
 * cognition and acknowledgment heartily, willing y 
 
 * and truly, upon the true faith of a Chriftian. So 
 
 * help me God. — Ac qd. prefat. Juilic. pacis ult. 
 ' no'iat * ad tunc t fcik. dco. viceflimo feptimodie 
 
 * Junii Anno quarto decimo fupradi6to apud Paroch. 
 
 * & Ward.prasd. in dca. J Qiiarterial. Sefiion. pacis 
 
 * prsed. coldcmjoh' emCrocke, Job'emBolton, ^Ifaacum 
 
 * Gray^ & eor. quemlibt. feperatim per fe requifiver. 
 
 * ad Jurament. illud fuper facrofca. Dei Evangel. 
 
 * capiend. Quodq-, iidem Johes Crooke^ Johes Bolton^ 
 
 * & Ifaacus Gray^ Jurament. prsd. fic per pr. noi* 
 
 * at. Juftic. paces ejufdem Jobi Crook^ Johi Boltofiy 
 
 * & Ifaaco Gray^ViK. prsfedur oblat. & requifit. ad- 
 
 * tunc & ibm. obftinate & pertinaciter cape recufa- 
 
 * ver. & quilibt. eor. Recufavit Ij. In malum ex- 
 
 * emplum omniu. alior. dci. Dni. Regis nunc fidel. 
 
 * fubdit. Et in contempt, dci. Dni. Regis nunc 
 
 * iegumq; fuar contraformam Statut. prasd. Ac con- 
 
 * trapacem dci. Dni Regis nunc Coron. & Digni- 
 ! tat. fuus,' &c. 
 
 WILD. 
 
 * Ad pacem confervand. nes non, &c. left out 
 
 -j~ £t ibidem, is left out. 
 
 j Generalis, left out, 
 
 II Contra debitam quoadlibet eor. Legeanclam, ought here to be Inferted § 
 for if he be not a nacural fubjedl, the oath is not to be tendered to him. 
 
 Immediately after the tender to J. C. J. B. and 1. G» though they be 
 termed * fubditos dci. end. Re,' 
 
 Memorand, 
 
( i83 ) 
 
 Memorand. That in the writ of oyer and ter- 
 miner, Pafche 9. Hen. 8. upon the infurredion in 
 London, it was refolved clearly by all the juftices 
 of England, That the juftices of oyer and terminer 
 cannot inquire one day, and the fame day deter- 
 mine*, no more can the juftices of the peace, &c. 
 but the juftices of gaol-delivery, and juftices in 
 eyre, may well do it; El. 8. Keyleway's Rep. f. 159. 
 b. pi. 2. But they do not call themfelves lb in the 
 indidment. 
 
 If one in his abfence be found guilty of an of- 
 fence, whereby he incurs z. premunire, he hath two 
 months time allowed him, after he is outlawed, 
 to be heard, 27 Edw. 3. i cap. Coke upon Littl. 
 fed. 20 T. f. 134, b. faith, I'hat the ancient law 
 was, upon trials for felony, &c. the defendant had 
 fifteen days time, or more, if he prayed it, to con- 
 fider of his anfwer. 
 
 With this agrees Britton, fo. 10. b. 
 
 Fortefcue in libro de laudib. Legum Anglic. 
 
 Mirror of Juftice, cap. 4. feft. 7. 
 
 Theftatute of 28 Edw. i. 9. provides. That in- 
 quefts fhall be of the next neighbours, moft fuf- 
 jEcient, and leaft fufpicious, upon penalty of double 
 tlamages. 
 
 25 Edv/. 3. cap. 3. No indi6i:or be upon the in- 
 quefts for felony nor trefpafs, if challenged. 
 
 34 Edw. 3, 4. Juries to be of the next people, 
 not to be fufpe&d or procured. With this agrees 
 Regift. fo. 178. 
 
 II Hen. 4. 9. That if any indiftment be made 
 but by inqueft returned by the ftieriff, without de- 
 nomination to him of their names, by any but his 
 fworn officer, it iliall be void. 
 
 N 4 Reader^ 
 
( iS4 ) 
 
 Reader, thefe notes and obfervations are here 
 fet down, that thou mayeft both know thy privi- 
 lege by the law, which is good, being ufed law- 
 fully, and alfo what ulage we have met withal 
 from thofe who fhould know the law, and are 
 fworn truly to minifter the fame without refpe6l of 
 perfons : but for fuch judges to punilli fo feverely 
 for refufing to fwear, and themfelves to be fo re- 
 gardlefs of keeping an oath when they have fworn, 
 furely is one argument, and that a good one too, 
 to convince me and others of the lawfulnefs of not 
 fwearing at all, would be the heedfulnefs, and care- 
 ful obfervance, of them that have already fworn, 
 to keep their oaths -, at lead, until this be done, 
 to forbear punifhing thofe that fear an oath; other- 
 wife, it may be laid to them, as was faid in the 
 !ike cafe. Thou that fayeil a man ought to fwear, 
 through breaking thine oath diflionoureit thou God? 
 Surely thefe things ought not fo to be: what a judge 
 doth, is looked upon as a thing that ought to be 
 done, and therefore his mifcarriage hurts the more. 
 Befides, the judges judgments become as precedents 
 and records; and what robbery is like to that, 
 when the law itfelf fliall be made ufe of, by un^ 
 righteous judges, to rob and defpoil us of our 
 eftates and liberties? Judges Ihould fuppofe all 
 men to be good, till they be proved to be evil : 
 and the rule of law is, ^iod in criminalihus froha- 
 tiones dehent ejje luce clariores -, (Englifhed) in cri- 
 minal cafes proofs ought to be as clear as the light, 
 that they may rather condemn, than the judge. 
 But I ihali end this particular with this maxim, as 
 my judgment, Melius eft omnia mala 'pati^ quam uno 
 malo con/entire -, (Englilhed) It is better to fuffer all 
 evil, than to confent to one evil. 
 
 Nozo 
 
( 1^5 ) 
 
 Now foUoweth thofe two points of law and confcienc^^ 
 which J. C. dejired of the courts that he might be 
 heard to [peak to them^ as God fioould give him utte- 
 rance at that timey expe£fing they would have given 
 him liberty until the next fefjlons^ and therefore had 
 710 thoughts of /peaking to theje things when he was 
 called to the bar ; but the court denied hi?n liberty y 
 yet he began to fpeak as followeth^ but was inter - 
 rupted» 
 
 AS to law in this cafe, for which I am called 
 to your bar, many things might be faid ; as 
 lirft, to the ftatutes themfelves that require the oath. 
 For the 3d Jac. 4. the ground or caufe of the 
 making that law, was the gunpowder-plot, as is 
 manifeil in the preamble of thu Taid ad, in which 
 the Papifts only were the perfofis concerned, and 
 therefore the title of the ad is called. An A6t for 
 the Difcovering and Repreffing of Popifh Recufants: 
 obferve, not Popifli recufants and others, but only 
 Pooifli recufants j the Parliament intending; them 
 and no others when that law was made ♦, as appears 
 farther by thefe words in the preamble of the 7th 
 Jacobi, viz. ^ Befeeching your Maiefty, that the fame 
 oath may be adminiftered to all your fubjedts/ 
 (Mark) By thefe words, " to all your fubjeds,' im- 
 plied, that the 3d Jacobi was to be reftrained only 
 to thePopifh recufants, otherwife thefe words,^ to all,' 
 &c. need not have been here inferted; and this may 
 be farther manifeft unto him that will take the pains 
 to read the preamble to the ad, and alfo the oath 
 itfelf : the preamble faith, ^ Forafmuch as it is found 
 by daily experience, that many of his Majefty's fub- 
 jeds, that adhere in their hearts to the Popifii reli- 
 gion, by the infedion drawn from thence, and by 
 ;he wicked and devililh counfels of Jefuits, femi- 
 
 naries. 
 
( i86 ) 
 
 naries, and other like perfons, dangerous to the 
 church and flate, arefo far perverted in the point of 
 their loyalty and due allegiance unto the king's 
 Majeily and crown of England, as they are ready to 
 entertain and execute any treafonable confpiracies 
 and practices, as evidently appears by that more 
 than • barbarous and horrible attempt, to have 
 blown up with gunpowder, the king, queen, and 
 prince, and lords and commons, in the houfe of 
 parliament aflembled, tending to the utter fubver- 
 fion of the whole flate ; lately undertaken by the 
 inftigation of Jefuits and feminaries, and in ad- 
 vancement of their religion, by their fcholars, 
 taught and inftruded by them to that purpofe,' &c. 
 Thefe be the words of the preamble, by which may 
 be feen, for whom this law was madej and the oath 
 itfelf manifefls no lefs, as may be feen in the recital 
 of it in the indictment aforefaid; for the fubflance 
 of it, is. To renounce the Pope and Papacy, and 
 was made on purpofe to find out thofe that were 
 that way affeded, and for no other end. 
 
 And whereas it is faid, the words are general to- 
 wards the end of the a6l, viz. ^ And if the faid per- 
 fon or perfons, or any other perfon whatfoever,' &c. 
 Obferve, that thefe general words ought to be re- 
 flrained to the perfons intended in the ad, and 
 fignified both by the title, and in the preamble 
 thereof, as aforefaid. The title faith, ' For the Dif- 
 covering and reprefTmg of Popifh P^ecufants ;' that 
 general words may be fo reflrained in a flatute, hath 
 been adjudged, as may be feen in the fourth book 
 of Coke's Inflitutes, in his treatife upon the high 
 commifTion, the queflion flated by him, is. Whe- 
 ther general words in an ad of parliapnent do in- 
 clude all particulars, and fo exclude all interpreta- 
 tions? His anfv/er is. That divers ads of parlia- 
 ment, which are general in words, have, upon con- 
 
 fideration. 
 
( iS7 ) 
 
 fideration, Sec, received a particular interpretation, 
 as appears, i Hen. fol. i 2, 13. hy authority of par- 
 liament, all pre-eminences, prerogatives, franchifes, 
 and liberties, were given by H. 7. in.ailed generally 
 -without limitation or faving •, and the queition was, 
 "Whether the fran hifes and liberties of Lords and 
 other inferior fubje^its were given ? And it was re- 
 folved by all the judges, That they were not, not- 
 withftanding the general words, for the reafons ex- 
 prefTed in the faid book. So that there is one cafe 
 wherein words generally mentioned in an adl of par- 
 liament, have been particularly underflood, and re- 
 Ilraincd to the perfons intended in the laid acl. 
 
 Again, Coke faith, that preambles are the keys 
 to open the meaning of the makers of the a6l, and 
 mifchiefs which they intended to remedy; and the 
 judges of the law have ever expounded adts gene- 
 rally, in words to be particular, where the intent 
 hath been particular, which are the words of the 
 book. And therefore upon that rule it is they are 
 adjudged, that where the ftatute of the 7th Edw. 
 6. I. is general, viz. ' That if any treafurer, receiver, 
 or miniiler, acccmptant,' &c. it was adjuciged, not- 
 withftanding the generality of the words, that this 
 doth not extend to the receiver of common perfons; 
 for the reafons given in the faid book, the judges 
 reftrained the generality to a particular, viz. tiic 
 king's receiver only-, becaufe the intent of the 
 makers of the a6t, was to punifh only the miniilcrs, 
 or receivers of the king, and ti.at becaufe of the 
 Hile or title to the faid acl; all whxh may be 
 much more urged in the cafe in hand, becaufe the 
 title is lb plain, viz. ' For the difcovcring and repref- 
 fmg of Popifli recufants,' &:c. and the preamble alfo 
 Ihewing it to be made upon the occafion of the 
 gunpowder plot, &c. And thererore for thefe, 
 with divers other reafons that might be mentioned, 
 
 thofe 
 
( iS8 ) 
 
 thofe general words before mentioned, by which 
 we were judged to incur a premunire^ ought to be 
 reftrained to Popilh recufants, and particularly in- 
 terpreted concerning them; and not to make the 
 law a fnare to thole who do from their hearts, and 
 with their tongues alfo, deny the Pope, with all 
 alliances to, and dependencies upon him, and that 
 both as to his principles and pra6lices: now to 
 make thefe perfons offenders, only becaufe of thofe 
 general words, they refufmg to fwear, becaufe they 
 fear an oath, but readily and willingly afford and 
 yield all due and juft obedience, and abhor from 
 their fouls whatever is contrary either in principle 
 or pra6lice : thefe perfons, v/ithout doubt, were 
 never intended by the parliament to be forced to 
 take that oath, they refufmg in confcience to take 
 an oath, and not becaufe due.fubjediion is required: 
 therefore thofe that punifh them for fuch their 
 refufal, have the greater fm, for which the righte- 
 ous God wi'l call them to account. I ihall con- 
 clude this with a general rule allowed by all, in con- 
 llru6lion of flatutes, ^amvis lex generaliler loquilur 
 reftringenda ta?nen ejiy ut cejfante ratione et ipfe cejfet^ 
 cum enim ratio Jit anima vigor que ipftus legis ; non vi~ 
 detur kgijlator id Jenfijje quod ratione careat^ etiamfi 
 'verborum generalitas prima facie aliter Juadeat, In 
 Englilli thus, Though the law may fpeak generally, 
 yet it is to be reftrained ; becaufe reafon ceafmg, 
 the law itfelf ceafcth ; for reafon is the ftrength 
 and foul of the law itfelf; and therefore it may not 
 be thought, that the law makers had any fuch in- 
 tention, when the reafon is wanting, though the 
 general words, at their firft view, may feem other- 
 wife ; for the maxim is, That the reafon of the law, 
 is the law itfelf. 
 
 Now 
 
( 189 ) 
 
 Now followeth fome exceptions agalnft the fla- 
 tute made in 7 Jacobi 6. which requires the taking 
 of the laid oath, &c. 
 
 Firil, The title is to be confidered, which is. 
 Who lliall take the oath of obedience, and by whom 
 it fhall be miniftered, and within what time. Note, 
 That it is not faid, to the king and his fucceflbrs, 
 but only to the king. And it appears by the pre- 
 amble alfo, that this a6t v/as made to enlarge the 
 perfons that were to take the oath, being all the 
 fubjecls, of what eftates, dignity, pre-eminence, fex, 
 quality, or degree foever, he, llie, or they be, or 
 fhall be, above the age of eighteen years, &c. the 
 former adt of the 3d Jacobi appertaining only to 
 Popifli recufants, as before is faid. Again, note, 
 that in the title aforefaid it is faid, And within what 
 time it fhall be taken, which time it feems to be 
 particularly fet down, within which all forts of per- 
 fons were to take it -, as appears in thefe words to- 
 wards the end of the faid ad, And to the intent, 
 that due execution may be had of the premifes with- 
 out delay, it is further enadted by the authority 
 aforefaid, That all the perfons before named, who 
 have any certain time limited or expreffed when to 
 take the aforefaid oath, fliall at the time therein 
 prefcribed take the fame ; and the refl, within fix 
 months next after the end of this prefent fefnon of 
 parliament. Note, here is a prefixed time for the 
 feveral forts of perfons to take the faid oath. And 
 the refl (mark that) implying all others whatfoever, 
 to take it within fix months next after the end of 
 this prefent feffion of parliament •, but no provifion 
 is made in the faid ad, either to minifler it after- 
 wards, or to fwear to any other befides King James, 
 as it feems, and as by the oath itlclf alfo appears ; 
 for it is faid. The oath was to be adminiflered for 
 the trial of his Majefty's fubjeds how they ftand 
 
 atfeded, 
 
( 190 ) 
 
 affected, &c. and not to the fubje6ts of his Majefty, 
 his heirs, and fucceflbrsj becaufe it may be fiip- 
 pofed, the law makers intended this oath to be only 
 fworn to King James -, for it is no where faid in the 
 flacLite, that thofe who have power to tender the 
 oath, fhould fwear all perfons, that were to take it, 
 to King James, and afterwards to his heirs and fuc- 
 cefTors ; for tiiough heirs and fucceffors are named 
 in the oath, yet it is no where faid, that this oath 
 fhall be inforced upon the fubjeds, to fwear to any 
 other king after his deceafe. By all which it may 
 be thought, that King James only was to be fworn 
 to, by virtue of thefe laws ; for although he that 
 took the oath, was thereby obliged to perform it 
 both to the king, his heirs, and fucceffors •, yet it is 
 no where exprelfed in either of the ads, that the 
 perfons then appointed to take the oath, or others 
 afterwards, fhould take the fame to every of the 
 king's heirs and fucceffors, as they fhould come to 
 the crown. But notwithflanding all that hath been 
 faid, if it fhould yet be admitted, that it might be 
 tendered on the behalf of his fucceffors after his 
 deceafe ; yet thefe words are carefully to be ob- 
 ferved by all who tender the faid oath, viz. Being 
 duly tendered, according to the true intent and 
 meaning of the ftatutes ; and the rather, the mini- 
 flers of the oath ought to be careful in obferving 
 all due circumltances, as in the caufing it to be 
 read at the times or the refpedlive tenders, accord- 
 ing to the directions ot the flatutes, which was not 
 done to us upon our trial, fome of us not having it 
 read to us at all, and others but part of it, and that 
 but once neither; and the more ftridly, becaufe the 
 penalty for refufing is fo great as premunire-, and 
 thofe other words aifo are truly to be confidered, 
 viz. Accordinp;to the true intent and meaning herc« 
 of, which cannot be fuppofed to be obferved, when 
 
 it 
 
( '91 ) 
 
 It IS tendered unto thofe who do yield al! due obe- 
 dience unto the king, and alfo do deny the Pope, 
 his principles and pradices, as aforefaid, and refufe 
 it in confcience to an oath; thefe anfwering the 
 fubftance of the law, which requires obedience to 
 the king, but cannot oblerve the ceremony or im- 
 poled formality thereof, for confcience fake •, and 
 in this cafe this diftindtion is to be kept unto in this 
 law as well as others, viz. Forma verhalis et forma 
 legaliSy which is eJJ'entialis^ or the fubftance of the 
 law, or thing to be performed; for, Lex non eft in- 
 Jermonam foUis, fed in radice rationis pofita eft. (En- 
 lifhed) The law is not in the leaves of words, but 
 is placed in the root of reafon; and if the diftinc- 
 tion aforefaid had been obferved, the oath could 
 not in juilice have been tendered to us, when the 
 fubftance of the law is anfwered, though the par- 
 ticular words or formalities be not kept to, yet it 
 hath been adjudged a good obfervance, as in Bu- 
 fage's cafe, in the tenth book of Coke's Reports 
 upon the ftat. of Hen. 6. 23. giving power to the 
 fheriffs to take bail, &c. thefe three things were 
 alleged againft the ftierift^ i. In the obligation, the 
 law faith, reafonable fureties, and the flierifF took 
 but one furety. 2. In the condition, the ftierifF put 
 in, that the prifoner fliould appear in ^ perfon,* and 
 the ftatute faith,- ' only appear' generally, without 
 the word perfon. 3. Ad refpcndendiuny when the fta- 
 tute faith only the day, not naming to anfvver. Yet 
 for all this, the obligation was judged good, for 
 the reafons mentioned in the book. And furely, if 
 thefe omiftions and additions, contrary to the ex- 
 prefs words of the ftatute, could be juftly difpenfed 
 withal, much more than in our cafe, might our 
 refufal of a ceremony, or impofed formality, be 
 borne withal, the fubftance being obferved, efpeci- 
 ally conftdering the difproportion of the penalties ; 
 
 the 
 
( 192 ) 
 
 the former the l6rs of a fmall fum only, but ours 
 the lofs of all our outward efliates and liberties alfo, 
 befides being put out of the king's prote6tion, as 
 our fentence was : but we leave this matter to be 
 judged by Him that judgeth righteoufiy. 
 
 More precedents might be urged in this cafe, to 
 manifeft the hard mealure we have met withal, but 
 I fliali conclude with thefe few iniiances following, 
 vide Sir Robert Cotton's Colle6lions, Records in the 
 Tower, 39 Hen. 6. i. That an oath being the law 
 of man, ought not to be performed when the fame 
 tendeth to the fuppreffion of truth and right, which 
 is againfl: the law of God. And the ftatute of 28 
 Hen. 8. 7. faith. That no man, of v/ hat eft ate, de- 
 gree, or condition foever he be, hath power to dif- 
 penfe with God's laws, as all the clergy of this 
 realm, and the moft part of the univerfities of Chrif- 
 tendom, and we alfo do affirm and think. And the 
 common law of England alfo faith no lefs, D06I. 
 and Stud. cap. 3. p. 6. Man may only make laws 
 offuch things as he may judge upon, and the judg- 
 ment may not be of inward things, but only of 
 outward things. And the fame book alfo faith, 
 p. 8. The laws of princes^ the comments of pre- 
 lates, the ftatutes of commonalties, nor yet the or- 
 dinances of the church, are not righteous nor obli- 
 gatory, except they be confonant to the law of God. 
 And cap. 2. p. 4. fpeaking of the lav/ written in 
 the heart, he faith, Againft the law, prefcription, 
 flatute, cuftcm may not avail ; and if any be 
 brought in againft it, they be void, and againft 
 juftice. Theje things confidered, it is manifeft to 
 every unprejudiced mind, that whatever can be faid 
 concerning the ftatutes aforefaid, being but the 
 laws of men, they are void and null, becaufe con- 
 trary to the law of Chrift, who faith. Swear not at 
 all. And if banifhing, fining, and imprifoning vc^tn 
 
 for 
 
( ^93 ) 
 
 for confcience, &c. were the fiagellent methods of 
 the late mod tyrannous times, who had neither law 
 nor reafon to llipport them, as the bifliop of Exon 
 faith in his late book againft the Quakers; then what 
 are thefe dealings and profecutions, and fentences 
 againft us and others, only for ccnfcience fake, be- 
 caufe we fear an oath, in obedience to our Lord, who 
 faith. Swear not at all ? And what thefe are to be 
 accounted, and what law or reafon they have to fup- 
 port them, I leave the wife in heart to judge. 
 
 Now follow eth the Point of Conjcience^ that I defircd 
 to he heard to fpcak to, 
 
 CONSCIENCE hath a voice, and is worthy to 
 be heard, bccaufe, according to its evidence 
 for or againft, fliall every man receive his fentence. 
 That which it fpeaks, concerning fwearing in my 
 heart, is according to Chrift's command. Matt. v. 
 34. who faith. Swear not at all ; and the example 
 of the apoftle James v. 12. v/ho continued in the 
 do6lrine of Chrift, and faith, *^ Above all things, 
 *^ my brethren, fwear not ; neither by heaven, nor 
 " earth, nor any other oath ; left ye fall into con- 
 " demnation:" he knew Chrift's mind, and there- 
 fore leaves out the word communication, implying 
 that no kind of oath, upon any occafion, is to be 
 ufed among the brethren and difciples of Chrift.* 
 And the apoftle Paul, Rom. xiv. 11. and Phil. ii« 
 II. referring to the prophet's words, Ifaiah xlv. 23* 
 where it' is faid, " Unto me every tongue ftiali 
 " fwear," &c. but the apoftle leaveth out the word 
 fwear, as unfuitable to gofpel times, and inferts in- 
 
 O ftead 
 
C 194 o 
 
 Head thereof the word confefs, faying, '^ Every tongue 
 «f fliall confefs to God j'* as if that which might 
 be fworn to in the time of the law, is now only to 
 be confirmed by bare confefTion or negation ; and 
 the reafon is, becaufe gofpel days are fuppofed to 
 be attended with clearer light, and greater power, 
 that our yea might be yea, and our nay nay, in all 
 things ; for now v;hatfoever is more than thefe, 
 Cometh of evil, and lavoureth of fiefhly diflrufl, as 
 the apoflle phrafeth it elfe where, 2 Cor. i. 17, 18, 
 &c. And though the law made nothing perfed, yet 
 the bringing in of a better hope doth; and unto 
 this perfection Chrift Jefus is prefTmg his difciples, 
 as may be feen. Matt. v. laft verfe, where he con- 
 cludes with thefe words, after he had preiTed them 
 to many things, and not to fwear at all •, " be ye 
 *' therefore perfed, as your Father which is in hea- 
 *^ ven is perfed :'* for the requiring of an oath fup- 
 pofeth unbelief in the one party, which is no more 
 to be pleaded for, than it is to be pradlifed in a 
 true Chriflian -, for they that are truly Chriftians, 
 are fons of God ; and as many as are fo, are led 
 by the Spirit of God, Rom. viii. 24. which is Truth, 
 and leadeth them into all truth. Much might be 
 faid on this behalf, but it being fo fully afferted by 
 divers witnefTes, whofe tefiimonies are publiihed 
 concerning this fubjeft, for the good of all that de- 
 fire to know the truth, I fhall conclude with few 
 words, viz. That there being both fo full and plain 
 texts of Scripture to ground fuch a belief upon, as 
 ours is in this point, and luch demonftration of right 
 reafon alfo, it may very well be fpoke to, as a cafe of 
 confcience, and ought to have audience at your bar, 
 and the oppofers of it, and the impofers of an oath, 
 will be the more inexcufable before God, in the day 
 when he fliali fit to judge thclecrets of all men by Jefus 
 Chriit according to that gofpel which faith. Swear 
 
 not 
 
( '95 ) 
 
 not at alL Where then will thofe appear, that In- 
 flict fo great punilliments upon the innocent, that 
 make confcience both of what they fay and do ? 
 And if this maxim be true, that confcieniia errans 
 cbligaty as the bifliop of Exon confelTeth, how then 
 Ihall the puniHiers of fuch men, for pradlifing ac- 
 cording to their confciences, truly enlightened, 
 efcape the righteous judgments of God? For if con- 
 fcience be that, for the fake of which, and not for 
 wrath only, obedience is to be yielded to magi- 
 fhrates; then, in true equity and right reafon, it 
 folioweth, the magiftrates ought not to punifh for 
 fuch obedience as is according to confcience. 
 
 Some antra adverfions upon the whole mattery Jhewing 
 thejeverity and unmercifulncjs^ if not cruel injiifticcy 
 of the late proceedings againft us: heaving it to 
 he judged hy God's witnefs in every confcience. 
 
 Confidering our firft taking without warrant by 
 force of arms, and our commitment thereupon, 
 with the proceedings upon that commitment at 
 Hicks's Hall, Middlefex, by indictment againil J,C. 
 upon the late adt of parliament againfc Quakers, 
 &c. and his pleading not guilty thereunto, with the 
 court's committing him again to prifon, where he 
 remained until the feflions in the Old Bailey, as 
 aforefaid ; the court's often refuli^l to take any no- 
 tice of former proceedings, or any injury or wrong 
 that he had fuftained, either in apprehenfion or 
 proceedings, or fo much as the caufe itfeif, for 
 which he was imprifoned. 
 
 The court's putting him upon interrogatories, 
 no accufer appearing, to accufe himfelf, in ten- 
 dering him the oath of allegiance, as a fnare, that fa 
 his refufal might become a crime for them to punilli 
 O 2 hina 
 
C '0 ) 
 
 him for ; carrying themfelves rather as parties, than 
 as equal judges between two. 
 
 Becaule we v/ere furprized in our trial, expe6t- 
 ing that, according to our 7nittimuj^ and former 
 proceedings, we fhould have been tried upon the 
 late a6l of parliament, made on purpole againft 
 Quakers, &c. Not in the lead expelling any fuch 
 proceedings as we met withal ; and therefore could 
 jiot be provided to make our defence according 
 to law; feeing we were committed upon pretence 
 of one law, and profecuted under colour of ano- 
 ther ; which could not, without force, caft any face 
 upon us, as perfons concerned to be tried by it, viz, 
 3 Jacob. 4. entitled, An A61; for difcovering and 
 reprefiing of Popifli Recufants. 
 
 It further appears, in that our judges declined 
 the laie adl, which w^as made on purpofe, after 
 the imprifoning fo many thoufard Quai^ers, only 
 for refufing to take the fame oath of allegiance ; 
 which imprifonment begat fo many debates in both 
 the houfes of parliam.ent, that it may be fuppofed 
 they concluded the penalty of premunire^ according 
 to the former law^s, was either too great and fcvere, 
 or that the Qiiakers, fo called, were not at all with- 
 in the intent of thofe laws •, and therefore they 
 enabled. That for the firfb refufal to fwear, they 
 might be fined, not exceeding five pounds; for the 
 fecond refufal, net exceeding ten pounds-, and the 
 third refufal, it might be lawful for the king to 
 caufe them to be tranfported, &c. But thefe judges, 
 not liking the parliament's a6l, nor their judgments 
 expreffed in the fame, concerning punifhing the 
 Quakers, have found out a way to make them feel 
 their little finger to be heavier than the parliament's 
 loins ; as is manifefl by the fentence oipremunire late- 
 ly pafled, only for refufing to fwear •, whereby they 
 alfo flight the king's declarations, which fay, That 
 
 no 
 
( 197 ) 
 
 no man fliould be moleftedj or called in queflion, 
 for his confcience, &c. as they did his late pro- 
 clamation, when it was given them in court to be 
 read, which faith, That no man fhal! have his houle 
 fearched, or be taken, or impriibned, under any 
 pretence whatfoever, except by a warrant fird had 
 and obtained from fome of the privy council, or 
 fome juftice of the peace, &c. Bui of thefe the 
 court would take no notice, when they were urged 
 to them. 
 
 Becaufe, when time until the next fefTions was 
 defired, for thefe reafons : i. Becaufe the indid- 
 ment was in Latin, and fo large. 2. There was 
 need of counfel in the cafe. 3. It was to be a pre- 
 cedent ; and therefore, for themfelves, as well 
 as us, there was need of time : judges heretofore 
 being careful in making precedents. Unto all which 
 we had this anfwer returned. Stop their mouths, 
 executioner-, and, Take them away: and all this 
 when it was the proper time for us to make oqr 
 defence. 
 
 Becaufe the moderate jury, that had ferved upon 
 feveral trials at the fame fefiions, were difmiiled, 
 and a new jury impanelled only for us, confifting 
 of feveral perfons who had a hand in our illegal 
 apprehenfions and commitments. 
 
 Their unrio-hteoufnefs is farther manifed from 
 
 o 
 
 the recorder's anfwer to us, when we preffed for 
 time, who faid. They could not grant it, becaufe 
 they mud deliver the gaol ; and yet feveral perfons, 
 that were taken and imprifoned upon the fame ac- 
 count with fome of us, are continued ftill in pri- 
 fon, there being nothing done unto them in order to 
 any trial : but as liars have need of good memo- 
 ries, fo have fuch judges of carelefs auditors and 
 fpedators, that their words and actions may not 
 be taken notice of. Befides, at the fame feflions, 
 O 3 th^ 
 
C 19S ) 
 
 the oath was tendered to fome perfons^ and al- 
 thou<^h they refufcd, yet was liberty granted them 
 till the next feffions; which renders fuch judges 
 guilty either of impartiality, or injuflice, or both : 
 and thus they condemn themfelves by their own 
 layings. 
 
 Latlly, That which aggravates their feverity and 
 cruelty to us, is farther manifeil by thefe things 
 following. I. That none of the kings of Ifrael 
 that we read of, ever required fuch an oath of 
 the people. 2. Liafmuch as the refufal of the oath, 
 fimply confidered, doth the king no harm, nor 
 the taking of it any good. 3. If it were an offence 
 to rcfufe to take it, yet the punifhment is not pro- 
 portionable to the offence, which by the juft law it 
 ought to be. 4. To conclude, the oath v/as not 
 duly tendei-ed, according to their own law, inaf- 
 much as it was not read at all to fome of us, only 
 we were afked, if we would take it; and to others 
 but once, and not quite through neither, to our 
 hearing and underflanding; and none of us in v/ords 
 denied then to take it. He that deferves punifh- 
 ment, is fuppofed to have done or faid fome evil : 
 Now the law faith. Malum non hahet efficiendaniyjei 
 deficiendam caujam ; in Englifh thus. Evil hath not 
 an efficient, but a deficient caufe, faith Coke, be- 
 caufe fome virtue is wanting. Now what virtue is 
 wanting in him that doth fpeak the truth, without 
 diiTniiulation, but dare not fv/ear at all P 
 
 Thefe things truly confidered, and duly weighed 
 in the balance of ..the fandtuary, it will foon ap- 
 pear -^hich fcale goetR'dQwn, and over whom this 
 motto deferves to be wruten,'' mene tekel, &c. 
 Thou art weighed in the balance, and art found 
 wanting: for this is the day for difcovering of falfe 
 weights and meafures, and of the meafuring of the 
 
 temple. 
 
( ^99 ) 
 
 temple, and the worfhippers therein, according to 
 John's prophecy, inRev, xi. And hearken alfo what 
 the prophet faith, Amos v. 7 and 10. *' Ye who turn 
 *f judgment into wormwood, and leave off righte- 
 *f ouinefs in the earth; and hate him that rebuketh 
 '^ in the gate, and abhor him that fpeaketh upright- 
 ^^ ly :" and at verle 27, it is faid, '^ Therefore will 
 ** I caufe you to go into captivity," &c. faith the 
 Lord, '' whofe name is the God of Hofls. 
 
 J. Crook. 
 
 POSTSCRIPT. 
 
 Reader, 
 
 MARVEL not, that in this difcourfe thou 
 findefl the author out of his wonted method, 
 in fo often ufing the laws of men: it is not his 
 foul's delight to be wading in fuch muddy waters; 
 neither doth he now ufe the fame to upbraid the 
 profeffors thereof: for furely he drinks of clearer 
 llreams than any flow from fuch fountains ; yet he 
 hath learned to fet things in their proper places, and 
 to give them their proper due. For even from the 
 good old lav/s of England, as well as other things, 
 there hath been an apoftacy, and is a declenfioa 
 from what once they were; and their books fhew 
 no lefs, Docl. & Stud. chap. 2. p. 4. ' There is a 
 ' law written in the heart of man, which is man 
 
 * created m that image of God ; and this law is al- 
 
 * ways good and righteous, ftirring up a man to do 
 
 * good, and abhor the evil: and therefore againfl 
 
 * this law, prefcription, ftatute, cuftom, may not 
 ' prevail ; and if any be brought in againil it, they 
 ' be void, and againil juRice.' Thefe be the words 
 of the book, v/ith many fuch like that might be 
 mentioned, fufficicnt to condemn all thofe that acft 
 contrary j but this is enough at prefent for this end, 
 
 O 4. that. 
 
( 200 ) 
 
 that, if it be poflible, fome of them, who have been 
 fo long converfing with the laws of men without, 
 that they have forgotten to mind the law of God 
 within ; upon which all the laws of men fhould be 
 built, as themfelves confefs. And therefore, thofe 
 who will not receive truth, becaufe this author 
 fpeaks it, may receive it from their own poets, as 
 the apoftle faith in another cafe: and if this be 
 true, which learned Coke fets down, that 
 
 Verba ligunt homines y taurorum cornua loves ; 
 Cornua bos capitur^ voce ligatur homo. 
 
 If this be true, then for fhame, fwear men no more : 
 If words be fufficient to bind, what need oaths ? 
 
 J» Crook, 
 
 No'ijtt 
 
( 201 ) 
 
 2<[ow foil owe th fome Collections^ that pajfed at the fame 
 Court of Sejfons, by Ifaac Grey, called BoHor tn 
 Phyftck, at the Old Bailey, receiving the Jame ^^en- 
 tence of premunire with the other two. 
 
 ISAAC GREY being called to the bar: 
 Judge. Will you take the oath of allegiance? 
 
 Grey. I have been near fiv^e weeks in prifon, I 
 defire to know for what. 
 
 Judge. We take no notice of your imprifonment, 
 nor how you came here: Will you take the oath? 
 
 Grey. I defire to know for what I am imprifon- 
 ed, and then I am ready to anfwer: for no man, in 
 this particular, hath received fo much wrong as 
 myfelf, having received a wound^ whereby I was in 
 jeopardy of my life. 
 
 Judge. If any have wronged you, take your 
 courfe in law: W^ill you fwear ? 
 
 Grey. I am a man of a tender confcience, and 
 do defire time to confider. 
 
 Judge. Take him away: v/hich was accordingly 
 done. 
 
 The next day Ifaac Grey was called to the bar, 
 and afked by the judge, if he would yet take the 
 oath ? Recorder fpeaking unto him on this wife: Mr. 
 Grey, you are a wife underftanding man, and a 
 fcholar ; be advifed what you do, and do not ruin 
 yourfelf, but take the oath. 
 
 Grey. I defire time to confider, and to do no- 
 thing raflily. 
 
 Then in the afternoon were all three again called 
 to the bar, and the indidmcnt read. 
 
 Judge. Mr. Grey, will you take the oath? 
 Crier, hold him the book. 
 
 Grey. I defire to know the caufe of my fird: 
 ifnprifonment^ and to difcharge me of the fame, be- 
 fore 
 
( 202 ) 
 
 fore I give my anfwer to the oath^ for I do not 
 know myfelf guilty of any crime. 
 
 Judge. The law fuppofeth you to be dif-afFe6t- 
 ed to the prefent government, and therefore the oath 
 is tendered you. 
 
 Grey. I underftand that the fundamental law 
 of England alloweth no man to be accufed or con- 
 demned upon fuppofition : I do farther affirm, and 
 that in the light of God, That I am not an enemy 
 to the king, nor to any man living upon the face 
 of the earth. 
 
 Judge. Will you anfwer guilty, or not guilty? 
 
 Grey. I defire time to confider of the truth of 
 this matter^ the indidment being large, and having 
 much contained in it, which indeed I do not well 
 underftand. 
 
 Judge. Will you yet fwear, or plead to the In- 
 diftment? 
 
 Grey. I have told you, and that for confcience 
 fake, I dare do nothing rafhly. 
 
 Judge. What do you talk to us of confcience? 
 Every fellow may plead confcience ? 
 
 Grey. Do you ufe to fwear fuch as make no 
 confcience ? 
 
 Judge. Guilty, or not guilty? When you have 
 anfwered to this, you may plead what you can in 
 your own defence; but firft anfwer guilty, or not 
 guilty : the rule of the law is, you muft liril an- 
 fwer. 
 
 Grey. Would you have men fwear, whether 
 they will or nay, efpecially when againft their con- 
 fcience ? 
 
 Judge. We have confciences as well as you: if 
 there be any thing, as to matter of confcience, it 
 is nothing-, you muft plead guilty, or not guilty, 
 that we may not fpend time any longer. 
 
 Grey, 
 
( 203 ) 
 
 Grey. Truly, I defire not that the time fliould 
 be taken up in any thing that may not advantage 
 the good of the people : therefore before I pleads 
 give nie a copy of the indi(5iment, and then I fhall 
 plead. 
 
 Judge. Sirrah, guilty, or not guilty ? 
 
 Grey. I defire iirll to be heard as a Chriftian, 
 and then as an Englilhman. 
 
 Judge. Do not I tell you, firrah, if you will 
 plead not guilty, you fliall be heard; but if you 
 will not, you will run yourfelf into a premunire ? 
 
 Grey. I appeal then to God Almighty, for I 
 fhali not wrong my confcience. 
 
 Judge. It is no matter of confcience ; guilty or 
 not guilty ? 
 
 Grey. Not guilty. 
 
 The lafl day of trial all the three perfons aforc- 
 fald being called to the bar, after ibme difcourfe 
 between my fellow-prifoners and the court, myfelf 
 was forced from thence before I was heard, my 
 fellow-prifoners being violently thruit within the 
 felons bar, but myfelf, by command from the 
 bench, was not thrufl there ; but I defired to be 
 v;ith my fellow-prifoners, and to fare as they fared, 
 and fo was put in with them^ but after fome time, 
 the court being in a confufion, and their officers 
 abufmg my fellovz-prifoners, by flopping their 
 mouths and the common hangman endeavoured to 
 gag one of them, that they might not fpeak in their 
 own defence. Then I defired I misiht be heard ; 
 upon which the court called me nearer to them : 
 then I approached to their bar, and fpake on this 
 wife, I defire to know whether, according to the 
 law of England, and the proceedings of this court, 
 we may not be allowed to put in bail to profecute 
 our traverfe at the next feflions ? 
 
 To 
 
( 204 ) 
 
 To v/hich they anfwered. We might not. 
 
 Then I defired them to do me and my fellow- 
 priibners juftice: for you are to know, that as we 
 Itand arraigned at this bar, fo fhall you appear be- 
 fore the great tribunal of God's juftice, to give an 
 account of this day's work, as alfo of all the deeds 
 done in the body, whether they be good or evil; 
 and what meafure you mete to us, Ihall be meafured 
 to you again. 
 
 Judge. We know that as well as you -, and then 
 called to fwear the jury, the court being in a con- 
 fufion, and the officers and hangman abufmg my 
 fellow prifoners, as aforefaid; then I went my way, 
 the chief juftice, fo called, being in a rage, called 
 to me in an abrupt manner, faying. You Ihall be 
 tried according to the laws. 
 
 Grey. I do defire to be tried by the laws, and 
 not by paffion. Then they went on, being all 
 in a confufton and diforder, unto fentence, which 
 was on this wife. You fhall forfeit all your real 
 eftate for life, and your perfonal eftate for ever; 
 and be put out of the king's protedion, and im- 
 prifoned during the king's pleafure, according to 
 the ftatute of premumre. Which fentence alia 
 pafted upon my two fellow- prifoners aforefaid. 
 
 Thefe things are part of what pafted between the 
 court and myfelf, many things being omitted by 
 reafon of the often interruptions, and are written 
 to prevent miftakes, and to inform all moderate 
 inquirers concerning the fe verity and injuftice that 
 we met withal, not only to the lofs of all my eftate 
 and liberty, but of my pradice alfo, to the damage 
 and detriment of many of my patients, who, 
 through neceffity, are compelled to come to prifon 
 to me, but have been fon^etimes hindered from 
 coming to fpeak to me. 
 
 But 
 
( ^05 ) 
 
 But our defires are. To forgive them that tref- 
 pafs againft us, as God hath forgiven us our tref- 
 pafTes againft him. 
 
 Ayi Additional Pojljcript^ farther manifefiing the ille* 
 gality of the late aforejaid Troceedi'ngs* 
 
 ^ A -^ oath,' faith Coke, ' Third Part Inftitutes, 
 ±^\^ chap. 74. p. 165, is an affirmation, or denial, 
 by any Chriftian, of any thing lawful and honed, 
 before one, or more, that have authority to give the 
 fame, for advancing of truch and right, calling 
 Almighty God to witnefs that this teftimony is 
 true.' And he farther faith, ' No oath ought to be 
 adminiftercd, but fuch as is allowed by the common 
 law, or by a6t of parliament ; neither can any oath 
 be altered that is allowed by common law, or act 
 of parliament, but what is altered by ad of parlia- 
 ment.' Note, An oath is an affirmation, or denial, 
 which v/as no: denied by us: he doth not fay, by 
 kiffing the book, or any fuch like ceremony. Note 
 again. The end of taking this oath, it is for ad- 
 vancement of truth and right, which is truly done 
 by affirmation or denial, being folemnly fpoken, as 
 in God's fight and prefenccj and our denial to take 
 the oath in that way of impofed formality, yielding 
 all juft and due obedience, did no way hinder the 
 advancement either of truth or right, obedience 
 anfwerins; the end of the oath, and not fwearinor • 
 and this fignified by Coke's definition of an oath. 
 Again, Juftice Coke faith, * We that are judges 
 fpeak upon our oaths, and therefore m.uft deliver 
 our judgments according to our confciences ; and 
 the fault, faith he, will lie upon us if it be illegal, 
 
 and 
 
( 206 ) 
 
 and we deliver it for law. (Mark) The judges 
 confciences, according to their oaths, are the ground 
 of their judgments : then is not another man to 
 exercife his judgment according to his confcience, 
 though he doth not formally fwear ? Have judges 
 only this privilege, in miniilering or executing the 
 law, and fliall not another man have the like liberty 
 of confcience, efpecially when he hath pofitive 
 Scripture on his fide, that faith, Swear not at all ? 
 ^nd he farther faith, ' We that are judges, mull not 
 give our judgments according to policy, or rules of 
 itate, nor conveniences, but only according to law.' 
 And without doubt, were the judges, and others, 
 more ftricft in obferving their oaths, others, by their 
 example, might be induced to conclude. That there 
 is fomething more in fwearing, than now they be- 
 lieve to be-, for unjuft judges bring a contempt 
 upon the law itfelf ; as one laid of the Greek tongue, 
 who thought it a mockery to learn that language, 
 the mailers whereof lived in bondage : fo marvel 
 not, if Ibme contemn the law, becaule the minifters 
 thereof make it lerve to gratify their lufcs and evil 
 wills-, thefe, like fpies, make uie of th'.ir knov/ledge 
 in the laws, to find out where they may enter, and 
 how they may rob, infnare, and fpoil, thofe for 
 whom the lav/s are to be as prefer vatives from 
 violence, and encouragers of virtue; and not nurfe- 
 ries of vice, as they are often made to be by the 
 wits, and practices of evil magiflrates-, that fo not 
 only, Ignorantia judicis eft calamitas imwcentis, but 
 alfo his knowledge is perverted to ferve his will : 
 and thefe can make laws to be in force, for punifh- 
 ment and dcflrudion, but not for prefervation ; 
 making them to kill and deftroy, but not to pro- 
 tedl; a thing no lefs horrid and cruel, than if the 
 fun Ihould burn without giving us light 5 or the 
 earth ferve only to bury, but not to feed and nou- 
 
( 207 ) 
 
 Tifli us: fo do fuch judges and juflices, when tlie^f 
 have a mind to fpoil and ruin, no laws of freedom 
 are taken notice of them. It hath been faid in 
 times pad, by thofe who have flriflly obferved 
 former judges, that they were compared unto the 
 twelve lions under Solomon's throne : Lions for 
 their courage and boldnefs to afTert the laws and 
 privileges of Englifhmen ; and under the throne, 
 becaufe of their ov/n fubje6lion unto them : but 
 how far thefe refemble fuch, who fat upon the late 
 trial, and paffed the fentence of premunire, I leave 
 the wife in heart to judge, both by what is here pre- 
 fented concerning that trial, as alfo from thofe who 
 were fpedlators and auditors of the fame. It hath 
 been faid, that the laws of England are like Her- 
 cules's pillars, that have a ne plus ultra upon them^ 
 as well as they are pillars to Hercules: but furely 
 by fuch pulls as thefe, in caufing mens mouths to 
 be flopped by the executioner when they are at the 
 bar to make their defence, to preferve their liber- 
 ties and eftates, muft needs lliake thofe houfes which 
 have no other foundations to ftand upon. Judges 
 in former times, when there was no law for cafes 
 that fometimes fell out, forbore proceedings until 
 a parliament was called to make laws, for it is a 
 higher jurifdidion, dare leges, to give laws, than to 
 minifter, or rule by thtm. But thefe judges do 
 fhew diflike unto the laws already made, and that 
 lately too, and on purpofe againft thofe perfons 
 called Quakers, that deny all oaths ; which ad of 
 parliament fets dov. n what fine fliall be impofed, 
 and no more, and all the penalties for the firit, fe- 
 cond, and third offences ; but thefe judges, for 
 the firfl offence, and that created by themfelves 
 too, will have all but life, as themfelves faid -, and 
 that too, to live in penury and mifery j the means 
 
 of 
 
C 2C8 ) 
 
 of livelihood, by their fentcnce, being to be takeit 
 away. Surely if the law af England be a merciful 
 law, as they faid it is, then they mufl needs be 
 moll unmerciful judges, who pafled fo fevere a 
 fentence, drawn from fuch merciful laws, as they 
 faid the laws of E'ngland are ; and furely in this, 
 the judges make their little linger, as was faid, 
 •heavier than the late parliament's loins. But as 
 execution is the life of the law, fo the application 
 of it to a proper fubje^i:, is the feet upon which ic 
 is to go : and if this rule had been obferved, Popilh 
 recufants, and not true Protedants, would have 
 been found to have been the perfons intended in the 
 flatutes of King James, as aforefaid. But through 
 mal-adminiftration of lav/s, oftimes, thofe are moil 
 hurt by them, for whom they were not made] and 
 fo comes judgment to be turned backward, and 
 equity to fall in the flreets; and this made the 
 prophet take up, a lamentation, and fay, '' Wo is 
 me, for I am as when they have gathered the fum- 
 mer fruits, as the grape gleanings of the vintage,'* 
 &:c. " The good man is periflied out of the earth, 
 and there is none upright amongft men ; they all 
 lie in wait for blood: they hunt every man for bis 
 broJ^.er with a net," &c. Mic. vii. i, i, 4. And 
 was it not thus when they fought to entrap the 
 prophet Daniel, but could find nothing againft him, 
 lave in the matters of his God? and this was the 
 controverfy in the prophet Hofea's time, chap. v. 
 I. '' Mear ye this, O prieils, and hearken, ye houfe 
 *' of Ifrael, and give ear, O houfe of the king; for 
 *' judgment is towards you ; becaufe you have Deen 
 «* a Inare upon Mizpah, and a net fpread upon 
 " Tabor." And wao it not 1. iradlice in thofe 
 perfecuting days mentioned in tiu: iiook of Martyrs, 
 that when no fnare nor net would do, then this was 
 the queilion to them. What fay you to the facra- 
 
 mcDC 
 
( ^09 ) 
 
 ment of the altar ? And by this, when all failed, 
 they were fure to catch them. The like ufe, by 
 the powers that are gone, was made of the engage- 
 ment, and the oath of abjuration, and is now made 
 of the oath of allegiance, by malicious magillrates ; 
 who when they can find no way to execute their 
 cruelty upon the poor people called Qiiakers, then 
 they cry. Give them the oath; and this is fo fre- 
 quent, that they tender it at their pleafure, and to 
 whom they have a mind; knowing, when all fnares 
 fail, they can furely catch them in this; or, if all 
 other laws be but like rods of wire, and the judges 
 or juflices have a mind to whip a man foundly, 
 then they will, at their pleafure, tender the oath, 
 and the refufal thereof, they will make to be as fcor- 
 pions, by pafling the fentence of premunire againft 
 them. What man can be fafe, while judges and 
 juflices take this liberty to themfelves, to decline 
 laws of fafety and moderation, and pick out, at 
 their pleafure, laws of cruelty, to make whom 
 they pleafe to be concerned therein? For, by the 
 fame rule, they make true proteftants to be con- 
 cerned in thofe laws, made only for Popifli recu- 
 fants; as is manifefl by the preambles and titles 
 of the laws, and inflift the penalties upon them ; 
 may they not alfo make true and honed men to 
 be tranfgreffors of thofe laws, that are made for 
 difhoneft and unrighteous men, and inflict the 
 penalties therein contained upon them, they being 
 judges of the law, as they call themfelves, and 
 fo may punilli fober men, by the laws that are 
 made for drunkards, as well as punifh thofe that 
 fear an oath, by thofe laws that were made to 
 punifh fwearers and plotters, and fuch like ? As 
 it is plain, thofe laws were made for fuch, and 
 upon occafion of the gunpowder plot : but where 
 were Popifh recufants taken out of their meeting?, 
 
 P ' and 
 
( ^10 ) 
 
 and places of worlliip ? And, when were any of 
 them convicled by virtue of any of thofe laws, 
 thou^^h made principally for them ? Have not they 
 that liberty which others are debarred of; Are 
 thev haled out of their meetings by armed men, 
 without warrant or order, as the people called 
 Quakers, and others, are? With whom are gaols, 
 holes, and prifons now filled ? With drunkards, 
 with ballad-fingers, with ftage-players, and with 
 fwearers -, or, with fuch as fear an oath, and dare 
 not fwear at all for confcience fake, in obedience 
 to Chrift's command P Are not thefe, and fuch as 
 thefe, become, through the violence of evil men 
 t;hore that now muft be feparated from their fa- 
 milies and employments, and thruft into gaols, 
 and there become the companions of thieves and 
 murderers, while impurity walks in the ilreets, 
 and ungcdlinefs fliews itfelf with open face ? W^here 
 is the iV/ord of juftice, that Ihould not be borne in 
 vain, but ufed for the punilliment of evil doers, 
 and for the praife of them that do well ? If it be 
 not drawn to execute judgment, will not the God 
 of juftice draw his fword of difpleafure ? And when 
 he utters his voice, will not the beafts of the field 
 tremble ? Shall not the righteous God do righteouf- 
 ly ? " Be wife now therefore, O ye kings -, be in- 
 *^ ftruded, O ye judges of the earth; ferve the 
 " Lord with fear, and rejoice with trembling: kifs 
 " the Son, left he be angry, and ye perifh from the 
 «' way; when his wrath is kindled but a little> 
 <^ bleffed are all they that put their truft in Him." 
 
 Let none judge nor condemn us, becaufe we have 
 recorded the court's mifcarriages towards us, as, 
 then* commanding, that our mouths fliould be 
 ftopped, and fuch like ; left in fo doing, they con- 
 demn the difciples and apoftles of Chrift, who in 
 like manner have recorded the mifcarriages of 
 
 Herod> 
 
( 211 ) 
 
 Herod, Pilate, and others ; and the apoftle Paul, 
 who faith, A6ls xxiii. i, 2, 3. "Men and brethren, 
 «f 1 have lived in all good confcience before God 
 *« until this day," which v/as no canting, as I was 
 accufed for, '' and the high prieft Ananias com- 
 '' manded them that ftood by him, to fmite him on 
 *^ the m.outh,'* as we were commanded to have our 
 mouths flopped : neither let it be thought by any, 
 that thefe fervants of God were not wholly dilTolved 
 into fuffering principles, unto all longfuffering and 
 patience with joyfulnefs, notv/itliftanding their pub- 
 lication, and recording thefe things. 
 
 J. Crook. 
 
 P 2 GLAD 
 
GLAD-TIDINGS PROCLAIMED 
 
 TO THE 
 
 UPRIGHT IN HEART, 
 
 WHO WALK IN THE LIGHT OF LIFE*. 
 
 AND 
 
 JUDGMENT PRONOUNCED 
 
 AGAINST 
 
 Babylon and her Merchants^ 
 
 WHOSE REWARDS MUST BE ACCORDING TO HER 
 WORKS. 
 
 DEAR Flock of my heavenly Father, whom he 
 hath vifited and chofen out of the w^orld, to 
 be his peculiar treafuie^ whofe tears are bottled 
 up, and whofe groans are in remembrance before 
 him, that he cannot withhold from doing you good: 
 Oh ye faithful and valiant ones for his truth upon 
 earth! He hath feen, he hath feen your afflictions, 
 fufferings, and trials, and hath weighed them in 
 the balance, and tempered your cups, that you may 
 fay of the bltterefl of them, My God is the portion 
 of this alfo. Hath he taken thy valiant men, and 
 removed them hence? What is it for? Be^aufe of 
 diftafle thai he hath taken againil thee, or to bring 
 
 thee. 
 
( 213 ) 
 
 thee, O Zion! to live in this life that never dies ? 
 The former is to be fearched into; and according 
 to the difcovery from God therein, the deep fenfe 
 is to be imprefTed upon thy fpirit •, that his will may 
 be done, and his end anfwered. Shall I take up a 
 lamentation, and fay, How are thy mighty men 
 fallen, or removed by death ? And how haft thou 
 been tried, O daughter of Zion ! even fince thy 
 coining forth from amongft the pots, and fince thou 
 haft appeared out of the holes? Though thy d«ys 
 be but young, and thy beauty fcarce difcovered; 
 yet how haft thou beeen hunted ? Not only when 
 thou waft in the wildernefs, and defart land, but 
 fmce thou art on thy v/ay to Canaan : how hath 
 Amalek vexed thee, and the nations every where 
 been troubled at thee? Art thou born unto it? 
 And muft it always be fo ? Muft war ftill follow 
 war, and new tempefts arife fo foon as the calms 
 appear ? What, no time given thee to put on thy 
 beautiful attire, and to ftiew thyfelf forth to the 
 alluring of the nations ? Yes furely, thou flialt 
 have a day, and thy glory ftiall fhine, and thy 
 beauty and comelinefs be made manifeft, as well as 
 thy blacknefs and deformity. He is but emptying 
 thee from vefTel to veffel, that thou mayeft not 
 tafte of thy lees -, but that thy words may be as new 
 wine, to rcfrefti the hearts of the mourners, and as 
 apples of gold fet in pidures of filver, to take the 
 eyes of the beholders -, that it may be known, that 
 thy food is not that which will corrupi., but upon 
 the tree of life, whofe leaves fhall heal the nations, 
 and whofe fruit ftiall not fail, but in every month and 
 change be green. Oh then! way ftiouldft thou not be 
 content, and thoroughly fatisfied with all the deal- 
 ings of thy God towards thee, and fay, '^ It is the 
 ^« Lord, let him do v/hat feemeth good in his 
 
 P 3 '^ fight i" 
 
( 214 ) 
 
 *' fiaht i" he will bring me forth, after he hath 
 thoroughly purged me, and I Ihall fhine as the fun 
 in luitre, and triumph, after the darkeft day, and 
 thicked clouds: and then fhalt thou fee clearly, 
 and underftand the end of the Lord, as well in 
 takino- away thy mighty men, as all the reft of 
 his dealings towards thee; how that it is not only 
 from the evil to come, but that thieir blood might 
 cry, now their bodies are dead, louder, and more 
 powerful than when they were living: for know, 
 O Zion! to thy comfort, and O Babylon! unto thy 
 forrow, that though their bodies be dead, their 
 blood fpeaks, and the fpillers thereof fnall not 
 efcape in the day of the inquifition of the mighty 
 God-, for from his hand thou ill alt have juftice, 
 and the nations (hall know it and be afhamed and 
 confounded for ever. For the fpirit of the Lord is 
 upon me, to proclaim glad tidings in thine ears, in 
 the authority of his life, and dominion of his name-, 
 and to tell them, that thy warfare is nigh to be 
 accomplifhed, and thy redemption out of the hands 
 of all thine enemies, haftens ; that thou (halt wor- 
 Ihip and ferve thy God, in the beauty of holinefs, 
 and land of the living; when Babylon, with all her 
 upholders and adherents, fhall not have whereon to 
 lay their heads, or fet their feet; but as llie hath 
 dealt to Jerufalem, fo fhall it be meafured to her 
 again, '^ The word of the Lord hath fpoken it." 
 Only wait ye, v/ait ye in the lliepherds tents, with 
 the flocks of the companions, and thefe things you 
 fhall fee afTuredly brought to pafs : and the time 
 haftens, that he that hath wifdom fhall read, a^nd he 
 that hath underftanding, fhall underftand the num- 
 ber 666, and the name, and the number of the beaft, 
 and of his name-, for it is the number of a man: 
 he that can reckon, let him. The key to open this 
 myftery, and to unlock this fecret, is the brighcnefs 
 
 of 
 
( 215 ) I 
 
 of the coming of the Son of Righteoufnefs, fliinlng I 
 unto the foul, to give the difcovery of every mo- 
 tion of the fpirit of man in the things of God ; that 
 it may pafs no longer for the Spirit of God, but | 
 may be ceafed from for ever, in praying, in fpeak- ' 
 ing, with all the refl: of God's worlhip and fervice ; j 
 that all may be done by the fpirit of his mouth, 
 who hath the keys of David; and openeth, and none 
 fliutteth; and fhuttcth, and none openeth: then 
 fhall be read and diilinguifhed the miniilration from 
 theminiilrator, that v. hen he removes, the miniilra- 
 tion may not be adored, but the Lamb followed j 
 wherever he goes : fo fhall there be no more fea, but 1 
 the former things ihall be paiTed away, and a fea | 
 of glafs mingled with fire, appear in the room ; 
 thereof, and the followers of the Lamb (landing i 
 by it, as v/ith harps in their hands, and praife in I 
 their mouths, unto the Mod High, that lives for ' 
 ever. I 
 
 Oh my dear friends, brethren and companions, 
 v/hom my foul greeteth with thefe falutations of 
 love and good tidings ! What fliali I fay to you all, ' 
 that may be as oil to, make your faces fhine, and ' 
 wine to make your hearts glad, in the miidfh of < 
 all your bcfettings, huntings, and temptations? j 
 Your God fees, and beholds, and ponders all your 
 trials; leave them all with him, and cad your ' 
 care wholly upon him: for by all your care, not 
 one cubit can be added to your llature. He will 
 bring to pafs his purpofe, and your defires. O ye 
 upright in heart! be faithful unto him, and follow 
 thofe things that make for peace; and take heed of i 
 this prefent world, that neither its riches, its frowns, 
 its fears, its fufferings, nor its pleafures, may move , 
 you out of your tents •, but that the figns of the ] 
 coming of the Son of Man may be alv/ays in your 
 eye, left either the mari-ying, or giving in mar- , 
 P 4 riage^^ 
 
( ^i6 ) 
 
 riage, fpokcn of, or the bearing of the fellow-fer- 
 vants, do overtake any of you; and then the king- 
 dom of heaven be indeed like unto ten virgins, 
 live wife, and five foolifh. 
 
 Thtle things are written, not to upbraid any, 
 but to forewarn all, that they ftir not out of their 
 tents ; but dwell continually in the lowly mind, 
 preferring one another before themfelves ; cherifliing 
 the good in all, and ftrengthening the weak hands; 
 dwelling as Saviours upon Mount Zion ; for it is 
 eafy to judge and condemn, but hard to lave, fo 
 fliall ye be known to be children of the Moil High, 
 and as epiftles written upon one anothers hearts, 
 feen and read of all men ; and the bleffed prefence 
 of your Father will be with you, and his glory will 
 not ceafe to reft upon you : which is the defire of 
 my travailing foul for you all-, who am 
 
 Your brother and companion. 
 
 In the faith and patience of Jefus, 
 
 John Crook, 
 From vlfitin:^ my Father's 
 children, the 17th of the 
 1 2th month, 1662. 
 
 A TRUS 
 
A TRUE AND FAITHFUL 
 
 TESTIMONY 
 
 CONCERNING 
 
 JOHN SAMM, 
 
 The Servant of the Lord, 
 
 Who finifhed his Courfe, by laying down his Life 
 in Northampton Gaol, for the Truth of Jesus, 
 the 1 6th of the ift month, 1664. 
 
 Dearly beloved of the Lordy 
 
 ALTHOUGH many of you are not ignorant of 
 the departure of John Samm out of tne body, 
 and for what caufe he was in outward bonds, which 
 was for meeting with the fervants of the Lord, and 
 what his life and converfation was, together with 
 the miniftry committed to him by the Lurd, as well 
 as his faithful cliicharge thereof, is well known unto 
 you: and I might be fiient, if this were the only- 
 end, to tell you of thefe things ; for is there fuch 
 a ftranger in Iirael, among you all, as knows them 
 not ? But notwith (landing, I have a teftimony in 
 my heart, trom the Lord, on this behalf, and do 
 defire it may find acceptance with you, to Itir up 
 your pure mmds, Ut ue knfibie of the Lord's dealings 
 with you in your o\-a particulars; and aifo of his 
 providences and difpoiings of thofe, that are near 
 ^nd dear unto you ail^ as I know this fervant of 
 
 the 
 
( 2l8 ) 
 
 the Lord John Samm was, unto all that thoroughly 
 knew him, and had inward acquaintance with him. 
 
 For his education, it is well known in Bedford- 
 fliire where he dwelt: as alfo his converfation, 
 which was juft and honed among men, before he 
 was convinced of the truth ; for the fake of which 
 hefuffered five or fix times imprifonment at feveral 
 times, for bearing teftimony to the fame truth, 
 which at lafl he fealed with his life in Northampton 
 o-aol, v/here he firil fufFered imprifonment, ^ about 
 the year 1656, in which prifon he ended his days, 
 as he foretold, faying, Northampton was the firft, 
 and will be the lad. 
 
 For his life and converfation, I can fpeak to it, 
 for 1 was perfedly acquainted with him, both out- 
 wardly as a man, and inwardly as a Chriftian ; as 
 a man, he was endov/ed with a competent meafure 
 of underftanding, and did improve it, unto that 
 end, in the managing of the creation, for which it 
 v/as given him; being difcreet, fober, and of good 
 report among men, and his carriage courteous and 
 lovino- unto all. Much more might be faid of this 
 nature, which I omit. 
 
 And as a Chriftian, he was holy and harmlefs, 
 patient, and meek, valiant and bold, contending 
 earneftly for the faith which was once delivered to 
 the faints, and in which he himfelf, as a faint, did 
 walk, live, and die : Chriftianity to him, was not a 
 talk, but a life; for rather than he would deny it, 
 he funxred lofs of eftate, liberty, and life itfelt : 
 witnefs his often imprifonment, and his laying down 
 his life at laft for the fame caufe. 
 
 As a minifter, he had a difpenfation of the gofpel 
 committed unto him, in which he was a faithful 
 labourer in the work thereof, with great zeal and 
 fervency of fpirit, taking all opportunities and oc- 
 cafions in the wifdom of the Lord, as moved by 
 
 him^, 
 
( 2!9 ) 
 
 him, to deliver his mefTage unto all people, of all 
 eftates and degrees, that he might be free from the 
 blood of all men. 
 
 His gift was large, his utterance plain to be un- 
 deritood, his words favoury and powerful, not 
 painted with man's wifdom, but as given him of 
 the Lord, being often fpoken with great majefty, 
 and in much authority, cutting deep to the wound- 
 ing of the wicked one in m,an, and eafifig of the 
 poor and needy priioner, being often mindful of 
 the captive daughter of Zion, as of the pure feed 
 in deep captivity, that he might reach it help; 
 and when his words began to reach it, he was as 
 one tranfported with joy; and when it was once 
 raifed, and come forth of the prifon-houfe, the 
 fong of Mofes, and of the Lamb, was in his mouth, 
 with much joy, and great gladnefs of heart, unto 
 the aftonifhment of the wicked, and filling the 
 hearts of the righteous with great joy, through 
 the overflowings of his cup, and aboundings of 
 God's love in his heart: in which (late his face 
 was full of dread, and did fpeak as one having 
 authority, and not as the Scribes : befides, the 
 melody of his voice, fometimes founding out the 
 high praifes of the God of Ifrael-, and at other 
 times, the blefled ftate of the righteous, as they 
 fcood in union with the living God, and one with 
 another. Oh! how have I feen him make the earth 
 to tremible, and the hearts of the upright to over- 
 flow with joy and gladnefs, through that abun- 
 dance of lite that hath run through his vefiel, unta 
 the forcing of water out of the rocks, and tears 
 out of the eyes of the faints, unto great abundance: 
 his hymns and founds, fometimes were as flames 
 of fire, confuming the drofly matter, and at other 
 times, as fwords and fpears, cutting down, and 
 thrufting through the tall cedars, and lofty oaks, 
 
 and 
 
( 220 ) 
 
 and wild beads of the wildernefs : which did echo 
 to the true feed in the living babes, and orcen made 
 fweet melody in their ailemblies, when but few 
 words were fpoken by him. 
 
 Methinks I hear his inftrument ftill found. 
 Making the hearts of the juft to abound 
 With living praifes to the God of heaven. 
 Without one jarring firing, or voice uneven: 
 Tho* this feems ftrange to thofe that dwell below. 
 Yet what 1 fpeak, I feel, and well do knov/-, 
 And look for more to be brought forth e'er long, 
 In thole that yet are learning the Lamb's fong. 
 
 An Exhortation unto all the Righteous^ efpecially thofe 
 that were Partakers ^/ John Samm's Minifiry. 
 
 DI D Jofeph feek a place where to v/eep over 
 Benjamin his brother, though yet alive ? And 
 c an ye, O ye fons and daughters of Jofeph, refrain 
 from mourning for the lofs of a father to many 
 children, whom he had begotten in the Lord ? 
 And is there a time v/hen the true ambaifador of 
 peace may weep bitterly? Oh! Can it be more 
 fcafonable at any time, than when the Lord takes 
 away the righteous ? And hath he not done lb to 
 many valiants of late, whofe trumpets alarmed 
 the world, and made many dead to arife at the 
 found thereof? What was the caufe, and where- 
 fore the Lord hath done it, becomes every one to 
 make inquiry in their own hearts-, and the rather, 
 bccaufe there is need, yea, great need, of valiants 
 in this day, the harveft being great, and the la- 
 
 bourers*. 
 
( 221 ) 
 
 boufers few. And why the Lord fhonld lefTen the 
 number, feems to challenge a diligent inquiry at 
 every one's hand, to find out the cauTc thereof: and 
 let me llir ye up, Oh! all ye that love the Lord, to 
 fearch every one his own heart, with the light of 
 Jefus : and for this, let my harp alfo be turned to 
 mourning, and my organ into the voice of them 
 that weep : for indeed I will teil you, Oh ye chil- 
 dren of my Father ! my foul hath deeply confidered 
 this matter. And I have this anrwer. The Lord 
 will do what plealeth him, with the inllruments of 
 his choofing ; And who hath been his counfellor ? 
 He will raile up, and lay afide, at pleafure-, for he 
 will have no idols ot jealoufy in this his day, left 
 it come to pafs, as when he made the brazen ferpent 
 at Nehufhtan : neither will he have his work ne- 
 glefted, nor his fervants flighted, whom he fends 
 forth in life and power : he would have his people 
 to wait upon him in their own meafures, every one 
 as they have received, in it to keep clofe unto him, 
 that they all may be taught of him, and have the 
 rejoicings in themfelves, and not in another. And 
 the Lord will yet raife up inftrumcnts to fulfil his 
 purpofe, for his work Ihall profper. And by all 
 thefe ways and dealings of his, he would have his 
 chiidrens hearts made loofe to all things under 
 the fun, with their lamps burning, and lights 
 fhining, having the loins of their minds girt about 
 with the girdle of truth j keeping dole unto the 
 Lord with a pure heart, that he may yet further 
 make known unto them his mind and will; for al- 
 though you are now become the fons of God, it 
 doth not yet appear what ye fliall be; but this 
 know, the more and oftener ye fee him, the liker 
 to him ye fhall be: and let this be your ca;e, that 
 he may be always before you, that you may not be 
 moved. And, my dear friends, keep lov/ in your 
 
 minds. 
 
( 222 ) 
 
 minds, and delight to be often in the deeps with 
 God: Oh watch! I even befeech you all, as dear 
 brethren, that by the Lord's taking away of his 
 fervants of late, that have been bleffed inftriiments 
 in his hands, you may come the nearer unto that 
 teacher, and hear his voice daily, which cannot 
 be removed into a corner; that ye may all fay, 
 in truth of heart, we are come unto that minillry 
 which cannot be taken away by reafon of death : 
 Oh that you may all feel more of this miniftry 
 in your alTemblies daily, and keep in that feed 
 of life, where you live with the fpirits of thofe jufi; 
 men, whofe bodies are removed from you : indeed 
 I feel, I feel the Lord mightily at work in this his 
 day-, be but ftill, and you v/ill fee his wonders as 
 in the days pad: let love abound among you, as 
 at the beginning, and be pure and clean in heart, 
 and you will fee, by all God's dealings, what he 
 aims at, which is certainly to raife up his own life 
 in you all, over all the world, unto his own praife, 
 and your joy for ever. And all you that are fenfible 
 of the taking away of dear J. S. as being often re- 
 frefhed by his life, and comforted through his mi- 
 nillry: fmk ye down, fink ye down, into the foun- 
 tain, from whence he had all his fupplies-, and drink 
 ye of the fame, bleffing the Lord, that the foun- 
 tain is in Chrill the promifed feed, unto whom 
 feel your daily accefs: Oh ye beloved of the 
 Lord ! And fay in your hearts with my foul, 
 O God! it is enough that we have thyfelf to 
 go unto-, and that we can in thy life, enjoy com- 
 munion with the fpirits of the jufi ones: and 
 lift up your heads over all the w^orld, and be not 
 difmayed with any amazement, either inward or 
 outvvard, for your Redeemer livrs, and your ran- 
 fomer will not tairy. And you that are full of 
 
 forrow. 
 
( 223 ) 
 
 forrow, by reafon of your temptations and trials, 
 which are many, and that your ov/n itrength ia 
 fo fmall •, I fay unto you all, Lift up your heads; 
 for you that cannot live without Chrift, but feel 
 your daily need of him, he will not leave you, 
 nor forfake you •, for thou art a true heir of him, 
 that canft not live without him ; to thee he will 
 come, and will not tarry ; and in the mean time, 
 as a good foldier, endure the hardihip : it is but 
 yet a little v/hile, and he will appear without fm 
 unto thy foul's falvation : for 1 feel thee, and do 
 travail for thee. 
 
 Oh thou well-beloved! Flow are my cries unto 
 my God for thee, who laments in thy fpirit for 
 want of the Lord, and can hardly be perfuaded 
 of his love to thee, thou art fo uncomely in 
 thine own eyes, and thou looked upon his deal- 
 ings, both within, in thy fpirit, and without, in 
 his taking away thofe infcruments whom thou 
 loved, and by whom thou wad refreflied, as being 
 in wrath againd thee, and for thy fake : well 
 I know theeit and am to tedify unto thee, in 
 mine, and thy Father's nam.e, that he doth be- 
 hold thee, and his eyes do pity thee, and he is 
 waiting to be gracious unto thee, that in an ac- 
 ceptable tim.e he may commend his love unto thee, 
 and thy falvation is fure. Oh thou travailing foul ! 
 And I could even put my foul in thy foul's dead, to 
 eafe thee a little. 
 
 Well, my cries are for thee, and it is prayed 
 that thy faith fail not: fo unto our God give up, 
 and when thou art dnking, as to the bottom of 
 forrow, there is a hand to lupport thee, and thou 
 wilt feel it in the lowed dungeon, and darked 
 deep. Be thou dill, and my God will be thy in- 
 terpreter, to let thee fee, know, and underiland 
 
 thy 
 
C 224 ) 
 
 thy (late and condition ; with whom I leave thee, 
 in that bofcm where Lazarus dwells fafely, and 
 at red, ^\hen Dives is tormented, and hath not one 
 drop of that mercy, with which thou art filled, to 
 the praife of our God for ever. Amen. 
 
 AN 
 
AN 
 
 E P I S T. L E 
 
 O F 
 
 PEACE AND GOOD- V/ ILL 
 
 Vnio all the Children of thd LoRD^ againjl thh 
 Siiffering Time. 
 
 DEAR lambs of the living God, for T know 
 you are fo, bccaufe the wolves are fo greedy 
 to deftroy you, I have a mefTage from the great 
 Bifhop and Shepherd of your fouls, unto you all ; 
 and in his fear and name I am faithfully to de- 
 liver it. 
 
 Thus faith the Lord, the mighty God, and great 
 fliepherd of the flocks of Ifrael, be ye not dif- 
 mayed with any amazement, neither be ye afraid, 
 becaufe of the multitude of wolves, and wild beads 
 of prey, that feek to devour you : for thus hath 
 the Lord fpoken unto me, faying, Like as the lion, 
 or young lion, roareth upon the prey that he 
 hath gotten, and is not afraid, though the multi- 
 tudes of fhepherds cry out upon him; neither is 
 abafed, for all the heap of them: So lliall the Lord 
 of Hotis come down to fight for Mount Zion, and 
 defend his hills : like as the birds flutter about 
 their nefts, fo fliall the Lord of Hofl;s keep, fave, 
 defend, and deliver Jerufalem-, and whatever may 
 come to pafs, it fhall only try you, but not deftroy 
 
( 2l6 ') 
 
 you: for I will not leave yon, nor forfake you, 
 faith the Lord ; but you fhall be mine, and I will 
 fave you all, whofe truft is in me the living God, 
 as a man faveth his only fon that ferveth him. 
 But as I have already in meafure fhew^ed you, what 
 man is in his bell eftate, and the fon of man with 
 all his endowments of wit and parts, learning, 
 and underHanding, flrength, and policy, together 
 with all his experiences and obfervations, which 
 is out of my fear and counfel, fo I will yet ma- 
 nifeft unto you, farther, the vanity and helplefs- 
 nefs of man, and the fon of man, how that he is 
 not to be accounted of: and all for this end, that 
 you may ceafe from him, and no more lean upon 
 his arm, neither within nor without, nor go down 
 into Egypt for help ^ for it fhall be known, that the 
 Egyptians are men, and not God ♦, and their horfcs 
 ficfh, and not fpirit. Oh my people, faith the 
 Lord ! remember now what Balak king of Moab 
 confulted, and what Balaam the fon of Beor an- 
 fwered him from Shittim even to Gilgal, that ye 
 may know the righteoufnefs of the Lord ; and 
 how I have appeared for you from time to 
 time, and followed you from prifon to prifon, 
 faith the Lord, with my life and prefence ; and 
 from eaft to weft I have been with you, as 1 have 
 called you, and fent you forth by fea and land, 
 ye have ^ttn my wonders, according as my pro- 
 vidence hath ordered any of you •, and in ficknefs 
 and health, I have been with you, that many of 
 you can fav, and bear witnefs for me, that I have 
 made your weak, infirm, and tender bodies ftrong, 
 and to endure more hardfhip and fufterings, than 
 ever you could have believed they had been able 
 to have gone through. And alfo, 1 have made 
 you willing to forfake your deareft relations, and 
 
 to 
 
( 227 ) 
 
 to choofe rather to be in a noifome prifon, than to 
 dwell in your cieled houfes, without my joy and 
 peace in your hearts: and this ye know right well. 
 
 Nov/, my people, faith the Lord, remember thofe 
 things, that ye may follow on to know me more 
 and more, for 1 change not : but as 1 have been 
 with you in all dates and conditions, fo I will be 
 with you unto the end; and will bring wo and mi- 
 fery upon all your enemies, that decree unrighteous 
 decrees againll you ; they (hall not be able to bring 
 to pafs their purpofe, faith the Lord; for I will be- 
 fool them, and then make their own folly to corredt 
 them; and they (hall fee it, and be afhamed; but 
 Ihall not be able to help themfclves, nor deliver 
 their own fc uls. But for you, my people, faith 
 the Lord, that dwell in my fear, and give all unto 
 me, keeping nothing back in hypocrify^ I will be 
 with you, and in you; and your enemies ihall fee 
 you increafe in power and great glory, as gazers 
 upon you, but not be able to hinder you. 
 
 While I am fpeaking of it, my heart melts with- 
 in me, and the joy of my God overcomes me ; 
 only I muft not forbear to write thefe things unto 
 you, becaufe required thereunto by the Lord. Be 
 ye ftill, and ye Ihall all know him, from the lead 
 to the greateit, and he will not forget any one of 
 you, be thou never fo little, poor and weak in 
 thine own eyes: but the hypocrites (hall be bound 
 hand and foot, fo that all their nefts and holes 
 jQiall not hide them, and ihall be cad into thick 
 darknefs ; that as they ihall not be able to find 
 their hands to help thcmielves, fo ihall they not 
 have an eye to fee any way to efcape the jud hand 
 and judgment of the Lord : but the upriglit in 
 heart ihall now be known in this day of trial, 
 who have none but the Lord alone, to trud unto, 
 and lean upon j thefe ihall fee the falvation of God, 
 0^2 and 
 
( 228 ) 
 
 and praifc his holy name, for this pure feparatlng 
 dav of his love unto them, but of judgment unto 
 all the hypocrites in Zion. My exhortation from 
 the Lord unto you all, is, to keep low in your 
 hearts and minds, clofe unto his light that by it 
 unto the feed of life ye may be led, in it to have 
 vour dwelling day and niglit, where no evil 
 tidings cone, as you know right well, and 
 in this ranfonied feed keep your meetings, fo will 
 they be full of glory, unto the adonifhing of all 
 that come among you-, that it may now be known 
 unto all people, that we are thofe whom the Mod 
 High hath cbofen to write his name upon, as that 
 city of God, in which he delights to dwell, that 
 the little filler, fcattered upon the face of the earth, 
 which hath no breads, may now be thought upon, 
 and that tidings of delivc^rance may be founded ia 
 her ears, in all nations, whither fhe is driven ; that 
 fhe may flock, as the doves unto the windov/s, 
 through the hearing of the joyful found, that the 
 mighty God is rifen in a poor and afHided people 
 in England, who cannot bow to any graven image, 
 nor give their power unto the beafr, but will fol- 
 low the Lamb wherever he goeth ; choofmg rather 
 to die with him, than to forfake him. 
 
 And, dear friends and brethren, my farther ex- 
 hortation to you all, from the Lord of Hoils, is, 
 that you all now do live in that truth, which you 
 have both heard, and fpoken of to others, that fo 
 your union in the life and power may iland: 
 then will you be ftrong as Mount Zion, and an 
 help one to another; the ftrong taking the weak 
 by the hand, faying, I feel thee, and therefore can- 
 not leave thee behind, but muft have thee along 
 with me : and this will not only increafe your 
 number, but difcourage your enemies, when they 
 fee you keep your meetings, and vvorlhip the God 
 
 of 
 
( 229 ) . 
 
 of Daniel, as at other times. And what though 
 you are carried to prifons by droves and flocks, and 
 lent wherelbever your enemies have power? Will 
 not that their hour and power of darknefs, be the 
 hour in which the Father will glorify himfelf P Yes, 
 ic will; for the Lord hath fpoken it: and by this 
 ihall all men know you are Clirid's difciples, not 
 as Judas, to betray him, or deny him before men; 
 but, becaufe you love him, and keep his command- 
 ments; and they are not grievous unroyou, though 
 men would make them lo to their power, by their 
 pains and punifhments. 
 
 And I am further to declare unto you, in the 
 name of my God; for your comfort, and your 
 enemies torment, that he is bringing forth a birth" 
 in you, his people, which fears not death; for it 
 hath, in defpight of all death's power, palled 
 through death's country and regions, as a con- 
 queror, through the ilrength of Jefus, and is now 
 pafied into life and immortality, where it dwells 
 fafcly, in love and 'peace with all men ; not at all 
 fearing what they can do unto it, having already 
 tried the frrength of him, that is the power of death, 
 \vhich is the devil. And this birth is that which 
 is and fnall be more and more as an army terrible 
 with banners, to affright the wicked, when they fee 
 that there is no conquering by death or banifhment, 
 becaufe death itfelf is conquered by that birth im- 
 mortal, in which you dwell and inhabit. Oh blefr 
 fed birth of the morning of the everlafting day of 
 the Mod High ! Sing ye, fmg ye; and again, I fay. 
 Sing ye the fongs of the Lamb, and rejoice ye in the 
 nVighty God; for he lives, that will crown ye ; and 
 he abides faithful, that cannot deny himfelf, who is 
 your God and helper for ever; unto whom lam 
 joined with, and in whom 1 dearly falute you, and 
 -embrace you all, who are faithiul witnelfes unto 
 
 .0.3 ^'^? 
 
t J^30 ) 
 
 the name and truth of the Lord, In this trying, bui: 
 not deltroying, day: I behold thee, O Zion, beaur 
 tiful as the fun, and glorious as the noon-day, in 
 dcj'pight of aJJ clouds and darknefs, in the pure pro- 
 miled heavenly feed, in thee revealed and made 
 nianifeft, unto the endlefs praife of thy God, over 
 all the world, and powers of darknefs, for evermore. 
 
 Thefe tilings I was commanded to write unto you, 
 ^ in the opening Spirit of life, where I am one with 
 you all, in the meek fuffering of the Lamb, who 
 am now in outward bond-, though in perfedl in- 
 ward freedom, for the name and teilimony of 
 - Jefus: 
 
 Your brother and companion in the 
 
 faith and patience of the Lamb, 
 
 John Crook. 
 
 Let this be read in the pure fear of the Lord, in all 
 the affemblies of the firft-born. 
 
 Ipfwich Town Gaol, this 28th 
 cf the 3d Month, 1664. 
 
 TQ 
 
TO T H I 
 
 KING 
 
 AND 
 
 HOUSES OF PARLIAMENT, 
 
 Who have made laws and decrees, and caufed them 
 to be put in execution, to reflrain and prohibit 
 people from having the liberty of their confciences 
 in the exercife of the worfhip of God, this is fent 
 as a warning from the Lord. 
 
 Friends, 
 
 WHAT do you mean by thefe pra6lices ? Or 
 what do you exped to bring to pafs by 
 thefe your undertakings and proceedings ? Do you 
 think thereby to root out the holy kcd, Chrifb Jefus, 
 and royal offspring of God, which he hath raifed 
 and brought forth in thefe north parts of the world, 
 to rule and reign, according to his promife made 
 by the mouths of his prophets in ages paft, to 
 which nations mud bow and bend, and become 
 fubjed ? I tell you plainly and truly, that if this 
 be your expedtation, which your proceedings give 
 me caufe to believe it is, you v/ill certainly fail 
 therein •, and God will affuredly fruitrate thefe your 
 expectations; and by this very way and means that 
 you take to fupprefs and root out the people of 
 God from having a being amongfl: you, even there- 
 by you will provoke the Lord to root you out, if 
 you perfilt therein : wherefore beware, left that 
 0^4 which 
 
( ^32 ) 
 
 which you think, and expe6l, to bring upon the 
 people of God, be by the hand of God brought 
 upon yoiirfelves. For, be it known unto you, the 
 Lord God Almighty is with his people of a truth^ 
 whom you have turned your fvvord and power 
 againft; and what is done unto them, he certainly 
 takes as done unto himfelf : and in as much as you 
 go about to fupprefs his people, or to limit them 
 in the exercife of their confciences towards God, 
 you therein are found fighters againfl God, an4 
 thereby you go about to ilop and hinder the work 
 of God; which will be as hard for you to do, as 
 it was for Saul to kick againft the pricks of the 
 witnefs of God in his own confcience. Where- 
 fore confider thefe things, and rem.ember that many 
 warnings, and tender vifitations of love, the Lord 
 hath fent unto you in times pad, which you have 
 little regarded hitherto, but go on exercifmg cruelty 
 tov/ards the people of God. And now at this time 
 alfo I am moved, and it is upon m.y heart, by the 
 Spirit of the Lord, to lay thefe things before you, 
 and do tell you in plainnefs, what the Lord will do, 
 and bring to pafs, in defpite of all that you can do 
 who feek to oppofe him: for, notwithftanding the 
 many laws and decrees which you have made, or 
 Ihall make, yet the work of the Lord, which he 
 hath certainly begun, that fhall go on and increafe, 
 and the truth muit flour illi and profper, and fpread 
 forth itfelf, and the kingdoms of the world mud 
 become the kingdoms of our Lord, and of his 
 Chrift, according to his promife : and they that 
 will not bow unto his throne and government, who 
 is the King of kings, whofe right is to rule in the 
 conlcicnces of people, and to bear the government 
 there, and to exercife them in matters of v/orfhip 
 towards God, but will feek to flop and limit him 
 land his government there , even fuch mufc and fhall 
 
( ^33 ) 
 
 be broken by him, and bruifed under by his eternal 
 power; the Lord hath faid and Ipokcn it, and it 
 mufi come to pafs. 
 
 Wherefore friends, be you once more warned, 
 that you meddle no more with the confciences of 
 people, fo as to go about to limit them in matters 
 relating to the fervice of God, for it is not the place 
 of a civil magitlrate to meddle, or to have to do, 
 with "thofe things, but leave them free, in thofe 
 things, to do as they are perfuaded in their own 
 confciences, by the light of the Spirit of the 
 I^ord ; for you cannot give an account unto God 
 for them, if they do amifs, but they niult all, and 
 fo mud you alfo, give an account unto God, every 
 one for himfelf : and this is jufl and equal, that, 
 in things of this nature, every one fhould be left 
 to the exercife of the Spirit of the Lord in his own 
 heart; becaufe that fpiritual worfhip confifteth in 
 obedience to the Spirit of God, and you your- 
 felves would not be v/illing to be prohibited from, 
 or denied of this liberty ; but, 1 dare fay, you 
 would look upon it to be a very great oppreffion 
 j.into you, to be retrained, by any civil powtrr 
 or government, from that, which by the Spirit 
 and power of God, you were perfuaded in your 
 confciences you ought to do; and you could not 
 put judge, that thole, who fliould go about to lay, 
 or impofe fuch a reftriction upon you, did do unto 
 you, as they themfelves would not be done by ; and 
 fo ye might well conclude, that it was unrighteouf- 
 nefs in them fo to do : wherefore, if you ieriouQy 
 confider, whether this unriglueoufnefs and opprei- 
 fion be not found in you, 1 know you cannot but 
 Jay your hands upon your mouths, and confefs, 
 guilty. 
 
 So let my counfel be, at this time, received by 
 youj and take my advice, as from one that hath 
 
 received 
 
( ^34 ) 
 
 deceived the counfel of the Lord, and, in meafure, 
 knows the mind of the Lord by the revelation of 
 his Spiiit, as touching this matter, that is this; 
 fhake yourfelves out of thefe cruel pradlices, of 
 perfecuting about religion and worfhip, and lay 
 afide thefe cruel impofitions, which are and have 
 been laid upon the people of God, by reafon where- 
 of, many, who are dear unto the Lord, have fuiFered 
 very greatly, fome the lofs of their liberties, and 
 fome the lofs of their lives, occafioned through be- 
 ing thrufl together in noifome holes and prifons, 
 and others are obnoxious to exilement from their 
 wives and children, and from their native country 
 and deareft relations-, and no evil at all juftly 
 charo;ed aerainfl: any of thefe, for which thefe cruel 
 fufferings are inflided upon them; it is only for 
 worfhipping of God in fpirit, that thefe fufferings 
 are fuftained by them ; that is the greateft charge 
 that hath been by you at all proved againfl themj 
 and for thefe things the Lord's controverfy is cer- 
 tainly great with you, and will you continue in 
 thefe things, through which you have provoked the 
 Lord to anger ? His wrath will not be appeafed 
 towards you, neither can your government be efta- 
 bliflied in fafcty, nor you cannot eftablifh yourfelves 
 in fafety and fecurity, for fear will furprize you, 
 while you go on in thefe pradices, becaufe of the 
 guilt that is upon your confciences ; and although 
 we cannot, neither dare we to make outward oppo- 
 fitioa againft you by plottings and infurredlions, 
 &c. Out of which things God Almighty hath re- 
 deemed us, and hath brought us into his covenant 
 of peace, and unto his mountain of holinefs, where 
 nothing hurts nor deitroys, yet we know that the 
 Lord is with us, and on our fide, and takes our 
 part, will plead our caufe, and fight for us, and he 
 is ftronger than you allj and his power is above 
 
 yourS| 
 
( 235 ) 
 
 yours, and our trull and confidence is In him alone, 
 <ind not in the arm of flelh-, and it is in vain for you 
 jo drive againll him, or to oppofe or refifl: him; for 
 he will in the end be too hard for you, and will 
 break you to pieces as a potter's velTel of clay, ex- 
 cept you repent. 
 
 And now friends, this is the way by which you 
 may or can pofTibly cfcape, and prevent the dread- 
 ful judgments of the Lord, or by which his anger 
 may be appeafed which is kindled againll you, and 
 that is this. To humble yourfelves before the Lord, 
 and to repent of the evil of your doings, and to loofe 
 the bands of iniquity, and to undo the heavy bur- 
 dens, and let the opprelTed go free, and turn the 
 fword againft the evil-doers, and fupprefs vice and 
 profanenefs, and do not tolerate licentioufnefs, and 
 thofe wicked practices, as rioting, drunkennefs, 
 Itage-plays, and the like, which day by day even 
 greatly abound in the itreets, while the fervants of 
 the Lord lie in noifome holes and prifons: and give 
 liberty of confcience unto the people of God to 
 worfliip hi'^::, which is the main thing that I con- 
 tend with you forj that the fervants of the Lord 
 may have free liberty to labour for the reducing of 
 people from thofe afore-mentioncd, and all other 
 vices, which tend to the deftruclion of youth, and 
 to the deftroying both of foul and body. And this 
 is the way for you to obtain the good -will and fa- 
 vour of God, and to be ellabliilied in fafety and fe- 
 curity in your government ^ and if any, who are 
 felt-feekers and time-fervers, (hall, for felf-ends, 
 counfel you othervvife, fuch you fliail know in the 
 day of the Lord, are evil counfcllors, and ought 
 not to be received by you, but denied. 
 
 And friends, one thing more I would prefent to 
 your confideration, which hath been often laid be- 
 fore you in times pad, and as oft forgotten by youj 
 
 which 
 
( ^3^ ) 
 
 which is this, What hath been the ground and ori- 
 ginal caufe of all the late overturnings v/hich have 
 been in this nation ? If it be rightly weighed and con- 
 fidered, will it not appear, that cruelty^ and opprel- 
 iion of mens conlciences, in matters relating to the 
 fcrvice of God, was the main original caufe thereof? 
 I confefs, I cannoe but marvel that you fhould be 
 fo blinded, with your prdent profperity, that you 
 cannot fee and confider thefe things, and labour to 
 avoid that which was the caufe of their overthrow 
 and ruin, that are gone before you, but to run on 
 fo headlong and inconfiderate, as though you were 
 haftening with defii-e to bring the v/rath of God 
 upon you. For mark, friends, When did any efcape 
 the hand of God in any age or generation ? Or, 
 Where were any eftabliflied in fafety, that took in 
 hand this work of opprefTion, and perfecuting the 
 feed of God and his people ? Confider from Pha- 
 raoh, that great oppreflbr, unto this day, and you 
 will find, that in all ages, this work of perfecuting 
 and opprelTing the people of God, was the very 
 caufe of the overthrow and ruin of the perfecutors; 
 as for inflance, the great perfecution and cruelty 
 that was exercifed by the then powers of the na- 
 tion in Qiieen Mary's days: What was the ilTue 
 thereof? Was it not the very overthrow and rooting 
 out of that perfecuting power, religion, and faith ? 
 <kc. And doth not their name, who exercifed that 
 cruelty, remain as an ill favour unto all fober people, 
 truly fearing God, unto this day ? And could they, 
 by all their tyranny then exercifed, root out or ex- 
 tinguifh that faith and religion that they then flruck 
 at ? Nay, they could not, though it was but, as I 
 may fay, the beginning of reformation, and coming 
 out of the apoftacy; but it is true indeed, they 
 killed, deftroyed, and murdered many, but, blelTed 
 be the Lord, that did not fliake the reft^ fo as tq 
 
 mak^. 
 
( ^37 ) 
 
 make them fall, but rather cllabl'ni them. And 
 certainly friends, although you llioukl be permit- 
 ted, as they were, to dethoy many of us by your 
 laws and decrees, made, or to be made, yet you can- 
 not thereby deftroy the faith of others-, neither can 
 you pofTibly accompli fli your defire, nor root out 
 the holy feed which is now fprung and rifen, and 
 mufl: replenifli nations, and caufc the defolate places 
 to be inhabited, though indeed you may thereby 
 root out and dellroy yourfelvesi which is fad to 
 confider. 
 
 So friends, much more might be faid unto you, 
 and many found reafons and arguments might be 
 produced to convince you, how unfafe it is for you 
 to perfevere in this work of perfecution and cruelty; 
 but I know you will, many of you, if not moft of 
 you, kick againft it, and harden your hearts, and 
 will not believe ; wherefore I have chofen rather to 
 be as brief as I may, only to difcharge my con- 
 fcience to you in the fight of the Lord, that I may 
 be clear of your blood, and fo fnall conclude even 
 with a few words, telling you. That this work 
 which you have begun, and put you; hand unto, 
 will be too hard for you ; for when did ever any yet 
 rife up againft the Lord and profper ? Or, do you 
 think to prevail againft the Ancient of Days, al- 
 though your predeceftbrs could not : O nay, it 
 cannot be. But then you will fay. That it is not 
 the v/ork of God th..t you oppofe, but herefy and 
 fedition, &c. I anfwer, io faid your predeceflbrs, 
 the perfecutors in all generations, when they ficw 
 the prophets, and crucified the Son of God, and 
 perfecuted the apoflles -, they charged them with 
 blaiphemy and fedition, and turners of the w^orld 
 upfide dovv'n, and faid. The earth was not able to 
 bear them, &c. Yet that could not be a fufficienc 
 Qxcufe for them, in the day when God took ven- 
 geance 
 
( 238 ) 
 
 geance, neither will It be a fufficlent excufe for you 
 in the day when you muft all, without refped of 
 perlbn-s give an account unto God for all your 
 deeds done in the body : wherefore beware leli that 
 come upon you, which was fpoken by the prophet 
 of old, faying, " Behold, ye defpifers, and wonder, 
 «^ and peridi ; for 1 work a work in your days, a 
 *^ work which you can in no wife believe, though 
 " a man declare it unto you." 
 
 I am a friend to the whole creation of God, and 
 have the mind of the Spirit of the Lord, who 
 wills not the de^uh or utftrudiion of any, but 
 rather that all ftiould return and live. 
 
 Written at Kingflon upon 
 Thame?, the fifth of the 
 ninth month, 1664. 
 
 J. Crook; 
 
 SOME 
 
SOME REASONS 
 
 Why the People called fakers do ahfent frojn 
 the Puhlick Way of Worfoip^ luid ca?inot con- 
 form thcrciuito^ though they arc cxpofed to 
 great Sujfcrhigs hecaiife thereof 
 
 AND ALSO 
 
 Why they cannot Swear at all \ and whether it he cut 
 cf Ohftinacy or Ccnjcientioufnefsy rejolved. 
 
 Prefented in the Love and Fear of the Lord, to the 
 Serious Confideration of all Juftices, and all 
 others, who are moderately inquiring into this 
 Matter. 
 
 WE are a people that have defired, and dili- 
 gently inquired after the true knowledge 
 ot God, and the way in which he is worfliipped ; 
 in which way we defire to walk: and after much 
 feeking, and ferious confidei-ation, we do find, and 
 are perfuaded in our hearts and confciences, 
 
 Firil:, That God is a Spirit, and that his worfliip 
 isfpiritual; according as Chrift hath faid, John iv. 
 24. And that none are true worlhippers, but fuch 
 as wonliip in the Spirit, and in Truth. 
 
 Secondly, That men muft firft feel and receive a 
 meafure of the Spirit of the Lord, before they can 
 come to know the true way of worfhip, which is 
 only learned in the Spirit, ver. 22, 23. 
 
 7'hirdlyf 
 
( 240 ) 
 
 ThlrdlVi That no man upon the earth, can of* 
 oiiHu to prvffcribe how, or after what manner, God 
 Almighty is to be worihipped, fo as to impofe any 
 practices upon men j but is to leave that to him, 
 to dired them by his good Spirit, in things pertain- 
 ing to his worfnip-, and he is to perfuade them 
 thereunto : and that they ought not to be compelled 
 or forced to the true worfliip ; much lefs to that 
 which is fo juftly fufpe6led by many people, not to 
 be the true way of worfhip. 
 
 And it doth appear to us, that the publick way 
 of worfnip, or the worfliip of the church of Eng- 
 land, is very much diiterent from this fpirltual 
 worfhip : for we do fee, that they have not received 
 the meafure of the Spirit of Chrift, which leads into 
 all truth, but they do daily rebel and tranfgrefs 
 againft it, doing thofe things that they fiiould not, 
 and leaving undone thofe things which they ought 
 todo; fo that they are without fpiritual health: 
 and thefe cannot be the fpiritual worfhippers •, for 
 they that do worlhip in the fpirit, do feel health 
 and peace in it. And therefore we have good rea- 
 fon to abfent from the publick way of worlhip. 
 
 And becaufe that thofe, that do frequent that 
 worfhip, are not born again of the Spirit of Chrift, 
 John iii. 3. but are fliii in an unregenerate ftate, 
 following the pleafures and vanities of fm, and do 
 live in ail manner of wickednefs, as fwearing, lying, 
 drunkcnnefs, whoredom, murder, cozen mg, and 
 cheating, and what otiicr evils may be mentioned, 
 which may be found among ihofe worfnippers; 
 and thefe are the works and truits of the fiefli, and 
 not of the Spirit of God, Gal. v. And therefore 
 we do ablcnt from that worfhip. 
 
 Befidcb, they do not feek to draw and win people 
 hy love and tendernefs, and by the example of a 
 good converfarion, but do labour by violent force 
 
 and 
 
( 241 ) 
 
 and compnlfion, to bring people to their worfliip ; 
 which the true worfhippers and Chriftians never 
 did; and do perfecute, and caufe fuch to iiifier, who 
 are otherwife minded, that cannot come to their 
 church and worfliip, according to their prefcrip- 
 tions; which the true worfliippers never did, but 
 faid, " If any were otherwife minded, God fliould 
 *' reveal the fame unto them,'' Phil. iii. 15. and 
 they did not by force impofe their religion upon 
 others. But we do believe, that that way of im- 
 pofing of religion upon people, is of Antichrifl:; 
 and that all that ever do fo impofe, are in the 
 way of Antichrifl ; and we do, and mufl, abfent 
 from them. 
 
 And alfo, we find their miiniftry is much dif- 
 ferent from the miniftry of the true church of 
 Chrifl:, both in call, maintenance, do6lrine, and 
 converfiition ; for they were '^ rninillers of the fpi- 
 *^ rit, and not of the letter," 2 Cor. 3. Neitiicr 
 were they called by man, nor taught by man the 
 things which they did preach ; neither did they 
 " receive it from man, but by the revelation of 
 *^ Jefus Chrifl," Gal. i. and they had " received his 
 *^ Spirit, by which the deep things of God are re- 
 *' vealed," i Cor. ii. But thefe miniflers are made 
 at Oxford or Cambridge, by learning natural lan- 
 guages, and old books and authors, and ferve fuch 
 a time there, before they go forth ; and when they 
 have attained that, then they run, when the Lord 
 never fent them •, and they ufe their tongues, and 
 fay. He faith it, when the Lord never fpoke to 
 them, nor called them forth to preach his word; 
 but they are made rninillers by man, and fent out 
 by man, and two or three hundred pounds a year 
 calls them thiiher; and there they will flay for 
 their bellies : and fuch the true prophets and fer- 
 vants of the Lord witnefTed againfl, as may be iccn, 
 R Ifa. Ivi. 
 
C 242 ) 
 
 Ifa. Ivi. Jer. xxlli. Mic. iii. And the minifters of 
 Chriil did give freely, as they had freely received, 
 according to Chrift's command, Matt. x. But thefe 
 miniders receive and force tithes from the people, 
 which Chrift came to put an end to, Rom. x. 4. 
 And the apoftle faid, '* The prieilhood being 
 " changed, there is made of necefiity a change alfo 
 ^' of the law -," by which law, tithes were paid, 
 Heb. vii. which the minifters of Chrift never re- 
 ceived, much lefs to force people to pay them, 
 but did witnefs againft them ; for they pertained 
 only to the priefts of the iirft covenant : and fo 
 in their maintenance we find them contrary to the 
 minifters of Chrift. And alfo they differ in their 
 dodlrine; for the minifters of Chrift did preach, 
 that people might v/ait to receive Chrift into their 
 hearts, and that they might know Chrift in them^ 
 elfe they were reprobates; and if Chrift was in 
 them, the body was dead becaufe of fin, and they 
 came to be dead unto fm : and every particular 
 member of their church was to know the Spirit of 
 Chrift in them ; " and if 'any man had not the Spirit 
 '^ of Chrift, he was none of his," &c. Rom. viii. 
 But thefe minifters tell the people, that they are 
 Chriftians, and the church of Chrift 5 though they 
 know nothing of this in them, but do live wicked- 
 ly, in fin and unrighteoufnefs, and are dead to 
 truth, and feel nothing of the operation of the Spirit 
 of Chrift in them, but do ftill fm againft it, doing 
 that they ftiould not do, and leaving undone that 
 "Which they fiiould do, and are not faved from fin, 
 nor made free by the truths and they tell them, 
 they rnuft never exped: to be free from fin, nor to 
 know the revelation of Jefus Chrift, as former Chrif- 
 tians did, nor to know the power of God, to work 
 mightily and effedually in them, to deftroy the 
 works of the Devil, while they are on this fide 
 
 the 
 
( 243 ) 
 
 the grave; and fo ftill keep them in blindnefs and 
 ignorance, ever learning, but ftill laden with fin, 
 and divers lufts, and never able to come to the 
 knowledge of the truth, which makes freCy as 
 wc have feen ; and therefore we have denied them : 
 and we do believe, with the minifters of Chrift, 
 that the truth makes free; and that it is pofTible 
 to know Chrift fo made manifeft within, as to dc- 
 ftroy the Devil's works, and to fave from fin ; 
 and that he that is born of God, fins not: we fay, 
 we believe that fuch a ftate is attainable on this 
 fide the grave ; and yet we do acknowledge, there 
 is a ftate the faints knew, and pafted through, in 
 "which, if we ftiould fay we have no fin, we deceive 
 ourfelves, and the truth is not in us; but if we con- 
 fefs our fins, he is faithful and juft to forgive us 
 our fins, and to cleanfe us from all unrighteouf- 
 nefs : and thus was fpoken to little children in the 
 truth, that they ftiould not fin, John ii. But there 
 were fathers, that had known the truth, and young 
 men, that were ftrong, in whom the woidof God 
 dwelt, that had (take notice) overcome the wicked 
 one. Many other things might be mentioned, but 
 thefe may be fufficient to fliew, why we deny that 
 miniftry, which hath not profited the people at all; 
 but they are proud and covetous, as thoufands do 
 know. 
 
 Again, we do abfent from the publick way of 
 worftiip, becaufe of its deadnefs and formality ; 
 becaufe we cannot find, tliat the immortal louls 
 of pirople are refrefiied therein, nor that true and 
 fpiritual comfort is received thereby: and we do 
 believe, and upon true fearch and examination, do 
 find, and alio are perfuaded in our conlci^-nces, 
 and that by the Spirit of the Lord, that the moft 
 part of their ceremonies and pra6lices, in their 
 worftiip, are but vain traditions of men, and no 
 
 R 2 heavenly 
 
( ^44 ) 
 
 heavenly divine inRitutions; and we may fay, a3 
 the apoflle faid in another caie, <' They do not 
 <' make the comers thereunto any whit the better-," 
 but they are dill miferable and dead, and want that 
 which only can give life and fatisfaction to the foul; 
 to wit, the knowledge of Chrift's appearance in 
 themfelves, and of his life and virtue. We might 
 mention many ceremonies and pracftices, and fpeak 
 particularly to them, but we would not be too 
 tedious, but do fpeak as to the whole in thefe few 
 words. 
 
 And having feen thefe things, that they want 
 the Spirit of the Lord to exercife them in their 
 worfliip; that they are not born of it; that they 
 want the fruits of it -, that they force and perfecute 
 people, that cannot for conlcience fake conform 
 to their way ofworfhip; that their miniftry differs 
 from the miniftry of Chrift, in call, maintenance, 
 converfation and doctrine, and is the very fame 
 with the falfe prophets and deceivers in the days 
 of old, being found in their very Heps and prac- 
 tices, &c. That their worihip is dead, formal, and 
 carnal, and doth not give fatisfaclion to the foul : 
 We cannot conform to it, but have denied it upon 
 jull ground, and in confcience to the Lord do ab- 
 lent from it -, and not out of obftinacy, as fome 
 would accuie us. 
 
 iind again, we do abfent from it, becaufe we 
 have found a better way, in which we can truft 
 our fouls: and do find heakh and peace, and fpi- 
 ritual comfort, and true fatisfaction, in this way 
 in which we now walk with the Lord, and do 
 worlhip him m fpirit and truth; and we do find 
 his living prefence in our affemblrngs together, in 
 the woraiip and fervicc of God: for we micet to- 
 gether to wait upon him, and to pcrfoim holy 
 duty to him, and do fpeak as his spirit moveth 
 
C 245 ) 
 
 ill us, and gives us utterance, and to pray In the 
 Spirit, and this only is acceptable to him : and 
 this is fpiritual worlhip, when the Spirit of the 
 Lord exercifeth man in the things he performeth 
 towards God -, and if his Spirit doth not ftir or 
 move in us, we are filent, waiting to hear the 
 Lord fpeaking in our fouls; and this is according 
 to the faints practice. And becaufe we have found 
 great peace and fatisfadlion to cur fouls in thi3 
 way, in which we now walk, we cannot deny it, 
 whatever v/e fuffer , and we do choofe rather 
 to obey the Lord, that we may have and feel his 
 peace in our hearts, than to obey men, to avoid all 
 fufferlngs. 
 
 And becaufe we would not lofe that peace, and 
 make fnipwreck of our faith, we cannot conform 
 to the publick way of worlhip ; and not out of 
 any wilfulnefs or obftinacy : and we do defire to 
 fpend our days in the fear of God, and to walk in 
 juftnefs and righteoufnefs towards all men, and 
 to do unto all men as we would they lliould do un- 
 to usi and to love God with all our hearts, and 
 our neighbours as ourfelves •, and to avoid the fm- 
 ful and grofs iniquities and abominations that do 
 daily abound among thofe that are of the publick 
 way of worfliip. And we dare not riot in the day 
 time, nor fpend our precious time in vanity, 
 nor wafte God's good creatures, and fpend tliem 
 upon our luils, which will be the caufe of God's 
 fevere judgments to come upon men and nations; 
 and we cannot go with multitudes to do evil, but 
 mull have relpect to the Lord God that made us, 
 to live unto him, that we may die in his love and 
 favour, and that we may be heirs of that kingdom 
 vyhich is everlafting ; into which the fayers Lord, 
 Lord, mull not enter, but thofe that do his will. 
 And this that we feek, and which is our only end 
 R 3 and 
 
( 246 ) 
 
 and aim, the Lord knows-, and if for this we muft 
 be hated and afflided, we cannot help it : for we 
 mud not deny the Lord, but will truft in him, 
 though we die and perifh outwardly for our obedi- 
 ence unto him ; and becaufe this is our defire and 
 refolution, we do abfent from the publick way 
 of worfhip, and cannot have fellowlhip with the 
 unfruitful workers and works of darknefs, but do 
 rather reprove them. 
 
 And as for our refujing to Swear: 
 
 We would have all men to know, That it is 
 not out of obftinacy or wilfulnefs, that we do 
 refufe, or as though we had any referve to our- 
 felves, becaufe we cannot fwear allegiance to the 
 king, as if we would plot or contrive milchief 
 againft him : No, God knows, and his people 
 knows, and the witnefs of God in the confciences 
 of our very adverfaries, will one day teftify for us, 
 That this is not the caufe why we refufe to fwear; 
 but it is only and fingly in pure obedience and 
 confcience to the Lord Jefus Chrift, who faith. 
 Swear not at ail -, and this is his command unto his 
 followers : " 1 hough it was faid by them of old 
 '' time, thou llialt not forfwear thylelf, but fhalt 
 *' perform thine oaths unto the Lord ;" they might 
 then fwear, for it was commanded j but now 
 Chrifl being come, who is the end of the law, and 
 fulhlkr of it, faith. Swear not at all : by which it 
 is clear, that all {"wearing is forbidden •, for the 
 law did forbid and prohibit all vain and frivolous 
 fwear'.ng; and if thefe words of Chrift did reach 
 no farther, than to prohibit that, as fome would 
 limit them, then Chriil had only forbid that which 
 before was forbidden by the law -, but it is very 
 
 plaia 
 
( 247 ) 
 
 plain his words do extend farther, becaufe he re- 
 peats what before was forbidden and commanded, 
 and then goes on farther. But I fay unto you. 
 Swear not at all, &c. And how he could have 
 fpoken more fully, I cannot tell. And alio the 
 apoftle James preaches the fame do6lrine, with the 
 fame abfolute prohibition, But above all things, my 
 brethren. Swear not ; for it was fo pofitively for- 
 biden by Chrift, that he put that as it were above 
 all things, neither by heaven, nor earth, (mark) 
 nor any other oath ; no oath was to be fworn by 
 the true Chriftians, who were brought out of the 
 Ifrife, that was among men, into love, and peace, 
 and goodwill towards all men. And truly it is a 
 token of darknefs, and much ignorance, that any 
 man profeffing Chriftianity fhould have any word 
 to fay againfl fuch a thing, which is fo clearly for- 
 bidden. And how many Chriftians have futfered 
 fmce, for refufmg to fwear, appears by feveral an- 
 cient hiftories: and upon the fame account only do 
 we refufe to fwear at this day, having received the 
 Chriftian fpirit, which in us faith, Swear not. And 
 therefore, upon this general account, we cannot 
 fwear allegiance to the king; but we can and have 
 proffered to promife in faithfulnefs, and do defire, 
 that the fame punifhment may be inflicted upon 
 thofe that break their word and promife, as on 
 them that break their oaths ^ and if this were taken, 
 it would appear, that we make as much confcience, 
 and more, to keep our promife, as any men do their 
 oaths, and it is to the full as binding to us: for it 
 is a common laying among men, Thofe that 
 will fwear, will lie ; and many that will now fwear 
 allegiance to the king, to fave their outward li- 
 berty, would foon fwear againft him upon occafion. 
 And if it had been known, that ever we could Iwcar 
 in any cafe, fmce we were a people, and would not 
 R 4 now 
 
( 24S ) 
 
 now fwear allegiance to the king ; then indeed 
 there were great cauie of lufpicion : but we have 
 always denied to fwear, in any cafe, fince we knew 
 the truth, and had the Spirit of Chrift to guide 
 lis ; and have fufFered upon divers accounts in 
 former days : and therefore, in reafon and judice, 
 we ought not to fuffer in this cafe, for refufing to 
 fwear allegiance to the kingj neither ought men 
 to enfnare us, becaufe of the tendernefs of our 
 confciences to the Lord: for we have always de- 
 fired the good and happinefs of the king, and all 
 men, in this world, and that which is to come. 
 And inafmuch as we live in the fear of God, and 
 peaceably, it is that which brings honour to good 
 government and kings, when fubje(5ls do live in 
 the fear of God : And fuch as do live wickedly, 
 in ungodly ways and pra6lices, difhonour God 
 and good government, and kings too. And we 
 are for peace, and deny that fpirit that would plot 
 or contrive mifchief againfl the king, or any man's 
 perfon ; for our principle is peaceable, and leads 
 to love and good-will towards all men; which 
 is the principle of truth and honefty ; as will ap- 
 pear, when all falfe fufpicicns will die, and the 
 refuge of lies, and evil reports, will be fwept away. 
 And thus we have fpoken the truth, in fimplicity, 
 defiring that it may be for good unto all, to whom 
 it may come. 
 
 We are lovers of truth and righteoufnefs, and 
 every one that truly defires to walk therein -, in 
 which alone true happinefs and everlafting peace 
 is enjoyed, by all fuch as do believe and walk in 
 the light of righteoufnefs, which leads out of the 
 evil way, which the fons of men have long run 
 on in, in the time of great darknefs, which hath 
 overlhadowed the earth, which lliall pafs away, 
 
 an4 
 
( 249 ) 
 
 and light fhall fhine more and more in the hearts 
 of men •, in which all that do walk fliall know 
 the falvation of God, and partake of his mercies, 
 and great loving- kindnefs, and praife and magnity 
 his glorious name for evermore. 
 
 Reading Gaol, the dad 
 day of the 5th 
 month, 1665. 
 
 COM. 
 
COMPASSION 
 
 TO ALL THE 
 
 Sorrowful, Jffliofed, Vifited^ Tempted^ Suffering Seed-, 
 whether inwardly or outwardly^ in the City of 
 London^ or elfewhere in England, 
 
 THUS faith the Lord, Say to them that are of a 
 fearful heart, Be ftrong, fear not-, behold 
 your God will come with vengeance, even God 
 with a recompence; he will come and fave you. 
 
 This is fpoken unto you, whofe confciences are 
 tender, having the deep fenfe of God's judgments 
 upon your fpirits, which are now upon the city of 
 London, and other parts of this ifle^ whether upon 
 your own perfons or families, or as yet more re- 
 mote from you, who wait upon the Lord in the way 
 of his judgments; if pofTibly he may be entreated 
 by you, to flop his hand from (laying the righteous 
 together with the wicked, and thofe who know not 
 their right hand from their left. Ye know if his 
 anger be kindled but a little, that blefied are all 
 thofe that put their truft in him. 
 
 I know your griefs, and am well acquainted 
 with your forrows ; which are moft of all, that 
 ye yourfelves have not redeemed the tim.e, as ye 
 now fee ye might have done, although ye grieve 
 to fee others dcfpife God's laws, in that for your 
 time ye might have been teachers of others, ye 
 have need to be taught the firft principles of the 
 
 teachings 
 
( "~5i ) 
 
 teachings of God -, as repentance from your dead 
 works, it being your daily burden, that ye can 
 feel no more life ftirring in your hearts and fcr- 
 vices, nor no more faith towards God, to draw 
 life and virtue from him; nor no more of the 
 operations of his hand, and openings thereof, to 
 fill you with his bleflings; which makes ye doubt 
 fometimes, whether ye are of the flieep of his paf- 
 ture, or of tlie number of the flock of his hands, 
 by realbn of your leannefs of foul, and poverty ot 
 fpiriti concluding in yourfelves, ye have not yet 
 truly learnt the dodrine of baptifms; being ye find 
 fo much of felf, and the fpirit of this world dive in 
 you, and fo little of the hay, ilraw, and ftubble, 
 yet confumed and burnt up in you ; that ye quet- 
 tion, many times, whether ye know the foundation 
 of God laid in your hearts. . And ye find daily fo 
 many temptations, and vain thoughts, lodge within 
 you, to the difquieting and vexing, of your right- 
 eous fouls, that ye fear the baptifm of the Holy 
 Spirit is not yet attained by you-, feeing your for- 
 rows are fo many, and your comforts lo few and 
 uncertain, that ye know not certainly, whether there 
 be any fuch Holy Spirit come into your hearts. 
 
 And for the refurredion of the dead, and eter- 
 nal judgment, ye fear that ye know little of them, 
 more than ye have received by the hearing of the 
 ear, and reading of the letter without you; there- 
 fore ye doubt that your faith ftands but in word, 
 and not in power: becaufe it removeth fo little out 
 of your hearts that Hood there before, and giveth 
 you no more victory over the world ; but as ye 
 were, fo ye are ftill, too much in bondage to it, 
 which is your grief; although, too long after, vic- 
 tory is prefent with you; but how to attain and 
 perform it continually over all things, both in 
 words, thoughts, and aflions, ye find not. Yet ye 
 
 cannot 
 
C 252 ) 
 
 cannot fatisfv yourfelves with the common faith, 
 viz. That luch a ftate or condicion is not attainable, 
 but rather find caufe enough in yourfelves, to judge 
 your own remiirnefs and negligence, in not watch- 
 ing in the light, to keep your hearts with all dili- 
 gence, experiencing that now your own folly doth 
 corred you, becaufe ye have often had precious 
 fealbns and opportunities, as a daily price, put into 
 your hands, but ye improved them not as ye might 
 have done. Neverthelefs, ye dare not, like thofe, 
 whole foolifh hearts are darkened, lay the fault 
 upon God, as if the reafon was, becaufe he denied 
 you power ; never intending to make you perfectly 
 holy, left your falvation fhould be of yourfelves. 
 But experience hath taught you otherwife, in that 
 when ye are at any time moft holy and fandified 
 throughout, in body, foul, and fpirit ; ye are then 
 moft meek and lowly, inheriting the prefence and 
 kingdom of God in your hearts. 
 
 Farther, ye know there would be no variance 
 or difcord between the Lord and you, but for 
 your defeds in love to him, and watchfulnefs to 
 his counfcl; from w^hich caufes^ flows your mif- 
 carriages in life and converfation ; and fuch dark- 
 nefs upon you, that ye cannot fee the falvation of 
 God, crying out as undone j faying. We are cafb 
 out of thy fight, O Lord; wilt thou be merciful 
 no more ? And no marvel, becaufe ye know right 
 well, that if the Lord be always before ypu^ ye can^ 
 not be moved. 
 
 Thus far I have traced you, by the footfteps of 
 the flocks of the companions •, although to you 
 they fetm as untrodden paths, and like the way 
 of an eagle, and as a fhip at fea : yet be it known 
 unto you, the fame fteps have been trodden by your 
 brethren that are in the world, as the way of the 
 
 Lord^ 
 
( 25J ) 
 
 Lord, to fhew them what was In their hearts, like 
 as he did to Ifrael of old. 
 
 O that I had the tongue of the learned, fo as 
 to fhew you the caufes of your difealcd v/eaknefTes, 
 that a perfedu cure might be received. 
 
 Firllof all, I find your minds abroad, and your 
 eyes gadding too much in the ends of the earth, 
 where ye find many wandering like yourfelves ; 
 which multitudes fo infe6l your minds, as to 
 ftrengthen your hands in this evil, and thereby to 
 lefTen it in yourfelves. 
 
 Alfo the wicked one fo bufieth you, in finding 
 fault with others, as if ye were to keep their 
 vineyards, whereby he cunningly enticeth you to 
 negledt your own, under pretence of fervice to 
 them •, or otherwife, to fill your hearts fo with 
 prejudice againft religion itfelf, as if all men were 
 liars: Which thing lurking fo fecretly in your 
 bofoms, that when the winter comcth, and florms 
 arife, it gendereth to fear and bondage, through 
 the mixture of unbelief, carelefncfs, and luke- 
 warm indifi^erency : all which now appears to be 
 a monftrous birth, although before r.urfed and 
 dandled as a moft beautiful child, and fo lawfully 
 begotten, as none fo likely to inherit the kingdom 
 as it: but now ye fee it is for judgment, and muft 
 not be heir with the fon of the free woman. 
 
 Again, As many by talking what once they did 
 poffefs and enjoy, have loft the fenfe and comfort 
 of what they fhould have to fupport them at pre- 
 fent; fo others, by fpeaking fo much of fuffenng, 
 are made unfit to fuff'er : and at this day, how 
 many are there, who have lo fpent their precious 
 time, in olten relating the cruel deaths and hard- 
 fhips of others, that they are neither prepared to 
 die, nor fitted for trial themfelves : and hence alfo 
 arifeth the multitudes of their fears and troubles. 
 
 Another 
 
( 2J4 ) 
 
 Another caufe of your fear and trouble, I find 
 to be the falling of many good and righteous 
 people, in this common calamity; as if the Lord 
 had no more reipedl to them that ^rve and fear 
 him, than to the wicked and profane •, feeing what 
 befalls the fwearer, befalls him that fears an oath. 
 But this comes to pafs, that none may prefume, 
 and that all may fear before him ; yet the accufer of 
 the brethren wounds you fo forely on this account, 
 that ye daily feel his Itingings, by all tidings that 
 come to your ears, concerning the Lord's vifiting 
 the righteous with the wicked, and little children 
 in their innocency, with grown people in their fins: 
 which thing, as it doth much imboiden the ungod- 
 ly in their prcfumption, fo it doth difcourage the 
 weak in the taith, as if they ferved God for nought; 
 not remembering that it is written. No man know- 
 cth either love or hatred, by all that is before him. 
 And it is meet it fhould be fo, becaufe the love 
 and hatred are to the two feeds of Jacob and Efau, 
 which are invifible : therefore, they that keep not 
 to the light, in the daily watchfulnefs through be- 
 lieving in it, but look out at thmgs vifible and 
 temporal, fuch are unliable in all their ways, and 
 mifinterpret all the Lord's proceedings: whence 
 arifeth iuch difcontentednefs of mind, and trouble 
 of fpirit, that they are ready to fay with Jonas, 
 They do well to be angry, thinking they have caufe 
 enough for it, even unto death. 
 
 Thus doth the evil nature deal with the Lord, 
 when it gets loofc from the bit and bridle. But 
 this is the plague, for people to die in their fins, as 
 Chriil laid to the Jews, all mufl die, but ye fhall 
 die in your fins. 
 
 Yet hear, O Jacob, and hearken, O Ifrael, that 
 art afllided, tofTed with tempefV, and not com- 
 forted s the Lord will lay thy foundation, as with 
 
 precious 
 
( 25S ) 
 
 precious ftones ; thou fhalt be taught of the Lord, 
 and in righteoufnefs fhalt thou be eltablifhed : thou 
 fhalt be tar from oppreflion, for thou llialt not fear. 
 A farther caufe of fear and trouble, may be the 
 natural temper and inclination ot your minds and 
 fpirits, not yet knowing the feed of life, fo raifed 
 into dominion in your hearts, as to witnefs it llronger 
 in you, than he that is in the world : therefore ye lie 
 open to the ftorms and blafts of fear and diftruil; 
 notwithftanding the root of the matter may be in 
 you, yet is it but as a feed fown in weaknefs, and 
 as yet not raifed in power. And by reafon of this 
 your natural temper, ye may labour more with 
 your own hearts, than fome others do, and yet not 
 able to attain that vidory and courage which they 
 arrive at ^ which makes you conclude, the root of 
 the matter is not in you ; and that one day ye fhall 
 fall by the hand of Saul -, and your fears do fo at- 
 tend you, upon every approach of danger, as thofc 
 that can do nothing of your own felves, and yet are 
 able to do all things, through Chrift ftrengthen- 
 ing of you. I know you well, that when ye are 
 naked, none fo tim.erous, ye knowing felf to be of 
 no reputation; but when ye have girt on ftrength, 
 and funk down into the armour of light, none fo 
 bold and valiant; although thou be but a little one, 
 thou art as David, not atraid of great Goliah, when 
 into the name of the Lord thou art gotten. Feel 
 me, for I would not have you difmayed, becaufe of 
 this kind of fear: therefore be ye ftilh when ye 
 feel it arife in you, look not at it, but keep your 
 minds out of all compliance with it ; and the jufl: 
 that live by faith, will fpring in your hearts, fud- 
 denly daunting your fears, and driving them back; 
 whereby you will witnefs the power of God to arile 
 in you ; by which, through faith, ye will be kept 
 unto falvation. 
 
 But 
 
C 256 ) 
 
 But in your journey it will fare with yoitj ss 
 fometimes with Ahaz, unto whom the Lord laid, 
 Afk ihec a fign, wh«m the enemies confpired againfl 
 him; But Ahaz faid, *' I will not afk, neither will 
 «' I tempt the Lord/' &c. In like manner will he 
 find your fouls compafled about with evils ; fome 
 that ye are guilty of through negligence^ &:c. and 
 others laid to your charge by the accufer, as if 
 becaufe he tempted, ye had confented ; and others 
 alfo by him threatened to come upon you, as a juft 
 reward for the former: yet in this very condition 
 the Lord bids you believe in his grace, that fhall 
 be fufficient for you in this great ilrait: but take 
 heed, at fuch a time, left, like Ahaz, you haftily 
 reply, " I will not, nor I cannot believe-, neither 
 will I tempt the Lord, in prefuming to be quiet 
 and ftill, through believing in his light and power, 
 that fecretly fhews me my duty, and ftirsme up un- 
 to it in my own bread, in this dole befetting." 
 
 I fay unto you, if ye v^^ill not now believe, as in 
 hope againft hope, ye Ihall not be eftablifhed: but 
 on the contrary, if ye will believe in the light, this 
 great diftrefs, and fore befiege, fhall be unto you, 
 as the death of Lazarus was unto Martha and Mary; 
 concerning which, Chrift faid. He was glad, al- 
 though they were troubled, in that it fliould be an 
 advantage to their faith, whereby they faw the glory 
 of God in Chrift, railing him from the dead. 
 
 But I know you are fo overwhelmed with fears, 
 many times, that ye cannot hearken or be ftiil, like 
 the children of Ifrael that c >uld not hearken unto 
 Mofes, becaufe of the anguifh of their fpirits : even 
 fo do your fears and unbelief indifpofe and unfic 
 you for any fervice acceptable in God's fight, 
 whereby ye are ready to conclude yourfelves to be 
 without, amongft the fearful and unbelieving, &c. 
 Rev, xxi. 8, But I fay unto you, that he who 
 
 came 
 
( 257 ) 
 
 came not to call the righteous, but finners to repePx- 
 tance, lliall not break the bruifed reed, nor quench 
 the frnoking flax-, he it is that invites you, be- 
 caufe ye are weary and heavy laden ; and whoever 
 comes to him, he will in no ways call off-, for he 
 comes to deliver thofe, who all their lifetime were 
 fubjedl to bondage, by reafon of the fear of death. 
 Therefore, take heed ye refufe not him that fpeaks 
 from heaven, who appears the fecond time unto 
 them that look for him, without fm unto falva- 
 tion, to fet them free, through believing in the 
 truth, which God loves in your inward parts; 
 which freedom, in due time, ye will reap, O ye that 
 have fown in tears, if ye faint not; and that ye 
 may not faint, he hath provided a cordial for you, 
 and that near you, even the Spirit itfelf to help your 
 infirmity, and to comfort you by bearing witnefs 
 with your fpirits, that ye are the Lord's ; which 
 above all things ye defire to know, and to have the 
 full affurance of. The counfel of the Lord is unto 
 you in this cafe, to delight yourfelves in him, and 
 hereby will you enjoy the defires of your hearts; 
 and through keeping his fayings, which ye will 
 hear him daily faying in you, and unto you, as 
 humble and meek, in his light ye will abide and 
 walk, and ye. eafily know his voice, and his words 
 to be fpirit and life -, and that ye may be fully af- 
 fured it is he, the works which he doth in you, and 
 for you, bear witnefs of him. And by faith in 
 him, will he become an inhabitant in you •, for we 
 are all the children of God, by faith in Chrift 
 Jefus ; and by faith he dwelleth in your hearts ; and 
 hereby will ye know that ye know him, and have 
 the full affurance of him, becaufe the Son of God 
 is come to give you this ttnderftanding, by virtue 
 of his being in you, and ye in him, who is true 
 God, and eternal life. 
 
 S I have 
 
( 2s8 ) 
 
 1 has^e new fomethlng to fay to thofe fearful, 
 that are without amongft the unbelievers, and 
 abominable murderers, and whoremongers, and 
 forccrers, and all liars, who fhall have their por- 
 tion in the lake; who cannot endure the Lamb, 
 nor the prefence of God, when he ileps upon the 
 throne, but fly to the mountains and hills, in 
 which they have trufled, to hide them in the day 
 of calamity. Thefe are of Cain's generation, that 
 are better at killing than facrlficingj and as the 
 fruit of their doings, they are always afraid, and 
 that where no fear is, even of every man, not 
 knowing whom to truft, as Cain was; and although 
 fuch hide their fin, as Adam, they fhall not profper. 
 But of this fort I have fomething to fay, more at 
 large, by themfelves, and fo I pafs them by at 
 prefent. 
 
 Others there are, v/ho are yet without amongft 
 the dogs, unto whom I intend not the childrens 
 bread before fpoken of; and they are fuch who 
 are always learning, but never able to come to the 
 knowledge of the truth, to make them free from 
 their fears, being laden with fin, and led away 
 with divers lulls-, thinking an opinion of truth 
 will fave them, while they are crucifying afrefh 
 the Son of God, and putting him to open fliame; 
 flying to fcripture fan61uary, as the Jews did, who 
 fearched the Scriptures, but would not come to 
 Chrid ; and in a wrong zeal, as the difciples did, 
 when they would have had thofe confumed that 
 followed not with them, urging to Chrift, the ex- 
 ample of Elias. But let thele know, that their 
 fears flow from the guilt of fin that defiles their 
 confciences •, which all the facrifices that they 
 offer day by day, can never take away, nor make 
 the comers thereunto perfedlj becaufe they reach 
 
 not 
 
( 259 ) 
 
 not the confclence, but ftlU there remains a con- 
 fcience accufing for fin-, bccaiile they believe not 
 in the light to walk in it; that the blood of Jefus 
 might be known, to fprinkle their hearts from an 
 evil confcience; that they may witneis by it per- 
 fe6lion, as pertaining to the confcience. There- 
 fore thefe are not free from affrighting, terrifying 
 fears, becaufe their fins remain ; how confidenc 
 foever they may feem to be of their eternal con- 
 ditions, in that they know not the truth, as it is 
 in Jefus-, for if they did, it would make them free. 
 Unto fuch I fay, they are yet too high and wife 
 for God, and therefore mull come down to know 
 a mieek, poor and quiet fpirit within them ; which 
 is of price, beyond all their talk, knowledge, and 
 empty profeffion of Scriptures, God and Chrift 
 without them, while they have not learned to (land 
 flill, to feel the Spirit of Chrift to be their ftrength 
 and leader within them: thefe fhall likewife perifli 
 and die in their fins, if they bring not forth fruits 
 meet for repentance, through that faith which is 
 held in a pure confcience. 
 
 But unto you whofe hearts are tender, and con- 
 fciences awakened unto righteoufnefs, fliall the Son 
 of Righteoufnefs arife with healing in his wings ; 
 for ye love his prefent appearance in your hearts, 
 and wait for the brightnefs of his coming, to con- 
 fume whatever is contrary to himlelf, that he may 
 be, and none befides him. Therefore, for your 
 comfort, I have this to afTure you of, from my 
 God and your God, That he will come quickly, 
 and will not tarry, and ye know his reward is 
 with him -, becaufe ye never enjoyed him, but 
 ye were fufficiently rewarded for waiting upon 
 him. 
 
 And thefe clouds of fufferings, whether ficknefs, 
 bonds or banifhment, are but as the evening, 
 
 S 2 which 
 
( 26o ) 
 
 'which muft be added to the morning, to make up 
 the laft day, in which God will perfectly raife up 
 his kcd, as well as the firfl day. O fing, thou 
 barren, and thou that didft not bear-, for now fnalt 
 thou be fruitful in children, and they fhall fmg 
 together, as the fons of the morning of this blefied 
 holy day, the new fong, which none can learn, 
 but the redeemed out of the earth : although now 
 in the evening thou mayeft be weeping by the 
 rivers of Babylon, with thy inflrum.ent untuned, 
 becaufe in a ilrange land. Behold the bridegroom 
 com^eth, at whofe prefence thy forrow fhall be 
 turned into rejoicing, and thy joy fhall none take 
 from thee : but the world fnall mourn 3 and now 
 is the day of their forrow begun, even that great 
 and fore diflrefs of nations fpoken of, with that 
 vmexpreflible wo, wo, wo, upon the inhabitants 
 of the earth ; which hath been often founded 
 through the Lord's witnefTes and fervants, that it 
 may be known there have been prophets in Eng- 
 land, and founding in thy flreets, O London ! But 
 who fhall live when God doth this, befides the feed 
 that fhail ferve the Lord ! 
 
 Feel it already begin to arife in your hearts, 
 O all ye that fear the Lord ! by all the oppofitions 
 it meets withal-, and faying in you. If this be to 
 be vile, to rejoice at the return of the glory of 
 Ifrael, I will yet be more vile, and all the lookers 
 on, like Michal, fliall be afhamed, when the feed 
 of David fhall be exalted over all, to the praife 
 of the glory of the name of its God for ever : there- 
 fore, thou royal feed, it is good for thee to draw 
 near unto him -, that when he takes peace from 
 the earth, both within and without, that then thou 
 mayett encourage thyfelf in the Lord thy God^ who 
 is over all blelled for evermore. Amen, 
 
 This 
 
( a6i ) 
 
 This is from a fufferer with the righteous I 
 
 feed, and one that prays and waits for its i 
 
 deliverance out of all its troubles, in all j 
 
 where it yet groans for redemption, a falu- ] 
 
 tion of unfeigned love. ] 
 
 The fourth of the feventh 
 months 1665, 
 
 J. Crook, 
 
 S 3 TRUTH'S 
 
TRUTH'S PROGRESS 
 
 O R, 
 
 A Short Relation of its Jirji Appearance and 
 Publication after the Apofacy. 
 
 CONTAINING 
 
 I. An Epiftolary Salutation, 2. An Expoftulation, 
 2>» ^he Defcription of the ^ruth^ as it was declared 
 in the beginnings with its Progrefs, Operation, and 
 Oppofition, 4. ^he Ri/e and Ground of the true 
 Mtnijlry, 5. I'o all who have at any 'Time^ or in any 
 Place, wrefted or mijapplied my Words or fFritingSy 
 asfome have done^ to make themjuit with their Evil 
 Intentions ; that they may he convinced of their Evil., 
 mid do no more fo. 6. 'I'hat all Jealoufies^ and all 
 falfe Judgments grounded thereupon^ may be removed 
 cut of the Minds of all concerned therein ; and they 
 cautioned for the future of all fucb Dealings and 
 Practices, 7. "The Author s Appeal concerning bim- 
 felf 8. An Exhortation to alt, to try tbemfelves 
 by the l^ruth, as it was received and publifjed in 
 the beginning, 9. 'That all who are fallen, may be 
 reftored', and the Way of their Recovery declared, 
 10, A Word of Reproof to all People and Pro- 
 feffors, who encourage themfelves and one another to 
 hope for the Downfall of the ^lakers^fo called, and 
 the ^ruth which they profefs, becaufe cf any thing 
 that befalls them in this World* 1 1 . ihe Aj^i^t^d 
 Soul's Complaint and Cure, 
 
 Dear Friends, 
 
 FROM the deep fenfe of the great care, love, 
 mercy, and long-fuffering of God, which he 
 hath exercifed towards us all^ do I at this time 
 
 w]:ite 
 
( 263 ) 
 
 v/rite unto you •, defirlng the Lord fo to dire6l my 
 heart, that what is here fignified, may fully and 
 effeclually reach every conlcience and condition ^ 
 that they may be as words in leafon to every ftate, 
 hitting the mark ♦, and as nails faftened by the maf- 
 ter of the affembly, in every particular of you. 
 
 If Chrift loved the young man, as it is recorded 
 in Scripture, becaufe from his youth upward he 
 had been towardly, affecting the befb things, and 
 obfervant of God's commands ; then, in purfuance 
 of Chrilt's example, ought every one of us, that 
 are his difciples, to pity and compaffionate all thofe 
 who have been convinced by the everlafling gof- 
 pel, of the way to life and falvation, which fome 
 of them have been breathing after, ever fince their 
 young years, and yet now may be hindered, by 
 Satan's wiles and devices, from walking in that 
 way and path of peace and happinefs ; fome by 
 one fnare, and others by other ftratagems, which 
 the fubtle adverfary ufeth to beguile the fimple 
 withal. 
 
 Indeed my heart affedls mine eye in this matter, 
 and I could fay from my very foul, O that fome 
 arrow out of the bow of the Almighty might wound 
 and flay that enemy, which hath flopped any in 
 that race which once they were running in, to ob- 
 tain the crown ! What fhall I fay unto you, or do 
 for you ? For my bowels yearn after you, and my 
 fpirit is grieved for you, night and day, that are 
 hindered •, that ye fhould come fo near the good 
 land, as not only to behold it afar off, but many 
 of you fo near the borders thereof, as to tafte the 
 fruit of it ; and yet to go back again into the wilder- 
 nefs, amongfl the briars and thorns : w^hat pity is this! 
 
 2. Shall ever length of time, multitude of bufi- 
 nefs, increafe of worldly riches, offences, pre- 
 judices, fnarcs, or temptations, or whatever can 
 
 84 be 
 
( 264 ) 
 
 be named, be able to blot out the fweet remem- 
 brance of the tender mercies of God unto your 
 fouls, fliewed unto you in the day of your fore and 
 deep diftrefs, which I am perfuaded many of you 
 once felt, and were in meafure acquainted withal ? 
 Shall any heighth, length, breadth, or depth, be 
 able to feparate you, that have tafted of the good 
 word of God, and the powers of the world to come, 
 from the fenfible foul engaging feeling of that love 
 and mercy, fo freely bellowed upon you ? Or to 
 Hop your mouths from proclaiming, in the aiTem- 
 blies of his people, what he hath done for you, 
 when you were very low, even like unto dry bones ? 
 O take heed, take heed! left your continuance in 
 evil be accounted, by the pure and jufl God, a de- 
 fpifing of the riches of his goodnefs, and forbear- 
 ance, and long-fuffering •, not knowing that the 
 goodnefs of God le^deth to repentance, 
 
 For who can, with Sampfon, return to view the 
 dead carcales of the ftrong lions, which by the 
 grace of God they once overcame, and that but 
 while young and green in the truth, and not be 
 melted in fpirit, and broken as before the Lord, 
 through the fenfe of the fweetnefs aud freenefs of 
 that love and goodnefs, that fo fully gave them 
 the vidlory, through faith in his name and virtue ? 
 
 O ! can you remember thofe years of drought 
 and famine, not of bread, but of hearing the word 
 of the Lord, which palled over your heads, when 
 the very heavens were as brafs, and the earth as 
 iron, and not be aftonifhed, that the little black 
 cloud fhould appear in your day, which mufl fpread 
 until the face of the whole heavens be covered, and 
 all the eaith be watered thereby ? 
 
 What v/ere ye, or your father's houfe, or any 
 of us, that when we were as the poor fhepherds, 
 that kept their flocks by night, that then the day- 
 
 ftar 
 
( "'% ) 
 
 ftar fliould appear, and arife in our hearts, and not 
 firfl manifeil: itklf to the doctors and great rabbies 
 of the time, that firfl: from them might How the light 
 of life; but that God's free clioice in the promifed 
 feed might appear, to the Hilling of every enemy 
 and avenger ? And iliall any, that have been eye- 
 witnefles of thefe things in any meafure, draw back, 
 or be found unthankful to him, that found them 
 out, and ordained ftrength for them-, when other- 
 wife the devourer had at that time deftroyed them ? 
 
 But left I fliould feem to any to be like thofe the 
 apoflle fpeaks of, that faid, " Be clothed, fed, and 
 " v/armed •," but neither gave them clothes, food^ 
 nor fuel, to relieve and fuccour them : I fliall 
 defcend into particulars, for the clearing the truth, 
 for the relief and better information of all thofe 
 principally concerned in this teftimony, and for 
 the keeping my own foul free from the blood of all 
 men : and bear wirh me, if lufe plainnefs, and let 
 no man account me his enemy, becaufe I tell him 
 the truth. 
 
 It was the pra6lice of the prophets and apoftles 
 in their time and day, to remember the people of 
 the wonders, mercies, and deliverances, that the 
 Lord had given to them, and to their fathers ; as 
 may be feen by Nehemiah, David, and others; and 
 by the martyr Stephen, and the apolfle Paul : both 
 of God's dealings v^ith them, and with their fathers; 
 and how the truth grew and profpered, and who 
 were the enemies of it ; and how the Lord upheld 
 his witnefies, and fcattered his adverfaries : and 
 ^Ifo by what way and method thofe were reclaimed 
 and reduced, that ^ad backfliden and fallen from 
 their ftedfaflnefs, and from the gofpel-order : as 
 in general may be feen by the prophets carriages 
 and meffages to biackfliding Ifrael; and in particu- 
 lar, Samuel towards Saul, and Nathan to David; 
 
 and 
 
( iGG ) 
 
 and others alfo, recorded in Scripture. In likp 
 manner I find it recorded in the New Teftament, 
 that it was the apoftles pradice, to reftore from 
 miflakes and irregularities, by bringing them con . 
 ccrned to the beginning; as in the cafe of divorce 
 by Moles, for the hardnels of people's hearts j but 
 it was not fo in the beginning, as it is faid. And 
 alfo to reclify miftakes, and confirm due fubjedlion 
 in marriage ftate; the apoftle inftanceth in God's 
 giving the woman to the man-, or, that Adam was 
 firil formed, and then Eve; and alfo, how Sarah 
 called Abraham lord. And likewife in the abufe 
 of their love feafts, or breaking bread, Paul brings 
 them to the beginning; or Chrift's pradtice of it 
 at firfl, faying. In the fame night he was betrayed, 
 he took bread, &c. As if to bring abufes and 
 miftakes to the firft, were to fee their laft. 
 
 3. In like manner let me mind you a little of the 
 appearance and publication of Truth again, as in 
 the beginning, and of its progrefs unto this day: 
 not at large, in all particulars, left I ftiould fwell 
 the volume beyond my intention; but, as in a map, 
 to bring the fubftance pertinent to the occafion, 
 to the reader's view, in as fmall a compafs as I can^ 
 with freedom and clearnefs. 
 
 After the long, grieved, retired, folitary ftate of 
 the church in the wildernefs, it pleafed God, in 
 his appointed time, to caufe a voice to be heard, 
 crying. Make ftrait the way of the Lord: all flefti 
 having corrupted their way, and their guides be- 
 ing blind, there was no hope that ever people could 
 find their refting-place, which they had fo long 
 forgotten : their phyficians being of no worth or 
 value, working no perfefl cure upon any of their 
 foul-fick patients ; pouring brine, inftead of oil, 
 into their wounds; and giving bitter gall and vine- 
 gar to dying men, inftead of reviving cordials; 
 
 miftaking 
 
( 2'^7 ) 
 
 miRaking both the difcafe, its feat, and way of 
 cure : applying words and promilcs to the me- 
 mory and iinderftanding natural, as if the malady 
 had been in the head, for want of knowledge in 
 the brain. Whenas the people, Mcphibolheth- 
 like, were all difeafed in their feet; not looking, 
 as they fhould, unto their walking, to make ftrait 
 paths for their feet, and the law of God to be a light 
 unto their feet, and a lantern to their paths. 
 
 Now the word of the Lord was precious in thofc 
 days; for there was no open viiion. /ind the voice 
 which at firil was heard in the wildernefs, crying. 
 Prepare the way of the Lord, came afterward to 
 be heard upon the Mount, out of the mod excellent 
 glory; confirming his appearance, faying, " This 
 *' is my beloved Son, in whom I am well pleafed." 
 So mighty was the word of God, that it grew and 
 profpered, cutting down whatever ftood in its way, 
 the ttrong oaks, as well as the tall cedars; levelling 
 alio many high mountains with the low valleys: 
 and it was fo quick and powerful, that it difcerned 
 between the thoughts and intents of the heart, and 
 divided between the flefh and fpirit, fnell and ker- 
 nel, form and power, painted Jezabel and the true 
 fpoufe, and between the marrow, and the bone that 
 cafed it: difcovering to all men their thoughts, 
 that il met withal;, making all tlefh to tremble in 
 its progrefs: whence, in fcorn, came the name 
 QliAKER to be given to thole that came under 
 its power. 
 
 How it abafed felf, and made it of no reputa- 
 tion; and how it made the crofs to be endured, 
 and taken up daily, unto all excefs and fuperflui- 
 ties, whether in meats or drinks, apparel, or ho- 
 nours and dignities belov/ ; in whatfoever they 
 fafhioned themfelves to this world, and its glory, 
 that was not of the Father; and to follow only 
 thofe things that made for peacej, and whatfoever 
 
 was 
 
( 268 ) 
 
 was of good report; reforming throughout, in 
 body, foul, and fpirit, as well as outward, in gef- 
 tures, and poftures, and language, and behaviour, 
 divers from all people ; which made them become 
 a gazing-ftock to men and angels, and to be hated 
 of their own mother's fon, and near relations : yet, 
 through their taking up the crofs daily to thofe 
 things, they defpifed the fhame that came upon 
 them from the wicked world therefore. The truth 
 of all thefe things is known to them that were eye- 
 witnefTes from the beginning. 
 
 How it made many to call away things of great 
 value, as it was in the apoftles days, and their 
 pidlures, laces, and other needlefs attires and fu- 
 perfluities, with which many, (that the word of 
 eternal life met withal in its circuit and progrefs) 
 were then adorned after the fafhion of this v/orld : 
 and how, by its authority, it fpoiled the image 
 and pomp of this prefent world, infomuch that the 
 very vifage of many was fo marred, that they be- 
 came a wonder to their former intimates and ac- 
 quaintance-, laying low all forts of people, bring- 
 ing down the honourable of the earth, in that day 
 to deny their titles and attendants ; fome from the 
 iudgment-feat, and others from their great gains, 
 in their needlefs trafficks; making many valiant 
 men of war to put up their fwords, and become men 
 of peace, and to learn war no more. 
 
 But what fhall I fay of the wife and learned, 
 and men of all profefTions, religions, and opinions, 
 that were gathered from all quarters of the land, 
 as it took them in its progrels; and honourable 
 women, of all perfuafions, not a few? Making 
 fome to leave their nets, and others the receipt of 
 cuftom, to become followers of truth; though not 
 to difdain their lawful callings, but to return to 
 them again; as Paul did to his tent-making, and 
 others to their nets, upon occafionj as an ancienc 
 
 father 
 
( 269 ) 
 
 father once faid : ^ but we never read,' faid he, ^ that 
 ' thofe who were called from the receipt of cuftom, 
 * returned thither any more:' obfervlng thence,That 
 fome callings, once laid down, ought never to be 
 taken up again. 
 
 4. What unwearied pains the truth made many 
 to take, to run to and fro, to inform and fore- 
 warn their relations and acquaintance, left they 
 fliould neglecl the day of their vifitation; and they, 
 knowing the truth, fhould become guilty of their 
 blood, becaufe they had not forewarned themj is 
 known to many witnelTes. And alio, how many, 
 like David's worthies, brake through an hoft and 
 camp of dangers, to bring the water of life to 
 the thirfty fouls ; and what blows and bruifes, im.- 
 prifonments and fufferings they met withal in 
 their pafTages, there was fcarce in that day fuch 
 a ftranger in Ifrael, but knew it right well. And 
 will it not be charged by the Lord, that fent them, 
 as great ingratitude in thofe that received of their 
 water, but now have forgotten it, fo as evilly to 
 requite them for their good ? 
 
 How tender were the hearts of thofe made in 
 that day. which received the word of life ? And 
 what was too dear for them to part withal, for 
 the advancement of truth, and its teftimony ? Nay, 
 what zeal, what care to preferve thofe then begot- 
 ten, left they fhould be turned afide by the enemy ? 
 If but an evil report was occafioned through any 
 indifcretion, what pains was taken to ftop it? Or if 
 any nakednefs appeared in any, what love and pity 
 was ufed to cover it ; left the world fliould know 
 it, and blafpheme the pure name of God thereby, 
 and the perfon perifti in the fnare of the Devil, for 
 want of a little balm and reftoring medicine? I need 
 not mention, except to provoke thofe that are in a 
 declenfion in thefe things, the love that abounded, 
 and the delight that the ftieep of God's pafture took, 
 
 in 
 
( ^1^ ) 
 
 in bein^ often together, their hearts cleaving to 
 each other, like the foul of Jonathan and David ; 
 many hours feeming but a fliort time-, and often 
 meeting together, although through great hard- 
 iLips and difficulties, appeared as nothing, in com- 
 parifon of the great joy and comfort they found in 
 comino- together to meet with the Lord, and to feel 
 the glory of his prefence amongft them. 
 
 All which is known, and much more, unto thofe 
 that were eye and heart witneiTes from the begin- 
 ning. Let me mind you alfo of the great care and 
 circumfpe6lion that every found heart had at that 
 day, of whifpering, or backbiting any, or of letting 
 in any hard or prejudicial thoughts or jealoufies, 
 concerning any that were in the lead meafure in the 
 truth; but much more touching the lead of thofe 
 that had the mefTage of glad-tidings to deliver 
 from the great God; whofe care was, to approve 
 themfelves in all things, left the gofpel Ihould be 
 blamed, either through life or do6lrine. And how 
 few and favoury the words of all convinced were, 
 that had their hearts feafoned with the grace of 
 God, to the edification of all that converfed wnth 
 them ; being watchful, left their hearts fiiould be 
 fown with mingled feed, or that they fhould mix 
 fpirits with the world ; being principally careful, 
 that their hearts might not be overcharged with the 
 cares of this life : not at all affecting great things 
 for themfelves, nor to get a name in the earth \ but 
 to (land approved in God's fight, which they va- 
 lued beyond the judgment of the wife, and of the 
 honourable in the earth, or of any of the fons of 
 men; is alfo fully known to them that were con- 
 verted in the beginning. 
 
 What the teltimony itfelf was in the beginning, 
 as to doctrine and good manners, I need not men- 
 tion in particular J becaufe it is alfo known and 
 
 teftified 
 
( 27t ) 
 
 tcftified unto by many witnefles, as it was in the be- 
 ginning : as alfo, its form and drefs, in which it 
 firft appeared upon the (lage of this world. Only 
 let me remember you of its difguifed habit, that 
 none of the worldly wife could know it, or receive 
 it in reality. 
 
 How it did anatomize and diffedl men in their 
 inward parts, whereby they came to fee and under- 
 ftand the myflery of iniquity in all its workings, 
 lineaments, and dependencies, with the man of fin, 
 his feat and government in them, above all that is 
 called God, and how he was worfhipped as God ; 
 which v/as the caufe why thofe, who thus learned 
 of Chrifl, appeared fo rough and fharp againft hy- 
 pocrify in all profefTions, of what form or opinion 
 foever they were, from a true certain fight and 
 knowledge that they had of the ilates and condi- 
 tions of all people, in their feveral ways and wor- 
 fhips ', difcerning the infides of others, by the fpirit 
 of truth, which had given them a certain know- 
 ledge of themfelves : from whence, as truly learn- 
 ed, and like flvilful phyficians, they came to under- 
 ftand both the difeafes, and caufe of rhem, and alfo 
 the right way of cure for them; and durft not 
 daub with untempered mortar, as the unflvilful 
 builders had done before them-, nor heal the feve- 
 ral hurts and difeafes of people (lightly ; but fird: 
 removed the caufe, and then the effed: ceafed. 
 And thus the Lord bleffed the truth, and profpercd 
 it from the beginning, in the hearts and hands of 
 thofe, who continued faithful witnefTes of it, and 
 to it, as it was in the beginning : bleffed be his 
 holy name for ever. Amen. 
 
 But the way of cure being fo fharp and terrible 
 to all fiefh, many that affented to the fkiU of the 
 phyficians, and were convinced of the truth, after 
 they had tafted a little of judgment, as the fharp 
 
 medicine. 
 
( 272 ) 
 
 medicine, to eat through all the deadnefs and 
 darknels within them; all the paffages of life be- 
 ino- dammed up, and the power working ftrongly 
 to remove all thofe obftrudtions;, many efcapedj 
 and fled the judgment, not being able to endure 
 the mightinefs of its operation, and therefore never 
 came through the work of regeneration-, but got 
 loofe, after a deadly wound, and fo became only 
 formal for a time : and fuch, although they might 
 come out with us in the beginning, yet went away, 
 fome to the earth, and others to their old courfes, 
 according to the proverb, having opportunity of 
 returning, they returned again with the dog to his 
 vomit-, which manifefts, they did not ftand by faith, 
 nor were born of the immortal feed. 
 
 Thefe, like the ftar John fpeaks of in the Reve- 
 lations, fell from heaven to the earth, and then be- 
 came chief fadlors for the evil one, being entrufted 
 with the keys of the bottomlefs pit, and had power to 
 hurt all but the green thing, for the time fufrered, 
 which will not be long, beyond thofe that never 
 attained to a ftate higher than the earth ; and fuch 
 revolters are profound to make flaughter; and are 
 like unto Gehazi, coveting after thofe things, which 
 that mailer refufed, whom they pretended to ferve. 
 But they have been, and (hall be alfo requited with 
 like plague and puniflimcnt-, for the leprofy of 
 Naaman came upon Gehazi. Let him read that 
 can underiland. 
 
 Now, friends, it is in my heart, as God fhall 
 enable me, fomewhat to let you underftand the 
 cunning workings of the enemy, in his oppofition 
 to the truth, and to betray the fimple^ to this end. 
 That they who have been beguiled by him, may be 
 delivered out of his fnare-, and others prevented 
 by their example, That the truth may prevail m 
 and over all. 
 
 The 
 
( 273 ) 
 
 The contefts about religion hitherto, have not 
 been lb much about the trial of fpirits, as between 
 opinion and opinion, and between interpretation and 
 interpretation of Holy Scripture. And yet it hath 
 been the complaint of all fides, that they have not 
 had fair dealings from the adverfe party, efpecially 
 from thofe that have had the fword, and outward 
 power on their fide; becaufe, like the Jews againlt 
 Stephen, when arguments have been wanting, they 
 have prefently run to the heap of ftones : and 
 like dealings the innocent have met withal in this 
 age •, whenas in religious matters men oug'.t to be 
 conquered or filenced ; as the flars in brightnefs do 
 exceed each other, and the darknefs alfo, and the 
 moon them all ; and as the fun doth both the moon 
 and ftars, by a tranfcendent and outfh'.ning glory, 
 which rather naturally fwalloweth them up, or com- 
 prehends them, than forceth them ; as the vait 
 ocean doth the little brooks and land rivers; or, 
 according to Scripture phrafe, as mortality is fwal- 
 lowed up of life; and in this t'enfe ought every lefTer 
 meafure be fubjedt to the greater-, and fo it is not 
 hurt by, but blcfled of the greater; as it is written. 
 The lelTcr is blelTed of the greater. And not as 
 beads do each other, by force and maflerfhip •, as 
 it is written, Man being in honour abideth not, but 
 becometh like the bealt that perifheth; and what 
 the mafter beafl's carriage is to all the rell, experi- 
 ence Iheweth : for Chrift gently leads, but not 
 forcibly drives, his lambs into the fold of reft. 
 
 But now as the conteft comes clofer between 
 fpirit and fpirit, it muft needs be hotter, becaufe 
 the relation is nearer-, and differences between 
 near relations, if one fide doth not bear, are more 
 difquieting, than between neighbours, and worfe 
 between neighbours than ftrangers-, for now the 
 enemy, as it were, hath all at itake at once, know- 
 
 T ing 
 
'( ^74 ) 
 
 ipo- his time is but fliort, and therefore rageth the 
 more; and the battle mufl needs be fliarp, becaufe 
 he is call out of many already, bleffed be the Lord, 
 and mud be call out of more daily •, becaufe that 
 everlafling gofpel is preached again, and mufl be, 
 to all nations, for a fign of his deflru6tion, but their 
 recovery and falvation; that, as fin hath reigned 
 nnto death and darknefs, fo righteoufnefs might 
 reign to light and life, until the knowledge of the 
 Lord covers the earth, as blindnefs and ignorance 
 hath done, and as the waters cover the fea. 
 
 So that now the great bufmefs is, for every one, 
 convinced of God's everlafling truth, To examine 
 themiclves with the light of Jefus Chrift, that they 
 may know what fpirit they are ofj and not to 
 conclude, they arc all born of that right fpirit, be- 
 caufe they once were in meafure guided by it, or 
 becaufe they have it at prefent convincing of them, 
 or flriving with them, to gain obedience from them 
 in all things unto itfelf ; and therefore to father all 
 adlions and motions upon it, as the author of them; 
 is not only an heinous offence againfl God, but 
 alfo dangeroufly hazardous to that foul which fo 
 prefumes. _ 
 
 Therefore I fhall in fhort fpeak fomething con- 
 cerning the pure, holy, fan6lifying Spirit of God, 
 that every one may underfland what fpirit they 
 are of j as the apoflle did, in order to the recovery 
 of thofe which were drawn afide amongfb the Gala- 
 tians, bringing them to the beginning, faying, Ye 
 began well, ye began in the fpirit -, and alfo mind- 
 ing them of the fruits of it, which while they abode 
 in it, they knew: and alfo the fruits of the fiefh, 
 which alfo they might know to abound in them, 
 fo foon as ever they had departed from the Spirit; 
 and doubtlefs he inftances in fuch particular fruits 
 of the Spirit, as mofl abound in thofe who abide 
 
 ia 
 
( 275 ) 
 
 in It, toward thofe which have departed from it, 
 as the moll effe6lual means to reclaim them: and 
 on the contrary, the like may be faid of the parti- 
 cular fruits of the fleOi, wnich he inftanceth in ; elfe 
 he fpake but in general, and fo anfwered not the 
 particular occafion, as moft proper to obtain his 
 travel, which was their recovery. The particular 
 fruits of the Spirit he indanceth in, are love, joy, 
 peace, long-fuftermg, gendenefs, goodnefs, faith, 
 meeknefs, temperance; againft fuch there is no law. 
 
 Now the contrary to thefe, muft needs proceed 
 from the fleili ; otherwife they could not try them- 
 feives according to his advice. Jn like manner do 
 I exhort all to come to the light and Spirit of 
 Chriil within them, to fhew ui^to them their mil- 
 carriages, and whether they hold the truth as it was 
 in the beginning ; for envy, ftrife, bitternefs, fierce- 
 nefs, wrath, watching for evil, defpifmg of thofe 
 that are good, and fuch as are employed by the 
 Lord to feed his lambs, and to preach the ever- 
 lafting gofpel freely, as they have freely received it; 
 or to lay flumbling- blocks in the way of the weak. ; 
 or to caufe the way of truth to be evil fpoken of, 
 becaufe of the mifcarriag-es of feme. Thofe, and 
 the like, doubtlels, are evils that the Lord will 
 not fuffer to go unpunifhed •, and are for judg- 
 ment, and muft be repented of, by all that are 
 guilty of them. 
 
 Again, Let none that are guilty think to wipe 
 their mouths, and fay, Thefe things concern not 
 me : weP, to the witnef \w thee thou art brought, 
 from whence there is no appeal-, tor if that con- 
 demn thee, God is greater. I am now in all fairh- 
 fulnefs endeavouring thy recovery, and if I may 
 fpeak it without offence, J could even defire that 
 my breaft were as a window, that every one mig" C 
 fee through me, and. within me, whether my heart 
 T 2 and 
 
( 276 ) 
 
 and foul defireth or feeketh any thing elfe befides 
 the advancement of truth, and the liberty of every 
 captive, that in any meafure breatheth after the 
 living God; for 1 am fure there is a feed that 
 would ferve the Lord, did not a hard heart hinder 
 it within, as Pharaoh did without. 
 
 Let me in honefty of heart reafon with you a 
 little: What can you charge againft this ele6t feed? 
 Who hath it wronged? And whofe name hath it 
 defamed? Or whom hath it betrayed? Or whofe 
 gold, or filver, or apparel, hath it coveted ? Or 
 what good order hath it broken ? Or did it ever put 
 any upon theforfaking the aflemblies of the faints? 
 Either for fear of fuffering, or out of fuUennefs of 
 mind, becaufe of prejudice againft the perfons of 
 any; or out of flighting contemptuous thoughts, 
 either^of thofe that meet, or of the worfhip and 
 fervice which they perform? Nay, Is it not the 
 hafty peevifh fpirit that concludes all men are liars? 
 Becaufe fome are fo, that profefs the truth -, and 
 therefore flights all in the mind, how fair foever 
 they may feem to be to any outwardly. Take 
 heed of it, for indeed the enemy works fecretly 
 to thy hurt, while thou letteft in fuch thoughts 
 and reafonings -, and I am. fure thefe things are not 
 with the confent and liking of the pure feed of 
 life, but to the grief of it, couldft thou under- 
 ftand its voice, which at prefent is flopped from 
 thy hearing, by the multitude of thy thoughts, pre- 
 judices, confutations, and conclusions; all v/hich 
 make thee confident in thyfelf, that thou doft well 
 in what thou doft; like- Jonah, who replied toGodj^ 
 He did well to be angry, even unto death. 
 
 Oh remember, that when once the light is put 
 out, and darknefs takes its place. How great is 
 [that] darknefs? As Chrift faid to the Jews. I have 
 a travail in my fpirit at this time for thee; the Lord 
 
 is 
 
C 277 ) 
 
 IS my wltnefs, I lie not. Oh what fliall I do for 
 the poor opprtfTed innocent foul, that lies under 
 the duft of flefnly rubbifh, as in a grave covered 
 with earth in thee? Shall I fay to thee in the fear 
 and name of my God, Arife, and come forth ; for 
 why wilt thou die? Arife, and fhine, for thy light 
 is come, which doth make manifeft thy ftate ? and 
 all the mountains fhall melt before thee, and all 
 clouds fhall be fcattered, and brightnefs appear in 
 the face of the whole heavens •, and inflead of cruel 
 bondage, that foul in whom life arifeth, fhall enjoy 
 a glorious liberty-, and for grief and heavinefs, the 
 oil of joy and gladnefs; and for mourning and for- 
 row, the beautiful garments of praife and thankf- 
 giving ; for where the Spirit of the Lord is in rule 
 and authority, there is liberty; and the Lord is tliat 
 Spirit, which fets free the foul from death, by 
 breaking the bands thereof, and fnapping the-diains 
 in funder. All thy (Iraitnefs is in thy own bowels, 
 by letting in thoughts, evils, jealoufies, and fur- 
 mifings, &c. But thou wilt be enlarged through 
 thy accepting of judgment upon all thefe things, 
 and whatever elfe is contrary to the holy God; 
 for I am to preach the everlaiting gofpel to thee 
 this day, that thou mayeft arife that fitted in the 
 duft, and fhew thyfelf forth ; and awake to right- 
 eoufnefs, thou that ileepeft, and ftand up from the 
 dead, and Chrift fhall give thee light and life •, for 
 Chrift Jefus the Son of Man, is this day held forth, 
 and lifted up unto thee, that thou mayeft fee him, 
 and be laved by him, as the ferpent v/as lifted up in 
 the wildernefs, to cure all the hurts they received in 
 the wildernefs; and to heal thy backflidings, and 
 love thee freely, if yet thou wilt hearken diligently, 
 that thy foul may live; and look up in the light to 
 him over all thy thoughts, mifcarriages, and fears, and 
 fm no more, left a worfe thing come upon thee : and 
 T 3 for 
 
( 278 ) 
 
 for the time to come, owe nothing unto any man 
 but love ; and when thou art converted, rhou wilt 
 llrenghthen thy brethren; as before thou didfl 
 weaken them by thy evil example and converfation, 
 inventing of that which will now be thy fhame, as 
 in the converted eilate thou abideft and continued. 
 
 I long and travail in my fpirit, to fee the day 
 wherein many that have been beguiled, like Sampfon, 
 through the cunning craftinefs of the wicked one, 
 fhall be reftored again ; for why may not the 
 long-grieved refilled Soirit of grace, yet fo flnve 
 again, as to give them victory over ail that hath 
 captivated; like the hair of Sampfon that was 
 fhaven, but grew again, whereby his ftrength re- 
 turned, that he flew more through his death, than 
 he did by his life. Surely thofe that delight to dwell 
 inwaraly in clofe fellowfliip and communion with 
 God, are fenfible of the many wiles and devices 
 which the enemy ufeth, to draw out their minds 
 to give heed to thofe vanities which he on purpofe 
 fuggelleth to make them forfake their own mercies, 
 tendered freely to them in the light of Jefus. 
 
 What bait more likely to take, than the refem^ 
 blance of that which the right innocent fpirit 
 loveth ? As may be feen in the fei pent's beguiling 
 Eve from the fimplicity of Chrifb, the exprefs like- 
 nefs and image of God, under a pretence of bring- 
 ing her more into it; as it is written, And ye fliall 
 be as God, or like unto God, knowing good and 
 evil ; which the apoftle calls, a beguiling through 
 his fubtilty. It is good abiding with God, in the 
 Itate whereunto man is called by God, and not to 
 remove, until he is fure the advance and removq 
 is by the fame God. 
 
 l^vly love to the feed in all, and readlnefs to lend 
 thofe my hand that were fallen, hath procured like 
 judgment from fome, as the Jews gave againft 
 
 Chrift; 
 
( "^79 ) 
 
 Chrlft; becaufe he kept company, and eat and 
 drank fometimes with publicans and linners, to 
 ieek the loft amongft them: but the Jews feeing 
 his readinefs to mercy, tried him, whether he would 
 do juftice at all in any cafe, by bringing to him 
 the woman taken in the ad of uncleannefsj which 
 thing, although it proceeded from an evil intent in 
 the fewsi yet it proved an occafion to him, to 
 manifeft both mercy and juftice j mercy upon the 
 woman, and juftice upon her acculers-, as being 
 faulty perfons themfelves, and therefore not com- 
 petent and true witneffes, to be taken in the due 
 and right adminiftration of juftice -, which method 
 Chrift ftiil obferved, to meet witli forward and ma- 
 licious prcfecutors. 
 
 I have longed for an opportunity, a little to ex- 
 prefs my fpirit and foul in this matter : I have been 
 a man, like Heman, afflided from my youth up, 
 and few, but the Lord, hath been acquainted with 
 my exercifes inwardly, though outwardly alfo 1 
 have had my fhare: and, indeed, having had much 
 forgiven me, and much love and mercy ftiewed to 
 me, I cannot but be like-minded ^ as 1 am kept to 
 the feed of life in myfelf, for the fake of which, 
 I have been upheld in and over all-, and what I 
 have felt and k^n the Father do to me, when I 
 have at any time, in any thmg mifcarried, that 
 do I, or at leaft, ought always, and in all things, and 
 like cafes, to do to others-, and when I have not 
 done fo, I have felt the Lord rebuking me for it. 
 
 I acknowledge from my heart, That in cafes 
 wherein I agree, both concerning the difeafe, and 
 the danger of it, with other's, yet in the way of 
 cure, I may Ibmewhat vary-, eipecially if I have 
 laboured under the fame temptation myielf, and 
 remember what way I was reftored or helped : 
 fome by corrofives, and fharp medicines, where 
 T 4 the 
 
( .2So ) 
 
 the cafe is defperate, may be recovered; and fome 
 others alio may be loit and (lain, which, by a Wil- 
 ful hand, through the ufe of lenitives or cordials, 
 might have been prefcrved. And if experience 
 may give her vote, I judge flie will dire6l to love 
 and pity, as the mod excellent way, in the firft 
 place, and in ordinary cafes. But wherein I have 
 mifcarried in being too mild, and offended any, I 
 hope they will forgive me that wrong, as they ex- 
 ped to be forgiven, who have at any time mifcar-* 
 ried on the other hand. 
 
 5. But if any, on the one hand, have taken en- 
 couragement, either trom my fpeaking or writing, 
 to ftrengthen themfelves in evil pradices, contrary 
 to the truth, as it was in the beginning received 
 and held forth, from the light and Spirit of our 
 Lord Jefus Chrift; I declare, in the holy name of 
 my God, whom I ferve with my fpirit, in the 
 gofpel of his Son, that I never intended any fuch 
 encouragement, but always intended and endea- 
 voured peace and union: and, whatever might 
 proceed, at any time, either from my pen or 
 tongue, was only to heal and make up breaches, 
 where any were already made-, and never in the 
 lead either to make new ones, or the old ones wider. 
 And whoever they are, that have wrefted my words 
 or writings, to fuit their humours and evil inten- 
 tions, to hinder the profperity of truth, and to make 
 difcord among brethren, whether in this ifle, or the 
 iries beyond the feas, they have wronged my words, 
 and the naked intentions of my heart, and will bring 
 upon themfelves mifery and dePcrudtion, if they 
 continue therein: which I defire may be prevented 
 by the Spirit of Jefus, making them fenfible of 
 their danger therein, and to bear the indignation of 
 the Lord, becaufe they have fmned againit him, 
 unto a thorough change and reformation in them 
 
 for 
 
28l ) 
 
 for the time to come : and I can and do freely for- 
 give the wrong done unto my particular. 
 
 6. On the other hand, if any have conceived 
 jealoufies in their minds, and watched for occafion 
 againft the innocent, and grounded a falfe judg- 
 ment upon thofe milapprehenfions, and then fent 
 it abroad as a certain thing, on purpofe to befpatter 
 the guiltlefs; fuch Ihall bear their judgment, who- 
 ever they be. 
 
 I have often, in fecret, confidered what reafon 
 there fhould be for fome mens jealoufies ; and I 
 could find none more probable, than that of ^ aul's 
 againft David, viz. Becaufe of the (voices of others) 
 with this note upon it, viz. " And Saul eyed David 
 from that day forward." But whether any thing of 
 like nature or refemblance hath ever been in my 
 heart, much lels endeavoured by me, concerning 
 the Icaft labourer in my Father's vineyard, is known 
 to the Lord. 
 
 7. And I appeal to all you that have known me 
 in bonds and at liberty, amongft whom 1 have 
 laboured, and been converfant thefe twelve years 
 and upwards, who have known n-y dodtrine, and 
 manner ot life, v.'heuher I have fought myfclf, or 
 any thing from you, to enrich myfeif, but have 
 gone a warfare at my own charge ? And whether I 
 have handled the word deceitfully, but endeavour- 
 ed always to ftand approved in God's prefence, and 
 to be manifeft to your confciences in his fight? 
 And whether I have ufed lightnefs among you, to 
 itir up the vain mind to unprofitable difcourfes ? 
 Or whether, at any time, 1 fuggelted jealoufies 
 amongft you, concerning any of the Lord's people? 
 Or to beget a low efteem in your minds, of thole 
 that labour in the word and do6trme of Jefus ? 
 Or, whether I have fought to get entertainment in 
 your afiedions ! Nay, had it been the will of God, 
 
 I could 
 
( 282 ) ' 
 
 I could have defired often, that my mefTage might 
 have been delivered^, and my face and perfon have 
 been unknown: as T have often faid, fo again I do 
 declare, that thofe who keep in the feeling love of 
 God, and honour and refpecl his Spirit in them- 
 felves, let fuch fo kept, if they can, difrefpe6l the 
 minifters of life and peace. Bear with me, if I ufe 
 plainnefs in this matter, for it is for no other end, 
 but to anfwer the good in all, and that the gofpel 
 might have a free pafTage in all hearts and con- 
 fciences, wherever it is publilhed, either through 
 this vefTel, or any other whom the Lord fhali ufe; 
 and that an open door may be miniflered through 
 all the churches of Chrift, for the word of eternal 
 life to enter into them, from henceforch and for 
 ever. 
 
 I labour, and am pained in fpirit, until all bands 
 be broken, and all the hearts and minds of thofe 
 convinced, be opened, and prepared as a bride for 
 her hufband •, that none may be found foolifh vir- 
 gins, contenting themfelves wnth the words and 
 talk of truth, like oil in the lamp only, Vv'hich will 
 go out and be confumed, if the feed of truth with- 
 in be not daily felt, as oil in the vefiels, to keep 
 your lamps burning, and your lights fhining, that 
 men may fee your good words, and glorify the God 
 of your falvation. 
 
 8. I befeech you, friends and brethren, to fuffer 
 the^wor-d of exhortation to prevail v/ith you, unto 
 a thorough examination of your own hearts, with 
 the light of the gofpel of Jefus, whether you have 
 kept to the truth, as declared and pra6lifed in the 
 beginning; or you have fuffered lofs in your in- 
 ward man, and find decays of love to God, and 
 of zeal for his truth upon earth, I know right well, 
 that a good condition may be eafily loft, but hard- 
 ly recovered: examine thyfelf, whether thou de- 
 
 lighteft 
 
( 283 ) 
 
 lightefl: thyfelf now, as much as at firfl: thou didft, 
 in communion with God and his people ? Are the 
 aflemblics of his children as dear to ciiee as ever 
 thfv were? If not, leek out the caufe, and let no 
 pretence blind thy mind from a diligent attending 
 thereupon; but keep to the feed m thyfelf, wl.ich 
 thin!;eLh no ill, mu.^h lefs doth any, and in that 
 thou wilt teel the benefit of communion with God's 
 people, and wilt be bound up together with them, 
 as in the bundle of liie; and a bundle is not eafily 
 broken and (battered, as particulars apart are: 
 fearch whether thou haft kcrpt thy garments clean, 
 from being defiled with tlie fpirit of this world, 
 building agam in thyfelf, that which once thou de- 
 itroyedlt in others : if riches increafe, fet not thy 
 heart on them; which they will eafily get, if thou 
 be not watchful and diligent in keeping thy heart 
 and mind dole unto the Lord, and his truth in 
 the inward parts: for the love of money is the root 
 of all evil, as it is written. 
 
 9. Take often a view of the truth, as it was in 
 the beginning, and what efFe6t and operation it 
 had upon thee, when thou waft firft convinced; 
 how low, how meek, how poor in fpirit, and 
 humble in heart and mind; making thee to efteem 
 every one better than thyielf •, feeing and know- 
 ing more evil in thyfelf, and in that nature by 
 which thou waft a child of wrath, than in all the 
 world befide, as in thy eye at that day. And fure- 
 ly experience fheweth unto the watchful, tiiat that 
 nature is the fame, and will be bringing forth the 
 fame fruits again, if it be not maftercd, and ruled 
 over by the pure and divine; wh.ch made the 
 apoftle lay, after his converfion. That in him, that 
 is to fay, in his flefti, was no good thing: which 
 quickened ftate made the poor difciples cry out as 
 guilty perfonsj though clear from the ad, Mafter, 
 
 is 
 
( 2S4 ) 
 
 IS it I ? Is it I ? Whllft feared Judas takes no no- 
 tice of a particular intimation given him by Chrift, 
 concerning himfelf, who told him plainly, '^ He 
 «' that dipped his finger with him in the dilli, 
 " Ihould betray him ;" of which his hard heart 
 took no notice. Again, Art thou as careful to 
 keep the truth without blame, as at the beginning? 
 and as ready to reftore the fallen, and to cover the 
 nakednefs of thy brother, as at firft ? Is no whif- 
 pering, evil fpeaking, and backbiting, and watch- 
 ing with an evil eye, and fearching after weaknefTes 
 and haltings in fome, accounting them great and 
 heinous mifcarriages, being glad of them, to defame 
 thofe whom thou haft a mind to defame ; and tak- 
 ing no notice of greater mifcarriages in others, 
 whom thou refpedeft, and v/ouldft have well 
 thought of ? Durfl thou do thus in the beginning, 
 when thou waft firft convinced, and the lively 
 quickening fpirit ruled in thee, keeping thy fpirit- 
 iial fenfes always exercifed, to difcern between good 
 and evil? Thus let every one try themfelves with 
 the meafure of truth, that they may fee whether 
 they have kept to it, as it was in the beginning. 
 
 But you that have kept your habitations with 
 God, and clofe unto the truth, as it was in the 
 beginning ; blefs the Lord for his goodnefs unto 
 you : for if he had not kept you, you had run 
 out, and mifcarried, as well as others ; for you do 
 not bear the root, but the root you. And hov/ 
 know you, but you have been fpared for fuch a 
 time as this, like Queen Either, to attend the 
 king's prefence, that you may be inftruments to 
 divert the evil purpofes of the enemy of the holy 
 feed? And that many, fallen into their fnares and 
 temptations, by the fpirit of meeknefs in you, v/ho 
 ftand by faith, might be reftored, to the making 
 of you fhine more'gloriouQy in the firmament of 
 
 God'5 
 
( 285 ) 
 
 God's power, through the converting of many from 
 the evil of their way: and blefled fliall you be of 
 the Lord, who are found diligent in this work. 
 For this is my teftimony for the Lord this day. 
 That another golpel fhall never be preached, to ga- 
 ther men and women to God ; for it is the ever- 
 iafting gofpel : and thofe which know it to be the 
 gofpel of their falvation, can fay, that there is more 
 than a bare opinion, or different judgment, betv/een 
 them and others, that do not believe in the light 
 within, that lighteth every one that cometh into 
 the world, to be fufficient to lead to God, through. 
 Chrift, from whom it comes : yet it is poflible for 
 one, that once knew the truth in meafure, and after 
 departed from it, to think as flightly of the truth, 
 as thofe that never knew it. It was not Dives, but 
 Lazarus, in the parable, that knew the difficulty of 
 the paffage into Abraham's bofom ; while Dives 
 thought the way paffable at pleafure. Neverthe- 
 lefs, this gofpel muft more and more fpread and 
 fhine, in its glory and beauty, until the man of fm 
 be fully dilcovered in all minds and hearts, that the 
 kingdoms of this world may become the Lord's, 
 and his Chrift's. 
 
 V/hatever hath fallen out, or ftiall yet be fuffered 
 to come to pafs, to obflru6l and hinder the work 
 of this golpel, ihall in the conclufion be ordered of 
 God to work together for its advancement, as 
 if fuch things had never been: for thofe flames 
 of fire, which are and fhall be rendered upon thofe 
 that obey not the gofpel, fhall make thofe, that are 
 fandiiied through obedience thereunto, the more to 
 glorify God : and the peiifhing of others, through, 
 unbelief, fhall make thofe that are faved, through 
 faith, the more to admire the riches of God's love 
 and mercy unto them. 
 
 Therefore,* 
 
f 23^ ) 
 
 Therefore, Arife thou that fittefl in the duft, and 
 fing forth the high praifes of God; and come fcrch 
 of the pit, and out of the prifon-houfe, and fhcw 
 thyfelf forth ; for the day of God's mercy is come, 
 even the fet time to pity Zion, that mourned in the 
 dufl, becaufe God had forfaken her : and thou that 
 ihakeft thyfelf, like a man of war; and rejoiceft like 
 a giant to run his race, notwithftanding the ftorms 
 and winds, clouds and mifts, that may feem to in- 
 terpofe, thou fhalt yet fmg in the heights oi' Zion : 
 and for thy fake am I (tirred in fpirit, that all bonds 
 may be broken, and all weights and burdens laid 
 afide, and the yoke of Chrill put on every neck ; 
 that with one fhoulder we may all draw in the work 
 of the Lord, until the fallow ground of peoples 
 hearts, whereon grov/eth the briars and thcrns, 
 be plowed up, that the feed of the kingdom may 
 fprout and grow in them alio, until the nations 
 become like the garden of Eden, an i the mountam 
 of the houfe of the Lord be on the top of all moun- 
 tains, that the nations may flow unto it for ever. 
 Amen. 
 
 lO. Now I have a few words unto you, fons 
 and daughters of men, into whofe hands tiiis 
 teftimony may come, of what judgment or per- 
 fuafion foever you are; and it is by way of ad- 
 vice, to take heed that you harden not your hearts 
 againfl the truth, becaufe of any mifcarriages in 
 thole that do profefs it. It is no new tning for a 
 Judas to betray his mafl:erj and a Demas to embrace 
 this i^refent world-, nor for all Afia o turn afide 
 for a time. Remember, thou art doing the fame 
 thing daily, and knowell it not, in thy heart rnd 
 fpirit, agamft the ftrivings of God's good Spirit in 
 ^;hy own bofom: remember that Sarah's laughing at 
 the angel's meflage, was rebuked by theangtl^ and 
 Jrlagar was cad out, with her fon, for his offence, 
 
 who 
 
'( 487 ) 
 
 who mocked Ifaac after he was born, which by the 
 apoftle is called perlecution ; faying, As he that was 
 born after the flefh (referring tolfhmael) perfecuted 
 him that was born after the Spirit, (referring to 
 Ifaac) fo it is now. I know many profelfors, and 
 others, are as big with expedlation, concerning the 
 downfall of the Quakers, fo called, and the truth 
 which they profefs, as Rebekah was with her twins; 
 and as ignorant of the Quakers bottom and foun- 
 dation, as fhe was of the meaning of their ftriving 
 in her womb, until fhe inquired of the Lord ; as ic 
 IS written. Therefore take heed of fpeaking evil of 
 things ye know not, left ye render yourfelves more 
 like beafts than men, in fo doing. Say not, as thofc 
 mockers did. Where is the promife of his coming ? 
 Where is that perfection you fpeak of, and that unioa 
 you glory in ? left your bands become ftrong. 
 
 1 he do6lrine of perfection doth ftand, and ihall 
 fland for ever, which the Quakers aflerted ; for 
 they never afTigned any particular man unto the 
 world, as lodging it there ^ but Chrift the promifed 
 feed, and thofe that abide in him; and fuch, the 
 Scripture faith, finneth not, becaufe in him is no 
 fm. The Qiiakers aflerted perfedlion attainable 
 through God's grace, and that every Chriftian ought 
 fo to believe, in defpight of the Devil's enmity; 
 which priefts and profeflTors oppofed : and this was 
 the queftion between us and them ; and not whether 
 this or that particular man hath attained it. And 
 fo it ftands firm andfafe; notwithftanding what the 
 evil eye doth, or can fpy out againft it. 
 
 For the union we fpeak of with God, and one 
 with another, we never placed it in the name, or 
 outward form only, but in the light of Chrift; not 
 talked of, but walked in. But if any convinced 
 of the light of Chrift, fay, 1 hey have ftliowfliip 
 with us in him, and yet walk in darknefs, they lie, 
 
 and 
 
( 288 ) 
 
 and do not the truth ; for no He is of the truth : 
 and their pradice is a fufficient evidence to con- 
 vict them, without any farther trial: for, accord- 
 ing to Chrift's do6lrine, the remaining of fin, is a 
 fufficient conviction of blindnefs •, as he faid to the 
 Jews, Becaufe you fay you fee, therefore your fm 
 remains, &c. But all that do v/alk in the light, as 
 he is in the light, have tellowfhip one with another. 
 We never alferted, that all convinced, muft needs 
 be converted; nor that all converted muft needs 
 always keep in that ftate, and could never depart 
 from it: but that every one's fafety was, in keep- 
 ing to the grace, whereby they fhould know how 
 the grace kept them; as it is written, Hereby we 
 know that we know him, if we keep his command- 
 ments: and it is but our reafonable fervice, that 
 we fhould do as much for God, as we have done 
 for the Devil; as it is written, Rom vi. 19. '' As 
 *' ye have yielded your members fervants to un- 
 " righteoufnefs, even fo yield your members fer- 
 *' vants to righteoufnefs," &c. How this hath 
 been done unto the motions of luft within, may 
 eafily be known ; even fo may the motions of the 
 good Spirit within, be known and yielded unto, 
 which is but moft juft and equal. So that the 
 union with God, and one with another, in the light 
 cf Jefus Chrifb, amongft all that abide and walk 
 in it, ftands as firm as ever it did, between the 
 faithful and watchful in fpirit : for we never held 
 out a fellowfhip and communion between light and 
 darknefs, nor between good and evil: but in the 
 good only. Therefore your hopes and expectations 
 ihall be abortives, and your eyes fhall fail in your 
 holes, who look to fee your defires accomplilhed 
 upon the truth, and chilaren of it. Therefore, as 
 you love your own fouls, ceafe fuch thoughts and 
 expectations i for you will but harden your hearts 
 
 the 
 
( ^S9 ) 
 
 the more thereby, and be difappointed at laft: but 
 bow your necks unto the yoke of Chrift, which 
 will convey you to the true reft for your fouls, and 
 fhew unto you, as in the light you believe, the end 
 of all your obfcrvations, and carnal ordinances, and 
 beggarly elements, to the rending the vail off your 
 hearts; which will remain and coniiiue, until Chrift 
 be witneiTed, the funi and fubttance of all things 
 to you, and in you, through the auplication of his 
 Holy Spirit, and not through any imagination, or 
 traditional credulity, in yourfelves. 
 
 II. A few words to you, little children, that are 
 ready to be troubled in your minds, becaufe of 
 the profperity of the wicked, and your own trials 
 increafmg upon you, and it may be fuch as you ne- 
 ver expecfted to meet withal : faying within your- 
 felves. Have I forfaken all that is near and dear to 
 me in this world, to embrace the truth ? And have 
 I left all other focieties and fellowfliips, to come 
 into the feilov/fhip of truth; expeding 1 fhould 
 never have found thofe, profefTing the fame truth 
 with me, and fuch as were convinced before me, 
 to differ among themfelvesi or that any fuch fruits 
 fliould have been brought forth by any that pro- 
 fefs the truth ? Nay, faith fome weak one, I would 
 have thought hardly of fuch in time of my pro- 
 feffion, as not fit for the feilowihip I then was in. 
 I know the enemy tempts thee forely, fomctimes by 
 raifing doubts in thy mind, whether it be truth or 
 rso, which thou haft received, and fuffered for; 
 but after a little combating with him about thisj 
 thou fhakeft him off, as that liar which from the 
 beginning thou wait troubled with : but then he 
 comes upon thee afrefh, wirh d new affault, to 
 juftify this man, and tc- condemn the other s and co 
 take pare with this tlimg, and to condemn the 
 
 U otheri 
 
( 290 ) 
 
 other; which doth fo bewilder thy mind, and 
 darken thy underilanding, that thou ait at a ftand 
 what to do, fometimes liking, and fometimes difliking, 
 this and the other thing ; the enen-y fuggeiling to 
 th^e, that thou had It better never have received the 
 truth : and thou feed, faith the enemy within, 
 what thou haft gotten through all thy hardfhips 
 and fufferings; more trouble, vexation, and. dif- 
 quieting of fpii it, than ever thou kneweft before : 
 thou refolving at fometimes to fit ftill, and to m.ed- 
 dle no more, and ne\er to come to meetings with 
 God's people again, but to p: fs away thy time with 
 as little trouble to ^hee as thou canfl ; thii^king 
 fomet.mes to take this courfe. and fometimes the 
 other, to get eafe to thy mind; or eift to mourn 
 away thy days in forrow. 
 
 I have this to fay to thee, thou poor foul. Keep 
 thou thy own habitation with God, in the meafure 
 of his grace committed to tht-e ; and meddle rot 
 with other mens matters, neither thofe that aie 
 given to change-, but fhut out ail that would in- 
 terrupt thy communion with God, and with his 
 people, that keep their minds out of ftrife, and that 
 follow thofe things which are of good report, and 
 which make for peace -, thefe things follow : and 
 keep in love with all thofe that love the truth, and 
 are tender of it, and feek its advancement above all ; 
 who have no end to felf, nor to this world, nor the 
 thing's of it J but unto purity and holinefs, and a 
 .dole walking with God in Spirit; and thy tempta- 
 tions will wear away, and ihofe broken bones ihall 
 be fet again unto a firmer union with God, and his 
 truth and people, than ever thou waft in before ; 
 ana then the broken Dones fhali rejoice, and thou 
 conclude, that m faithtulnefs God hath fuffercd 
 thee to be tried, that thou mayeft learn obedience 
 by ail thou hail fuffered y and alio to underftand, 
 
 that 
 
( 291 ) 
 
 that It was to make thee abhor thyfelf more than 
 ever thou couldll have done, had not thefe things 
 befallen thee •, that, with Job, thou mayeft attain 
 to a knowledge of God beyond the hearing of the 
 ear; which will reward thee double for all thy 
 fufFerings and trials, and make thee keep clofe unt3 
 the Lord, and to the fellowfhip of faints forever: 
 that through thy experiences many wanderers m.ay 
 be converted to God, and thyfelf eftablifhed in his 
 blefied truth for ever, and become a pillar in God's 
 houfe, and go no more forth; but be found to the 
 praife of the riches of the glory of his grace, whofe 
 mercies, wilt thou fay, endure for ever. 
 
 Thus having finiflied my teflimony at this time, 
 in faithfulnefs to God, and his requirings, in what 
 plainnefs he was pleafed to bring things to my re- 
 membrance-, defiring to anfwer the lead good in 
 all hearts and confciences, but not to regard the 
 evil will of any, nor to pleafe the minds of the 
 unliable multitude, whether profefTors or profane ; 
 knowing the one fort, like the Jews, will cry 
 Hofanna to day, and crucify him to-morrow ; and 
 the other, like the Barbarians, who Ibmetimes con- 
 cluded theapoftle a murderer, and preiently changed 
 their mind, and laid, He was a God : for I am 
 more a freeman, than to facriiice my juft liberty to 
 any man's humour; and more a Chriftian, than to 
 afk any man leave to perform my duty to God, or 
 to hold the faith of our Lord Jefus Chrift with re- 
 fped to perfons ; but in Chrift alone, the author of 
 it, who is God over all, blelTed lor ever. 
 
 U z TWENTY 
 
TWENTY CASES OF CONSCIENCE 
 
 PROPOUNDED TO THE 
 
 BISHOPS, 
 
 OR OTHERS, WHO ARE CALLED 
 
 FATHERS IN GOD, 
 
 FOR THEM TO ANSWER^ 
 
 That the Blind may not be turned out of the 
 Way, nor the People perifh for lack of 
 Knowledge: and that the Way of Truth 
 may be known from the Way of Error. 
 
 The which may alfo ferve as a Glafs, to Ihew to 
 the Ignorant the Spots and Deformities in the 
 Way of their Worfhip. 
 
 As alfoj fome of the Reafons, why many Godly 
 People refufe to Worfhip with the Multitude. 
 
 I. QEEING the Scripture faith, That we may 
 j^ not do the lead evil, that good may come of 
 it; and that no man can redeem his brother out of 
 the pit, nor be a ranfom for his foul; but every 
 man is to be perfuaded in his own mind, and fo to 
 obey. 
 
 The cafe of confcience to be refolved, is, Whe- 
 ther any perfon, or perfons counfel whatfoever, 
 
 Ihould 
 
( ^93 ) 
 
 fliould be embraced and followed, until, or unlefs 
 a man be firft pcrfuaded of it, and fatisfied con- 
 cerning it, in his own judgment and confcience, 
 without finning againfl God, and procuring his 
 difplcafure, for his lame facrifice, and blind obe- 
 dience ? 
 
 II. Seeing we read in the Scriptures, in fundry 
 places. That every man muft give an account of 
 himiclf to God, and appear before his judgment- 
 feat, to give an account for things done in the body, 
 whether they be good or evil ; and the foul that 
 finneth he fliall die : thefe things rightly and 
 truly confidered. 
 
 The cafe of confcience to be refolved, is, Whe- 
 ther a man that thus believes, may, without iln> 
 at any time, or in any ways, go, or do, contrary 
 to his confcience, and perfuafion herein-, notwith- 
 {landing any threats, or penalties, or laws, made 
 by any man or men, to the contrary, whatlfjever ? 
 
 III. Seeing the great apoille faith. Follow me, 
 as I follow Chrift ; and the apoftle John faith. He 
 that believeth in Chrift, ought himlelf fo to walk, 
 even as he alfo walked : and the apoftle Peter faith, 
 Chrift fufi-ered for us, leaving us an example, that 
 we ftiould follow his fteps : thefe things truly 
 believed. 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther fuch a man, that is fo perluaded, as arorefaid, 
 may follow any example, or examples, in any men, 
 who walk either contrary, or not according to the 
 pradlices of Chrift and his apoftles, before-men- 
 tioned, without finning againft the light and grace 
 of Chrift in his own confcience ? 
 
 IV. Seeing Peter and John were commanded by 
 the council. To fpeak no more at all, nor to teach 
 in the name of Jefus -, to which Peter and the other 
 apoftles anfwered, We ought to obey God, rather 
 
 U J thaQ 
 
C 294 ) 
 
 than men. And feeing Pharaoh king of Egypt^^ 
 commanded Ifrael to ilay in the land, and to ob- 
 fcrve his orders, and charged them with rebellion 
 for their refufal ; yet did they not obferve his com- 
 mand, but chofe to obey the Lord, in pafTmg to 
 the land which he had given them: and feeing 
 Daniel, and the three children, refufed Nebuchad- 
 nezzar's command, notwithftanding the great pe- 
 nalty that was to enfue. 
 
 The cafe of obedience to be refolved, is, Whe- 
 ther difobedience to men, and their laws, may 
 not fometimes, and in fome cafes, be juftly eileemed 
 and accounted obedience to God, and may be done 
 as truly for confcience-fake, as fubmiflion and fub- 
 jection may be faid to be unto other commands^ 
 that are lawful and juft ? 
 
 V. Seeing the Old Teflament faith. That every 
 tlvmg in difference, v/as to be confirmed out of the 
 mouth of two or three witneffes; not mentioning 
 or commanding that the witneffes ffiould fwear ; 
 but on the contrary hath provided, that the falfe 
 witneffes, for their teftimony, ffiall fuffer the fame 
 punifliment, that he fhould have done againfl whom 
 they witneffed, had their teftimony been true : and 
 feeing that the kings of Ifrael were neither made by 
 an oath, nor the people fworn to fubje6lion : and 
 in the New Teftament, there is no example of any 
 man, that ever fwore, or took a formal oath, by 
 virtue of God's command, but on the contrary, 
 there is a cloud of witneffes againft all fwearing ; 
 as Chrift faith in Matt. v. Swear not at all; and 
 the apoftle Paul changes the word fwear, into the 
 word confefs to God, in two of his epiftles, Rom, 
 xiv. Phil. ii. fince Chrift is come to do that in and 
 amongft true believers, which an oath did, or was 
 taken to do, in the times of the law, which was to 
 €nd ftrife and debate j and James the apoftle faith^ 
 
 Above 
 
( 295 ) 
 
 Above all things, Swear not, neither by heaven nor 
 earth, nor any other oath. Thele things truly be- 
 lieved and received in finnplicity as they are fpoken. 
 The cale of confcit-nce ^o be relblved, is, Whe- 
 ther a man that ihus bclieveth, and is fatisfied in 
 his heart an^ confcience concerning the fame, may 
 lawfully, without finniiig againil the God of hea- 
 ven aiid caith, take any oath, or fwear at ail in 
 any cale ; notwithllan^iing any penalties, laws, or 
 commands of men, to the contrary whatfoever ? 
 And whether, if fuch an one Ihould Iwear, either 
 to pieafe the i^ing, or to procure his own liberty, 
 and fave his eilate, whether any of thefe can be- 
 come an atonement for him, or pacify God's wrath 
 and anger againft him for his fin? 
 
 VI. Seeing the Scripture faith, That the faints 
 ought not to forfake the aflembling of themielves 
 together, but fo much the more to meet, as the day 
 ap^.roacheth; and if there be a drawmg back, or 
 forfaki .g of meeting together, after illumination 
 and knowledge of God's way and worlhip, and fee- 
 ing the Scripture faith, God's loul will take no 
 plealure m fuch an one ; and that nothing may be 
 expected by him, wlio fo draws back, but a fearful 
 looking for of judgment, to devour and deitroy 
 thofe who fo refute to meet together: 
 
 The cafe of confcience to be relblved, is. Whe- 
 ther fuch perfon or perfons m.ay, or ought, with- 
 out finnmg againit God, and his, or their own con- 
 fciences, refufe to meet with the faints to worfhip 
 God, and wait upon him, accc^rding to fuch a dif- 
 covery and manifellation j notwithihmding any de- 
 cree, proclamation, or commandm.ent whatfoever, 
 to the contrary? 
 
 VII. Seeing the Scripture fai'h, He that giveth 
 flattering titles to men, difplealeth the Lord : and 
 the apoille laich, He that refpe6ts mens perfons, 
 
 U 4 commits 
 
( 296 ) 
 
 rommits fin : and Chrift faith, How can ye believe, 
 while ye feek honour one of another ? And his very 
 enemies bore witnefs for him, 1 hat he refpeded 
 no man's perfon •, and it is left upon record, as 
 the commendation of Mordecai, That he would not 
 bow to the perfon of Haman, though the fecond 
 ir.an in the kingdom : 
 
 1 he cafe of conrcience to be refolved, is, Whe- 
 ther a man that believes, and is perfuaded con- 
 cerning the truth of thefe things, may, without 
 fmning againft his God, and provoking him to 
 wrath, give flattering titles to men, or refpe6t 
 their perfons ; notwithflanding any cufbom or com- 
 mand from men to the contrary whatfoever ? 
 
 VIII. Seeing the Scripture faith, That they that 
 will live godly in Chrift Jefus, fhali fuffer perfe- 
 cution : and Chrift faith, Blefied are you when men 
 perfecute, and hate you for my name's fake ; and 
 he that will be Chrift's difciple, mufl fuffer with 
 him, and take up his crofs daily, and follow 
 him, that he may find reft to his foul; and he that 
 will reign with him, muft fuffer with himj and thofe 
 that follow the Lamb, are faid to go through great 
 tribulations : 
 
 The cafe of confcience to be refolved, is, Whe- 
 ther a man that is perfuaded concerning the truth 
 of thefe things, may, without fmning againft his 
 God, avoid or fly from fuffering for Chrift, though 
 his fuffering be to the lofs of liberty, eftate and 
 life alfo, if he be thereunto called, without fm- 
 ning againft Chrift, and denying him before men ; 
 notwithflanding any command from any of the fons 
 of men to the contrary ? 
 
 IX. Seeing many fay. They are the apoftles fuc- 
 ceffors, and lent by Chrift-, and yet neither walk 
 in his fteps, nor his apoftles, but contrary to both; 
 wearing fumptuous apparel, and faring delicioufly 
 cverv day, and dwelling in great palaces j when as 
 
 Chrift 
 
( ^97 ) 
 
 Chrift had not whereon to lay his head; and his 
 apoilles laboured with their hands, left they fliouid 
 make the golpel chargeable •, and it was their meat 
 and drink to do thtir Mafter's will; and fome of 
 them faid, they could do nothing againft, but for the 
 truth •, and they had learned to be content in e very- 
 condition : and feeing thofe that fay they are their 
 fucceffors, and cannot be content in any condition ; 
 but are changing with times, and leeking great 
 things for themfelves : 
 
 The cafe of conTcience to be refolved is, Whe- 
 ther a man that is truly enlightened with the know- 
 ledge of thefe things, may give the tenth of his in- 
 creafe, or otherwife maintain and uphold thefe 
 aforefaid, who walk contrary to the fteps, pradices, 
 and examples, of Chrift and his apoftles, without 
 finning againft Chrift, in his fo doing, and bring 
 upon himielf God's plagues, for not coming out of 
 their fms ? 
 
 X. Seeing the Scripture faith, The kingdom of 
 heaven cometh not with outward obfervation, lo, 
 here, or, lo, there •, neither ftandeth in meats or 
 drinks, but in righteoufnefs and peace, and joy in 
 the Spirit: and a man believing thefe things. 
 
 The cafe of confcience to be refolved, is, Whe- 
 ther for fuch an one, to go atter fuch outward ob- 
 fervations, and to join with thofe that cry them 
 np, and impofe them upon great penalties, as the 
 true religion, and bell reformed church, is not a 
 fin againft God, and a neglecting of his command, 
 who faith, Come out from among them, and be ya 
 feparate, and I will receive you ? 
 
 XL Seeing the Scripture faith, God is a Spirit, 
 and will be worfhipped in fpirit and truth*, and that 
 he feeketh fuch to worftiip him, 
 
 1 he cafe of confcience to be refolved, is. Whe- 
 ther a man that is perfuaded of the truth thereof, 
 
 and 
 
( 298 ) 
 
 and is acqn^iinted with God's Spirit, and fees men 
 going on to let up a form without the power, 
 and to in up deceit and hypocrify, quite out of 
 truth and fincerity, and that man join with them 
 in their diflimulation, as to thank God, as they 
 call it, for their eledion before time, and vocation 
 in time; and for their fanctification and jullification, 
 and future hope of glorification-, and at the fame 
 time fay, Lord have mercy upon us miferable fin- 
 ners, we have erred and furayed from thy ways like 
 loft fheep ; and there is no health in us : and then 
 fay again, As it was in the beginning, is now, and 
 ever (hall be, v/orld without end ? Whether a man 
 may, with a fafe confcience, or can, by the fpirit 
 cf truth, fay thefe things, without great fin and ini- 
 quity againft God ; and as being guilty both of 
 mockery and lying? for though thefe things are 
 fpoken by drmkards, fwearers, and liars, (Now) 
 yet it was not fo from the beginning, neither fhall 
 it be fo in the world without end, nor when the 
 people fliall be all righteous, Ifa. Ix. 21. and there 
 fliaii be no deftroyer upon all the Holy Mount, 
 nor any that worketh abomination^ or maketh a 
 lie. 
 
 XIL Seeing the Scripture faith. That the Spirit 
 helpeth our infirmities; and if any man have not 
 the Spirit of Chrift, he is not of his; and that the 
 prayers of the wicked are abomination unto God; 
 and he that hath a male in his flock, and offers to 
 God an unclean thing, is accurfed: and the Spirit 
 of God is called the fpirit of prayer, and fupplica- 
 tion ; and feeing that necefiities and wants are the 
 ground of petitions and complaints: and feeing the 
 Scripture faith. That Chrift hath lighted every 
 man that cometh into the world, with the true 
 light i that thereby they may fee their wants and 
 
 necelllties. 
 
( 299 ) 
 
 aecefTities, and from the fenfe thereof, and in that 
 light, pray unto God for fupplies; 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther a man that thus believes, and in his heart is 
 perfuaded of the truth thereof, may, or ought 
 to conform to, and join in, and with fuch prayers,, 
 as are artificially made, and by the prophane per- 
 formed, and put up to God, whom they know nor, 
 without fm and wickednefs againft the pure God ? 
 Seeing, He that names the name of Chrifl:, is to 
 depart from iniquity, neither can any man fay iii 
 truth, that Chrift is Lord, but by the Holy Ghofl: : 
 and for thefe prayers and ferviccs to be impofed 
 upon him, as long as he lives, without any varia- 
 tion, both in that time when he was without 
 grace, and after, if he came to receive grace; 
 and alio when he comes to be ftrong in grace; 
 and if he goes about to depart or leparate from 
 the prayers and fervices aforefaid, he thereby 
 makes himfelf a prey. Whether this be not great 
 wickednefs in God's fight, and provokes to jea- 
 loufy the eyes of his giory, and will bring fvvift de- 
 itruclion upon him that departs not from them ? 
 
 XIII. Seeing the Scripture faith, 1 he church is 
 in God the Father of our Lord Jefus Chrift, and 
 that it is the ground and pillar of truth, and with- 
 out fpot or wrinkle, or any fuch thing, built up of 
 living ftones, a holy temple in the Lord ; 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther a man may meet with a company of drunkards, 
 fwearers and liars, and proud men and women ; 
 and fay as they fay, and fit when they fit, and ftand 
 when they Hand, and fing and pray, when and 
 what they fing and pray, and curfe and blefs, when 
 they curfe and blefs ; and call them a church, and 
 the things and geftures which they perform, God's 
 worfnip and fervice, without great abmination be- 
 fore 
 
( 300 ) 
 
 fore the Lord, and finning agalnft God and his 
 own confcience, confidering a church, in the New 
 Teftament, is fo defcribed as aforefaid ? 
 
 XIV. Seeing England is called a church, and all 
 the people within the territorries thereto belong- 
 ing, are laid to be members thereof: and you who 
 are called Billiops, and Fathers in God, are faid to 
 take upon you the government, and overfight there- 
 of; and fay. You follow the examples of Chriil, 
 and the apollles therein; who accounted it their 
 meat and cirink to do the will of God, and to fpend, 
 and be fpent, for his name, and the good of his 
 people; preaching the word in feafon and out of 
 feafon; conhrming the weak, and vifiting the iick ; 
 and by found doftrine, and a godly life, ftrove to 
 convince gainfayers, and to flop the mouths of op- 
 pofers : thefe things duly confidered in our hearts. 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther all thofe who have gone and flrayed from 
 your ways, not only becaufe the name of a Biihop 
 hath been taken up, and the work neglecfled ; but 
 alfo becaufe the way of your promotion and climb- 
 ing up, hath rather feemed to be like thofe John 
 fpeaks of in his i6th chapter, who are faid, Not to 
 come in at the true door, but are climbed up ano- 
 ther way, than thofe bifhops did, whom Paul fpeaks 
 of in his epiflles to Timothy and Titus, who faith. 
 That a bifhop muft be blamelefs, and a lover of 
 good men; not greedy of filthy lucre, but patient, 
 not covetous: but feeing the contrary qualifica- 
 tions are found am.onglt thofe that fay they are 
 bifhops, whether we ihould not fm againft the 
 living God, and his righteous law, if we fhould not 
 bear witnefs againft fuch, and their ways ? And if 
 Ave did not do fo, whether the God of heaven and 
 earth would not leave us to be partakers of their 
 
 plagues^ 
 
C 301 ) 
 
 plagues, becaufe we refufed, and were afraid to bear- 
 witnefs for him againft their fins ? 
 
 XV. Seeing the Scripture fpeakethof being bap- 
 tized into one body, and into Chrilt •, whereby fuck 
 put on Chrift: and that there is one baptifm, and 
 one faith, and one hope of our calling, and one 
 Lord Jefus Chrift : 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther a man, that thus believes, may, without fin- 
 ning againft God, call fprinkling a little water in 
 the face of a child, and figning it with the fign of 
 the crofs, and to have three or four men and women 
 prefent, to promife, that the child fiiall forfake the 
 devil, and all his works, and pomp and vanities 
 of this world -, whenas thefe promifing perfons (it 
 may be) never look after the child more, nor take 
 care what becomes of it^ but themfeives bring 
 forth the works of the devil daily in the whole 
 courfe of their lives ? Whether a man may call 
 this that baptifm before named, or a baptizing into 
 the congregation of God's holy church, by thofe 
 alliens, perions, and geilures aforefaid, without 
 finnino; againft God ? 
 
 XVI. Seeing the Scripture fpeaks of David*s not 
 being puffed in mind, and of his mourning by rea- 
 fon of his fin; and of his watering his couch with 
 his tears : and of having all his bones broken, by 
 reafon of his grief, &c. 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther men, whofe hearts are hardened in fin, and 
 who never truly ihed tears for fin, and are both 
 puffed m mind, and filled with pride, and feeing 
 "we, with others, who know this to be true by daily 
 cxper'^^nce, may lawfully fing thefe words and 
 fayings of David, and thofe aforefaid, that believes 
 thefe things to be done in formality and hypocrify, 
 may join with them in thefe things, and call this 
 
 practice 
 
( 3o^ ) 
 
 prg6lice the worfhip of God, and a Tinging to the 
 praife and glory of God, without being guilty of 
 deep provocation and hypocrify againfl God ? 
 
 XVII. Seeing the Scripture fpeaks of falfe pro- 
 phets, both in the Old and New Teftament, and 
 tells uSjThat we may know them by their fruits, and 
 thofe marks and characters, laid down in the fcrip- 
 ture to difcover them by: as, That they are fuch 
 as preach for hire, and divine for money ; and feek 
 for gain from their quarter; and prepare war 
 againil, or go to law with thofe, who refule to put 
 into their mouths, or to maintain them ; and Chrift 
 faith. We fliall know them by their fruits ; as that 
 they are called of men Rabbi, or Lord, or Mafter; 
 and that they love greetings in the market-place ; 
 or to be honoured before the people, or to have 
 men put off their hats unto them, or to ftand bare 
 before them ; and they love the uppermoll; rooms 
 at feafts, and will have the chiefeft places in the 
 fynagogues, or thofe places now called churches; 
 and for their habit, they go in long robes of black, 
 like the Chymarims : and li people: will not pay 
 them, they will prove like thorns and thittles, to 
 fcratch, prick, and tear people-, and of fuch men, 
 or trees, Cbrifi faith. We muft not expecl: to ga- 
 ther either grapes or f.gs : and Chrlll faith farther, 
 that we may thoroughly know them. They are 
 wolves in fheeps clothing, or wearing white upon 
 black; but inwardly ravening and devouring, being 
 one thing in their words and prorelTion, and ano- 
 ther in Ijfe and converfation. And therefore. 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther a man may lawfully, without fmning againfl 
 God, and tranfgrefTmg the fcriptures of truth, ei- 
 ther hear or follow fuch men, who bear, as in their 
 foreheads, the marks and fruits aforelaid, or main- 
 tain them, by feeding their covetous minds with 
 
 hire^ 
 
( 303 ) 
 
 hire, or paying as their maintenance aforefaid ? Or 
 rather, whether a man that feareth God, is not 
 bound in conlcience to bear witnefs againft them? 
 
 XV^llI. Seeing the Papifts plead for a continued 
 fuccelTion, and thole that are called Proteftant 
 bifhops do the fame; and both of them being out 
 of the life and practices, and principles in many 
 things, of Chrift and his apollles -, as by the fcrip- 
 tures of truth doth appear, being underllood plain- 
 ly, as they are fpoken, without forced andconitrued 
 meanings : 
 
 The cafe of confcience to be refolved, is. Whe- 
 ther that kind of fuccelTion, which they both plead 
 for, be that fucceflion which a man mud arrive un- 
 to himfelf, or he cannot be a true minifter of 
 Chrift? Or whether the true, necefiary, and rightful 
 der.vative fuccefiion, ftands not rather in that fame 
 fpir;t and power, which the apoftles were endued 
 "withal from on high, and whereby they were 
 made able miniilers of the New Teflament, not of 
 the letter, but of the fpirit; and according to which 
 they fpake, as it gave them utterance ? And farther 
 confidering, that the natural or outward fuccelTion, 
 before mentioned, is according unto the firft prieft- 
 hood, which ftood in a natural or outward line and 
 defcent, and was made by a carnal commandment, 
 and could not continue by reafon of death : but 
 Chrift was not lo made a minifter or prieft, but 
 arter another order, and according to another law, 
 viz. The power of an endlefs life : according to 
 which the apotcies were, and all true minifters are 
 made, who are rruiy the fucoeflbrs of Chrift, and 
 his apolties? So that thefe three queftions, for the 
 relolving of the cafe of confcience aforefaid, are 
 necefiary to be refol'/ed : 
 
 Firft, Whetl er either Papift or Proteftant, fo 
 called, can derive unto themfelves the continued 
 
 apoftolical 
 
( JC4 ) 
 
 apoflolical fuccefTion, aforefaid, from Chrlfr down- 
 wards to this day ? 
 
 Secondly, Whether the fucceffion aforefald be 
 fuiiicient, without the gift of the Spirit, to make a 
 miniller of the gofpel ? 
 
 Thirdly, Whether the fpirit and power from on 
 high be not of itfelf, without any farther adt or thing, 
 as from man, or by man, fufficient, and that only 
 wherein (lands the authority that brings unto unity 
 and uniformity, and is according to that way and man- 
 ner that theapoflles were made miniflers ? For they 
 faid, They believed, and therefore they fpake : and 
 when it pleafed God to reveal his Son in them, then 
 they went and preached the gofpel; and did not 
 flay for man's commiffion, but miniitered from 
 that; and not of man, nor by man, nor from man, 
 but by the revelation of Jelus Chrift, as afore- 
 faid; whofe fbeps the true miniiters follow unto 
 this day, and have Chrid's preience with them, 
 according to promife, who faid, And lo, 1 am with 
 you alway, even to the end of the world. 
 
 XiX. Seeing the outward, natural, or perfonal 
 derivative fucceflion, is {o difputable among thofe 
 called Chriftiansi and confidering, if it could be 
 proved, yet its luiiiciency, without the Holy Ghoft, 
 is oppofed and denied ; and feeing,* as they fay, the 
 authority and verity of the fcripture depends upon 
 a belief and knowledge of the fucceffion outward 
 and perfonal, as atorefaid ; and fo from, or by, 
 the tradition of the church to be received, as they 
 fpeak. Thefe things truly weighed. 
 
 The cafe of conlcience to be relolved, is. Whe- 
 ther a man mufl not know, and be turned to fome- 
 thing within himfelf, though not ot himfelf, which 
 only can give unto him the certain knowledge 
 boih of the truth and authority of the fcripture, 
 which gilt of grace in himfelf, is as a witnefs in 
 
 him^ 
 
( 305 ) 
 
 him, and feals unto, and afTures him of the truth of 
 what is v/ritten, whereby his own heart anfwers the 
 hearts of thole holy men who v/rit the fcriptures, 
 as face anfwers face in a glafs, and whereby he hath 
 hope and comfort through the fcriptures ? Or whe- 
 ther a man muil believe and depend upon them, 
 who fay, they are the apoftles fucceffors, and have 
 received their power from Peter-, but do imitate 
 him in little at all, befides in his denying his Maf- 
 ter, and diffembling for fear of the Jews; for both 
 which he was blamed and reproved ? And alfo con- 
 fidering, that both Popilli inquifitions, and thofe 
 called Proteilants compulfions by pains and prifons 
 are an infallible note or mark of the falle church 
 and miniflry •, both which are defcribed by their 
 compelling all both fmall and great, to worfhip 
 the beaft and his image, by outv/ard pains and pu- 
 nifhments-, which thoie that follow the Lamb, and 
 are wafhed with his blood, are faved and redeemed 
 from; fo that they cannot bow down, nor fubmic 
 unto them. 
 
 XX. Seeing that feveral Proteftant writers, as 
 Chillingworth, who was a man of note, and others, 
 who have written againil the Papifts, and have af- 
 firmed in oppofition to them and their tenet, That 
 right reafon is the judge of controverfy; and every 
 man's particular reafon, within himfelf, is judge 
 for himfelf, as hath been affirmed, and that truly : 
 and feeing that God's faithful people do believe 
 and preach, That God's gift of grace and light in 
 man, is the firil principle of pure religion, and 
 judge of controverfy; unto which a man muft have 
 his mind turned, and in it believe, before he can 
 worfhip God acceptably : and feeing they agree 
 with the true Proteltanc principle herein, and their 
 lives being according to what they profefs and 
 teach i and confidering thofe, who call themfclves 
 X Proteilants 
 
( 306 ) 
 
 Proteflants, and the apoftles fucceflbrs, but are not 
 true to the Froteftant principles^ in that they im- 
 prilbn and puniQi men, merely for things relating 
 to their conlciencesj and thereby condemn their 
 profefled principles by their pracSlices, and fo make 
 themfelves tranlgrelTors, and therefore juftify the 
 people of God aforefaid, who feparate from them 
 as fnch tranfgrefTors. Thefe things duly confider- 
 cd of, 
 
 The cafe of confcience to be refolved is. Whe- 
 ther thofe called Protellants aforefaid, who have 
 apoftatized from their principles, and loft both the 
 life and power of religion, fhould come out of 
 the apoftacy, and return to the firfi and primitive 
 principle ? Or whether thofe, v/ho are in the true 
 principle and praftices, and retain their integrity, 
 Ihould go into the apoftacy unto them ; feeing the 
 Scripture faith, Go not thou to them, but let then^ 
 come to thee ? 
 
 POSTSCRIPT. 
 
 rr^^HESE things are written, not to kindle dif- 
 ja^ lention, nor to blow up the coals of conten- 
 tio.i •, but rather for fatisfadion both to others, 
 who are inquiring what the reafon is, why many 
 godly people feparate from thofe called Bifhops ? 
 (Jr why they do not join in common with the 
 multitude ? As alfo, to ftir up and mind thofe of 
 their duty, v;ho fay they are Fathers in God, That 
 they may make it appear, if they are fuch, and that 
 by a godly life, and found arguments, to convince 
 thofe that are out of the way ; that all may be re- 
 claimed, who have erred from the way of life, and 
 be brought back again to the Shepherd and Bifhop 
 of their fouls ^ that there may be one Shepherd, and 
 
 one 
 
( 307 ) 
 
 one fheep-fold : and that there may be no nolfe of 
 a hammer heard in the rebuilding of the temple, 
 nor any cries from prifons, againft thofe who call 
 themfelves reformers in the church, but that they 
 may effe6l the work, to the rejoicing of Zion, and 
 Ihaming of all her enemies: not by might, nor 
 power, nor whips, nor gaols ; but by the Spirit of 
 the Lord of Hofts, which fhall certainly overturn 
 them, if they refufe to trull to it -, or only and 
 alone to make ufe of it in the work, which they 
 call the Lord's work. 
 
 Written about the year 1667. 
 
 X 2 AN 
 
AN 
 
 EPISTLE 
 
 To all that are Young in the Truth, 
 
 AND 
 
 LATELY CONVINCED; 
 
 Who walk with, and affemble amongft, the People 
 of God called Quakers-, that they may efcape 
 the Wiles of Satan, and continue and walk in 
 the Way of Righteoufnefs. 
 
 WE call to remembrance the labours, hard- 
 fliips, and inward travailing pangs and 
 throws of the true gofpel minifters in the days of 
 old; and we know the lame in our day, in our 
 meafures, which the apoitle compared to a tra- 
 vailing woman, in bringing forth her child into the 
 world; faymg. Of whom 1 travail in birth again, 
 till Chrift be formed in you. 
 
 And blefled be the Lord, there are many wit- 
 neffcs in this our day, not only of inftrudlors, but 
 of fuch as, through deep travail, have begotten 
 many to God: and thele fathers, being once chil- 
 dren themfelves, retain in their fatherly bowels, 
 the fenfe of the childilh (late of thcfe who are 
 qome inwardly to feel fome renewings in the fpirit 
 
 of 
 
( 309 ) 
 
 of their minds, by the gofpel power, in order to 
 the overturning of all their old building, that 
 now, like to Jerufalem of old, for their dofpifing 
 and rejecting the true prophets, There was not to 
 be one Hone left upon another. 
 
 The old ferpent perceiving his kingdom to be 
 fhaken, by the operation of that divine light, grace, 
 and power of God, which will admit of no terms 
 any longer to be made v/ith him^ or any fubje6lion 
 or compliance in the lead to be yielded to him, or 
 to any of his works, every plant now being to be 
 plucked up, that the heavenly Father hath not 
 planted; yea, the fig-tree that bears no fruit, where- 
 by the hungry may be relieved, muft wither by the 
 curfeofhis difpleafure. 
 
 Then this crooked ferpent, that is more fubtile 
 than all the beafts of the field, twifts and turns 
 himfelf every way, if poffible, to entangle again 
 thofe that are turning from his thick darknefs, to 
 Chrill's marvellous light, that hath Iliewed them 
 where they have been, with whom they have been 
 converfing, and what they have been doing in the 
 dark, and what path they mult walk in, if they 
 will arrive at the land of reft. 
 
 And thus we found judgment to begin at the 
 houfe of God, in order to tne overthrowing and 
 purging out of all that had defiled, that our bo- 
 dies might become the temples of the Holy Spirit. 
 
 Oh, the many devices that the enemy ufeth, 
 that true judgment might not take place! and 
 when it did take place, how did he transform hiim- 
 felf, to make us believe his fuggeftions, viz. i hat 
 now we had lain long enough in the furnace, and 
 the tin and drofs was all gone, and nothing now 
 was left but pure gold. Bui when we at any time 
 lent an ear to thefe his delufions, we found by ex- 
 perience, that which he luggelted to be gold, was 
 X 3 bur 
 
( S^o } 
 
 but tin and counterfeit metal; and that he lied 
 unto us, when he laid, Vv^e had been long enough in 
 the refining fire : although the flefhly part was glad 
 of thefe tidings, hoping thereby its life would have 
 been fpared, and that a birth of its womb would 
 fervc for a facrifice ; for we found it was not the 
 male of the flock, but an Ifhmael inflead of Ifaac, 
 in which the Lord took no delight. 
 
 So that we faw, we mufl into the furnace again, 
 and there continue all the appointed time of the 
 Father, till, indeed, we were changed into the ftate 
 of the precious fons of Zion, truly comparable to 
 fine gold. 
 
 And this was the way in which we waited, 
 lender the great tribulations and fore judgments j 
 that we might not only be convinced, and take 
 up a reft there, in that v/e believed the words 
 of truth, and could difpute for it; but that we 
 might be converted, and, in the fpirit of our 
 minds, thoroughly renewed ; that we might be 
 as Saviours upon Mount Zion, and as workers to- 
 gether in the gofpel of our Lord Jefus, to help 
 and ftrengthen the weak brethren and fillers, and 
 fpeak a word in due feafon to the weary foul: 
 which work was not at all wearifome to us, though 
 our hazards and hardfliips were great fometimes, to 
 get a hand to the helplefs onesj yet when once we 
 got but a little hold, and we felt them coming 
 nearer to truth and us, then our hearts rejoiced, 
 and our fouls were right glad. 
 
 And they whofe beauty was hid as with bull- 
 rufhes, and fmeered as with mire, then they ap- 
 peared to be goodly children: thefe were fweet 
 encouragements unto us, greatly refrefhing our 
 bowels, to behold thefe prifoners thus Ihewing 
 themfelves forth, which made us, with many more 
 faithful brethren^ not to love our lives unto the 
 
 death ^ 
 
( 3" ) 
 
 death; but even for the truly good man, dare to 
 die, when called thereunto. 
 
 The fpirit of that blefTed man began fo to ftir 
 in our bofoms, that we could even (in a fenfe) 
 have willied ourfelves accurfed for our kindred, 
 acquaintance and countrymen, that they alfo might 
 feel v/hat we felt-, knowing upon what ground 
 they ftood, and what zeal they, as well as we, 
 many of them had : but the true knowledge of the 
 truth, as it is in Jelus, was wanting-, the vail of 
 obfervations and carnal apprehenfions being yet 
 over the heart, which nothing can remove but 
 Chriil; who is the life and light of men, and glory 
 of his people Ifrael. 
 
 There are many witnefles yet alive, who can 
 teflify to thefe things, and much more than we 
 intend at this time to mention; only fome few par- 
 ticulars we may hint at, to the end, that no tra- 
 vellers towaids Zion, may turn afide from the foot- 
 fleps of the flocks of the companions, nor err from 
 the right way, as it was received and walked in ac 
 the beginning. 
 
 O ! what fear and holy dread was upon our 
 fpirits, left we fhould think our own thoughts, or 
 give way in the leaft to the flefhly motions of our 
 own minds, or admit any of the cares for the 
 things of this life, or give way to any inordinate 
 affection to the neareft and deareft relations, left 
 thereby we fhould be hindered in the day of our 
 efpoufals, from being chafte virgins unto Chrift ! 
 
 Likewife, what carefulnefs of our words ! what 
 watchfulnefs to our ways 1 what heedfulnefs of our 
 company that we might keep our confciences clear ; 
 that our lives and converfations might fhew unto 
 all men, that we are under the government of 
 Jefus, that we might be manifeft to God's witnefs in 
 X 4 every 
 
( 312 ) 
 
 every man's bofom ; and in thefe things the Lord 
 bleflfed us. 
 
 Again, How careful were we, that we might not 
 lofe one tittle of our teftimony, by the keeping 
 to the plain language ; that we might not lift up 
 the proud fpirit in any, by mincing in that par- 
 ticular. 
 
 And alfo. How did our moderation appear un- 
 to all men, in our meats, and drinks, and apparel ? 
 &c. 
 
 And, How inwardly retired did we walk, fear- 
 ing to draw out the minds of any into unprofit- 
 able difcourfes ; having a principal regard unto 
 the inward exercife of our minds, left we fhould 
 lofe our own conditions ; which made us prize 
 retired meetings, in which .we were fenfible of 
 the teachings of the true prophet from the falfe, 
 in ourfelves, and others ? Then we were fenfible 
 of the living word to take deep root downward, 
 that from thence we might bring forth fruit up- 
 ward, to the praife of God: defiring ye may walk 
 in thefe fteps. 
 
 Time would fail to tell of the poverty of fpirit, 
 humility of heart, lowlinefs of mind, broken- 
 nefs of foul, contempt of the world, not only of 
 its glory and riches, but of all its wifdom and 
 knowledge, counting it drofs and dung, in com- 
 parifon of the excellent knowledge now mani- 
 fefted in us, throush the revelation of our Lord 
 Jefus Chrift. 
 
 We cannot pafs by that godly fear, which at 
 that day was in our hearts, left, by difcourfing, 
 or reading many books, we ftiould awaken again 
 the old wifdom and underftanding, and again 
 get the notion of things in the carnal compre- 
 henfion, and thereby lofe our experimental know- 
 ledge 
 
( 3^3 ) 
 
 ledge of the Inward work of God in our own 
 particulars : froni which experience we are care- 
 ful to fpeak about the things of God ; finding it 
 our fafety and prefervation, to keep to our own 
 meafures; and not to deck ourfclves with the 
 words only, or other mens gifts ; nor yet to pride 
 ourfelves with our former experiences and know- 
 ledge, though God's jewels, according to the pro- 
 phet's words. 
 
 Thefe things being wltnefTed in the beginning, 
 we dcfire, exhort, and advife all, efpeciaily thofe 
 that are young in the truth, and newly convinced 
 of the everialting way, and make profefTion of 
 the fame, That they be careful to avoid all thofe 
 things which the godly fear caufed us to avoid 
 at the beginning; and fo much the more, becaufe 
 our enemies and oppoftrs are waiting for all oc- 
 cafions to afperfe the holy truth, and the true 
 profeiTors of it : in which practice they follow the 
 lieps of the enemies of God in former times, who 
 not only watched for mifchief, to make offenders 
 for a word, but were ready to fall upon the hinder- 
 mofl and weakell amongft them •, and that when they 
 were but newl> circu ncifed, or convinced of the 
 truth; even while they were yet fore, or in the 
 deep excrc.ife of their minds. 
 
 Then if they could draw them out, to difpute 
 of any thing beyond their own meafure, they will 
 boail of that, and charge any advantage, that they 
 have gotten from the wc^k, or newly convmced, 
 upon the whole body -, acd put us, either to deny the 
 unlearned v/ords that were :poken, or them that 
 fpeak them, though their intentions were right, 
 theie rrxn. being willingly ignorant of, as weli as 
 envious againll the truth, and them that walk 
 therein, 
 
 Therefore 
 
( 3H ) 
 
 Therefore cad not pearls before fwine, left they 
 turn again and rent you : fo out of our love to, 
 and care for the truths we defire all fuch friends, 
 and convinced people, to keep to their own mea- 
 fures, trufling more in and unto the fimplicity of 
 Chrift manifeft in themfelves, than to any wifdom, 
 parts, or arguments of their own, in the earthly or 
 natural comprehenfion. 
 
 For we have found by many years experience, 
 that the true fimplicity, and inward poverty of 
 fpirit, God hath always had regard unto, beyond 
 all flourifhing expreffions, and gilded fpeeches, 
 that may charm, and take the outward ear, but 
 never deliver the prifoner out of the pit. 
 
 Neither hath the work of God thus far pro- 
 fpered by fuch weapons of war, or words of man's 
 wifdom ; but by a fecrct virtue, that always at- 
 tended the truly poor in fpirit, that did appear 
 what they were only by grace, and its work upon 
 the confcience; and to this day do all the true la- 
 bourers v/ork with the fame means. 
 
 And if you that are newly convinced, would 
 be kept lively in your conditions to Godward, 
 your growth muft be, only in walking in the 
 light, and keeping in the grace of God •, and then 
 for words and knowledge, they will come faft 
 enough upon you, as God hath fervice for you : 
 and then, by lb doing, you will both fave your- 
 felves, and them that hear you ; and alfo, fruftrate 
 them that wait for evil. 
 
 From which grace of God thefe things are writ- 
 ten, and in the fame commended to your con- 
 fciences •, defiring heartily, that in your own mea- 
 fures of the fame, you may be preferved amongft 
 the faithful witneffes of Jefus, till your days de- 
 termined 
 
( 315 ) 
 
 termined come to be accompllfhed, and you finlfli 
 vour coLirfe with joy. 
 
 This from us, who labour and travail in the 
 work of the gcfpel, for the advancing of 
 the name of the Lord, your friends in 
 God*s truth. 
 
 London, the 15th of 
 the nth month, 
 1672. 
 
 John Crook, 
 
 Thomas Green. 
 
 AN 
 
A N 
 
 EPISTLE 
 
 TO ALL THAT PROFESS 
 
 The Light of Jefus Chrift (within) to be 
 their Guide. 
 
 Dear Friends^ Brethreriy and Sifters^ 
 
 THAT believe in the inward and fpiritual grace 
 which is the light of our Lord Jefus Chrift, 
 I falute you all; defiring, that as we received Chrift 
 Jefus tiie Lord, we may all fo walk in him. In 
 order hereunto let us all watch, and be mindful 
 how we received the truth at the beginning : which 
 is the fubject matter upon my heart, by this epiftle, 
 to fignify unto you. 
 
 For you know, many of us, before w^e received 
 the truth, as it is in Jefus, felt fome ftirrings of 
 life-, and therefore feparated in our judgments and 
 opinions from the generality of our neighbours and 
 countrymen where we dwelt, becaufe of an in- 
 ward cry from a deep want in our fouls, and 
 hungering after the conftanc enjoyment of that 
 which we with many others profefTedj but could 
 not find in any thing under the fun. 
 
 So poor and needy were we, that the dealings 
 of God with our fpirits in that day, in fome fenfe, 
 may be faid to refemble God's proceedings with 
 Adam, when he fet all the creatures before him, 
 before he gave him a meet-helper-, that when he 
 faw he could find out no fit helper for himfelf 
 
 amongft 
 
( 317 ) 
 
 amongft them all, he might have the more ac- 
 count of the meet-helper that was after given him 
 of God. 
 
 So it was inwardly with us, until that trumpet 
 founded, which direcled our minds to the light 
 of Chriil Jefus in our own hearts and confciences, 
 which when we believed the report, and made 
 trial of its fufficiency, we foon found the meet- 
 helper for our fouls ; to wit, the arm of the Lord 
 to be revealed in it, and made fo bare, that we 
 knew it to be the Lord's own arm, which brought 
 deliverance to us. 
 
 But not from all our enem/ies at once, yet fo 
 that we underftood plainly, by certain experience, 
 that the tendency thereof, and the end of its being 
 made bare, was in order to deliver us out of the 
 hands of all our enemies ; that being delivered, we 
 mi<^ht ferve God, without a tormenting, diftruftful 
 fear, in holinefs and righteoufnefs before him all the 
 days of our lives. 
 
 And the v/ay thereunto, was, by the v/orking 
 of this arm of power in our inward parts, to make 
 a feparation within between the precious and the 
 vile, within, and between our own fpirits and God's 
 Spirit; between our own wills, and God's will-, be- 
 tween our own thoughts, and God's thoughts; and 
 our own ways, and God's ways, &c. 
 
 So that we found the great bufmefs of regenera- 
 tion and reftoration, was to be wrought within us; 
 and what forrow, what trouble, what horror, what 
 diflrefs, what wars, and rumours of wars, was with- 
 in us, many know ; and what earthquakes were in 
 divers hearts, which might occafion the name 
 Quaker to be given to fome of us -, thofe that 
 were eye-witnefies from the beginning are not ig- 
 norant of thefe things. 
 
 O what 
 
( 3i8 ) 
 
 O what carcfulnefs, what watchfulnefs, what 
 circumlpe(5lion, what awfulnefs of God, and what 
 dread of his power, was upon our fpirits, left we 
 Ihouid fpeak our own words, work our own works, 
 walk in our own ways, or think our own thoughts ! 
 fo diligently did we keep a watching over our owa 
 hearts, bei;ig confcious to ourfelves, that we llioaid 
 give an account for every idle word -, which caufed 
 us to learn a bridle for our tongue, that our words 
 might be few and favoury, miniflering grace to the 
 hearers. 
 
 How folid were our looks ? How grave were 
 our countenances? How ferious were our carriages? 
 and how exemplary our behaviours and converfa- 
 tions amongft all that we converfed with, left we 
 Ihould give occafion for any to fpeak evil of the 
 bleffed truth of the living God ? 
 
 And if any, though but newly convinced there- 
 of, walked diforderly, or that took up their reft in 
 a bare convincement, and came not be converted 
 to the life and power of God in their own parti- 
 cular, which at the beginning was foon difcovered 
 by that fpirit of difcerning, which in the light we 
 received from God, how confcientioufly felicitous 
 were we to admonifli, inftrud, advife, and counfel 
 them, to take heed of a falfe reft, or running into, 
 or doing any thing by bare imitation from others ? 
 Yet how tender were we of bruifing, hurting, flop- 
 ping, or hindering any ftirrings of light and life, 
 left the lame ftiould be turned out of the way, and 
 the feeble be left behind. 
 
 The fpirit of holy David was In our hearts, who 
 would not confent that the fore and weary ones, 
 that could not get over the river Bezor, ftiould lofe 
 their part of the prey, becaule they tarried with the 
 ftuff*; but made it a law and a ftatute in Ifrael for 
 ever, that they ftiould have part alike. 
 
 And 
 
( 319 ) 
 
 And how did we love and pity thofe that took 
 pleafure in the fiones of Zion, and favoured the 
 diift thereof? What carefulnefs was upon us for 
 them ? And if we found any but like the young 
 man in Mark, xix. 22. that had been religiouQy in- 
 clined from their youth, how did we love them ? 
 Watching for opportunities to communicate fome 
 fpiritual advice unto them. 
 
 As if the new kindred, that Chrift fpeaks of. 
 Matt. xii. to wit, W^hofoever fliall do my Father's 
 will, the Tame is my mother, filler, and brorher, 
 was now difcovered again, and the beauties of 
 hollnefs were now made manifeif, with the many 
 glorious privileges enjoyed thereby, as to fee clear- 
 ly, and know certainly the living God ; for hereby 
 came v/e to know (that we knev/ him) becaufe of 
 the beauties of holinels, in keeping clofe to his 
 commandments whereby our love to God, and one 
 to another, was manifeft unto all. 
 
 For we durfl not let in diilruflful thoughts of 
 God, nor one of another, faith in him then be- 
 coming our law: fo that our' care was ftedfaftly 
 and conftantly to believe in the light, by which 
 we had feen him; and to dwell in a holy fear, left 
 we fhould tranfgrefs the law of faith •, by which 
 Chrift was then kept dwelling in our hearts, and 
 all boafting of felf-righteoufnefs was utterly ex- 
 cluded. 
 
 But with how much difficulty we kept that faith, 
 you only know, who like valiant foldiers have en- 
 dured hardlliip in the good fight of faith ^ whereby 
 we ourfelves were preferved and kept, by the power 
 of God through faith, that we might in due time 
 receive the end of our faith, to wit, the falvation 
 of our fouls. 
 
 And then, becaufe we believed in the power, as 
 we were moved of it, we fpake by it, and uich 
 
 words. 
 
( 32a ) 
 
 words, like Jonathan's bow, never returned empt}^^' 
 but wounded the hypocrites ; like the man that fliot 
 the arrow out of fimplicity, which fmote difguifed 
 Ahab between the harnefs, fo that he died j accord- 
 ing to the word of the Lord by Micaiah. 
 
 You may remember alfo, how like Ephraim, at 
 firft, we v/ere as little children, and fpake tremb- 
 ling; faying often in our hearts, as Jacob did of 
 the mountain, where God appeared, to wit, How 
 dreadful is this place ? And then how quick and 
 powerful were thole words that proceeded from that 
 drt^d of God in our hearts ! 
 
 The great myftery of the fa^fe prophet, that rides 
 upon the beaft, being then inv/ardly difcovered, 
 with the myftery of his name, and number thereof, 
 to w^it, the number of a mian-, which caufed us at 
 the beginning fo to cry down vain, corrupt man, 
 both in ourfelves and others; feeling that God was 
 rifen in his power, to confound its wiixiom, and to 
 bring his Melhly prudence and policy to nothing : 
 theretore we feared the getting up of that man's 
 part in ourfelves, being fo battered by the inward 
 judgments of God upon ourfelves. 
 
 I'hat with good Jehofaphat we faid in our hearts. 
 We know not whan to do, but our eyes are cowards 
 thee, O God: then in this valley of helpleffnefs, 
 ftraights, poverty, lowlinefs, and humility, God 
 pleaded w:th our fiefnly part; fo that in the day 
 of our diftrefs, although we multiplied our fervices, 
 and doubled our offerings and obfervations, to ob- 
 tain relief-, yet Chriil: refufed all thefe our works, 
 that he might freely make himielf known unto us, 
 which in due time he did, as Joieph unto his breth- 
 ren, and faith that fcripture, " there Hood no man 
 <« with him, when he made himielf known unto 
 *< them •," to the exalting ot the riches of the glory 
 of his grace in Ub, wlicrcby Ibrrow fled away, and 
 
 our 
 
( 3^x ) 
 
 our own mournful fpirlts were now made to rejoice 
 in God, and our formerlf troubled fouls began to 
 magnify our Saviour. . 
 
 Thus former things pafTed away, till the tempef- 
 tuous fea was no more ; but joy and gladnefs was 
 in our dwellings, and the voice of melody in our 
 hearts, and in the midft of our affemblies. 
 
 But before we came hither, you know, fellow- 
 travellers, that mount Sinai was firll in our way, 
 where we tarried a while, and felt the entertain- 
 ment of her flames, and heard the voice of words, 
 and the found of her trumpets, and were witnelTes 
 of her terrible earthquakes; yet fled not but with 
 Mofes, a remnant drew near unto the thick dark- 
 nefs where God was : but others made this moun- 
 tain the end of their journey, efcaping with their 
 lives ilill in their own doings ; yet thefe, though 
 they might in profeflion come out with us thus 
 far, they were not of us, and in time will go out 
 from us, that it may appear, they came not through 
 all the tribulations that a remnant went through. 
 
 For from thence a remnant came unto the minl- 
 ftration of the prophets, where they met with 
 openings and prophecies of good things yet to 
 come, before they did come : and here others fled 
 as on the Sabbath day, as if now all labour was 
 at an end; and here they took up their reft, but 
 God did not fandcify it, and therefore glorying 
 and pride got up in thefe; boafting in the gifted 
 man, loon forgetting all dependance upon the open- 
 er, viz. The fpirit of truth, to exercife their hearts 
 and tongues in the management of all, for the 
 glory ot God, and refrefliment of his own feed ia 
 the hearts of his people. 
 
 But a remnant ftill travelled on, through John 
 
 Baptift's cry in the wildernefs. Make flirait the way 
 
 of the Lord, and come to repentance from all their 
 
 Y dead 
 
( 322 ) 
 
 dead words and works, that every valley might be 
 filled, and every mountain and hill brought low, 
 and the crooked made ftrait, and the rough ways 
 made fmooth : then came we to fee the falvation of 
 God, to wit. The Lamb of God, that takes away 
 the fins of the world, whom then we followed; 
 leaving John as fome of his own difciples did. 
 
 Some alfo came with us as far as John's baptifm, 
 that wafheth away the filth of the flefti; but not 
 coming to the baptifm of Chrift, which wafheth all 
 filthinefs both of fiefli and fpirit-, alfo they left us 
 at John: fuch as thefe may be compared to the 
 king of Ifrael, who, at the command of the prophet, 
 fmote the ground often; but not fmiting it long 
 enough, until the enemy was confumed, he miffed 
 of a perfedt vi6lory, and full conquefl: fo do all 
 that take up their reft in any thing Ihort of the 
 Lamb of God. 
 
 Thefe things being thus witnefTed in thefpiritual 
 travails of a remnant at the beginning, let us all 
 fearch and try our ways, whether we be ftill fol- 
 lowing the ancient footfteps of the flocks of the 
 companions, by keeping in the pure feparation from 
 the fiefhly part in ourfelves, miniftering only from 
 the ability that God gives; which a remnant, that 
 have kept to their firit love, and their garments clean 
 therein, have done, to the praife of the Lord God 
 Almighty for ever. 
 
 My exhortation therefore is unto all, but more 
 efpecially to you that are children of believing 
 parents, and fervants to believmg mafters, with 
 all the younger men, and younger women, con- 
 vinced in thefe latter times, knowing that a rem- 
 nant of thefe alfo have kept their garments clean, 
 to examine yourfelves, how you came by your 
 prcfefTion; Whether you, that are children and 
 fervants, received it by tradition, only becaufe of 
 
 your 
 
i 3^3 ) 
 
 yDur outward relations, &c. or from the Inward 
 work of God upon your own fpirits, as thofe did 
 that received the truth, in the love of God, at the 
 beginning. 
 
 l^r many may endure fufFerings, and undergo 
 the reproach of a Quaker, and all for finider ends^ 
 as the Schechemites endured the pain of circumci- 
 fion to obrain Dinah, Jacob's daughter, and to ac- 
 complifh their other ends and interefts: on thefe 
 terms they were willing to be one people with the 
 Ifraclites -, as too many on like conditions at this 
 day may be willing to be called Quakers- to whom 
 1 fay, as Jacob did to Simeon and Levi, You have 
 troubled us, and, as much as in vou lies, have made 
 the truth to ftink am.ongit the inhabitants of the 
 land ', yet a remnant dare not do fo, blefled be the 
 Lord. 
 
 But to you that are grieved and troubled, be- 
 caufe of thefe Schechemites, I fay to you alfo, as 
 the Lord on this occafion faid unto troubled Jacob, 
 Arife, and lee us go up to Bethel, the houfe of God, 
 and dwell there. Gen. xxxv. where no Schechemites 
 can come. 
 
 O the bemoanings of many tender fouls at the 
 beginning for the lofs of their conditions, fome- 
 times through their own negligence, and fometimes 
 through the enemy's fubtilty, weeping like Rachel 
 for her children, and refufmg to be comforted, 
 becaufe they were not, are frefh in my remem- 
 brance. 
 
 But of later times many come amongft us, that 
 in outward appearance may feem to be of us, who 
 as yet never truly knew the meaning of fuch be- 
 moanings, nor the bitternefs of Rachel's tears, but 
 walk as if the gate of entrance into the truth was 
 grown wider, and the path and way thereof broader 
 than it was at the beginnings for how careful 
 Y 2 were 
 
( 3H ) 
 
 were thofe that came to witnefs the truth, at the 
 beginning, to keep low and humble, that they might 
 not be drawn from their own meafures, left their 
 own words iliould become their burden, and they 
 be condemned in themfelves for uttering that, as in 
 the name of God, which came not from the Spirit 
 of the living God ! 
 
 Therefore it was, that fo mightily grew the word 
 of God, and profpered, bringing all down, to the 
 loathing of their perfons, in true humility, grow- 
 ing up in every honeft heart 5 that the fruits of the 
 fpirit were manifeft, as in the apoilles days, to wit, 
 love, joy, peace, longfuffering, gentlenefs, goodnefs, 
 faith, meeknefs, temperance ; againft fuch there is 
 no law, faith the apbftle : and they that are Chrift's 
 have crucified the flefh, with the affecftions and lufts: 
 If we live in the fpirit, let us alfo walk in the fpirit : 
 let us not be delirous, faith the apoftle, of vain- 
 glory, provoking one another, envying one ano- 
 ther, &c. But like brethren, faith the apoftle, if 
 a man be overtaken in a fault, ye which are fpirit- 
 ual, reftore fuch an one in the fpirit of meeknefs ; 
 £onfidering thyfelf, left thou alfo be tempted. Bear 
 ye one another's burdens, and fo fulfil the law of 
 Chrift. 
 
 My heart is overcome, when I take a view of 
 Qod's dealings with us, from the day that he firft 
 vifited us, unto this prefent time. My dear friends 
 and brethren, you know how Chrift (our Jofeph) 
 knew us, when we knew not him; and made him- 
 felf known to us, as Jofeph did unto his brethren, 
 while guilt and fear, diftruft and horror, was in 
 their fpirits ; and then commanded, that they fhould 
 do unto, and one for another, as he had done unto 
 and for them all. 
 
 Therefore let all come down to the remem- 
 brancer, the Spirit of Truth, which will diftinguifti 
 between tliofe that are now arrayed with the beau- 
 tiful 
 
( 3^5 ) 
 
 tiful garments of their youthful days, viz. humili« 
 ty, meeknels, righteoulhefs, and the true zeal of the 
 Lord ; and thole that have only a fhew of it : and 
 there let us behold one another in our comely at- 
 tire, as with the lovely coat of Jofeph upon our 
 backs, and the glorious vifions of the Almighty in 
 our hearts; judging down all ftirrin^s of envy- 
 ings and evil furmifings againfl; any ; knowing 
 right well, that all fuch lowings and bleatings are 
 commanded to be flain. For, can we confider 
 the price we coft at firfl:, and the love, care, and 
 watchfulnels of our God over us unto this day, 
 of whom a remnant can fay, as Jacob did, He hath 
 fed us all our life long : and Jiot be in love one 
 with another ? 
 
 Can we contemplate of the miferies we have been 
 delivered from, and the mercies we have been made 
 partakers of, fmce we were a people, and not be 
 humbled before our God, lor any unthankfulnefs 
 and diftruft? Can we view the prifons and dun- 
 geons, the banifliments, and all outward lofTes, 
 and fpoiling of our goods, with the reproachful 
 feoffs, and fcornful flightings, by fuch, that fome 
 could fay, with holy Job, They were not worthy 
 to eat with the dogs of their flocks ; and not be 
 melted before the Lord, and abafed, as unworthy 
 of the leaft of all his mercies ? 
 
 And can we remember our blefled fupport un- 
 der all thofe fufferings, and the fweet prefence of 
 the fpirit of Chrift in our hearts, faying in us, un- 
 der all thefe trials and exercifes, as the difciples 
 did, when they returned to Chrift their Mafter, 
 after their weary travels, to wit. We wanted no- 
 thing, &c. We wanted no perfumes to take away 
 the noifome fmells ; we wanted nothing to make 
 our hard lodgings eafy ; we wanted no pleafant 
 walks to make our llraight confinements joyous ^ 
 
 y 3 nor 
 
( r^a ) 
 
 nor we wanted not the foclety of outward rela- 
 tions, and former acquaintance, to pafs away the 
 time; becaufe the Lord our God turned all our 
 hardlhips into unfpeakable comfort, and true con- 
 tentment? 
 
 And fhall any now fay, God*s arm is fhortened, 
 that he cannot fave -, or his ear is heavy, that he 
 cannot hear ? God forbid, that all the milk, and 
 wine, and honey, and other fat things, with which 
 we have been ofien fpiritually feafted at God's 
 table, fhould be all forgotten, and buried in the 
 wildernefs ; faying in ourfelves, as rebellious Ifrael 
 did of old, to wit. Can he now prepare fuch a table 
 in the wildernefs for us ? 
 
 But rather let us, with Manoah's wife, the mo- 
 ther of Sampfon, conclude. If the Lord were pleafed 
 to kill us, he would not have received a burnt- 
 offering and a meat-offering at our hands 3 neither 
 would he have fhewed us all thefe things, and done 
 fo much for us, as he hath done, from the very be- 
 ginning that we were a people, unto this day. 
 
 Therefore lift up your heads, you valiants of 
 Ifrael, that have come through the dark burning 
 mountain, and through the pleafant and delightful 
 openings and prophecies, through and beyond ali 
 outward wafhings, unto the Lamb of God, that 
 your robes may be waflied white in his blood j that 
 thereby you may overcome, and then fit down in 
 that kingdom which cannot be fhaken, with weary^ 
 Abraham, thoroughly - tried Ifaac, and wreftling 
 Jacob. 
 
 O how glorious are you all in the fight of God, 
 and all his people, even as an army terrible with 
 banners, in the fight of all adveriaries! therefore 
 keep your ranks, and march on in your heavenly 
 way, which the Lord of HoUs himfelf hath fet you 
 in, and Babylon the great fhall fall before you more 
 
 an4 
 
( 327 ) 
 
 and more ; for the Lord of Hofts hath fpoken it ; 
 and you, with all the holy martyrs of Jelus, fharll 
 rejoice over her downfall for ever. 
 
 I'hefe few words farther and again, fpring up 
 in my heart to you all, dear friends, brethren, and 
 fiflers, to wit. That we may be always mindful 
 how we received the truth at the beginning, and 
 be careful that we travel on with our feet always 
 Ihod with the fame humility, and poverty of fpirit, 
 as when we were firft fhod with the preparation of 
 the gofpel of peace: never forgetting, nor changing 
 the poor man's food, to wit, our old water and 
 pulfe, for any portion of the rich man's dainties ; 
 but ftill waiting on God, that in due feafon gives 
 both milk to babes, and ftrong meat to them of 
 riper age -, bearing in our remembrance the great 
 execution that was done at the beginning, by the 
 fmooth flones out of the poor fhepherd^s bag. 
 
 Now to the pure harmlefs feed, that cries in 
 our hearts, I commend you all, that therein as in 
 the cleft of that rock, againft which the gates of 
 hell Ihall never prevail, we all may dwell and abide 
 for ever : fo fhall the work of the Lord profper, to 
 his own glory, and all our comforts for ever. Amen. 
 
 The 17 th of the 6th 
 month, 1678. 
 
 John Crook. 
 
 ¥4 SICK 
 
SICK-BED MEDITATIONS. 
 
 Writtten hy John Crook in time of Sufferiri^. 
 
 THOSE that have learned to number their 
 days, and to take notice of the mercies there- 
 of, do not fay wherein, but^hy hath God loved 
 us? Knowing our father was an Amorite, and our 
 mother an Hittite, a bafe flock by nature, but by 
 marriage to the fon, are become related to the 
 great king : and to fuch I fay, as Mordecai did to 
 Either, How know ye but God hath raifed you up 
 for fuch fufFering times as thefe ? Therefore break 
 through ail hazards to prefent your petitions and 
 requefts to him, and deliver the poor fufFering 
 threatened feed, that people may as faft turn fpi- 
 ritual Jews, as now they do atheifts and hypocrites, 
 Efther viii. 17. " And many of the people of the 
 " land became Jews.'' 
 
 That which I have to fay, is on this wife : 
 
 1. Of fufFerings. 
 
 2. Of the difcourag-ements thereunto. 
 
 3. Of the privileges and advantages thereby. 
 Eaftly^ The clonclufion. 
 
 Of Sufferings. 
 
 As it is not the death or fufFerings, but the caufe, 
 that makes the martyr; fo is it not the caufe, 
 that juflifies the manner of every death or fufFer- 
 ing, but the fpirit in which we fufFer : therefore, 
 faith the apoftle. To you it is given, not only to 
 
 believe. 
 
( 3^9 ) 
 
 believe, but alfo to fuffer for Chrift. Thefe things 
 are commended to you that are fpiritual, becaule 
 you can judge what 1 lay. 
 
 Sufferings are alfo called afflictions, becaufe they 
 cxercife and affli6t the creature : and are Ibmetimes 
 immediately, from rnen, as Chril^s fuiferings by the 
 Jews ; and fometimcs more immediately, as his 
 agony in the garden: and are fometimes upon their 
 good names and reputations; as upon Jacob's, by 
 Laban charging him with taking away his cattle, 
 and children : and on Mofes and Aaron's, for ex- 
 alting themfelves above the congregation : and on 
 Hannah's, by Eli's faying Ihe was drunk, &c. And 
 on David's, not only by Eliab his brother, but by 
 Abfalom his beloved fon, fay'ng, O that all men 
 would come to me, and 1 would do them juftice! 
 implying his father David did not. And Chrift 
 with his apoftles fuffered in this kind, he being called 
 a wine- bibber, and countenancer of fuiners ; and his* 
 difciples, witli being deceivers, and publifhers of 
 new and ftrange dodlrine. 
 
 As to fufferings in outward eftate^ here the 
 devil executed his defign upon holy Job; and in 
 gofpel times fpoiling of goods feem to go before 
 imprifonment, and martyrdom of their bodies; 
 for it is faid, They took joyfully the fpoiling of 
 their goods ; this was early. 
 
 For afflictions by ficknefs, and outward weak- 
 nefles, it hath been the portion of the people of 
 God in all ages, as Job, Elijah was fick, Timothy, 
 and divers others; yet there wants not thofe now, 
 that are ready to fay. It is a judgment from God 
 upon them; as Job's friends did to him, and Chrift's 
 enemies efteemed him fmitten of God, &c. 
 
 Now I come to thofe fufferings, that fometimes 
 are both outward and inward together: and thofe 
 
 that 
 
( 330 ) 
 
 that have been moll exercifed in this kind, have 
 the bed underftanding of the fufFeriags of Chrift, 
 and bed know the merits and worth thereof; 
 who is faid to be a man of forrows, and acquainted 
 with griefs ; fuch have fellowfhip with him in 
 his fufferings, and are made conformable to his 
 death. Therefore after his refur reft ion, he faid 
 to his difciples, '^ Ye are witnefles of thefe things/' 
 Luke xxiv. 48. Although there were then many 
 eye-witnefies of his outward fufferings upon the 
 crofs : but his fufferings being inwardly alfo as he 
 was, when he cried out. My God, my God, why 
 haft thou forfaken me ? And fome in the prophet*s 
 time, are faid, for a time, to walk in darknefs, and 
 faw no light, &c. 
 
 Thefe are fufferings indeed, efpecially when in- 
 ward and outward meet together; as when a man 
 is imprifoned for his confcience, or lofeth his out- 
 ward eftate, &c. and the foul's enemy alfo then to 
 be tempting him to diftruft and defpair, &c. and 
 raifing up fears and doubts like a flood : as Chrift 
 faid to his difciples, Luke xxiv. 38. " Why are 
 ** ye troubled, and why do thoughts arife in your 
 hearts ?" intimating that a troubled ftate is attend- 
 ed with many thoughts. 
 
 Thou muft endure the hardfhip of this warfare, 
 though at prefent thou fee no hope of deliverance; 
 yet in the end the vifion will fpeak, and will not 
 tarry, as many brethren and fifters do witnefs ; and 
 as thou abideft in the judgment, thou wilt be made 
 white, and fhalt be numbered amongft the wife, 
 when none of the wicked fhall underftand, as holy 
 Daniel fays, chap. xii. 10. 
 
 Concerning the fufferings of the prefent times, 
 I fay unto you in the words of the apoftle, 2 ThelT. 
 i. 6, 7, *^ Seeing it is a righteous thing with God 
 
 '' to, 
 
( 331 ) 
 
 *^ to recompenfe tribulation to them that trouble 
 *' you ; and to you that are troubled, reft with us," 
 &c. until the juft God make maniieft thofe that fay 
 they are Proteftants, and exhort to read the fcrip- 
 tures, and yet punifh them that do, for pradifing ac- 
 cording to tiieir judgment, and bed U'^iderftandingof 
 them; contrary to the very Proteftant principles, 
 when firil they received that name : and feems more 
 tmrealbnable, than thofe that deny the common 
 people to read them, left, by mifunderftanding of 
 them, they fall into error. 
 
 But the prophet's words are fulfilling, Ifa. Ixvi. 
 5, 6. " Your brethren that hated you, that caft you 
 '' out for my name's fake, faid. Let the Lord be 
 *' glorified :" as if they fhould have faid, according 
 to the language of our times, Proteftant diflenters 
 are punifhed, informers encouraged, and people 
 of tender confciences, once promifed liberty, are 
 now excommunicated, God be glorified, faith the 
 hypocrite, that we are got rid of them, for now we 
 fliall have a glorious church, &c. But the prophet 
 faith, God ftiall appear to the ftiame of the perfe- 
 cutors, but to the great joy of thofe that are per- 
 fecuted for righteoufnefs fake. 
 
 Of the Difcouragements to Sufferings. 
 
 (i) The inordinate love to this world, and the 
 things ot it; for faith John, If any man love the 
 world, the love of the Father is not in him : he 
 fpeaks as an experienced faint, knowing, when 
 the love of the world is uppermoft, the love of the 
 Father then cannot be feen or felt. 
 
 (2) Falfe reUbnings alfo are great hinderances 
 to fufferings : thefe made Jonah fly to Tarfus, when 
 he ftiould have gone to Nineveh 5 and makes many 
 
 now 
 
( z^^ ) 
 
 now fly from their tefliimonles, when they iTiould 
 give up all to the Lord. 
 
 (3) Covetoufnefs, and fear of want in outward 
 things, is another great difcouragement : this made 
 Ananias, and his wife, keep back part, when they 
 pretended to give up all. 
 
 (4) The predominancy of the affedlionate part, 
 fometime in us towards our relations and friends ; 
 and fometimes in them towards us : when it is in 
 us to them, it works under pretence of providing 
 for them ; becaufe it is written, He is worfe than 
 an infidel that provides not for his family : when 
 it is in others towards us, it fhews itfelf under the 
 colour of kindnefs •, as in Peter to his mailer, when 
 Satan bid him fay to him. Save thyfelf, mafter. The 
 fame Peter, afterward, being under the paflion of 
 fear, through the fame inftigation, openly and foul- 
 ly denied his mafter. 
 
 Laftly, The too much confidering of, or looking 
 at, the hardihip and greatnefs of fufferings, is a 
 great difcouragement to them ; as may be feen in 
 that eminent example of Elijah; his too much 
 heeding, and letting into his mind Jezebel's threats, 
 made this great prophet fly for his life into the 
 wildernefs, and there defire that he might die -, fay- 
 ing, " For I am not better than my fathers,'* 
 I Kings xix. 4, 5. This was that prophet which 
 vanquifhed the captains with their fifties, yet flies 
 at the words of a wicked woman; by whofe ex- 
 ample we may be inftrudted, what the beft of men 
 are, when flavifli fear gets over them, and they 
 thereby quit their dependency upon God, and he 
 leaving them to themfelves. 
 
 Of 
 
( 333 ) 
 
 Of the Privileges and Advantages of thofe that get 
 rightly through their Sttfferings, 
 
 Many and glorious are the privileges and ad- 
 vantages of the true fufferers-, although at pre- 
 fent it may be grievous, yet afterwards it is joyous; 
 for fuch underftand and know the fpiritual bap- 
 tifm of Chrift, whereby they are buried with him 
 by baptifm, into the death of the firft or felfifh 
 man, and are rifen with him in newncfs of life in 
 Chrift Jefus, the refurredion, and the life. 
 
 And they know the New Jerufalem that comes 
 from God out of heaven, with the beautiful attire 
 of the wedding garment, adorned as a bride for her 
 hufband, in which John faw no temple : but the 
 Lord God Almighty, and the Lamb, are the light 
 of it : and where there is no temple, there is no 
 need of an outward priefthood, neither of any out- 
 ward or created thing: but is as it was at the de- 
 dication of the temple in Solomon's time, when the 
 glory of the Lord filled the houfe, that the pried 
 could not enter in : neither was there any need of 
 him, while the glory of the Lord took up the room; 
 and yet there were facrifices abundance, fo that there 
 was fcarce room to receive them, 2 Chron. vii. i, 
 2, &c. 
 
 Further, throue^h deep fulFerings, comes acquaint- 
 ance with the fpirit^ual kindred to be witnefTed: as 
 Chrift faid. She is my mother, and llie is my fifter, 
 and he is my brother, that doth the will of my Fa- 
 ther. 
 
 This was figured in Joleph's making himfelf 
 known to his brethren after his futferings ; and 
 Chrift our Jofeph, after his fuiferings, firft made 
 himfelf known to forrowful Mary -, and took fpecial 
 care, that weeping Peter, by name, might be ac- 
 quainted 
 
( 334 ) 
 
 qnainted with his refnrredlon. And we read, that 
 it was one great end of his coming into the world, 
 to comfort them that mourn-, and to give them 
 beauty for aflies, and the garment of praile, for the 
 fpirit of heavinefs. 
 
 Moreover it is written of him, Heb. ii. ii, 15. 
 That he came to deliver thole, who all their life- 
 time were fubjed to bondage, through the fear of 
 death. Now you that come through the great tri- 
 bulations, know what bondage you were in, by 
 fears, and doubts, upon every occafion of ficknefs, 
 left you ihould die in that troubled eftate; it was 
 you he came to deliver, and fuch diflrefied ones as 
 you that he came to own in the fight of the nation -, 
 and to proclaim his relation to fuch as you, faying. 
 He that fandifieth, and he that is fanftified, are ail 
 of ones for which caufe he is not alhamed to call 
 them brethren ; but on the contrary to fay unto 
 them, as in effedl Jofeph did, to the effeding of 
 Pharaoh, and his houfe, though Heathens, I am 
 Jofeph your brother, and am not afhamed to call 
 you brethren, even before the monarchs of the 
 earth. 
 
 And Chrift faith. What I fee the Father do, that 
 do I : and thus did his Father deal with him, fay- 
 ing. This is my beloved Son, in whom I am well 
 pleafed, &c. And with Ephraim of old, though a 
 froward child. Not a flave, but a fon : and the re- 
 lation holding, the love continued; for it is writ- 
 ten. Having loved his own he loves them to the 
 end. 
 
 Which alfo feems to be figured in the father's 
 anfwer to the charge againft his prodigal fon, Luke 
 XV. 30. intended to make the father rejecl him, 
 urging, that he had fpent all upon harlots, and had 
 lived m.ore like a fwine than a fon ; yet being now 
 returned, his father anfwers all in thefe words. 
 
 This 
 
( 335 ) 
 
 This Is my Ton that was loft, and is found ♦, this is 
 irjy fon that was dead, and is alive, &c. 
 
 And we find it true in ourfelves to our children; 
 for by reafon of the relation, we are more propenfe, 
 and ready to do for them, than for others, though 
 naturally wifer, and comelier, and more deferving, 
 than our own ; yet becaufe of the relation, we eafily 
 overlook all that. 
 
 The fcripture frequently ufeth the fimilitude of 
 natural relations -, as, If I am a mafter, where is 
 my fear ? And, If I am a father, where is my ho- 
 nour ? And Matt. vii. 9. " What man is there of 
 ^' you," faith Chrift," whom if his fon afk bread, 
 ^' will give him a (lone ?" &c. " Plow much more 
 *^ Ihall your Father which is in heaven, give good 
 '^ things to them that afk him?" And Heb. xii. 9. 
 *' If we reverence the fathers of our flefh, when 
 *^ they corred us," &c. how much rather fhould 
 *^ we fubmit to the Father of fpirits, and live ? 
 
 The privilege of fonftiip, is not only becaufe 
 he abideth in the houfe for ever ; but alio the fon 
 knoweth the will of his lord, which the fervant doth 
 not. 
 
 This was figured in Mofes, who is called the 
 meekeft man upon earth, yet but a fervant over 
 the houfe -, therefore to fpeak to the rock to give 
 drink to rebels. Numb, xx. 11. was fuch a doc- 
 trine, that all his meeknefs was not large enough 
 to receive-, and therefore (jod w^as fo angry with 
 him and Aaron, that he would not honour them 
 with the condu6l of Ifrael into the promifed land, 
 becaufe they believed not God, to fandtify him in 
 the eyes of the people. This is fuch a dodrine, 
 though abufed by the libertines, as the Father only 
 imparts to his children in their deep exercifes and 
 •trials, which then melts, and breaks their hearts; 
 
 ai 
 
( 32S y 
 
 as Peter's was, when Chrift looked upon him after 
 his great tranlgrefTion. 
 
 Furthermore, through deep fufferings, proud 
 fiefli is put to filence by God himfelf; as it was in 
 Job, before he could heartily forgive the injuries 
 of his friends; and then he can pray for them, 
 and repent in duft and afhes, renouncing all de- 
 pendencies upon any thing, but the Lord God 
 alone. 
 
 Whom now in his deep humiliation he comes 
 to know, and fee, for himfelf ; and abhorring him- 
 felf, he now repents. *' Then the Lord'* (not be- 
 fore) " turned the captivity of Job, when he 
 *^ prayed for his friends," Job xlii. lo. for he that 
 will help up one that is fallen muft iloop himfelf. 
 
 Some poor mourners in Zion refule to be com- 
 forted, becaufe deep exercifes are their conllant 
 companions, notwithllanding they never were de- 
 bauched in their converfations, but have been re- 
 ligioufly inclined from their tender years, while 
 they obferve many to be ftrangcrs to their com- 
 plaints. 
 
 And when they have fearched, to find out the 
 particular caufe of their afflidions, the certainty 
 of it hath been hid from them ; fo that they are 
 ready to queflion, even when a little hope doth 
 appear, whether they fhould receive it or no; as 
 Gideon did the angel's meJFage, when he replied ta 
 him, Why am I thus ? 
 
 I would have fuch conlider, that there is no par- 
 ticular caufe certainly afligned in fcripture, of the 
 great and deep fufferings of Job, that 1 remember, 
 it may be to inftru6t us, that we fhould not judge 
 the eternal eftate of the foul, becaule of deep exer- 
 cifes within ; neither from the outward afBi6lions 
 upon the body; and alfo to inform us, that the 
 great God will crown integrity and uprightnefs in 
 
 the 
 
•'( 337 ) 
 
 the hearts of his people, in defiance of Satan and 
 his wiles. 
 
 Therefore the apoflle hath recorded it, James 
 V. 1 1, faying, ^^ You have heard of the patience of 
 Job/' yet in his extremity he fpake advifedl)% 
 " and have feen the end of the Lord, that the Lord 
 " is very pitiful, and of tender mercy." 
 
 But faith the exercifed ones, I fear mifcarrying 
 at Lift, feeing ftronger than I have been turned 
 afide, &c. What although many, that have been 
 llrOng to draw the bow, do turn ^hcir backs in the 
 day of battle, and depart from the faith they once 
 profelTed ? Yet a better people iTiall be raifed up in 
 the room of them, that fliall abide with the faith- 
 ful, and reap in joy, amongfl: f hole that have fown 
 in tears ; and went weeping, bearing precious feed, 
 &c. Pfalm cxxvi. which like Joleph's, after the 
 famine, fliall produce years of plenty •, cauflng the 
 earth to be filled with the knowledge of the glory 
 of the Lord, as the waters cover the fea. 
 
 'The Conclufion. 
 
 The beloved John, the divine, faw the ftate of 
 thofe that, came through the great and laft tri- 
 bulations, which now haftens apace, to be, for 
 glory and brightnefs, like unto tranfparent glafs ; 
 not only becaufe they are fo within, but alfo 
 becaufe all things (without) were made fo unto 
 them, that they faw through riches, and honour, 
 through fufferings, and death itfelf ; as plainly as 
 when a man looks through tranfparent glafs, that 
 is clear as cryflal. 
 
 And to perpetuate their glory, he faith. And 
 
 there fhall be no more fea, or trouble, becaufe 
 
 Z ^hcrc 
 
( 33^ ) 
 
 there is no time for it ^ for time itfelf fliall be nd 
 more, the Amen being come, that puts an end 
 to it: and he reigning that lives for ever and ever ; 
 and they that fufFered with him^ and for him, fit- 
 ting upon fpiritual thrones, and reigning alfo 5 
 for becaufe he lives, they fhall live in their Maf- 
 ter's joy, where they fhall fing the new fong, 
 which none can learn, but the redeemed out of 
 the earth. 
 
 y^^ritten about i68j. J. Crook> 
 
 AN 
 
AN 
 
 EPISTLE 
 
 T O 
 
 Young People profeffing the Truth. 
 
 Bear Friends y 
 
 KNOWING that many which fear the Lord, 
 and think upon his name, have had, for fome 
 time, a concern upon their minds for the declining 
 <:onditions of many young people that are amongfl: 
 US; faying often one to another, What will become 
 of the next generation, confidering the youth of 
 this are fo degenerated from thofe that received the 
 truth at the l3eginning ? Whereupon it came into 
 my heart, according to the examples of Chrift, and 
 his apoftles, who to re^lify abufcs in marriage, and 
 other things, faith. But it was not fo from the be- 
 ginning; intimating, that the beft way to amend 
 things amifs, is to bring people to the beginning; 
 that as they received Chrill Jclus the Lord, fo to 
 walk in him ; which is the drift and end of this 
 epiftle to young people, and others profefllng the 
 truth. 
 
 Many are yet alive, who from their own know- 
 ledge can teftify the humility, mortification, and 
 felf-denial of the youth at the beginning, together 
 with their contempt of all youthful vanities, 6cc. 
 
 Z 2 their 
 
( 340 > 
 
 their words few and favoury, their coiinteiTances 
 grave and ferious, in their places diligent and faith- 
 ful •, being examples of temperance and fobriety to 
 neighbours and acquaintance •, in the worfhip and 
 'fervice of God attentive and waichfulj carefully 
 improving all opportunities to increafe their com- 
 munion and acquaintance with God, in Chrifl Je- 
 fus the Light. All which wci-e as blefTed figns of 
 thole times of refrelhment from God's prefence, 
 that the fouls of the faithful were then made 
 partakers of. 
 
 Let children inquire of their parents, that were 
 eye-witnelfes from the beginning, and they can 
 tell them; let fervants afii their faithful mailers, 
 and they can inform them, what manner of people 
 the younger fort of Qiiakers, fo called, were at 
 the beginning: nay, there v;ere few fuch ftrangers 
 in the places where the truth firil took place, but 
 they could declare thefe things. By all which, as 
 in a glafs, many now, profeffing the fame truth, 
 may iee themfeives bearing another image : there- 
 fore ought diligently to make inquiry, what is the 
 caufe, and whence the difparity arifeth ; for if the 
 goi|3el at the beginning proved itfelf to be preached 
 again, by the fore-mentioned, and many more bleffed 
 eitecls upon all thofe that received the truth in the 
 love of ic •, What is the matter? Is not the gofpel 
 an everlafting gofpel, and Chrift the way, the truth, 
 and the life, the fame yeRerday, to-day, and for 
 ever ? And doth not his works ftill, in the hearts 
 of the called, chofen, and faithful, bear witnefs 
 of him? 
 
 Therefore, it is to be feared, thofe that are thua 
 fallen, have received another gofpel, or the gofpel 
 perverted, or turned upfide down, as the apollle 
 fpeaks ; feeing thofe at the beginning, began in 
 the fpiric ^ but fince tloat, many that began well, 
 
 tlilnk 
 
( 341 ) 
 
 think to be made perfect by the fiefh, wliere too 
 many hold the truth in unrightcoufners. But my 
 defisn is, not to accufe, but to inform thofe that are 
 out of the way, if pofTible they may be reclaimed, 
 before the evil day overtake them. 
 
 I know fome of the younger are ready to blame 
 the ekier, and fome children their parents, and 
 fome fervants their mafters examples: to all which 
 I fay. That fuch as are guilty thereof fhall bear 
 their own burden, and fnall not efcape the righteous 
 judgment of God: but you, that make this plea, 
 know, That the foul that fms fliall die; and the 
 witnefs of God in vour confciences, if hearkened 
 unto, will convince you of the vanity of this fig- 
 leaf covering, and the deceitfulnefs of your own 
 hearts, in thinking that the evil example of others 
 v/ill be an excufe for your backfiiding. 
 
 For thofe that in their youth received the truth 
 at the beginning, were furrounded with evil ex- 
 amples on every hand; fo that if examples could 
 have prevailed to continue them in worldly vani- 
 ties, they could never have broken through thofe 
 oppofitions from acquaintance and neareft relations-, 
 for if they had looked outward, all hopes of pre- 
 ferment in this world were wholly gone •, and look- 
 ing inward, thei*e appeared fuch llrong holds of 
 Satan, as feemed impolTible ever to be overcome •, 
 the truth itfelf being fuch a ftranger in the earth, 
 that almofl every body was backward to give it 
 •entertainment, efpecially if they had any thing in 
 this world to lofe for harbouring ot it. 
 
 Whereas the youth and others of later times 
 found the truth both ready proved, and fucccf- 
 fively defended, againft the fubtile arguments and 
 •wits of thofe profefTing times, in which it at firll 
 broke forth-, and that not by the might and power 
 of wit, or outward learning, but by fimplicity 
 
 Z 3 and 
 
( 242 ) 
 
 and godly fincerity, accompanied with holinels of 
 life and converfationi which was a great confirm- 
 ation to the firft publifhing of it : together with 
 the meek and patient, yet bold and valiant fuffer- 
 ing the lofs of ail for the truth, as it is in Jefus; by 
 whichj in a great meafure, the rough way was worn 
 fmooth, and the palTage made much more eafy to 
 thole that followed, than it was at the beginning : 
 for thofe that were as gazing -itocks at the begin- 
 nipg, of latter times came to be well known ; and 
 that eilrangednefs to perfons and principles came 
 to vaniili away, and a good eileem of the truth, and 
 of thofe that profelTed it, fprang up in divers per- 
 fons: fo mightily grew the word oi God, and prof- 
 pered at the beginning. 
 
 But alas, of latter times, the wild boar of the 
 foreil hath got into the vineyard, and rooted up 
 many hopeful plants ; and others are fallen into 
 the world's cultoms, ways and fafliions, who are 
 become as ipots in the true ChrilHan aflemblies, 
 and blemilhcs to the truth, as it was at the be- 
 ginning-, as if the hns of Sodom, which were pride, 
 carelelsnefs, excels, and contempt of the poor, were 
 become the virtues of Zion : Many young people, 
 and others, getting into thofe things again, which 
 their parents, relations, and acquaintance, for good 
 confcience fake, were forced to lay afide ; as if in 
 thefe latter times the efficacy of truth was not 
 the fame as at the beginning-, and as if the crofs of 
 Chrift, that was lb powerful then was now become 
 of none effedl. 
 
 Little doth the wanton youth of this age think 
 what fighs and tears their godly parents, and friends 
 that love them, pour out in fecret for them, both 
 becaufe of their eternal eflates hereafter, and the 
 diflionour they bring here unto the bleffed name 
 *ind truth of Godj whereby it is become a faying 
 
 anion git 
 
C J43 )» 
 
 amongft ancient people, That the Qiiakers now-a- 
 days are not like thole at the beginning. 
 
 What wat J hf ulneis, what carefulnefs, what di- 
 ligence therefore ought every one to ule, left by- 
 bad co'npany and examples, they fhould be en- 
 fnared before they are aware, and fo by degrees 
 be drawn to fuch inconveniences, as afterward they 
 will find very hard to withftand ; until they are 
 brought to that degree of ilupidity, and hardnefs 
 of heart, that all exhortations unto virtue and god- 
 linefs find lo little entertainment, that even ftrangers 
 in our meetings are more ferious, and tendernefs of 
 heart fooner procured in them, than in many who 
 have frequented our afTemblies from their child- 
 hood unto men and women's eftates, fo evil and 
 catching are the bad examples of others to them 
 whofe hearts are not kept tender to God. 
 
 Be ferious therefore, all you that make profeflion 
 of the truth, in your tender years, and examine 
 yourfelves, hov/ you came to make profeiTion of 
 it : was it by Ibme by-ends, and finiiler refpeds ? 
 Or was it by education from your parents, or 
 others, only? Not regarding the good intention 
 and end thereof, fo as to come to the root of the 
 matter in yourfelves, nor heeding to be guided 
 by the light in your own confciences -, but from 
 time to tmie feeding only upon good words from 
 others, ike. as it is to be feared too too many do at 
 this day : I fay unto all fuch carelefs ones, I pity 
 your condition ; for all your goodnefs will prove 
 like the morning dew, that foon vanilheth when 
 heat arifeth •, and your profeffion will wither, 
 like the corn upon the houfe top: therefore let 
 the time paft fufHce, that you have fpent your pre- 
 cious time to no purpofe, and reft no longer in 
 an eafeful mind, above ttie crofs; but fink do\v:i 
 in deep humility to the opprefTed feed of God :ii 
 Z 4 * you, 
 
( 344 ) 
 
 you, which he hath left as a witnefs for himfelf, 
 that you might not be as Sodom, and like unto 
 Gomorrah, if you diligently hearken to it in your 
 own particulars. 
 
 Parents and others, that fear the Lord, are bound 
 in duty to God, to ufe all means they can to im- 
 prefs the tender minds of their children and youth 
 with the fenfe of God's power j and in fo doing 
 they fhall not lofe their reward from God, although 
 their children, when grown up, turn their backs 
 upon it : for parents, at the beginning, looked 
 xipon the truth as the beil portion for their chil- 
 dren-, not lb much heeding their preferment in this 
 world, if by any means they might have an intereft in 
 that which is to come: and in order thereunto, they 
 counfeiied their children to mind the inward and 
 Spiritual grace, that fo they might not rely upon 
 any outward and vifible thing for prefervation and 
 defence •, becaufe that inward and fpiritual grace 
 was commended to us at the beg-innino;, as the beft 
 teacher, to deny ungodlinefs and v/orldly lufts, and 
 to live godly, righreoufly, and foberly in this pre- 
 fent world : but if young people will rejedl the 
 good advice of their parents and others, and de- 
 generate from their education, their deftrudion will 
 be of themfelves ; and their poor grieving parents, 
 and others, can but mourn in fecret for them. 
 
 Children and others ought to knov/, that there 
 is no Handing at a Hay, or ilop in religion ^ for not 
 to go forward therein, is to go backward: hence it 
 is that the fcripture faith, Heb. vi. " It is impolTible 
 *' for thofe who were once enlightened, and have 
 *^ tailed of the heavenly gift, and were partakers 
 
 of the Holy Ghjofl, and have tailed the good 
 
 word of God, and the powers of the world to 
 ^' conie, if they fhall fail away, to renew them 
 ^f again unto repentances feeing they crucify to 
 
 <^ themfelves 
 
 (C 
 
( 34.5 ) 
 
 '^ themfelves the Son of God afrefli, 2nd put 
 *' him to open fhame:" and being a bufinefs of 
 greateft importance, the apollle urgeth it from the 
 limilitude following; For, faith he. The earth 
 which drinketh in the rain that comcth oft upon it, 
 and bringv.-th forth herbs meet for them for whom 
 it is drefied, receiveth bleiTings. from God^ but that 
 which beareth thorns and briars, is rejecled, and is 
 nigh unto curfins;, whofe end is to be burnt. 
 
 [{ there be therefore any confolation in Chrifl 
 the truth, if any comfort of love, if anv fellowlhip 
 of the fpirit, if any bowels of mercies, you that 
 live carelefsly and wantonly upon the earth, con- 
 fider your conditions, and examine yourfelves, how- 
 far the fore- mentioned fcripture affects you -, fori 
 have a deep concern upon my heart for you all, 
 that have forfaken your firfb loVe, and bear ano- 
 ther image, than thofe young people I have men- 
 tioned at the beginning. 
 
 Suppofe by your conformity to the vanities of 
 this prefent world, you fliould gain a large fliare 
 therein, which but tew obtain; what will it avail 
 when terrifying death looks you in the face? Have 
 you forgotten Mofes's choice, who efleemed it greater 
 riches to fuffer afflidlions with the people of God, 
 than to be related to the coujt of a great monarch ? 
 What fhall I fay to prevail with you ? Is it not great 
 pity, that any who in years pad bore the frowns 
 of the great ones of the earth patiently, went through 
 reproaches cheerfully, and many hardfnips con- 
 ftantly, for fome time, and doubtlefs fuch felt a 
 reward from God for their encouragement ? Why 
 then fhould you lole your crown at lall ? 
 
 Come, let us reafon together, and let God's wit- 
 nefs fpeak: Wanted you any thing, while you kept 
 your integrity ? Did you not witnefs one day in 
 God's prefence, better than ail the delights that 
 
 ever 
 
( 346 ) 
 
 ever you had, fince your minds by loofenefs and 
 vanities have been eflranged from him? Did your 
 pleafures and companions in folly ever afford you 
 that comfort, and mward contentment and peace, 
 which fometimes you have felt amongfl God's 
 people ? Why then do you deprive yourfelves, by 
 your negligence, of that fweernefs and comfort, 
 which no created enjoyment can recompenfe the 
 lofs of, befides that farther hope of glory that is 
 laid up for thofe that walk uprightly? 
 
 Many of the youthful people, and others amongil 
 us, need not fay. What is truth? Bccaufe I know 
 it hath often proved itfelf to their confciences, be- 
 yond all outward demonilration ; and they cannot 
 be ignorant how divers that have backfliden have 
 been followed with a fecret hand againft them, in 
 all they have gone about. 
 
 Come away therefore, and tarry no longer in 
 lying vanities ; and let none fay, they cannot leave 
 them ; for that is the language of your foul's enemy 
 to difcourage you : v/hcrefore refift him ftedfaftly 
 in the faith, and he will fiy from you; for he hath 
 no power, but in darknefs and unbelief: watch 
 therefore to the light of Chrift Jefus, that difcovers 
 all the twiftings of that crooked ferpent, and take 
 up the daily crofs to thofe evils that fo eafily befec 
 you; and you will find, as you have often heard, 
 the armour of lisht at hand to defend you aorainll: 
 all your youthful lufts : as, blefTed be God, there 
 are yet a cloud of witnefTes alive, that can^ from 
 good experience, teilify the fame. 
 
 POSTSCRIPT. 
 
( 347 ) 
 
 POSTSCRIPT. 
 
 LET none defpife thefe lines for their plainnefs; 
 for we were a plain people at the beginning. 
 I know fome of the younger fort are apt to be taken 
 with fine words, and fafhionablc language, as with 
 other things in fafhion ; but experience fhews, that 
 that which tickles the outward ear, commonly flops 
 there, very leldom coming lb low as to the truth 
 in the inward parts: therefore this epillle is itnt 
 abroad in fo plain a drefs, on purpoie, anfvverable 
 to a plain feed in them that are puffed up, but 
 ought rather to have mourned; which feed being 
 reached, and their fouls relieved, my end is an- 
 fwered. 
 
 Luton, the i6th of the 
 6th month, 1686. 
 
 John Crook. 
 
 THE 
 
THE 
 
 WAY TO A LASTING PEACE, 
 
 AND 
 
 TRUE RECONCILIATION. 
 
 IT may be fald, by way of allufion to the pro- 
 phet's words, Ifaiah ix. 5, &c. That after the 
 outward war of confufed noife, and garments rolled 
 in blood, is at an end, there muft be another war 
 or battle, of which the prophet faith, This fhall be 
 with burning and fuel of fire, &:c. That as the 
 former war killed mens bodies, this latter may de- 
 flroy mens corruptions and lulls, from whence all 
 outward Vv^ars and fightings commonly proceed. 
 
 That this may be etfefted in all, from the highefl 
 to the lowed, there muft be a diligent watch kept, 
 by evxry one, over their own hearts and ways, 
 unto the convictions, motions, and ftrivings, of the 
 holy Spirit within -, through the negled and want 
 of which, the flood came upon the old world ; 
 and it v;as faid, God's Spirit ftiall not always ftrive 
 with man; but after his longfuffering and patience, 
 he fwept themj all away, except thofe few in the ark. 
 
 And Chrift faith. Matt. xxiv. 37, 38, 39. viz. 
 " As the days of Noah were, fo fliall alfo the coming 
 " of the Son of man be: for as in the days that 
 " were before the flood, they were eating and drink- 
 
 t' ing," 
 
( 349 ) 
 
 " Ing," &c. ^^ until the day that Noah entered into 
 *' the ark, and knew not until the flood came," 
 &c. 
 
 There were thefe two things in the days of Noah 
 obfervablc, viz. an ark and a flood -, an ark to pre- 
 ferve the faithful, and a flood to deltroy the care- 
 lefs and ungodly. 
 
 Therefore thofe that expe6l a perpetual and laft- 
 ing peace, mufl: leave their wantonnefs and mock- 
 ing, as thofe Atheifts did, the apoftle fpeaks of» 
 2 Pet. iii. 3, 4, 9. ^' Becaufe all things feemed to 
 *^ them, to continue as they were from the creation,*' 
 &:c. *^ But the Lord," faith the apofl:le, *' is not 
 '' flack concerning his promife, as fome men count 
 *^ flacknefs, but is long-fuifering to us-ward-, not 
 ** willing that any fliould periili, but that all 
 " fhould come to repentance : but the day of the 
 ^' Lord," faith he, *' will come as a thief in the 
 *^ night." Therefore let all fear the great God, 
 and forfake the evil of their doings; and be like 
 that good m.an Noah, who, being moved with fear, 
 built an ark for the prefervation of himfelf and his 
 family. 
 
 Are not the coffers of princes emptied, and the 
 riches of the people much exhaufl:ed? But is not 
 pride, covetoufnefs, luxury, and wantonnefs in- 
 creafed and abounding? Which the prophet's burn- 
 ing and fire, fpoken of before, muft confume, and 
 they be forfaken, before a perpetual and lafting 
 peace be eftabiiflied : and that government that 
 makes the nations happy, muft be upon his fhoul- 
 ders, that the fame prophet mentions to be borne 
 and given, in his very next v/ords, after the war 
 and battle, with burning and fuel of fire,- fay- 
 ing. For unto us a child is born, unto us a fon is 
 given; and the government fnall be upon Ims 
 ihoulders. 
 
 Come 
 
( S50 ) 
 
 Come therefore unto the Lord Jefus Chrlfl", who 
 is the Prince of Peace, and Lord of Glory, whofe 
 right it is to reign fpiritually over all crowned 
 heads, and over all their fubjeds : if you would, in 
 good earned, enjoy a firm and lading peace-, for, 
 *^ There is no peace, faith my God, to the wicked,'* 
 Ifaiah Ivii. 21. 
 
 Come to him, all you that call yourfelves Ca- 
 tholicks, and learn of him univerfal love and good 
 will towards all thofe you count your enemies, 
 and ceafe perfecuting of them for their confciences 
 to God, over which he only ought to rule, if you 
 would enjoy a firm and lafting peace. And come 
 all you, called Proteftants and Nonconformifts of 
 all forts, and proteft by your practice, againil all 
 ungodlinefs and nonconformity to the divine will 
 and commandments of the Almighty •, reft not in 
 the name, but manifeft yourfelves to be transformed 
 in the renewednefs of your hearts, by bringing forth 
 the fruits of a real proteftation againfl all manner 
 of wickednefs which abounds among you, to the 
 contempt of true religion and holy converfation, if 
 you expect a firm and lafting peace. 
 
 For the end of the bloody or lion's war, mufl 
 be the beginning of the Lamb's, whoftiall have the 
 vi6tory, not by garments rolled in blood, for he 
 wars not to deftroy mens lives, but their corrup-» 
 tions and lufts, and to fave their fouls : his begin- 
 ning is faid to be, " With one crown upon his head, 
 *^ and a bow in his hand," Rev. vi. 2. but the 
 work of the Lord ftiall fo profper in his hand, that 
 the revelation of Jefus Chrift, to his fervant John, 
 tells us, '^ That on his head were many crowns," 
 at laft, Rev. xix. 12. 
 
 For when his name comes to be univerfally 
 known, by reading it written upon his vefture, 
 and upon his thigh, viz. that great and, glorious 
 
 nam9 
 
( 3ii > 
 
 name of King of kings, and Lord of lords; then 
 all crowns fliall be laid down as it were at his feet, 
 and of the increafe of his government and peace, 
 there fhall be no end •, for the liability of his times, 
 Ihall be righteoulnefs and peace. 
 
 When this comes to be fultilled, times will be 
 fettled in good earneft, and there will be no doubt 
 of a firm, lading, and perpetual peace: for the 
 lion and the lamb fliali lie down together, &c. And 
 there fhall be no deftroyer in all God's holy moun- 
 tain, &c. 
 
 And although my gray hairs may not be privi- 
 leged from the grave until thefe things be accom- 
 plifhed, yet I fliall lay down my head, in hopes, 
 that fome may be now alive, who may more fully 
 lee the fulfilling of them. 
 
 For who knows but the King of kings may fend 
 forth his ambafladors of peace to the nations yet 
 afar of? And that fuch m.ay be prevalent, in the 
 Spirit and power of Jefus Chrift, to awaken the na- 
 tions to a true reconciliation with God, that they 
 alfo may be partakers of a faving and lading peace, 
 through Jefus Chrifl: ? 
 
 And who knows but thefe overturn! ngs of go- 
 vernors and governments, and the bowing of great 
 potentates, in making them willing to yield up their 
 late conquefts, and fome to conkfs to that which 
 formerly they would not acknowledge, may make 
 way for ChrilVs peaceable government ? 
 
 And who knows, but. the fane God, in the day 
 of his power, may bow r^any ftrong-willed and 
 flout-hearted ones of the world, to give and yield 
 vip the old power, that wickednefs of all forts hath 
 fo long had over them, unto him that is called. 
 The defire of all nations, v/hofe coming is fore- 
 told, as the efi'edt of all thofe fhakings and over- 
 turnings that fhall be in the world, that God, and 
 
 his 
 
( 352 ) 
 
 his Chrift alone, whofe kingdom cannot be fliakefi^ 
 may remain, the firm peace, and everlafting reft, 
 for the people of God. 
 
 But know this, that now there is no whole and 
 intire nation that is the people of God, but they 
 only that fear God, and work righteoufnefs, in 
 every nation, are accepted of him. 
 
 Come therefore, all you princes of this world, 
 and purge yourfelves and courts from all unright- 
 eoufnefs, and follow the example of that holy king 
 David, who promifed, That when he v/as reftored 
 to his kingdom, he would not fuffer a. liar to- be 
 in his houfe. Come alfo, all you nobles, and purge 
 your families from the workers of iniquity-, and 
 all you people that profefs Chriftianity, by the 
 power of Chrift, purge your conlciences from all 
 dead works, and learn truly to ferve the living 
 God. 
 
 And come all you that rejoice m the glad-tidings 
 of peace in your native countries, and learn fobriety 
 and moderation in all things, that there may be 
 rejoicing in heaven alfo at your converfion from 
 the evil of your doings, that you may offer to God, 
 by Jefus Chiiit, the facrifice of praife and thankf- 
 giving, by killing your lufts and corruptions 3 for 
 as in the outward facririces there was fomething to 
 be killed, fo rnuft wickednefs be (lain, before you 
 can truly keep a day of thankfgiving unto God : 
 when this is pradifed, then may we all expedl a 
 ratification from heaven, of a true and perpetual 
 peace. 
 
 But if unfeigned repentance be v/anting, your 
 joy will be turned into mourning •, and inltead of 
 days of rejoicing. The great day of the Lord will 
 come upon you, that (hall burn as an oven, and all 
 that are proud, and all that do wickedly, fbali be 
 
 as 
 
( 3S3 ) 
 
 as ftubble, and he will leave them neither root nor 
 branch. 
 
 Therefore be ferious, and repent" of your for*- 
 mer mif-fpent time, and reform from the higheft 
 to the loweft, both great and fmall ; then may 
 you expert a firm and lading peace, that every 
 one may fit under his own vine, and under his own 
 fig-tree, praifmg the God of peace, and loving one 
 another, even your neighbours as yourfelves. 
 
 Hertford, the ift of the 
 8th month, 1697. 
 
 John Crook." 
 
 i 
 I 
 
 A a TO I 
 
T O 
 
 FRIENDS 
 
 F 
 
 Sewel's Meetingy BedfordJJoire. 
 
 Dear Friends^ 
 
 HAVING this opportunity, I was v/illing to 
 fignify my remembrance of you, amongft 
 whom I was converfant in my young years, and now 
 am old ; yet I can fay, in all that I have feen, I 
 never faw the righteous forfaken; and therefore 
 thefe lines are to encourage you all, to be faithful 
 to the light of Chrift Jefus, in your hearts and con- 
 fciences, for that is the true grace of God, in which 
 the faithful do ftand, and fliall ftand to the end, 
 notwithflanding all difcouragements either from 
 enemies in your own bofoms, or from without ; 
 notwithftanding the wicked one's rage, who goes 
 about every way to difcourage and hinder, both the 
 profperity of truth within, and without alfo; yet 
 the truth in which you have believed fnall profper; 
 and you that are faithful to it, ihall hold out to the 
 end. Therefore love the truth neverthelefs, but ra- 
 ther the more, becaufe it is rejeded of mens but it 
 is that which God hath chofen, to exalt his name 
 in tht whole world in his due time, and at prefent 
 doth exalt it in the faithful. It is now near forty- 
 four years, fmce firft myfelf, and., it may be, fome 
 others, that are yet alive iii the body among you, 
 heard the joyrul found of truth; fince which time 
 we have feen the wonders of the Lord, in preferving 
 
 both 
 
( 355 ) 
 
 both the truth, and the faithful In It, blefled be our 
 Preferver for ever. 
 
 My exhortation to you all Is, To love the truth, 
 and one another in it, for it is the bell portion you 
 can have in this world ; therefore do your utmoft 
 to make it the portion of your children after you ; 
 for godlinefs hath the promife of this life, and 
 that which Is to come : and, 1 befeech you, refufe 
 not the chaftenings of the Lord; for I can tell you, 
 by good and long experience, that afflI6lions are 
 God's furnace, in which he refines his people as 
 gold ', then they can tell of his doings, and that they 
 are miraculous in their eyes, as my foul can do this 
 day, as a man that hath been afflicted from my 
 youth up ; and now in my old age, being eighty 
 years, in all which the Lord hath tried me, but 
 never forfaken me ; but often Inftrudled me in his 
 fecrets, and confirmed me in his truth, and given 
 me the benefit of that counfel which I have given 
 to you and others; fo that I have found the virtue 
 of thofe exhortations to be a comfort to me in my 
 greateft extremities, to my unfpeakable fatisfadlion 
 and joy. 
 
 This 1 fpeak, not to boaft, but to confirm you 
 in the truth, that we may all perfevere unto the 
 end, and finifh our courfe with joy, In defpite of 
 all oppofition whatfoever. And this fhall you do, 
 that are faithful to the light of Chrifl Jefus in your 
 own particulars ; for that mufl be watched unto, 
 and waited in, unto the end •, that the light, as ic 
 comes fromi Chrift, fo It leads to Chrifl, and exalts 
 the Father, through the Spirit, who is God over 
 all, blelTed for ever. Amen. 
 
 John Crook. 
 Hertford, the 3d of the 
 3d month, i69'3. 
 
 A a 2 truth's 
 
TRUTH'S PRINCIPLES: 
 
 OR, THOSE THINGS ABOUT 
 
 DOCTRINE AND WORSHIP, 
 
 WHICH ARE MOST SURELY BELIEVED AND RECEIVED 
 AMONGST THE PEOPLE OF GOD, CALLED 
 
 (QUAKERS, 
 
 VIZ. 
 
 Concerning the Man Christ, his Sufferings, Death, 
 Refurredtion, Faith in his Blood, Imputation 
 of his Righteoufnefs, Sandlification, Juftifica- 
 tion, &c. 
 
 Written to Hop the Mouth of Clamour, and to 
 Inform all who defire to know the Truth, as it 
 is in Jefus, by the Servant of the Lord, 
 
 JOHN CROOK, 
 
 LONDON: 
 
 PRINTED AND SOLD BY JAMES PHILLIPS, GEORGE- i 
 
 YARD, LOMBARD-STREET. 
 
 MDCCXCI. .; 
 
»^?* 
 
» , TO T HE 
 
 READER. 
 
 IT being allowed by fome late adverfaries, that 
 we are more found in the fundamental doctrines 
 of the Chriftian faith, than they thought of; yet 
 they perfift to objed, that we have altered our re- 
 ligion, and that our ancient Friends held grievous 
 errors: I am therefore willing in the 8 ill year of 
 my age, that this following Treatife fhould be re- 
 printed, that they may fee what myfclf, with our 
 ancient P>iends, held in the year 1663. 
 
 Hertford, the loth of the ^ 
 
 loth month, 1698.' r ^> •* John Crqqi^ 
 
 TRUTH^S PRINCIPLES. 
 
 MANY are the reports that are abroad con- 
 cerning this people, not only as to their 
 practices and deportments, but alfo as to their 
 doctrines and belief. The former, time having 
 in a great meafure refolved and worn it out, as 
 being the refuge of lies for the ignorant and un- 
 righteous to flee unto-, for that ftormy and v incry 
 appearance is well nigh over and gone, becaule the 
 fun is fo far rifen, and the true light fo fhineth> 
 that moft begin to fee, thSt thofe reports were but 
 A a 4 lies 
 
( 3^0 ) 
 
 lies and fcandals, raifed as fig-leaves to cover the 
 nakednefs of other profeflions, that begun fo ma- 
 r^feflly to appear, through the light that flilned in 
 thele peoples lives and converfations. But though 
 the firft be gone, yet the latter ftill flicks with ma- 
 ny, as not knowing what they hold, as to do6lrine; 
 feme faying. They deny the fcriptures, and the re- 
 furredlion of the body, and all ordinances, with the 
 Man Chrift, and his death and fufFerings, and impu- 
 tation of his righteoufnefs, and faith in his blood, 
 &c. Wherefore, for the fatisfadlion of all that 
 would willingly be received, and know the truth, 
 as it is in Jefus, I have written this fhort account of 
 their faith and belief; and if it were pofTible, to 
 flop the mouths of clamourotis tongues, before fen- 
 tence be given agjjihil th^m, by fome fignal ftroke 
 of the Lord from hraven; which he will undoubted- 
 ly in his appointed time-j reveal and make manifeft, 
 to the trembling of all hearts concerned therein, 
 and tingling of all ears that fhall hear thereof; 
 when it fhall be faid unto them, " The holy fhall 
 *' be holy flill, and he that is filthy, let him be 
 <' filthy ftill," Rev. xxii. ii. 
 
 We bflieve, that the God of all grace, hath 
 given a meafure of grace, or fome manifeftation of 
 his Spirit, and light thereof, unto all men; accord- 
 ing unto thefe fcriptures, John i. 9. Titus ii. 11. 
 I Cor. xii. 7. Neh. ix. 20. and experiences of all 
 men, who, at fome time or other, do feel fomething 
 in their hearts and confciences, that doth luft againil 
 the fiefh, and the flelh againft it : and that thefe 
 two are contrary the one to the other ; one lufting 
 after evil, which is evil ; the other after good, which 
 is good-, the one carnal, the other fpiritual; the 
 one from the earth, the other from heaven, Gal. v. 
 16, 17. 
 
 We 
 
( 3^1 ) 
 
 We believe, By this gift, grace, and infplration 
 of the Almighty, man only can come to know the 
 true God truly; what he is, and how he works in 
 the hearts and confciences of people, to regenerate 
 them, and make them bear his image; according 
 unto I Cor. i. 19, 20, 21. Luke x. 21. and expe- 
 periences of all that ever were regenerate and born 
 again. 
 
 We believe, That all the errors and miftakes 
 about God, and the things relating to his kingdom, 
 fprang and arofe from mens wandering from this 
 gift of God, into their own imaginations; whereby, 
 though they thought themfelves wife, yet they be- 
 came fools, and erred, their foolifh hearts being 
 darkened, according 'Jlo Rom. i. not knowing the 
 ^^ fcriptures, nor the po?yer of Qod^" as it is writ- 
 ten. Matt. xxii. 29. ^ 
 
 We believe and know. That this gift and grace 
 of God appears in and unto all men, that all may 
 be without excufe, accufing foc^^the evil, and ex- 
 cufing for the good, according td'Rom. ii. 15, 16, 
 fhewing unto man what is good, and reproving of 
 him in his own conscience for the evil, whether 
 thoughts, words, or deeds; and that thi?'' reproof 
 *' of inftrudlion is the way of life," Frov. vi. 23. 
 
 We believe, That as the true God, and eternal 
 life, is known only by the light of this gift and 
 grace, according unto the Icriptures; from which 
 light and Spirit of God came the fcriptures, both 
 of the Old and and New 'i eftam.ent, as it is written, 
 2 Pet. i. 21. So can they only be read, as truly to 
 be believed, fulfilled, and praclifed, in the light 
 and power of the fame; and all that are out of this 
 fpirit, muft needs be ignorant and unlearned, in the 
 apoftle's fenfe, who wrell the fcriptures to their 
 own deftrudtion, as it is written : for Peter and 
 John were unlearned men outwardly, not knowing 
 
 letters^ 
 
C 362 ) 
 
 letters, but inwardly read in the knowledge of this 
 light and Spirit of God, and wrefted not the fcrip- 
 cures, Ads iv. 13. 2 Pet. 3. 16. 
 
 We believe, according to the fcriptures, r Cor. 
 iv. 3, That wherefoever the power of God is not 
 known within, there the gofpel is hid, and un- 
 known unto them that are loft, in whom the god of 
 this world hath blinded the minds of them that be- 
 lieve not, left the light of the glorious gofpel of 
 Chrift, who is the image of God, ftiouid ftiine unto 
 them, and God fhould heal them ; becaufe it is only 
 by the light of Chrift, the power of God, that the 
 creature comes truly to fee himfelf in his loft and 
 undone ftate ; from which fight arifeth a true fenfe 
 in the heart of the creature, that makes him cry 
 out of his wretchednefs, by reafon of the body of 
 lin and death, which neceffitates him to look ouc 
 for a Saviour, whom God manifefteth in and by 
 the fame light, that ftiines in the heart, on purpofe 
 to give the light of the knowledge of the glory of 
 God in the face- of Jefus Chrift, God's image, 
 whereby God healeth the foul: and therefore doth 
 the devil, the god of the world, ftrive fo much by 
 the gifts of the pleafures, profits, vanities, and lufts 
 that are in the world, which he prefenteth to men 
 and women now, as he did to Chrift, in the days 
 of his fleih, when he fliewed to him all the world, 
 with its glory; which glory is. The luft of the 
 fieih, the luft of the eye, and the pride of life; 
 whatever may make this life happy, as it were, in 
 the things that may pride it, or lift it up to fit as 
 queen : and as men and women take and receive 
 thefe gifts from the god of this world, theii minds 
 are blinded, becaufe they believe not in the light, 
 which ftieweth them the vanities of all the gifts of 
 the god of this world j which gifts, the devil knov/s, 
 if they be received, will lb blind the minds of them 
 
 that 
 
( 3<^3 ) 
 
 that receive them, that they will not come to be 
 ienfible in the true light of their loll conditions, fo 
 as to cry unto God from the deep and true Icnfe ; 
 for then God, out of the depths of his love and 
 mercy, could not but heal them : and therefore, 
 left the true light fnould fhine into them, to give 
 them the fenfible knowledge of themlelves, and 
 God fhould heal them, the devil, as god of the 
 world, by the things of the world, endeavours to 
 blind the mind, not the brain-knowledge, but the 
 heart-feeling lenfi^ within, in the mind, left the light 
 within fhould fo fhine, as God fhould heal them ; 
 and all the bufrlings of Satan, with his gifts, are 
 but to blind the mind within, left God fhould 
 heal the foul, that complains to him, from the 
 true fight and fenfe of his mifery, as in himfelf. 
 
 By this grace and gift within, we believe. That 
 to us, though in the world there be lords many, 
 and gods many, there is but one God, the Father of 
 our Lord Jefus Chrift, witnefTed v/ichin man> only 
 by the fpirit of truth, .that manifefts both the 
 Father and the fon ; and thefe three are one, and 
 agree in one; and he that honours the Father, 
 honours the Son that proceeds from him ; and he 
 that denies the Spirit, denies both the Father and 
 the Son, and is Antichrift; but he that believes in 
 the Spirit, and is led by it, is the fon of God; 
 Rom. viii. 14.. ** As many as are the fons of God, 
 *^ are led by the Spirit of God." 
 
 We believe, The fcriptures bear witnefs unto, 
 and teftify of Chrift; but they fay. The witnefs of 
 God is greater than them ; the Spirit itfelf bearincr 
 witnefs with our fpirits, that we are the fons of God: 
 for it is not the fcriptures without the Spirit, nor 
 the Spirit contrary to the fcriptures-, but the Spi- 
 rit*s difcovering the will of God in the heart, or 
 ppening of the fcriptures in its own time and way, 
 
 and 
 
( 364 ) 
 
 and not in or by the will of man, but as itfelf 
 pleafeth, who fearcheth all things, even the deep 
 things of God, and manifefts them unto the foul, 
 which givcth the perfedl, found, and faving know- 
 ledge: for, faid Chrift, The Spirit fhall take of 
 mine, and fhew them unto you : and as holy men 
 gave forth the fcriptures, 2 Pet. i. 21. fo holy men, 
 and they only, come truly to underftand them; 
 and not proud or ungodly, becaufe their hearts 
 and lives do not anfwer the hearts and lives of thofe 
 that gave them forth, as face anfwereth face in a 
 glafs. And this we believe to be the reafon, why 
 fo long preaching, by men of corrupt minds, who 
 have and do handle the words deceitfully, for felfifh 
 ends, and filthy lucre fake, hath brought forth fo 
 little fruit, and been to fo little purpofe, except 
 to their purfes and bellies; for " had they believed, 
 *' and therefore fpoken, and flood in God's coun- 
 *^ fel, they fhould have profited their hearers," 
 Jer. xxiii. 21, 22, 23, to the end. 
 
 Through this gift we believe. That Chrifl Je- 
 fus, the Son of God, was manifefted in the flefh> 
 in the fulnefs of time. And this we know by the 
 fame fpirit, by which our fathers believed he was 
 come, and Abraham faw his day; by the fame we 
 do believe he is come, and do fee his day; as alfo 
 by the prophets and apoflles writings : which two- 
 fold cord is not eafily broken. 
 
 We believe alfo, according to the fcriptures of 
 truth. That this fame Jefus hath God highly exalt- 
 ed, and given him a name above every name, that 
 whofoever believes in him, fhall not perifh, but 
 have everlafling life; and that there is not another 
 name, whereby man can be faved, than this name 
 of Jefus Chriil; nor is remifTion of fins to be 
 preached by any other name. But as we do not 
 believe, that the outward letters and fyllables ar^ 
 
 that 
 
( 365 ) 
 
 that name, that are to be bowed unto by the out- 
 ward knee, no more than the letters or fyllables 
 in the words, God, or Spirit, feeing the fcripture 
 faith, " Unto God, who is a Spirit, every knee 
 *f fhall bow," Ifa. xlv. 23. But that name which 
 faves, is the power and arm of God, that brings 
 falvation from fin, and makes every foul that names 
 it, to depart from iniquity. This is that name 
 which was preached, and which is preached, 
 through faith ; in which name, remifllon of fms is 
 obtained : therefore was the outward word Jefus 
 given him, as his outward name •, Thou fhalt call 
 his name Jefus, for he fhall fave his people from 
 their fins: (mark) for he fliall fave, &c. So that 
 which faves, is the name, which is to be believed 
 in, which is that arm of God that brings falvation, 
 when no eye pities, neither is there any to help •, the 
 power of God that then faves, is that grace that 
 comes from the fulnefs of Chrift the Saviour : and 
 without this virtue, Chrift and Jefus are but empty 
 names, 1 Cor. xii. 3. " No man can fay, that Jefus 
 " is the Lord, but by the Holy Ghoft." 
 
 We believe alfo. That this Jefus died for, or be- 
 caufe of fin, and rofe again for the juftihcation 
 of thofe that believe in him, as well as to mani- 
 feft to all the world, that he was the Son of God, 
 and that he thereby fpoiled principalities and 
 powers, and triumphed over them openly, and led 
 captivity captive in his own perfon •, yet we be- 
 lieve and know, by his grace in our hearts, that as 
 his name Jefus, without virtue and power, is but 
 an empty word; fo his dying, without man's con- 
 formity to his death, or being planted in the like- 
 nefs thereof, or being crucified with Chrift, as faith 
 the fcripture, Rom. vi, 2, 3, 4, 5, 6. Gal. ii. 20. 
 will not profit man, as to the falvation of his foul, 
 no more than the naming of his outward name 
 
 Jefus 
 
( 366 ) 
 
 Jefus doth at this day make people to depart from 
 iniquity. For we believe, and are fiire, that man 
 mult die inwardly, as well as Chriil died outward- 
 ly, and mufl be put to death in his flefh, as Chrift 
 was, in his : for '* he that is in the flelh, cannot 
 *^ pkaie God," Rom. viii. 8. ** neither ceafe from 
 ^' fm •," but "he that is dead, is freed from fin," 
 Rom. vi. 7. And yet man's dying unto fm, and 
 the root and principle of it in himfelf, is fo farfroni 
 making void Chrifl's death in his own perfon, that 
 it eftabliflieth it to all thofe ends and purpofes, for 
 which it was intended of the Father. As the cures 
 which the phyfician doth, manifeli and eftablifh 
 his ikill and ability -, fo doth man's dying unto fm 
 and felf, and living unto God, manifeR and efba- 
 blifh the virtue and power of Chrift's death : for as 
 man manifefts his being rifen with Chrift, by his 
 feeking the things that are above. Col. iii. i, 2. fo 
 doth he manifeft his knowledge of the death of 
 Chrift, by his being crucified with Chrift, and 
 bearing about in his body, the dyings of the Lord 
 Jefus i for as it is not an outward belief, gathered 
 from the letter, that will change the heart and life, 
 though the judgment and opinion it may, fo is it- 
 not a belief from the hiftory, or letter only, thac 
 can give man a faving knowledge of the death of 
 Chrift i but he muft have the fame glory and power 
 of the Father in meafure, working in him there, 
 to beget faith in his heart, that he may believe un- 
 to falvation from his own iilthinefs and righteouf- 
 nefs, as well as confefs with his mouth, Rom. x. 
 and muft have that fpirit in him, quickening his 
 mortal body, as well as to believe that it was in 
 Chrift, " and raifed up him from the dead," Rom. 
 viii. 1 1 . And this man, whoever he be, bond or free, 
 that thus believes the death of Chrift, and its fatis- 
 fadion to God, as well as its ufefulnefs to man, 
 
 cannot 
 
( 36? ) 
 
 cannot make it void, nor divide it and its virtue 
 upon the foul that thus knows it: but will fay, 
 here is a dying man witnefling the death of Chrift, 
 and neverthekls the fame man living with Chrift:, 
 and concluding, if Chrift had not died, man mull 
 have perifhed in his fin; this being the way found 
 out by God to recover him; whereby he knov/s 
 Chrift, and him crucified, and what the preaching 
 of the crofs of Chrift is, which is foolifhnefs to them 
 that perifti, but to them that are faved, the wifdom 
 of God, and the power of God, i Ccr. i. i8. 
 
 By this gift of God in our hearts, we further 
 believe. That Chrift Jefus rofe again from the dead, 
 according unto the fcriptures, and fits at God's 
 right hand in a glorious body ; and we believe that 
 our low eftates and humbled bodies, ftiall be made 
 like unto his glorious body, through the working 
 of his mighty power, whereby he is able to fubduc 
 all things unto himfelf-, and that this mortal fhall 
 put on im.mortality. For though we believe, that 
 Chrift Jefus hath lighted every man with his light, 
 whereby man may come to know himfelf loft and 
 undone, as before is faid; yet therefore is not every 
 man faved, though the grace that appears to all men 
 is fufRcient in itfelf; but fome have the grace of 
 God beftowed on them in vain, not liking to retain 
 God in their knowledge, though fomething within 
 them fhews them what is good^ " but they rejecft 
 *^ the counfel of God within, or againft themfelves, 
 *^ to their own deftrudlion," Lukevii. 30. (fee the 
 margin) And yet it doth not follow, that the 
 grace is infufficient itfeif, no more than it follows 
 that Chrift's death is infufficient, becaufe he tafted 
 death for every man, and yet every man is not 
 faved. Neither doth regeneration, or the believing in 
 the light of Chrift within, make void the death and 
 fufFerings of Chrift without at Jerufalem, no more 
 
 than 
 
( ■ 368 ) 
 
 than bellevIng^ the fcripture-tefllmony without, 
 concerning Chrift's death, makes void the work of 
 regeneration and mortification within ; but as the 
 apoftle laith in another cafe, fo fay I in this, For as 
 the man is not without the woman, neither is the 
 woman without the man in the Lord; even fo is not 
 the death and fufferings of Chrift without at Jerufa- 
 lem^ to be made void and of none effe6l by any 
 thing within ; neither doth the light within make 
 that of none effed without, but both in the Lord 
 anfwer his will : for though there is, and may be, 
 a knowledge and belief of what Chrift did and 
 fuffered without the gates, in his own body upon 
 the tree, and yet fm alive in the heart, and the work 
 of regeneration not known ; yet it cannot be fo, 
 where the light within is believed on, and obeyed, 
 fo as to have its perfed work in the heart, to re- 
 generate and make a:l things new, and to be of 
 God ; this man can never make void what Chrifl 
 hath done and fuffered without : and yet this new 
 birth, or Ghrift formed within, and dwelling in the 
 heart by faith, doth not limit or confine Chrift to 
 be only within, and not without alio, but both within 
 and without, according to the good pleafure of the 
 Father, to reveal and make him known ; for, " He 
 *^ fills all things, and the heaven of heavens cannot 
 " contain him," and yet is he at God's right hand, 
 far above all heavens, in a glorious body. 
 
 And we alfo believe the refurredion of the juft 
 and unjuft, the one to falvation, and the other to 
 condemnation, according unto the judgment of the 
 great day ; and then fhall every feed have its own 
 body, according to i Cor. xv. i;6j 37, 38. which 
 we verily believe : for if the dead arife not, we are, 
 of ail men, moft miferable. But becaufe we dare 
 not be fo foolifhly inquifitive, as to fay. With what 
 bodies fhall they arife? Therefore do fome fay, We 
 deny both the refurredion of the body of Chrift, and 
 
 of 
 
( 3^9 ) 
 
 of all that fliall or will be dead: but this alfo Is 
 falfe ; for " every man fhall be railed in his own 
 ** order; but Chrifl the firil fruits/' i Cor. xv. 
 23. And we believe, they fhall be raifed with the 
 fanne bodies, fo far as a natural and fpiiitual, cor- 
 ruptible and incorruptible, terreftrial and celeftial, 
 can be the lame. 
 
 We further believe, according unto the fcrip- 
 tures, concerning faith. That that faith is only 
 true, which is God's gift, and hath Chriit Jefus, 
 the power of God, for its author and objeft, and 
 is diltinguiihed from the dead faith, by its fruits: 
 for though in deicription and definition they may 
 carry a refemblance, yet in nature are as different 
 as a living man is from a dead, which wants not 
 form or fhape, but life and power. So faith the 
 apoftle James, '* As the body without a Ipirit is 
 •* dead, fo is faith without works i" even fo is that 
 faith which flands in the wifdom of words, and not 
 in the power of God: by the one, man is kept 
 in captivity to the world, and the things of it; 
 but by the other he hath " vi6lory over the world,'* 
 I John V. 4. and the feal and witnefs thereof in 
 his own heart, whereby it is purified, and God is 
 feen •, for the pure in heart fee God," Matt. v. 8. 
 This faith differs men now, and their worlhips, as 
 as it did Cain and Abel-, for, «' by faith Abel offer- 
 " ed up a more excellent facrifice than Cain," Heb. 
 xi. By this living faith, Abel faw beyond the facri- 
 fice unto Chrifl, the firfl-born of God; beyond the 
 firdling of the flock, which he offered ; and there- 
 fore God had refpe6l unto Abel and his offering ; 
 but God rejeded Cain and his offering, though he 
 had faith to believe it to be his duty, yet itick- 
 ing in the form, and not flying on the wing of 
 faith unto Chrifl the one offering he miffed 
 the mark, as all have done ever fince, that have 
 
 B b gone 
 
( 370 ) 
 
 gone in Cain's Way of worfhipping, as well as kill- 
 ino- men about worfhip. But we believe that faith 
 to be only tme and faving, that flies over felf- 
 rjcrhteoufnefs, as well as filthinefs, unto the foun- 
 tain of life in Chrift ; which faith hath nothing of 
 man in it, but is as the breath of life, by which the 
 foul lives; not a bare affent to the truth of a 
 proportion in the natural underftanding, but the 
 foul's cleaving unto God, out of a nati.iralnefs be- 
 tween Chrift and the foul ; and fo lives rather by 
 relation, than bare credit, or defperate adventure 
 and hazard-, not looking at its doing to com- 
 mend it, but God's love and bounty in Chrift the 
 light, to receive it ; and yet hoiinefs is its delight, 
 and he can no more live out of it, than the fifti 
 upon the dry land. 
 
 We believe. That this faith keeps the mind 
 pure, the heart clean, through the fprinkling of 
 tihe heart from an evil confcience, by the blood of 
 Jefus, which remits the fm, and juftifies the foul, 
 through the virtue of this blood received into the 
 heart by this living faith, which receives all its 
 power and virtue from Chrift, in whom it abides 
 as its root and obje^l, whereby juftification is wit- 
 nefied " from ftn', not in fm," Rom. vi. 22. ^^ But 
 ** now being made free from fm, and become fer- 
 ** vants unto God, you have your fruits unto holi- 
 <'^ nefs, and the end everlafting life.'' 
 
 We believe. That juftification and fandlificatioft 
 are diftinguiflied, but not divided: for as he that 
 fanclitieth and juftifieth is one, fo do thefe go to- 
 gether •, and v/hen the foul hath the greateft fenfe 
 of juftification upon it, through the virtue ot the 
 blood of Jefus by the living faith, then is it moft 
 in love with hoiinefs, and at the greateft diftancc 
 from fin and evil j and whenever there is a tailing 
 
 in 
 
C 371 ) 
 
 in fanfllfication, there is alfo fome eclipfe cf juftl- 
 fication in the eye of the foul, until faith hath re- 
 covered its ftrength again, which it lofl by fin's 
 prevailing. For as the fartheft and clearcll fight is 
 in the brightell day, fo is it with the foul, when it 
 is moil: in the brightnefs and beauty of holinefs, its 
 juftification appears mofl glorious, and its union 
 and communion moft fweet and lading ; and fo, 
 like two twins, as they are much of an age, fo 
 they are like one to the other ; and '^ what God hatii 
 *' joined together, let no man put afunder." 
 
 We alfo by this light believe, That acceptance 
 with the Father, is only in Chrill^ and by his 
 righteoufnefs made ours, or imputed unto us j 
 not by the creaturely fl<.ill, but by the applicator/ 
 ad: of God's gift of grace, whereby the foul feels 
 the difference between felf-applying by its own 
 faith, and God applying by his Spirit, and fo mak- 
 ing Chrift unto the foul, wifdom, righteoufnefs, 
 ianctification, and redemption : fo that we believe, 
 and are fure, that there is a great difference be- 
 tween imputation, as it is the ad of man's fpirit, 
 and as it is the adl of free grace, without man's for- 
 cing. And fo we diflinguifh between imagination 
 and imputation, between reckoning or imputing 
 that is real, and reckoning or imputation that is not 
 real, but a iiclion and imagination in the creaturely 
 will and power : and becaufe we are againft the 
 latter, we are clamoured upon, as if we denied the 
 imputation of Chrift's righteoufnefs, when it is only 
 unto thofe that are not made righteous by it, to 
 walk as he alfo walked : for, as the fcripture faith^ 
 It is not he that faith he is righteous by the im- 
 putation of Chrift's righteoufnefs, but " Fie that 
 '*' doth righteoufnefs, is righteous, as Chrifh is 
 ^^ righteous," i John iii. 7. he that believes ocher- 
 B b 2 wile 
 
( 372 ) 
 
 "^vife is deceived. And yet it is not a6ls of right- 
 eoufnefsj as done by us, nor as inherent in us, as 
 a6ls, by which we are accepted of God, and jufti- 
 fied before him; but by Chrift, the author and 
 worker of thofe a6ls in us and for us, whereby we 
 know that we are in him, and he in us, and we hold 
 him as our head ; into whom all things are ga- 
 thered together in one, even in him. 
 
 We further believe. That God is only to be wor- 
 fhipped, and not any likenefs that man makes 
 unto himfelf of God, from any viev/, fight or 
 knowledge that he hath had of him, but in every 
 act and fervice, man is to know what fubftan- 
 tially, as well as whom fpeculatively or notionally, 
 he worlliippeth •, as it is written, John iv. 22. '^ Ye 
 *^ worfhip ye know not what: we know what we 
 *' worfhip •, for falvation is of the Jews." And he 
 that thus worfhips the Father, honours the Son by 
 the fame fpirit, which is one with the Father and 
 the Son ; in which fpirit only God is worfhipped, 
 according to the form of its own choofing, and ma- 
 nifefting of itfelf in and by, according unto the 
 good pleafure of the Father, who is a Spirit, and 
 limits man unto the Spirit's form, but allows not man 
 to lim.it the Spirit unto his form : though it be not 
 of his inventing originally, but of the Father -, yet 
 man mufl no more limit God unto it, than he could 
 command God to appear in it at firit : for as he 
 chofe it himfelf, fo hath he referved liberty to 
 leave it at his pleafure ; who works all things after 
 the counfel of his own will, which he hath pur- 
 pofed in himfelf; that the gift of the knowledge 
 of the myftery of his will, might for ever be ac- 
 knowledged to be of his grace, and from the riches 
 of the glory thereof, according to Eph. i. and man 
 be bound, but God free> man bound to wait in 
 
 the 
 
( 373 ) 
 
 the light for God's movings ; but God free to move 
 in whom, to what, and when he plealeth : then 
 man is to go, when he faith. Go ; and come, when 
 he faith, Come; and fuch fervants do lerv^e him ; 
 and then there is no more curfe, as in the days of- 
 will-worfhip and voluntary humility, *' but the 
 '^ throne of God, and of the Lamb," Col. ii. 18.23.. 
 Rev. xxii. 3, 4. and " they Ihall fee his face, and 
 " his name Ihall be on their foreheads.'' 
 
 We believe alfo, That this worfliip is fpiritual, 
 and not carnal, in all its parts and ordinances ; 
 and not to be impofed by any outward force, but 
 performed by the inward leadings of God's Spirit, 
 according as the holy men of God were led and 
 guided in the days pad, who gave forth the fcrip- 
 tures ; all impoiitions of worlhip outward, being 
 only enjoined under the firft covenant, that made 
 nothing perfect, until the time of reformation, 
 fpoken of, Heb. ix. 10. But Chrifl being come, 
 there is an end as well of fuch impofitions, as of 
 the meats and drinks, and divers baptifms, and car- 
 nal ordinances ; they being all but temporary, and 
 in order unto an end; but all to vail to Chrift, the 
 fum and fubftance of all, (the hrft) pointed at by 
 ^11, and (the laft) ending of all, the Amen. And 
 he that thus worfhips God in Chrifl, his ordinances 
 are fpiritual, not carnal, and his faith carries him 
 beyond his works, with righteous Abel ; and pre- 
 ferves him, that he is not drowned in the form, 
 like Cain ; neither falls he fliort of the glory of 
 God, nor of his affurancc of acceptance with him. 
 
 We believe there is one baptilm neceffary unto 
 falvation, Eph. iv. 5. *' One l^ord, one fiith, one 
 *^ bapcifm." And this baptifm is fpiritual, of 
 %vhich John's water was but a figure, John i. 31. 
 i^ That he fliould be made manifeft to llrael, 
 B b ^ ** there- 
 
( 374 ) 
 
 '' therefore am I come baptizing with water," faith 
 John: and i Pet. iii. 21. " The figure like where- 
 «« unto, even baptifm, doth alfo now fave us, not the 
 « putting away of the filth of the ilefli, but the 
 *' anfwer of a good confcience towards God, by 
 " the refurreclion of Jefus Chrift." This one fpi- 
 ritual baptifm into the name of Jefus Chrift, is that 
 •which faves •, the v/ater being but a figure, that 
 Chrift might be manifeft to Ifrael, who had divers 
 baptifms impofed on them, until the time of re- 
 formation ; but Chrift, the fubftance, being come, 
 the fnadows flee away. And yet wherever any be- 
 lieve they are commanded nov/ by the fame Spirit 
 that commanded the believers to be baptized in the 
 days paft, either for the furtherance of the gofpelj^ 
 or trial of their faith, we judge them not : but this 
 obedience is very rare to be found •, and we could 
 heartily defire, that all would confider ferioufiy, 
 "whether literal fayings, obfeived only by outward 
 reading, hearing by the ear, or inward impulfes 
 tipon the heart by the Divine Power, are the mo- 
 tives unto obedience in this kind. And if honefty 
 and uprightnefs of heart may be heard, we believe 
 and know, the many dead fouls every where, not- 
 withftanding their baptifms, will be as fo many 
 witnefTes againfi them, by their groveling upon 
 the earth, as fo many fiain and killed men by the 
 letter ; while the Spirit's quickenings have not 
 been known in the true baptifm into death. For 
 we find by daily experience, that moil men and 
 women live like Pharaoh's lean kine, only to eac 
 up the fat, and to envy thole that are not fo lean-^ 
 fouled as themfelvcs. 
 
 We believe alfo. That as there is one true 
 faving baptifm, fo there is one bread or body 
 of Chriil^ which all the faints do feed upon ^ 
 
 sn4 
 
( 375 ) 
 
 and though they may be many, as to perfons, yet 
 their bread Is but one, and they ali in it but one 
 bread. And this we believe is the " flefli that 
 <f came down from heaven," John vi ^^, Though 
 the outward Jews now, as then, murmur at him, 
 becaule he laid, *' I am the bread which came down 
 " from heaven," verfe 41, 42. But Chrift, verfe 
 45, to (lop their murmuring, tells them, that the 
 knowledge of this myftery was only revealed unto 
 them whom God, and not man, teacherh •, and no 
 more than are taught of God, can fet feal and fub- 
 fcribe unto this truth in Jefijs : though we be- 
 lieve alfo, that Jefus did take outward bread, and 
 brake it, and gave it to the difciples, as the icrip- 
 ture faith •, and this was a figure of his body, that 
 was to be pierced and broken upon the tree, and 
 a {hew, to fliew forth his death until he came. 
 And we believe he did arife again, and appear unto 
 his difciples : " And all that believed were to- 
 ^' gether, and had all things common," &c. '' And 
 *' they continuing daily with one accord in the 
 *^ temple, breaking bread from houfe to houfe, did 
 «' eat their meat with gladnefs and fmglenefs of 
 ** heart, praihng God, and having favour with 
 «' all people," A6ls ii. 44, 45^ 46> 47- And we 
 believe that the apoftle, in i Cor. xi. 20. faith true, 
 where he faith, '* When ye come together therefore 
 -*' in one place, this is not to eat the Lord's fup- 
 '' per." And all that he fpeaks in that chapter,^ 
 is not to perpetuate that outw^ard breaking of 
 bread, otherwife than as the believers did, that 
 were " Filled with the Holy Ghoft in finglenefs of 
 " heart;" as before is faid ; and yet we judge not 
 thofe who break outward bread, and drink out- 
 ward wine, being in a belief they are commanded 
 fo $0 do, to put them in a remembrance thereby, 
 
 of 
 
( 37^ ) 
 
 of the body and blood of Jefus Chrlfr, by the Re-. 
 membrancer, the Spirit of Truth, which is ap- 
 pointed by the Father, to lead into all truth. 
 But to do it by imitation, or tradition only, as 
 n^.oil do ir, if not all, at this day, we know it 
 is not an offering unto God in righteoufnefs, nei- 
 ther do we believe this to be the communion of the 
 body and blood of Chrift; and yet, the eating of 
 the fiefh, and drinking of the blood of Chrift, 
 we believe man mull know and witnefs, or he hath 
 *' no life in him,'' John vi. 53, 54, 55. And we be- 
 lieve that many are ftriving now in their fpirits, as 
 the Jews did, verfe 52. laying, *' How can this 
 *' man give us his fiefh to eat r" And not only the 
 Jews, but many of his difciples faid, " This is a 
 *' hard faying, who can bear it r" verfe 60. And 
 at verfe 63, he tells them, " It is the fpirit that 
 *' quickens, the flefh profiteth nothing: the words 
 " that I fpeak unto you, they are fpirit, and they 
 *' are life :" and he that hears and underllands 
 thefe words, that are fpirit and life, will not be 
 offended at what 1 have fpoken of the flefh and 
 blood of Chrift. 
 
 By the fame fpirit and grace we believe. That 
 prayer is an ordinance of God, when performed 
 by his Spirit, in^ its words, and not thofe v/hich 
 man's wifdom teacheth, or without words, by 
 fighs and groans which cannot be uttered ; and 
 thefe fo of:en as the Spirit itfelf pleafeth : but the 
 form without the Spirit, whether it be by words 
 of other men's framing, or words of a man's own 
 Spirit, according to his will, time, and manner.; 
 this is not the prayer that prevails with God. And 
 we believe, there is none fo weak and infirm, 
 but this Spirit proffers its help at fome time or 
 other, though man regardeth it no.ts and the 
 
 more 
 
( 377 ) 
 
 niore man's mind is gathered within, from all 
 vilibles, the more he comes to be fenfible of the 
 movings and ftirrings of this Spirit, in its fecret 
 cries to God, anfwerable to the wants of that 
 man or woman, in whom' it moves and cries. 
 And by the due watching thereunto, we believe 
 and know, the fpirit of prayer and of adoption, 
 that cries unto God, comes to be difcerned and 
 diftinguifhed from a man's own fpirit and will. 
 
 We believe, by the fame gift of grace. That 
 there are feveral adminiftrations, and leveral oper- 
 ations, according to i Cor. xii. and all ^* by the 
 ^' fame Spirit ;" as before the law, and after the 
 law by Mofes ; and after by John the Baptifl:, and 
 Chriil and his apoftles ; and in all thefe the mini- 
 ftration had acceptance with God, through the ma- 
 nagement of the Spirit ; and its rejeclion and dif- 
 like of God, for the want thereof. And by this 
 Spirit were the fcriptures given forth, and holy 
 men of God did Ipeak, prophefy, preach, and 
 pray, as they were moved j and for want of it, the 
 letter did, and doth kill. And for the further ap- 
 pearance and pouring out of this Spirit, anfwerable 
 unto the work and fervice that God had for them 
 to do, they were to wait, as Chrift commanded his 
 difciples to do at Jerufalem, to receive the promife 
 of the Father : for, by this Spirit, he that fpeaks, 
 fpeaks as the oracle of God. And therefore as it 
 v/as the pradlice of the people of God in old time, 
 to wait for the moving and ftirring of this Spirit, 
 that they might fpeak as it gave them utterance, 
 in the evidence and demonftration thereof-, lb do 
 this people, called Quakers, now ; and according 
 to its moving in their hearts they minifter, accord- 
 ing to the fignification of the Spirit, whereby they 
 \inderlland both what and when to fpeak, and 
 
 when 
 
( 375 ) 
 
 when to be filent ; as alfo, who they are that mi- 
 nifler and fpeak in their own wills, above the crofs 
 of Chrift, which the apoftle was careful always to 
 be in fubjeclion to, left he fhould make it void, 
 by fpeaking the words which man's wifdom teach- 
 eth •, and therefore as the faints did, fo we do be- 
 lieve, and therefore we fpeak : and fuch preach- 
 ing and fpeaking in faith, as well as praying in 
 faith, is acceptable unto God, as his worlhip, and 
 BOt otherwife. 
 
 And we further believe, by the fame Spirit, 
 That the fum of all religion, according to truth, and 
 the fignification of the word (religion) is, Man 
 not at liberty in his will, but bound again unto 
 God, by his having given to him, by the light of 
 Chrill within, the true fight and knowledge of 
 himfelf, as in himfelf, as loft and undone for ever ; 
 and from this fight, a true fenfe to arife upon and 
 remain with him ; from whence fpring unutterable 
 groans and cries unto God, under the weight of 
 the burden and wretchednefs, by reafon of the 
 body of fin and death ; and then when there 
 was none to help or pity in this ftate, then is 
 mercy ftiewed in Chrift the arm of God, which 
 is revealed as an help, neither feen, nor known, 
 where, how, or when to come at it, or meet 
 with it : and this begets in the heart of that 
 man or woman, in and unto whom it is thus re- 
 vealed, thanks and praifes unto God, for this gift 
 and revelation of his Son, in this needful time, 
 whom the foul fees to be the gift of eternal 
 love. 
 
 And we believe and know, upon this love and 
 faithfulnefs of God, is founded, built and eftablifti- 
 ed, the everlafting covenant, whereby not only all 
 men may be faved for its ability, but fome fhall be 
 
 faved 
 
( 379 ) 
 
 faved becaufe of its prevalency, wliich Is not like 
 to vhe covenant whicxh he made with our fathers. 
 And although all mankind is not faved, yet it is 
 noi becajfe either of infufficiency in this covenant, 
 or becaufe of the weaknefs of the grace that ap- 
 pears in and unto all men •, but becaufe of man's 
 will, loving death, and choofing his own delufions, 
 whereby his deftru6lion is of himfelf, and God 
 clear of his blood, in the free tender of his grace, 
 gift, and itriving of his fpirit within him. For 
 we knovv affuredly, according to the fcriptures of 
 truth, and experience of all fouls that ever were 
 truly converted to God, that though by grace 
 man is faved, not of himfelf, but by the free gift; 
 yet as the old world did, and thofe rebellious 
 Jews, fpoken of, A6ls vii. who, as did their fa- 
 thers, fo did they, always refifl the Holy Ghoft; 
 fo do men now. And yet in the tender of this 
 grace, and ftriving of his fpirit, the Lord is a God 
 ib hiding himfelf in the management of this ftriv- 
 ing, and miniftration of his Spirit, as if it wholly 
 depended upon man's choice and confenting, that 
 man's will, as to him, is, as it were, free, in 
 reje^iing or accepting, life and death being fet 
 before him •, whereby, in the wifdom of God, the 
 propenlity of his nature, as it came out of the 
 hands of his Ma-.er, i.ath an advantage, by this 
 dealing of God, lo put forth itfelf ^ fo that man 
 is as free in the choice, as he is in the refufal of 
 the tender of mercy and help, and that with an 
 equal mdifferency, as it appears to him in this ftate; 
 notwithftandino; afterwards, in the further g-rowth 
 in this grace and knowledge of Chrift, he {t^% 
 clearly and convincingly, chat the grace, that 
 wrought hiddenly from his tight and knowledge, 
 in the firft working, tender, and miniftration of 
 
 God 
 
( 38o ) 
 
 God towards him, gained his confent through 
 its own prevalency in the love of Godj by which 
 fight and fenfe, felf comes to be abhorred, and the 
 free love fo admired, that he knows from firft to 
 lad, all was of grace, and that free •, that felf is not 
 able to challenge any thing, as due from what 
 it had done -, but all of gift -, and yet, as before, 
 with fuch an equal indifferency on man's account : 
 fo that God may and will appear to be juft, both 
 in condemning and faving, and the juftitier freely 
 of all that believe in Jefus, the light of the world. 
 
 Therefore let all take heed how they diflike this 
 miniftration of God, and ftriving of his Spirit in 
 their hearts and confciences, under colour and pre- 
 tence of its infufficiency ; and therefore they will 
 not come to him, becaufe his drawings and drivings 
 are not fo llrong as they would have them to be, 
 looking for fuch an overpowering and irrefiftable- 
 nefs, as they are not able to withftand and gainfay j 
 left fuch perifh through a wilful neglecl, and for 
 want of ftretching out their hand, when the Lord 
 holds out his ; and fo they perifh in the ditch, with 
 a vain expedation of farther power, or cry in their 
 mouths. Lord have mercy upon us : and fo with 
 the fluggard, .while they cry. Yet a little more dum- 
 ber, and folding of the hands to deep, their gar- 
 den is overgrown with weeds, and their backs 
 clothed with rags, and they beg in harved ; whilfl 
 others, that have fown in tears, not fainting, do 
 in due time reap in joy •, and not defpidng the 
 crumbs that fell from the table, nor the day of 
 fmall things, witnefs the prefence of their beloved, 
 come down into his garden, and walking among 
 the lilies. 
 
 L,et thefe things be truly confidered, pondered, 
 and weighed in the true balance of light and 
 
 right;- 
 
( 38i ) 
 
 righteoufnefs, left any foul perifli through the falfc 
 weight and meafure ; fo fhall my foul rejoice, 
 that any have efcaped the net of the fowler, 
 through the difcovery of the true light, and God 
 have all the glory, unto whom alone it belongs; 
 and man alhamed, confounded, his mouth ftop- 
 ped, and he laid in the duft for ever: and then 
 Ihall my end be anfwered in writing thefe things. 
 
 John Crook. 
 
 AN 
 
A N 
 
 EPISTLE TO FRIENDS, 
 
 FOR 
 
 Union and Edification of the Church of 
 God in Chrift Jefus, 
 
 1 Cor. i. lo. Now I hefeech you Brethrejt^ by the 
 
 Name of our Lord Jefus Chrift ^ that ye all fpeak the 
 fame things and that there be no dijfention among yow, 
 but that ye knit together in the fame mind^ and in 
 the fame judgment. 
 
 "Dear Friends and Brethren^ &c. 
 
 I SALUTE you all in that firft love wherewith 
 God loved us, and we fo dearly loved one ano- 
 ther. In my old age I cannot forget thofe times 
 and feafons of comfortable refrefhments we have 
 enjoyed together in the Holy Spirit of our heaven- 
 ly Father : prailed be his blefled name for ever. 
 
 That which is in my heart to you in this epiflle, 
 is, to remind you of that free love of God, that 
 vifited us in our low eilate, when we were caft 
 out, as it were, in the open field, void of all 
 Ihelter, as in a weary land, quite tired, and weary 
 of every thing : then was made known to us rhe 
 hiding-place from the ftorms, &c. which we found 
 to be as a rock in that weary, waylefs, wildernefs- 
 flate and condition. 
 
 My dear friends, you that know and can witnefs 
 what I write, what remains, but that we love him 
 
 that 
 
<: 383 ) 
 
 that firft loved us, and one another in him. The 
 former will appear by our keeping his command- 
 ments, and the latter by our diligent and tender 
 watchfulnefs one over another, for our prelerva- 
 tion in the fame love unto the end. 
 
 Remembering that all mifcariiages both towards 
 God, and towards one another, ariie and fpring 
 commonly from the decay of love : this procured 
 that dreadful threatening to Ephefus, of having her 
 golden gandleilick removed, becaufe fhe had left 
 her firft love, &c. 
 
 I doubt not but there are thofe yet left among 
 lis, that can remember that efteem and good per- 
 fuafion that many people had of the truth, and 
 of thofe that profefTed it at the beginning, becaufe 
 we loved one another ; and therefore many con- 
 cluded, we were the difciples of Chrift. And it 
 may be obferved, that becaufe Peter knew man's 
 heart is not more ready to deceive him in any 
 thing, than concerning true and unfeigned love, 
 he prefers not his own knowledge of his heart, 
 but appeals to Chrift's knowledge of it, viz. ^ Lord, 
 
 * thou knoweft I love thee.' 
 
 And becaufe true love to the brethren is fuch an 
 excellent grace and virtue, the primitive Chriftians 
 counted it a fign of their regeneration, faying, ' We 
 know we are paffed from death to life, becaufe we 
 
 * love the brethren :' but feeing there is an hypo- 
 critical fawning, that looks like love, the apoftle 
 fharply reproves that, in faying, ' Let your love be 
 
 * without dilTimulation.' 
 
 Therefore as God's free love in Chrift Jefus was 
 the caufe of our gathering to be a people at the 
 beginning, who were not a people, but gathered 
 us, as it were, out of all forts of profeffions of re- 
 ligion, to be a people to his praife j and did, ac- 
 
 > cording 
 
( 3S6 ) 
 
 cording to his promife, Jer. iii. 15, 16. ralfe up 
 paftors, according to his own heart, that fed us 
 with divine wifdom and underftanding ; which 
 was in fome meafure the fulfilling of that prophecy. 
 So that we purfued after the fubflance, which is 
 Chrifb Jefusj and left the fhadows, ceremonies, and 
 figures, as ending in him the fubftance; of which 
 figures, the ark of the covenant under the old 
 law, was chief; as Jeremiah, prophetically fpeak- 
 ing of the gofpel- times, faying, ' In thofe days, faith 
 the Lord, they fhall fay no more the" ark of the 
 
 * covenant of the Lord, neither fhall it come upon 
 
 * the heart,' as the margin hath it, * neither fhall 
 
 * they go after it/ &c. 
 
 Now, dear friends, feeing we began in the fub- 
 flance, which was the appearance of Chrifb Jefus 
 in fpirit and power, let all watch, and be care- 
 ful, that they turn not afide, left by hearkening to 
 the flelhly wifdom, and carnal reafonings, any 
 of you fall back again into the naturals, where 
 the fliadows pafs for fubftances ; and fo become 
 bewildered again, and at a greater lofs than you 
 were in before : for then it may be faid. It had 
 been better for you that you had never known the 
 way of truth ; viz. (better) not only becaufe it will 
 be harder to return again, than before your firfl 
 convincement i but alfo the fiery furnace^ through 
 which fuch mufl pafs, will be hotter ; becaufe the 
 flate the backflider is fallen into, is aggravated by 
 his being once enlightened ; which renders that 
 condition near unto impoflibility of returning ac- 
 cording to Heb. vi. 5, 6. 
 
 This I fpeak as a warning to all concerned, that 
 they which fland, or think they fland, may take 
 heed left they fall-, for, ' BleiTed is the man that fear- 
 ' eth always i' becaufe he that cafteth away true fear, 
 
 will 
 
( 3^S ) 
 
 will rellrain prayer-, and the reftraining prayer, 
 will difcover the irreligious and carelefs : and the 
 hypocrite doth not truly dilcern prayer, though he 
 makes long prayers. 
 
 Therefore, dear friends, as you would perfevere 
 unto the end, in your fpiritual union with God, 
 and communion one with another -, and as you 
 would have fuch as fhould be laved added to the 
 church, and that the number of them may be in- 
 creafed through the world, until the kingdoms 
 thereof, become the kingdoms of the Lord, and 
 his Chrift's; which muft be accomplilhed, and the 
 inyftery of God finifhed. Rev. x, 7. compared with 
 
 I/, 15- 
 
 I fay, as you defire the accomplilhment of all 
 
 thefe things, in their feafon, what manner of people 
 ought you to be in all godlinefs of converfation ? 
 which brancheth out itfelf into all particulars of 
 religion, and the duties thereof, as children to pa- 
 rents, fubjedls to their governors, wives to huf- 
 bands, fervants to mafters, and the younger to the 
 elder, &c. as the apoftle writes to Titus . which 
 exhortation would be to no purpofe, did not the 
 grace of God appear to them all ; therefore he 
 faith, " For the grace of God appears to all," &c. 
 whereby the apoille exalts the fovereignty of grace, 
 for the performance of all thefe duties ; exhorting 
 them to keep the " unity of the fpirit in the bond 
 of peace :" for peace mull be kept in all the ftates 
 and conditions, God hath placed people in ; peace 
 and love being the bond that will preferve in the 
 unity, both with God, and one with another. 
 
 The children of God are bound together, as it 
 were, in the bundle of life; and as they continue 
 fo bound, the gates of hell can never prevail againft 
 them: but it any feparate from that bundle of 
 life, and unity in the fpirit, they are foon broke. 
 C c Therefore 
 
( 386 ) 
 
 Therefore I exhort all, to keep the unity of the 
 fpirit in the bond of peace; and then will you 
 abide in the new covenant, that is ordered in aa 
 things, and fure ; as the laft words of David teftify, 
 in 2 Sam. xxiii. 5. 
 
 For, although the great covenant is between 
 the Father and his Son Chrift Jeius -, yet that 
 covenant Is derived from the Father to all his 
 children in Chrift Jefus : fo that every particular, 
 according to their meafure, can fay, with holy 
 David, " Thou haft made wirh me an everlafting 
 '' covenant," &c. as they abide in the unity of the 
 fpirit, and bond of peace. 
 
 But if this unity of the fpirit be departed from, 
 by diforderly walking, and running greedily after 
 this prefent world, hafting to be rich, &c. fuch 
 oftentimes mifcarry, not only to the lofs of their 
 own eftates, and ruin of their families; but alfo 
 to the wrong of their neighbours; and above all 
 to the difhonour of their holy profeffion, and cauf- 
 ing the way of truth to be evil fpoken of, &c. 
 
 Let not fuch deceive themfelves, by thinking 
 fuch mifcarriages may be falved over, or covered 
 with an outward and formal profefTion of the 
 truth ; for God is not fo tied to any profeflion, 
 that they ftiould be at liberty to walk after the 
 iufts of the flefh, and to pleafe themfelves ; but 
 if we break covenant with him, he is not bound 
 to keep covenant with us; but the breach is al- 
 ways firft on man's part, as the prophet Zachary 
 fpeaks, Zac. xi. 10. which was fignified by the two 
 ftaves. Beauty and Bandsy faying, " And I took my 
 " ftaff, even Beauty ^ and cut it afunder, that I might 
 *^ break the covenant that I had made with all 
 ** people ;'' and it was broken in that day ; and the 
 poor of the flock, that waited upon God, knew that 
 it was the word of the Lord. 
 
 And 
 
( 3^7 ) 
 
 And when the unity of the Spirit is departed 
 from, and the bond of peace broken, the other 
 flaff, Bands y which fignified their outward form 
 or difcipline, could not keep them together; but 
 God foon cut that afundcr alio, that he might 
 break the brotherhood between Judah and lirael; 
 for the brotherhood between Judah and Ifrael 
 of old did not ftand in the outward form ot the 
 fame profeflion only, as appears Ifaiah Ixvi. 3. 
 where it is faid, " He that kilieth an ox, is as if 
 *^ he flew a man: he that facrificeth a lamb, as if 
 *^ he cutoff a dog's neck-," even when thefe things 
 were outwardly required : but they were departed 
 from the holy Spirit of God-, therefore it follows, 
 " But to this man will I look, faith the Lord, 
 " even to him that is poor, and of a contrite fpiric, 
 ^^ and trembleth at my word/' 
 
 Dear friends, Let us be careful to keep to the 
 laws of the houfe upon the top of the mount, 
 which is, " Holinels round about," Ezek. xliii. 
 12. If holinefs be round about, then God is there, 
 according to his promife, and Chrift is in the 
 midft, be the numbe'- never fo fmall s yet it may 
 be called the houfe upon the top of the mount, 
 becaufeXHE LORD IS THERE; then there is 
 no room for formality, or carnal liberties, nor any 
 thing elfe, that rends not to holinefs and purity. 
 
 But whatever advanceth and promotes holinefs 
 round about, even in all our' ways, words, and 
 a6lions, that the dodrine according to godlinefs 
 may be maintained, even that godlinefs that is in 
 Chrift Jefus, although we fuffer periecution for it. 
 
 The name of this houfe, THE LORD IS 
 THERE, will end all other names, as it is fore- 
 told, that the time fhall come that the Lord (hall 
 be One and his name One in all the earth. 
 
 C c 2 Hi* 
 
( 388 ) 
 
 His name is his power, and prefence of his 
 Spirit and glory, and as we give up wholly to 
 his difpofe and ordering of us, then it will be with 
 ns inwardly in all our meetings, as it wss out- 
 wardly at the dedication of the temple; which 
 God took fo kindly at the hands of Solomon, that 
 he would not dwell in it himfelf, though it was fo 
 much famed in the world, but gave it up to the 
 Lord, that " God fo filled the houfe with his glory, 
 '^ that the priefts could not enter in," as it is writ- 
 ten in 2 Chron. yii. and not only fo, but God pro- 
 vided fuch plenty of facrifices, that there was fcarce 
 room to receive them. 
 
 And as we give up to the divine power of God, 
 as Peter calls it, that will make us partakers of 
 all things that pertain to life and godlinefs, and fo 
 fill our meetings with greater glory than at the 
 beginning*, when few words oitentimes did the 
 work of the miniftry, to God's praife and glory, 
 and to the comfort and fatisfadion of the fouls of 
 his people, 
 
 Thefe paftors which God raifed up at the be- 
 ginning, according to his own heart, went out 
 to God's work, as Abraham did out of his coun- 
 try and father's houfe, not knowing whither; fo 
 they not queflioning God's afTiflance, or difpofal of 
 them in his fervice; and like Ifrael when they left 
 Egypt, and fet forth their three days journey, fay- 
 ing, <' We know not wherewith we Ihall lerve God 
 *' until we come there,'* 
 
 So poor in fpirit were they in that day, and 
 fo clofely kept they retired unto the light and 
 meafure of the Spirit of Chrifl within, thar. they 
 durfl nor, out of an holy fear, open their mouths, 
 till the word of the Lord came, faying^ as the pro- 
 phet Jeremiah fpeaks, and when that flopped fay^ 
 ingy tliey had dontjfeakmg until it came again. 
 
 This 
 
( 3^ ) 
 
 This was one great caufe, wherefore the truth, 
 at the beginning, ib mightily grew and profpered, 
 together with the holy converfations, anfwerable 
 thereunto, of thofe that received the truth in the 
 love of it, into the good and honeil heart, as it is 
 written, &c. 
 
 Thci'e things I write unto you by way of re- 
 membrance, to il'r up your pure minds to follow 
 thefe good examples, that thofe of latter times 
 may beware of lufting to Ipeak many words, and 
 of thinkirig that may do the bufmefs of the mini- 
 flry, and of lulling to preach or pray, to gratify 
 an Itching car after fpeaking; or fometimes to fhew 
 their gifts and elocution for applaufe. This is not 
 fpoken to Hop the motion of God's Spirit in any, 
 nor to defpife youth truly fandlified and gifted, 
 but that none may be exalted when they fee people 
 affeded with their miniftry. Pray obferve Chrift's 
 caution to thofe early meffengers, that came and 
 told him, that unclean fpirits were fubjed to them, 
 &c. by advifmg them not to rejoice in that, but 
 rather that their names were written in heaven, 
 Luke X. 20. This may be a caution to all thofe 
 of lower attainments and lefs authority, who had 
 need to take heed of popularity, or driving for a 
 name on earth, but be fure their names are record- 
 ed in heaven. 
 
 Timothy was a young preacher, but rarely qua- 
 lified, yet Paul in his epiltle to him, amongti other 
 counfel that he gives him, he advifes him to exhort 
 the younger women, as fifters, with all purity. 
 Timothy was a young man, and probably attended 
 vi^ith temptations of youth j therefore Paul advifeth 
 him to rtiun youthful lulls •, and inftrufts him to 
 be careful in his exhortation to young women, that 
 he do it with all purity, lelt any linilkr or by- 
 
 C c 3 end 
 
C 390 ) 
 
 end fhould creep in to defile, and fo fruftrate his 
 exhortation, &c. A good caution to all young men, 
 that are but young preachers alfo. 
 
 Thole pallors after God's own heart, at the be- 
 ginning, kept much to the word of exhortation, to 
 the light of Chrifl: in the conlcience, as a feed that 
 was fown for the righteous to bring forth a plen- 
 tiful crop of holinefs to the Lord 5 from whence 
 alfo fprang pure living p^aifes to the Almighty, for 
 bequeathing fuch a legacy and gift through Jefus 
 Chrifb, unto fuch poor orphans as we were, at the 
 day, when as to religion, we could call no man fa- 
 ther on earth ; nay, we fcarcely durff call God fa- 
 ther, in thatftatev/e were then in, at our firft con- 
 vincement. Yet I can fay, wi.h many more at that 
 day, viz. in God the fatherlefs found mercy, 
 thi-ough Jefus Chrift. 
 
 Let all be careful, how any meddle by way of 
 prophecy of times and feafons, fo as to fix def- 
 trudlions and dcfolations to be on, or within, fuch 
 a certain time^ &c. But keep to the form of found 
 words, and gofpeLdo6lrine, ufed in holy fcripture, 
 and examples of gofpel minifters, and not to be too 
 pofitive about perfons, places, and things ; which 
 if imaginary, prefumptuous, or miftaken, proves 
 to the great diilionour of truth, and Humbling of 
 many, if not to the miniftring an occafion of 
 Atheifm, to fuch as watch for opportunities there- 
 unto, and alfo to caufe many not to regard true 
 prophets. 
 
 The firit preacliers among us, as all true preachers 
 do, minded more the goodnefs and fincerity of thofe 
 that came among us, than they did the number of 
 the people : their bufinefs and meffage was, to ga- 
 ther the poor loil fheep of the houfe of Ifrael ; and 
 to call Anners not only to change their opinions, 
 
 but 
 
( 39Tf ) 
 
 but to change their hearts, lives, and convcrfa- 
 tions, that luch might be added to the church, as 
 fhould be faved ; and in all things they fhewed 
 themfelves workmc-n, that need not be afhamed ; 
 they were experienced in the word and dodrine, 
 and knew that a baie convincement in the judg- 
 ment and underftanding, was not fufficient to make 
 dilciples ot <. hr.ft •, and that unhewn ftones, as they 
 came out of the quarry, were not fit to build God 
 an houfe to dwell in •, but would rather prove a 
 dilgrace to the workman that ufcth them, and 
 a diihonour to the whole building, if made ufe 
 of-, tor fuch unlkiiful builders indeed, may well 
 be afhamed of iheir work, and give it over till they 
 are better experienced. 
 
 Therefore fuch ought to be remembered, as have 
 fpoken unto us the word of God, whofe faith fol- 
 low ; confidering the end of their converfation, 
 Chrill Jefus, the fame yefterday, to-day, and for 
 ever, as Heb. xiii. 7, 8, 9. And that you be not 
 carried about with divers and ftrange do6lrines; 
 for it is a good thing, that the heart be eflablifhed 
 with grace, and not with meats, as faith the 
 apoftle. 
 
 Therefore dear friends and brethren, Let us all 
 abide with God, in the calling whereunto he hath 
 called us -, and none to ftrivc for mallery, nor to 
 be many mafters, and to fet up, as it were, for 
 themfelves, but all to ferve the full time ot filence, 
 in order to be well experienced in the word and 
 do6trine ; and when you are thoroughly (of God 
 taught) yourfelves, you will underftand, and learn 
 of him, how to inftru6t others. 
 
 But let all, in the firft place, learn well the doc- 
 trine of felt-denial, fubmitting ourfelves to God 
 in Chrift Jefus. So will every one know their 
 C c 4 place 
 
( 392 ) 
 
 place and lervlce in the houfe, or church, of the 
 living God -, where none that are really members 
 of it, but will fubmit to the laws thereof, which 
 are *' are all holinefs round about," and God in the 
 midft, judging out all flubbornnefs, felf-willednefs, 
 and ail that wickednefs of jealoufies, evil-furmifings, 
 whifperings, and backbitings, &:c. which produce 
 difcord and divifions : and all as little children, 
 and ferving one another in love, and the younger 
 receiving the counfel and advice of the elder, em- 
 bracing it thankfully for God's glory, and their 
 own benefit and comfort : fo will all, from the 
 higheft to the loweft, fubmit one to the other in 
 true love and, godly fimplicity, for edification and 
 prefervation of the whole. And then forgiving 
 and forgetting all former diftances -, that in the 
 unity of the Spirit you may be all knit together 
 by the bond of peace •, and the gates of hell fhall 
 never prevail againft you, but you fhall remain 
 a people to God's glory, and your own comfort : 
 and i'o you will abide in the pure religion, un- 
 fpotted from the world ; manifefting plainly, that 
 you have received a kingdom that cannot be fhaken, 
 by all that noife and clamour that is made againft 
 you, &c. 
 
 Which kingdom, as it came not by outward ob- 
 fervation, fo it iiands not in word or opinion, nor 
 yet in meat and drink, but in righteoufnefs and 
 peace, and in joy in the Holy Ghoft -, and he " that 
 *' is in thefe things," faith the apoftle, Rom. xiv. 
 17, 18. *' fcrvcth Chriili" fuch a man or woman 
 is accepted of God, and approved of men •, having 
 this evidence fixed to this pure religion, viz. of 
 Father, Son, and Spirit, and all good men, as be- 
 ing that only pure and merciful religion before God 
 iind the Father, that the apoftle James hath given, 
 
 as 
 
( 393 ) 
 
 as k were, a lliort definition or defcrlption of; 
 James i. 27. 
 
 So that whoever profefleth this pure religion, 
 and abides and continues in the iame, bringing 
 forth in his whole life and converfation the pure 
 and holy fruits thereof, need not be afhamed of 
 it; for to fuch an one, it }b not only given to be- 
 lieve it, but aHb to fuffer for the fame •, which hath 
 been, and is a great confirmation to many, by that 
 fweet power and prcfence of God, that hath alTifted 
 them, in all their afBidiions and exerciles, both from 
 within and without, and joyfully, in that needful 
 time of great and fharp trials, borne up their Spirits 
 to their great fatisfaclion and comfort, and to the 
 eternal praife of God's moil holy and blelTed name 
 for ever. Amen. ' •- • 
 
 Hertford, the 26th of the 
 3d month, 1698, 
 
 John Crook^ 
 
 A POST. 
 
( 594 ) 
 
 A POSTSCRIPT 
 
 Bear Friends, 
 
 LE T not your outward concerns prevent your 
 religious meetings and fervice on the week- 
 days, left the earthly fpirit get up again, and bury 
 you before your time ; but meet in the faith that 
 you fhall meet with God, whether you hear words 
 ipoken outwardly or not •, fo by retiring into the 
 inward and fpiritual grace, you will avoid the ex- 
 tremes of dead formality, and falfe liberty, and wit- 
 nefs that pure filence, wherein was felt the breaft 
 that inwardly nourifhed, and thofe paps that gave 
 us fuck, when we were young. 
 
 When Chrift afcended, he commanded his dif- 
 ciples to wait for power from on high, the pro- 
 mife of the Holy Spirit, which, according to his 
 promife, fell upon them when they were met to- 
 gether with one accord ; and the apoftle, i ThelT. 
 ii, 2. exhorts them by their gathering together 
 in Chrift, &c. Seeming to ufe their meeting to- 
 gether, as an argument to keep down that wicked 
 one, and them from that falling away he fpeaks 
 of, &c. 
 
 Therefore, dear friends and brethren, be dili- 
 gent in your meetings together, in God's fear 
 and fervice, and that will procure his bleffing 
 upon your diligence in your particular callings ; 
 therefore I befeech you, ftir up and exhort one 
 another thereunto, by the elder giving good ex- 
 amples 
 
( 395 ) 
 
 amples to the younger fort, who are apt to con- 
 tent themfelves with going to naeetings on the firit 
 days only; and then, too many, inflead of waiting 
 and exercifing faith, to meet with the teachings of 
 the Spirit of God in their inward parts, only exer- 
 cife their outward ears in hearing what may be 
 fpoken outwardly •, which in tender love and good 
 will to the fouls of all, I defire may be prevented 
 for the future. 
 
 FareweL 
 
 John Crook. 
 
 AN 
 
AN 
 
 EXHORTATION 
 
 T O 
 
 STAND FAST IN THE TRUTH, 
 
 ACCORDING TO OUR 
 
 ANCIENT TESTIMONY, 
 Which you have heard from the Beginning. 
 
 Becir Friends y Bretbreny and Sifters , 
 
 1 CANNOT forget thofe ancient days, in which 
 we were refrefhed together, when it was my 
 lot to labour, both by exhortation and fufferings, 
 amongft you : there being thofe yet alive, that 
 may remember, with what fuccefs thofe days were 
 attended j though many of our ancient friends are 
 gone to their long homes ^ and others, as well as 
 myfclf, are haftening apace after them. 
 
 That which I have to write to you, is by way 
 of exhortation, to ftand fafl in the truth, according 
 to our ancient teftimony, which you have heard 
 from the beginning : for I am fure we began well, 
 who began in the Spirit, for the fruits of it were 
 manifeil, by our deep humiliation into the death 
 of the felfifh man \ it being made of no reputa- 
 tion 
 
( 397 ) • 
 
 tion by many at the beginning, after tlic example 
 of Jefus, as alfo our mortification to this prelcnt 
 world, and the friendship of it : fo we were cruci- 
 fied unto it, and it unto us, at the beginning* 
 
 And above all, let us not forget thofe abound- 
 ings of unfeigned love one towards another, by 
 which it was manifeft, that we were pafled from 
 the death, where the whole world lies, in hating 
 and being hated, unto the life of Jefus, that died 
 for mankind, and rofe again for their confirma- 
 tion and juftification : and where it is otherwife 
 now, it is becaufe of the enemy lowing his tares, 
 while the good man (lept •, but he that continueth 
 to the end, fhall be faved. 
 
 We have been confirmed in the truth by many 
 remarkable ways -, as, our God fupporting us un- 
 der all our deep fufi^erings, and fometimes by hi<; 
 eminent hand upon thole which caufed us to fuf- 
 fer, as alfo by the heavenly teftimonies of many 
 faithful friends at their dying hours; but above 
 all, by the telfimony of the fame fpirit in our 
 own hearts and fouls, who are yet alive. 
 
 All which, with much more of like nature, 
 that might be mentioned, may be as a cloud of 
 witnefles to the truth of the teftimony which 
 we received at the beginning -, and of the true 
 grace of God, in which the faithful now (land, 
 through Jefus Chrift our Lord, the fulnefs and 
 foundation, from whence all our refrefliings, and 
 fprings of life and comfort proceed : whicli makes 
 the Imcere foul cry out, *' Spring, oh well! and 
 we will fing unto itj" and to honour the Son, as 
 we honour the Father, who is, over all, God 
 bldfled for ever. 
 
 But, dear friends, there are goings out of the 
 truth, as \vell as goings in j as into the houfe the 
 
 prophet 
 
( 398 ) 
 
 prophet fpeaks of, Ezek. xliii. ii. And Rev. xi. 
 
 2. John fpeaks of the altar and temple, and them 
 that worfhip therein, how all came under the hea- 
 venly meafure given from above, into the hand 
 of the angel. He alfo fpeaks in the fame place of 
 the outward court, adjoining to the temple, in 
 which were fuch, as fhould tread under foot the 
 holy city •, being left unto their own meafure, 
 as it were, of opinion and imagination of their 
 own conceivings j which all ought to watch againft, 
 left, being left to ourfelves, we be found, after 
 all, but in the outward court, that is given to the 
 Gentiles. 
 
 Let thofe that are fpiritual, judge what I fay, 
 and they will confirm it by their own experience, 
 that there is fiefh, as well as fpirit, in us all •, as 
 the apoftle faith of himfelf. Gal. v. 17. There- 
 fore there is great need of a ft rid watch to be kept 
 *^ with all keeping," as the margin hath it, left we 
 forget there is going out of the truth, by many 
 imfufpeded ways, as well as goings in by Chrift 
 the Door, both being faithfully told us at the 
 beginning j as many that remain at this day can 
 teftify. 
 
 Thefe things I fignify in ftiort^ that all may be 
 diligent and careful to keep the word of God's 
 patience, as thofe Philadelphians did, Rev, iii. 10, 
 12. who by overcoming, ftiall be as pillars in the 
 temple of God, and iliall go no more out. 
 
 But he that will build high, muft lay the foun- 
 dation deep : for this I have obferved, the deeper 
 the humiliation, the deeper the reformation. As 
 it is faid of Chrift, A(5ts viii. " That in his humili- 
 *^ ation his judgment was taken away ; he was 
 *' as a lamb dumb before the fliearers ; he opened 
 *^ not his mouth 5 and who can declare his gf-ne- 
 
 " ration ? 
 
( 399 ) 
 
 <^ ration? for his life was taken from the earth: 
 *^ who hath left us an example, that we fhould 
 *^ follow his fteps :" for he was both a Saviour, 
 and an example, i Pet. ii 21. And what God 
 hath joined together, let no man put afunder. 
 
 For the true and faving knowledge of Chriil, 
 is a conforming knowledge ; " We (hall be like 
 *^ him," I John iii. 2. " for we fhall fee him as 
 *' he is ',*' '' and hereby'* faith the fame John, " wc 
 *' know that we know him, if we keep his com- 
 *^ mandments :" implying, that there Is no true 
 knowledge of God without holinefs : and alfo, 
 it is not the bare knowledge, for '' hereby" faith 
 he, " we know that we know him:" which ex- 
 perimental knowledge puts an end to all difputes 
 about him. 
 
 And therefore without controverfy, *' Great is the 
 *' myftery of godlinefs '/' and where that rnyftery is 
 known truly, among fuch, there is no controverfy 
 about it ; for both that myftery itfelf, and that 
 faith, by which it is known and believed, are fitter 
 for admiration, than man's comprehenfion is, as 
 the apoftle fpeaks, 2 ThefiT. i. 10. " When God 
 *^ ihali be glorified in his faints, and admired in 
 " all thofe that believe." 
 
 Therefore all that forfake and leave fpiritual 
 Egypt, mufl learn to ftand ilill, and be quiet, that 
 they may fee the falvation of God, and witnefs 
 the joy of it, that they fhall be of the number of 
 thole, who fhall fino; the fono- of Mofes and the 
 
 ■' DO 
 
 Lamb. 
 
 Dear friends, in my afflided old age, I have found 
 that faying made good unto me. That they who 
 go down into the deeps, fee the wonders of the 
 Lord ; for there is witnefTed that fpirit which 
 fearches to the bottom of things, and manifefls the 
 deep things of Godi which the fallen man, with all 
 
 his 
 
( 400 ) 
 
 his fearcbings, in his wifdom that is from below> 
 cannot find out. 
 
 Therefore I befeech you, dear friends, watch un- 
 to the iight and Spirit of Jefus, that you may be 
 preierved, as born of the incorruptible feed and 
 word of God: for all things elfe may be corrupted ; 
 but that which is born of God, is that eled: which 
 cannot be deceived : unto which light and fpirit 
 I commend you, in the fimplicity of the knowledge 
 of Chrift Jcfus our Lord, that you may be pre- 
 ferved unto the end. Amen, 
 
 Your friend in the truth, 
 
 Hertford, the 6th of the 
 i2th month, 1698. 
 
 John Crook. 
 
 Mno ^tatis 8 1 
 
 THE 
 
C 401 ) 
 
 THE POSTSCRIPT, 
 
 E live in a captious age, therefore I thought 
 good to explain our ancient teflimony to the 
 light and fpirit of Chrift within. I never underllood, 
 or believed, that the teflimony was exclufive to 
 Chrift, being without us : or of the validity of 
 his death and fuffering without us, as the price 
 by which we were bought, and reconciled to God : 
 *^ For we v/ere bought with a price,'' faith the fcrip- 
 ture, I Cor. vi. 20. " For if when we were ene- 
 ^' mies, we were reconciled to God through the 
 '^ death of his Son-, much more being reconciled, 
 ^' we fhall be faved by his life," Rom. v. 10. Who 
 fits at God's right in heaven, and maketh inter- 
 ceffion for us, Heb. vii. 25. And is alfo by his life, 
 to wit, the life of Jefus, made manifefl in our mor- 
 tal fiefh, as the fcriptures teftify, 2 Cor. iv. lo, n. 
 And what God hath joined together, none ought 
 to put afunder. 
 
 This I take to be, in fliort, our ancient tefti- 
 mony, as to the God and man Chrift Jelusi of 
 which I hope we fhall never be alhamed. 
 
 John Crook, 
 
 D d THE 
 
I 402 ) 
 
 T H E 
 DESIGN OF CHRISTIANITYe 
 
 TH E name Chriilian, implies the anointing ; 
 Chrift being '^ anointed above his fellows," 
 Heb, i. 2. importing his fellows to be anointed al- 
 fo. And the beloved difciple John, i John ii. 27. 
 faith, Thofe to whom he v/rit, had " received the 
 *^ anointing from the Holy One/' &c. to make 
 them holy (no doubt), their*' heavenly Father be- 
 '* ing holy," Levit. xi. 44. Which is the great 
 defign of Chriftianity, as the fcripture abundantly 
 teftilies j fee Levit. xix. 2. and xx. 7. i Pet. i. 15. 
 
 Chrift v/as alfo called Jefus, '^ For he fhall fave 
 *' his people from their fins," Matt. i. 22. *' By 
 ^' aboliihing and deftroying them" faith Leigh, on 
 John i. 29 in his Crit. Sacra. And Chrift faith 
 himfelf, '' For this end was I born, and for this end 
 ** camel into the world," John xviii. 37, " To bear 
 '* witnefs of the truth:" by drinking that bitter 
 cup of fufferings. Mat. xxvi. 39, 42. for his fheep 
 and followers, for whom he laid down his life, and 
 Ihed his moft precious blood, to reftore man to the 
 image of God again, that they might follow his 
 Heps, as he had left them an example, i Pet. ii. 21. 
 Signifying thereby, that he was both a Saviour and 
 a pattern; which being joined together, none ought 
 to part, or put afunder, who*' learned obedience 
 ** by the things that he fufFered," Heb. v. 8, 
 ** And made himfelf of no reputacion," Phil, ii 7. 
 AH which was not only meritorious for ail that 
 ihould believe in him, but alfo exemplary to them, 
 
 tihat 
 
( 403 ) 
 
 that they fhoiild follow his fteps, in all thofe afflic- 
 tions and fufferings that fiiould betide them in 
 following him, in the regeneration, to fill up the 
 fufferings of Chrifl that are behind, for his body's 
 fake, which is the church, Col. i. 24. 
 
 Not that our fufferings, or following of him, 
 did equalize his fufferings, or were the meritorious 
 caufe of falvation, and acceptance with God, ei- 
 ther for ourfelves, or others •, but that we might 
 be partakers of " God*s holinefs," Heb. xii. 10. 
 the fulnefs whereof dwells in Chrifl: ; and that we 
 might fhew forth of the power and virtue of that 
 which Chrifl: did and fuffcred for us, by that grace 
 we receive of his fulnefs, which is '^ grace for 
 ** grace," John i. 16. viz. Something, as it were, 
 of every thing that is in him, in v^hom we are ac- 
 cepted, even in his beloved Son, Ephef. i. 6. 
 
 Which might be figured by the prophet's raifing 
 the Shunamitifh woman's child, 2 Kings iv. 34. who 
 put his mouth to the child's mouth, and his eyes 
 to the child's eyes, and his hands to the child's 
 hands, &c. So we receive perfedlion of parts, 
 though not of degrees, as to that fulnefs that dwelt 
 in Chrifl:. 
 
 Therefore, as holinefs here, in order to our 
 happinefs hereafter, was a great end of Chrifl.'s 
 fufferings, while on earth ; fo now he is in the 
 heavens, at God's right hand, his interccffion, and 
 all that he doth, is in order to perfed his faints in 
 holinefs j waiting henceforth until his and their ene- 
 mies be made his footflool, Heb. x. 12, ij, 14. 
 
 Whereby it appears, there were enemies yet to 
 be fubdued, which doubtlels were thofe of a man's 
 own houfe; as the prophet fpeaks of, viz. Thofe 
 lufts and corruptions that Hill remained to be put 
 tmder, in the minds and inward parts of his people. 
 Mic. vii. 6. Matt. x. 21. 
 
 D d 2 Therefore 
 

 cc 
 
 .( 404 ) 
 
 Therefore Chrifl: preached to Nicodemus the ne - 
 ceflity of regeneration, faying, '^ Except a man be 
 '« born again, he cannot fee the kingdom of God," 
 John iii. Yet Nicodemus made a good confefTion 
 to Chrift in words, faying, " Rabbi, we know thou 
 '^ art a teacher come from God; for no man can 
 *^ do thofe miracles that thou doft, except God be 
 '^ with him," a kind of lliort creed, as it were. 
 Chrill neverthelefs tells him, a man muft be born 
 again, &c. '* For that which is born of the fiefh 
 
 is fiefh, and that which is born of the fpirit is 
 
 fpirit." Though Nicodemus underftood this 
 birth carnally, yet he took it to be a real birth 
 Chrift fpoke of; as appears by his queftion, '^ Can 
 " a man enter the fecond time into his mother's 
 *^ v/omb, and be born again?" 
 
 Chrift's words alio fignify, fomuch, and no lefs, 
 as if he had faid, '' As that birth, which is born of 
 *' the mother, is of the nature of the mother; fo 
 " that birth which is born of the Spirit, is fpiritual, 
 *^ and of the Jjivine Nature,'' 2 Pet. i. 2, 3. 
 
 Now, where this birth is witnelTed, the defign of 
 Chrifcianity is anfwered, by keeping the command- 
 ments of God, I Cor. vii. 19. and that is through 
 walking by the rule of the new creature, which 
 avails with God, as the apoftle fpeaks. Gal. vi. 
 15, 16. Whereas a bare opinion, and formal per- 
 formance of the things of God, avails nothing. 
 
 Wherefore from the want of this experimental 
 knowledge of the new birth, proceeds formality, 
 firife, and envy, about the things of God ; for the 
 new man, born of the Spirit of God, is renewed, 
 in knowledge after the image of him that created 
 him, Col. iii. 10. Obferve, It is faid to be re- 
 renewed in knowledge, &c. It knows and under- 
 ilands divine things otherwife, and after another 
 manner, than the fleihiy birth doth : ** For whofo- 
 
 y evet 
 
( 405 ) 
 
 ^'= ever is born of God, doth not commit fin, for 
 " his feed remains in him ; and he cannot fin, be- 
 '^ caufe he is born of God," i John i. 9, in. " And 
 " in this the children of God are manifell/' faith 
 John. 
 
 So that the very end of regeneration is holinefs 
 and godlinefs; which is to advance the great de- 
 fign of Chriftianity in the world, and thereby 
 Chrift's kingdom is exalted, and himfelf magnified, 
 who is the exprefs image, or character, " of his Fa- 
 '' ther's glory," Heb. i. 3. 
 
 It is no wonder therefore that fuch as anfwer the 
 defign of Chriftianity, viz. By living god-like in 
 Jefus Chrift, fufi^er perfecution. 
 
 In the next place, holinefs of life and converfa- 
 tion in Chrift Jefus, is the end of the affliclions and 
 exercifes that befall God's people, Ifai. xxvii. 8, 9. 
 as trials of their faith ; for tribulation works pa- 
 tience, and patience experience. 
 
 And the apoftle James exhorts, to " let patience 
 " have its perfedl work, that they may be perfect 
 " and entire, wanting nothing," James i, 3, 4. ^'He 
 '^ ftayeth his rough wind in the day of the eaft wind ; 
 " by this fliall the iniquity of Jacob be purged j and 
 ^^ this is all the fruit. To take away his fin. God 
 ** will render to every man according to his deeds ; 
 " 10 them who by patient continuance in well-do- 
 *^ ing, feek for glory, and honour, and immortality, 
 *^ eternal life : but unto them that are contentious, 
 " and do not obey the truth, but obey unright- 
 " eoufnefs, indignation, and wrath," Rom. ii. 6, 
 7, 8. All which, with many like fayings and ex- 
 hortations in fcripture, fiiews, holinefs and right- 
 eoufnefs to be the great defign of Chriftianity. 
 And the apoftle, Rom. xi. faith, " The kingdom 
 " of God is not meat and drink, but righteouf- 
 " nefs, and peace, and joy in the Holy Ghoft :" 
 D d 3 Adding, 
 
( 4o6 ) 
 
 Adding, ^' That he which in thefe things ferveth 
 *^ Chrift, is accepted of God, and approved of 
 ^f men :" as if this was the only true gofpel-fervice, 
 and the great defign of Chriftianity. 
 
 Obfervable to this purpofe are thefe following 
 pafTages of Daniel Dike, a Proteftant writer, in his 
 book, called The Myilery of Self-deceiving, p. 62 
 and 6^' * For/ faith he, ' circumcifion, baptifm, 
 
 * hearing, receiving, and all fuch like badges of 
 ' outward profelTion, they are but as the outward 
 ' garment of Chriftians, which may ealily be put 
 
 * on by them that have none. And therefore, 
 
 * however thefe by many are thought fufficient to 
 
 * miake good Chrjflians, yet Solomon fticks not to 
 
 * make them the marks of fools, &c. as when he 
 
 * called God's own facrifices, the facriiices of fools, 
 
 * Ecclef. V. &c. becaufe of this foolifh conceit, 
 
 * which many ground upon them,' &c. 
 
 He faith farther, ' For when the truth of 
 
 « obedience, and power of godlinefs is wanting, 
 
 * furely there is fmall difference between an Kraelite 
 ' and an Ifhmaelite ; a circumcifed Hebrew, and 
 
 * an uncircumcifed Philiftine ; a baptized Englifh- 
 
 * man, and an unwafhen Turk. Neither is the 
 
 * barren fig-tree in God's orchard in any better 
 ' cafe, than is the bramble in the wildernefs.' 
 
 He farther faith, ' But here our libertine, be- 
 
 * fides his outward formal church fervice, urgeth 
 < his faith in the merits of Chrift : but' faith he, 
 
 * his faith is mere fancy.' Thus far Dike. 
 
 Now I appeal to all impartial and unprejudiced 
 Chriflians, whether amongft all the denominations 
 of profeiTors of religion, they know any people, as 
 a people in general, that more fully anfwcrs the 
 end of Chrillianity, by holinefs and righteouihefs in 
 their lives and converfations, than the people of 
 God called Quakers do : notwithftanding their be- 
 ins* 
 
( 407 ) 
 
 ing mlfrcprefented to the world by fome, as if 
 they were not Chrlftians at all ; becaufe, fay fume, 
 they baptize not with water, nor ufe bread and wine 
 as the Lord's fupper. 
 
 To which I aniwer, in fliOrt, for myfelf and 
 brethren, we do not difufe them out of contempt, 
 but upon a thorough fearch, and ferious examina- 
 tion (which ought to be allowed us) we do not 
 find thofe outward and vifible figns to be required 
 of God at our hands ^ which we hope none, that 
 doj what they do, out of confcience to God, will 
 condemn us for. 
 
 Now if the drift of the fcriptures, the end of 
 God's fending his Son Jefus Chrifl to blcfs people, 
 not only by his dying for them, as aforefaid, but 
 by " turning every one of them from their ini- 
 " quity," A6ts iii. 26. and the end of his life and 
 fufferings in the world, his refurreclion, his afcen- 
 fion into heaven, his intercefTion, together with his 
 expedation of all his enemies to be made his foot- 
 ftooli and the end of God's afili6ting and exer- 
 cifing his people, be all to advance holinefs and 
 righteoufnels in the world, as the great defign of 
 Chriilianity. 
 
 How miferably miftaken are thofe, that con- 
 tent themfelves with the belief of certain creeds, 
 which are many in the world, as hiftory informs 
 us, according to prevailing parties, &c. who com- 
 monly maintain (this perlecuting principle) That 
 an error in judgment, is worfe than an error ia 
 pradlice. 
 
 Others contenting themfelves with flate reli- 
 gions, and with that Chriftianity they received at 
 the font ; little minding the necelTity of holinefs, 
 *^ without which none can fee, or know the Lord,'* 
 Heb. xii. 14- And the beloved difciple t>^ftilies, 
 D d 4 ^' Hereby 
 
( 4o8 ) 
 
 " Hereby we know that we know him, if we keep 
 *^ his commandments," i John ii. 3. As if he had 
 faid. There is no true and faving knowledge of 
 God, without holinefs : to which is annexed a pro- 
 mife, viz. " He that doth God's will, lliall know 
 " of his do6lrine ;" which fliould redify the mil- 
 take of thofe that ftudy to know doftrine, more 
 than to praclife holinefs ; as alfo thofe who believe 
 they cannot (though affifted by the grace and Spi- 
 rit of God) perfecSt holinefs in the fear of the Lord, 
 notwithftanding the exhortations of fcripture there- 
 unto, which, they fay, are to be underilood only to 
 Hir up our endeavours, not to encourage our faith 
 to believe perfedtion attainable, as aforefaid. 
 
 This belief of the neceflity of imperfe6lion, is 
 not only dangerous, but hurtful ; for, inftead of 
 inciting endeavours after holinefs, that it difcou- 
 rages ail attempts thereunto. For what need a man 
 fet forth towards ^ city, while he believes he fliali 
 never come there. 
 
 Befides, This belief is grounded upon a great 
 miftake, as if perfection in holinefs lelTened the 
 conqueif or merits of Chrifi, while, indeed, it con- 
 firms them, by making his people moie than con-, 
 qucrors through him. Which may be called more, 
 becaufe it is a double conqueft : Firfl:, By himfelf, 
 without them, as having fpoiled principalities and 
 powei-s, he made a fhew of them openly, triumph- 
 ing over them in it, Col. ii. 15. And fecondly, 
 Becaufe he conquers all his people's enemies with- 
 in alfo; that they being delivered out of the hands of 
 all their enemies, '' might ferve him (without fear) 
 ^^ in'-holinefs and righteoufnefs before him all the 
 " days of their lives," Luke i. 74. 
 
 So that perfecting holinefs in the fear of the 
 Lord^ is fo far from lefTening or underva,luing the 
 
 merits 
 
( 409 ) 
 
 merits or conqueft of Chrifl, that It manlfeds him 
 to be " able to fave to the iittermoit all that come 
 "^ to God by him," Heb. vii. 25. Not only from 
 the guilt, but from the filth of fin alfo; and to 
 fandtify them throughout, both in body, foul, and 
 fpirit i and to make them whole every whit, as he 
 did thofe he cured outwardly. 
 
 This way of holinefs was tlie good old way •, for 
 it was called fo in Jeremiah's time, chap. vi. 16. 
 and fuch as walked in it, found reft for their fouls: 
 therefore it mull needs be an old way, even that 
 old way, in which Enoch walked with God, ancr 
 '^ Abraham inliru(fl:ed his children," Gen. xviii. 
 19. ^'^ and walked in it hinilclf,*' Gen. xxvi. 5. 
 
 And as it was the firlt way defcribed, fo it is the 
 laft mentioned in Icripture, as appears Rev. xxii. 
 14. with a blefilng annexed to it, viz. BlcfTed are 
 they that do his commandments, that they may 
 have right to the tree of life, and may enter through 
 the gates into the city. 
 
 But this is a narrow way, and to be fought for 
 amongft the paths, as Jeremy fpeaks, chap. vi. 16. 
 as if the reafon, that it v/as no more beaten, was, 
 becaufe it was not a common road, but to be 
 fought for amongft the paths ; as if it was a kind 
 of Shibboleth that few could hit of, that walked in 
 thofe many ways : yet, notvvithftanding, it was 
 amongll the paths, &c. 
 
 A myllery like that which Solomon wondered at, 
 and faid, *^ This wifdom feemed great unto him,'* 
 Ecclef. ix. i^, 15. that was concerning the poor 
 man delivering the befieged city ; concluding that 
 by which he did it, was better than llrength, and 
 better than weapons of war: notwithftanding the 
 poor wile man was defpifed then as the poor in 
 fpirit are now. whom Chrift calls blefled, and be- 
 gins 
 
( 4IO ) 
 
 gins his fermon upon the mount withal ; as if ail 
 other bleflings depended upon poverty of fpirit. 
 
 I Ihall conclude this difcourfe with the preacher 
 at the end of Ecclefiafles, faying, '' Let us hear the 
 «f conclufion of the whole matter : fear God, and 
 *^ keep his. commandments, for this is the whole 
 " duty of man:" or as Doctor Gell reads it. All the 
 man J in his ElTay, p. 392. * And,' faith the Doctoi*, 
 ' Whatever e'Ife in man, contrary unto this, ' is 
 ' either the beaft or the devil.' 
 
 To this may be added alfo the faying of Richard 
 Baxter (in his fheet to the Light) ^ The queftion at 
 
 * the great day,' faith he, ^ %vill not be. How right- 
 ' eous Chrift was ? But, How righteous we were ?' 
 Thus Baxter. And faith the preacher, ' God fhall 
 
 * bring every work into judgment, with every fecret 
 
 * thing, whether it be good, or whether it be evil :* 
 with thefe words the preacher ends his Ecclefiaftes, 
 after he had feen all to be '^ vanity, and vexation 
 <f of fpirit, under the fun." 
 
 Hertford, the 17 th of the 
 1 2th month, 1698-9, 
 
 John Grook, 
 
 Near entering into the Sid 
 year of my age. 
 
 AN 
 
A N 
 
 EPISTLE TO FRIENDS, 
 
 Belonghig to Hertford Meeting. 
 
 Dear Friends^ 
 
 BEING the Lord's prifoner (but I have a mer- 
 ciful keeper, blcfied be his holy name for ever) 
 I was moved to fignify my remembrance of you as 
 followeth : I befeech you be mindful of your re- 
 conciliation with God through Jefus Chrift, walk- 
 ing in all well-pleafing before him, that you may be 
 kept unrebukable in his love, for our God is a 
 jealous God, left a divided heart caufe you to err, 
 in giving his glory to another : but if we love him 
 wiih all our heart, and with all our foul, we ihall, 
 in our reconciliation to him, be reconciled to all 
 ftates and conditions that we meet withal in this 
 prefent evil world j '^ for fury is not in me," faith 
 the Lord, but againft the briars and thorns that 
 mufter up themfelves in battle againft him •, it is 
 our corrupt and fleftily part that God fights againft, 
 that we might walk with him as Enoch did, that 
 was not, for God took him ; he took him out of flefti 
 into fpirit as he dotli all thofe that walk with God 
 in the light, as he is in the light; he tranflates them 
 (in fpirit) into the kingdom of his dear Son, as 
 Enoch was (outwardly) in heaven. 
 
 Dear friends, let us not always be dwarfs in 
 Chriftianity, as it were, for Chrift is a thorough 
 Redeemer to all that the firft Adam loft \ as Abra- 
 ham recovered all for the king of Sodom, that 
 Chedorlaomer had carried away. Therefore mind 
 
 your 
 
C 412 ) 
 
 your growth, I befeech you, from little children 
 to young men, that you may overcome the wicked 
 one ; and unto the ftate of fathers (which for your 
 time divers of you might be) that you may know 
 him that was from the beginning, that is, Chrift 
 Jefus, yefterday and to-day, the fame for ever : if 
 you are in the fpirit, walk in the fpirit, that dif- 
 covers the deep things of God, that we may, after 
 our long wading, at lafl learn to fwim in thofe wa- 
 ters, where all things live, as Ezekiel fpeaks, &c. 
 
 For the barren fig-tree in God*s orchard Is in 
 no better cafe than the bramble in the wildernefs ; 
 profelTion without God's likenefs in Chrift Jefus, 
 ■will receive no better anfv/er from God, the judge 
 of all, than, '' I know you not/' if we be found 
 workers of iniquity. 
 
 You have had plenty of words outwardly, but 
 to hearken to the word inwardly, is better than 
 all ', for that is both able to comfort at prefent, 
 and fave for ever. 
 
 Dear friends, the vlfiting hand of God is in this 
 town, and none of you know how foon mortality 
 may enter into your dwellings, therefore I befeech 
 you live as you would die, and then death will not 
 be terrible unto you ; but as a meffenger of glad- 
 tidings to your inward man, though difpleafing to 
 the outward. 
 
 I reft your friend and brother in the faith and 
 patience of Jefus, 
 
 Hertford, the 25th of the 
 i2th month, 1698-9. 
 
 John Crook. 
 
 ADVICE 
 
ADVICE 
 
 TO M Y 
 
 CHILDREN AND GRANDCHILDREN, 
 
 Dear Childreriy 
 
 I MUST leave you in a wicked age, but com- 
 mend you to the meafure of the grace of God 
 in your inward parts, which you have received by 
 Jefus Chrift j and as you love it, and mind the 
 teachings of it, you will find it a counfellor to in- 
 ftrud you in the way everhfting, and preferve out 
 of the ways of the ungodly. 
 
 I have feen much in my days, and I always 
 obferved, that the. fear of the Lord God proved 
 the belt portion, and thofe that walked in it, were 
 the only happy people, both in this life (while they 
 continued faithful) and when they come to die, 
 though they meet with many hardlhips in their 
 paflage. By experience I can fpeak it, that the 
 ways of holinefs afford more true comfort and peace 
 to the upright foul, than the greateil pleafures this 
 world can afford •, the former reaches the heart and 
 foul, while the delights of this world are but a 
 fhew, and appearance only, vaniiliing like a dream; 
 and whoever believes otherwife of them, will cer- 
 tainly find them to be but lying vanities ; there- 
 fore the apoftie, Rom. vi. 21. might boldly put 
 the queftion to the converted Romans, viz. ' What 
 « fruit had you then in thofe things whereof you 
 * are now aflumed? for the end of thofe things is 
 ^ death.' 
 
 Therefore 
 
( 414 ) 
 
 Therefore, dear children, be in love with holi- 
 nefs-, make it your companion, and thofe that walk 
 in it ; you may find buddings of it, from an holy 
 feed in your hearts; as you mind the inner man, 
 the light will manifeit the ilirrings of it after God, 
 which I felt from my tender years ; although I un- 
 derftood them not fo plainly, till I heard the truth 
 declared. 
 
 I advife you to keep a pure confcience, both to- 
 wards God and man ; for if that be defiled, hypo- 
 crify and formality will deprive you of all com- 
 fortable feeling of God's prefence ; and then dead- 
 nefs and drynefs will be your miferable portion. 
 
 Be careful how you fpend your precious time, 
 for an account muit be given of every idle word, 
 though but few regard it -, but foolilh jefting, and 
 vain talking, are faid to grieve the Spirit of God ; 
 read Eph. iv. 29, 30. But improve your time in 
 prayer, and religious exercifes, &c. and be diligent 
 in your lawful callings, for *^ Thedefire of the floth- 
 *' ful man killeth him," Prov. xxi. 25. 
 
 Be careful what company you frequent ; for a 
 man is commonly known by the company he keeps, 
 as much as by any one outward thing-, and of your 
 behaviour in company ; for 1 have found, that a 
 wife and fober deportment, adds much to a man's 
 reputation and credit in the world. 
 
 Watch to the light, and its difcoveries of good 
 and evil, that you may not be ignorant of Satan's 
 devices -, fo the net will be fpread in vain in the 
 fight of the bird ; for watchfulnefs will make you 
 in love with a retired eftate ; and the more truly 
 and perfectly any man knows and underftands him- 
 felf, the better difcerning will fuch have of other 
 men •, as in the beginning, when deep filence of all 
 fiefh was more in ufe, the fpirit of difcerning was 
 more common, and quicker, than fince it hath been 
 
 negle6ted 5 
 
( 415 ) 
 
 neglecled j theicfore be fure you fpend fome time, 
 at convenient feafons, in waiting upon God in fi- 
 lence, though it be difpleafing to flefh •, for I have 
 had more comfort, and confirmation in the truth, 
 in my inward retiring in filence, than from all 
 words I have heard from others, though 1 have of- 
 ten been retreflied by them alfo. 
 
 Love the holy fcriptures, preferring them to all 
 other books whatfoever -, and be careful to read 
 them with an holy awe upon your fpirits, led your 
 imaginations put confl: ructions upon them to your 
 hurt •, but exercile faith in the promife of Chrill:, 
 who hath faid, *' My fpirit ihall take of mine, and 
 " fhew them unto you.'* 
 
 Keep confrantly to religious meetings amongd 
 Friends ; but look to your affections, that you re- 
 fpe6l not perfons, but the power and life of truth, 
 from whomfoever it comes ; not minding the tick- 
 ling of your affections, but the demonttration of the 
 truth to your underftandings and conlciences ^ for 
 that will abide, when flafl:ies of afleilions will fade 
 and come to nothing, after the words are ended. 
 
 Love one another truly, manifelting your love 
 by good counfel, and being helpful to each other 
 upon all occafions -, being good examples to all you 
 converfe with, efpecially to your children, and thofe 
 of your own famiilies, that pride and vanity may 
 not be countenanced by you, but rather reproved ; 
 remembering, while they are under your govern- 
 ment, you muit give an account of the difcharge 
 of your duty to God towards them. 
 
 Lailly, Be always mindful of your latter end, and 
 live as you would die, not knowing how loon your 
 days may be tinillied m this world : and while you 
 do live in it, defpife not the chaftenings of the 
 Lord, whatever they be, he is pleafed to vifit you 
 withal, 1 have been afilided from my youth up, 
 
 both 
 
( 4i6 ) 
 
 both inwardly and outwardly, but the God whom 
 I ferved, provided for me, when all my outward 
 relations forfook me, none of them giving me any 
 portion to begin the v/orld withal. This I fpeak, 
 to let you knowj I Ihall leave more outwardly, even 
 to the leaft of you, than was left me by all my re- 
 lations, &c. I need not mention this fliarp af- 
 fiidtion (beyond exprefTion) in my old age, becaufe, 
 in fome meafure, you know it 5 but 1 could not 
 have been without it, as the Lord hath fhewed me, 
 for I have ken his wonders in the deeps : therefore 
 I fay again, defpife not afflidlions, but embrace 
 them as meiTcngers of peace to your fouls (though 
 difpleafing to the flefh.) 
 
 Thefe things I commend unto you, out of true 
 love to your fouls, knowing how the vain mind of 
 man little regards fuch advice as this I leave behind 
 me : but by this advice I fhew my true love to you 
 all, defiring God's bkffing upon it; to whom I 
 commit you all, my dear children, and end my 
 days. 
 
 Your loving father and grandfather, 
 
 Hertford, the id of the 
 J ft month, 1698-9. 
 
 John Crook. 
 
 FINIS. 
 
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