A new primmer, wherein is demonstrated the new and living way held forth by way of question and answer, as from a child's enquiry after truth, to be informed by the father. Here being divers particulars answer'd, and plainly opened, that may be profitable both in this present age, and ages to come. Published for the benefit of all sorts of people, and may be very serviceable for every family, and of great use for young children to learn in, so soon as they can understand their language, that they in the fear of God may be instructed, and remember their creator in the dayes of their youth. For which I travel, enduring affliction for the truths sake, William Smith.

A new primmer, wherein is demonstrated the new and living way held forth by way of question and answer, as from a child's enquiry after truth, to be informed by the father. Here being divers particulars answer'd, and plainly opened, that may be profitable both in this present age, and ages to come. Published for the benefit of all sorts of people, and may be very serviceable for every family, and of great use for young children to learn in, so soon as they can understand their language, that they in the fear of God may be instructed, and remember their creator in the dayes of their youth. For which I travel, enduring affliction for the truths sake, William Smith.

A new primmer, wherein is demonstrated the new and living way held forth by way of question and answer, as from a child's enquiry after truth, to be informed by the father. Here being divers particulars answer'd, and plainly opened, that may be profitable both in this present age, and ages to come. Published for the benefit of all sorts of people, and may be very serviceable for every family, and of great use for young children to learn in, so soon as they can understand their language, that they in the fear of God may be instructed, and remember their creator in the dayes of their youth. For which I travel, enduring affliction for the truths sake, William Smith.

Table of contents

Title page

TO THE READER.

A NEW PRIMMER

Vnto the Aged.

Vnto the Young Men.

Vnto little Children.

A few words concerning true Discerning and Judgment.

Something of Truth manifested for the travelling birth to peruse and meditate.

§

[Page]

[Page]

A New PRIMMER, Wherein is demonstrated The New and Living Way; Held forth by way of Question and Answer, as from a Child's Enquiry after Truth, to be informed by the Father.

Here being divers particulars Answer'd, and plainly opened, that may be profitable both in this present Age, and Ages to come.

Published for the benefit of all sorts of people, and may be very serviceable for every Family, and of great use for young Children to learn in, so soon as they can understand their Language, that they in the fear of God may be instructed, and remember their Creator in the dayes of their Youth.

Other Foundations can no man lay than that which is laid, which is Jesus Christ.

Behold, I write unto you both Old and Young, that you may know the Truth, and that the Truth may make you free.

For which I Travel, enduring Affliction for the Truths sake, WILLIAM SMITH.

Printed in the Year, 1665.

[Page] [Page]There is also Printed a New Catechism, Wherein many Truths are plainly opened by way of Question and Answer, which may be a help and furtherance unto all tender hearted people, who are breathing after the Lord, and waits for Redemption and Salvation by Jesus Christ.

ALSO, Something concerning the Foundation and Principle of the poor afflicted people of God (called Quakers) and of their Faith and Love towards God, and their good Will unto Men, being also plainly demonstrated by way of Question and Answer.

Given forth in the labour of Love, and put to View for the Service of this present Generation, and also Generations to come.

William Smith.

The Primer or Catechism may be had either Bound together, or a part.

TO THE READER.

[Page]

[Page]

Reader,

When the foundation is sure, there is more encouragement to begin to build, and to begin well, and persevere in well-doing, is the way to come into peace: Therefore it is needfull that thou be plainly instructed in the first Principle of the pure Religion, that thou therein mayest begin in the spiritual travel, and continue faithful to the end, whereby everlasting rest thou wilt come to inherit: And for the same service is [Page] this little Book given forth, and the Title of it bears, A New Primmer, because the Testimony therein is unto Jesus Christ, who is the first Principle of the pure Religion, and the new and living way unto the Father, and makes all new in his life and power, as he is believed in, and received. Therefore, whether thou be Old or Young that reads this Book, keep in the fear of God, that thou mayest feel Gods Witness in thy own Conscience opening thy understanding, and making manifest unto thee the plain and simple Truth of God, which in this Book is moderately enquired after, and plainly answered; and though in many answers [Page] there be but few words spoken, yet if thou readst it with a single Eye, thou wilt meet with full satisfaction in it, as to the thing that is enquired; therefore keep simply, and▪ read without prejudice, and truth will open to thy understanding, and thouwilt come to know Christ Iesus, who was, and is, and is to come, the first and last, the beginning and ending, in whom is life, and the life is the light of men.

And little Children, when you come to learn reading in this book▪ be not light in your minds, but mind the fear of God, and as you read, wait to understand what you read, that you out of sin and evil, may be kept; that whilest you are [Page] yet young, you may remember your Creator, and walk as obedient Children unto him, and do those things that are well pleasing in his sight, that in him you may grow and encrease in vertue and godliness, and so honour the Lord in your youth, not knowing whether or no you shall come to see old age. My desire is to do you any good, and my love is both to old and young.

Wocester County-Goal, the second Month, 1661.

W. S.

A NEW PRIMMER

[Page]

The Child's Question.

FAther, I have a great desire to know God that made me, and to be acquainted with his Way and Truth, that I might walk therein.

The Fathers Answer.

That is a good desire Child, and thou art worthy to be informed, because thou enquirest so innocently, and wouldest know the thing that is good, therefore my Childe be still and diligent, and I shall inform thee, and plainly shew thee how thou mayest come to know God, his Way, and Truth.

Chi.

I would be so informed Father.

Father.

Why Child, thou must wait to know something of God in thee, [Page] which in thy own Conscience he maketh manifest; and by minding and obeying of that, thou therein wilt come to know God, his Way, and Truth.

C.

But is there something of God in my own Conscience, that will give me the knowledge of him?

F.

Yes: And there is not any thing else that can do it.

C.

What is it Father? let me know it that I may not neglect it, but give diligence to it, that I may know God?

F.

It is the Light of Christ, with which thou art enlightened, and it i [...] made manifest in thy Conscience, an [...] doth there let thee see whether thou art a follower of the thing that i [...] good, or the thing that is evil.

C.

But is it the Light of Christ with [...]in me?

F.

Yes Child, it is within thee▪ and there thou art to wait for it.

C.

From whence doth it come?

[Page]F.

From God the Father of Lights.

C.

And doth God freely give it unto me?

F.

Yes: It is his good and perfect Gift unto thee, that thou therein mightest profit.

C.

How may I know that it is the Light of Christ, and that it comes from God, & is given freely of God unto me?

F.

Because it is pure, and joyns to no evil, but in thy own Conscience testifies against it, and reproves thee for it; whereby thou mayst certainly know that it is the pure Light of Christ, and comes from the pure God, and that he gives it freely unto thee to convince thee of sin, and save thee from it.

C.

But is that the Light of Christ that lets me see my sin, and in my Conscience reproves me for it?

F.

Yes Child, that is the Light of Christ.

C.

But our Ministers do not so teach us.

[Page]F.

That is, because they are not the Ministers of Christ, neither can teach his Way in Truth.

C.

But how shall I know that they are not Christs Ministers, for I would not hear or believe any that are not his?

F.

Thou mayest know them, Child, by their fruits.

C.

Why? In what do they differ from Christs Ministers?

F.

They differ both in Doctrine and Practice.

C.

How do they differ in Doctrine?

F.

Why, their Doctrine is Traditional, and they Teach for Doctrine the Traditions of men, and so speak things they know not, for filthy lucresake, building upon other Mens Labours, and running into other mens lines for their Matter, which is not after Christ, neither do his Ministers so.

C.

How do they differ in Practice?

F.

In many Things.

[Page]C.

I would be informed concerning them.

F.

To mention them all, would take up much time.

C.

Name a few, if the whole be too tedious, that by understanding some of them, I may be aware of the rest.

F.

Such as are not Christs Ministers, have their Power and Authority from Man, and so have each man a place of Settlement, which is called a Parish; and in that Parish they have Tythes allowed for their Maintenance, and that is the Tenth Part of Encrease: And they have a Law made by Man to Compel it; and if any for Conscience sake cannot give it them, then by their Law they Sue them, and Imprison them, and Spoil their Goods; and these are Wolves, Child, that are let loose amongst the Lambs, to rend and tear them; and they have Places builded in their several Parishes, which they call Churches: [Page] And they Observe one Day in a Week for their Worship, and a few Hours in that Day to perform it; and they have an Hour-glass (many of them) and that is their time of Preaching; and their Eye will be oft towards the Glass, to see when it is Run, because it is a long Hour to them; and when the Glass is Run, they tell their People the time is now spent, or words to that purpose and what hath been spoken, that must suffice for that time; and this is not the Practice of Christs Ministers.

C.

But where, and in whom such things do appear, may I certainly know that they are not true Ministers of Christ?

F.

Yes: Thou mayest certainly know them not to be true Ministers of Christ, nor of his sending forth; for such Fruits do plainly demonstrate them to be false.

[Page]C.

But if such be false, How may I know them that are true? for I have an earnest desire in me to know the thing that is true.

F.

Be patient Child, and in due time thou mayest come to understand it, and thou mayest know the true Ministers of Christ by their Fruits.

C.

What is their Fruits? And in what do they differ from the false?

F.

They differ in every Particular.

C.

Inform me of some of them.

F.

The true Ministers of Christ, have their Power and Authority in God, and that is their Foundation; they take no Tythes, nor Sue any People at Law for maintenance, nor cast any into Prison; they do not love filthy lucre, neither make their Belly their God; they Preach the Word faithfully, and do not limit the Holy One, either to Time, Place or Person; they are meek and gentle [Page] and peaceable towards all men; and these are Christs Ministers.

C.

Here is a great difference Father.

F.

Yes Child, there is so, even as much as is betwixt that which is true, and that which is false; or betwixt light and darkness: For the false Ministers are of the Earthly Wisdom, and the true Ministers are endued with Wisdom from above.

C.

But do they not all Preach Christ in words?

F.

Yes, the false can speak of the Name of Christ (as the true do) but they want his Power.

C.

But how may I then know which is true, and which is false by their words, seeing words may be the same?

F.

Why, they that are false, Preach Christ without, and bid People believe in Him, as he is in Heaven above; but they that are [Page] true Ministers they Preach Christ within, and direct People to wait to feel him in themselves, and so to believe in him, as he makes himself manifest in them; and this is true Doctrine that brings people to mind that Principle of God in their own Consciences, which comes down from Heaven, and goes thither again; and such as are in the Earthly Wisdom, they do not know Heaven above.

C.

This is a great difference in their Doctrine, for one to preach Christ without, and another preacheth him within.

F.

Yes, it doth make a great difference, and hath no more fellowship together, than the East hath with the West.

C.

And is this an infallible Tryal of them?

F.

Yes, and it vvill not deceive thee, but vvill certainly give thee an [Page] understanding, vvhereby thou maist discern them both; and if thou waitest in the measure of the Light of Christ, thou wilt be able to try all things, and so come to chuse that vvhich is good.

C.

But must I not try all things by the Scriptures?

F.

Nay, for the Scriptures vvere given forth from the Spirt, and it is the Spirit that tryes vvhether the things be true or false, good or evil.

C.

But are not the Scriptures given forth for a Rule to Walk by?

F.

The Scriptures are a true Testimony of vvhat the Saints were made vvitnesses of; but the Spirit is the Rule from which the Scriptures were given forth; and it vvas the Rule unto them that gave forth the Scriptures, and they had the Spirit before they spake the Words; and they spake the words as the Spirit moved, [Page] so that the Spirit was before the Words, and was their Rule that spake the Words, and it changes not, but is the same for ever.

C.

What is the service of the Scriptures if they be not a Rule, and for tryal af things that are spoken?

F.

They are of great service, child, and are to be read and believed; and they become comfortable, when in the same Spirit that gave them forth, they are fufilled, and truly understood.

C.

Then the Scriptures are to be owned and believed, as a true Testimony of what the Saints were made partakers of in that day.

F.

Yes, they are to be owned and believed, and they that do not so, they are to be denied: but thou must take heed, child, of giving more unto the Scriptures than unto them belongs, least in so doing thou diminish from the glory of Christ, and [Page] so give it to another. And if thou look'st upon the Scripture to be for a Rule, and for trying, thou givest that unto them which belongs unto Christ, for he is the Rule, and leads his people, and he alone searches the heart, and tryes the reins, and not the Scriptures.

C.

But how then must Spirits be tryed if not by the Scriptures? Must one Spirit try another?

F.

The Spirit of God must try all spirits; for it knows the spirits whether they be of God, and if not, it discerns them, and judgeth infallibly of them; and if they be of God, it receives them, and embraces them with joy; and this is not the spirit of a man, to try the spirit of a Man, but the Spirit of God that tryes all mens spirits.

C.

Then I perceive it is the Spirit alone that I am to mind in all things.

[Page]F.

Yes, child, for by minding of the Spirit alone in all things, thou wilt come to a good understanding in all things, and be able to discern and put a difference betwixt that which is true, and that which is false.

C.

I am sensible that there is something in my Conscience, that lets me see my secret thoughts, and the intents of my heart; but I have not known what it hath been, nor hitherto have much regarded it.

F.

That is the true Light of Christ that lets thee see thy Thoughts, and the intents of thy heart; and God hath freely given it unto thee, and requires thy obedience to it: Therefore, child, for the time to come, be more diligent, and have more regard unto it; and when it shews thee Evil, and reproves thee for Evil, obey it; so it will rend the vail from off thee, that is spread over thee, and [Page] keeps thee from the knowledge of God.

C.

But if I should turn unto it, and obey it when it reproves me for sin, is there power in it to save me from sin, and to deliver me from all Iniquity?

F.

Yes, child, all power in Heaven and Earth is in it, and it is made manifest not only to shew sin, but also to destroy it; and if thou obeyest, and in it believest, thou wilt feel it condemn sin, and destroy the Devil that begets it; and it will draw thee near to God, and give thee the knowledg of his glory.

C.

That is the thing that I earnestly desire: but when I look within, I see nothing but a body of corruption.

F.

That which discovers to thee the body of corruption, that is the Light of Christ: and when thou first seest thy self in it, thou canst see nothing but corruption standing; but by obeying, and believing in it, thou [Page] wilt feel it break the body of Corruption, and set thee free out of that bondage.

C.

But is that the Light of Christ, that shews me my Thoughts, and Words, and Deeds, and makes them manifest what they are?

F.

Yes, child, that is the light of Christ, and with it are they all made manifest, and thou canst not hide any thing from it; when thou art in secret, it is with thee, and there shews thee what thy thoughts are, it sorts thy words and deeds, and lets thee see whether they bee good or evil: if thy Thoughts be after vanity, it discovers them, and reproves thee in thy own Conscience for them; and thy thoughts thou canst not hide from it; if thou speakest vain words, or dost any evil deeds, it condemns thee in thy self, and thou canst not fly from the Judgement of it; and this is the pure Light of [Page] Christ in thy own Conscience, child, and is alwayes near thee to reprove thee for the things that be evil.

C.

This is true, for I do feel something in me that lets me see Evil, both in Thought, Word, and Deed; and I also feel many checks in my Conscience when I am doing the thing that is evil.

F.

Why that is the Light of Christ that lets thee see all that ever thou hast done, and also what is present with thee, and what thy life is in; and what thy love is after: And if thou mindest, thou wilt see what ever riseth out of the darkness, and what the Prince of Darkness tempts thee to do; so that thou wilt find that the Light of Christ will make manifest every evil in the appearance of it, and will call thee to abstain from it; and if thou obeyst, it will keep thee from joyning to it. And I shall in [Page] one Instance, plainly inform thee of it, When the Devil temps thee to put forth thy hand to take any thing that is not thy own, the Light of Christ lets thee see it to be evil, and thou art sensible that it is not thine before thou touchest it; and if thou dost not obey the light that discovers it, then the Devil prevails and draws thee to do it, and so thou becomest a Thief, for which the Light reproves thee: Or if thou be tempted to tell a Lye, the Light lets thee see it before thou speakest it, and thou art sensible that the thing thou art to speake is not true; and if thou dost not obey the Light that shews it, the Devil prevails and draws thee to speak it, and thou becomest a Lyar, for which the Light reproves the.

C.

This is true; but will the Light deal thus plainly with me in all things?

[Page]F.

Yes, Child, it will deal plainly with thee in all things, and will not deceive thee in any thing, but will make it manifest as it is: If it be a Lye, it makes it manifest to be a lye, and that which makes manifest a lye, that is true, and will not deceive thee; therefore minde it, and obey it, and it will devide aright: And what is of the flesh, it will let thee see to be flesh, and so for Condemnation.

C.

Father, shew me what the Works of the Flesh are, that I may know them?

F.

Thou art to mind the Light, and it will shew thee, and give thee true knowledge of them: for if at any time thou livest to the flesh, and satisfies it with the affection and lust, the Light will condemn thee, and the Work that is brought forth by thee, by which thou mayest certainly know that it is a work of the flesh; [Page] yet for thy Information I shall mention some of them, and shew thee what they are, Covetousness, Drunkenness, Witch-craft, Hatred, Variance, Emulation, Strife, Debate, Deceipt, Anger, Envie, Malice, Back-biting, Whispring, Pride, Fornication, Adultery, Gluttony, Swearing, Lying, Sporting, Playing, Carding, Diceing, Dancing, Ringing, Feasting, Revelling, Banqueting, With much more; and they that live in such things, cannot inherit the Kingdom of God.

C.

Here is a great number, Father; But do all these, and more then these, lodge in People?

F.

Yes Child, all these, and more than these, lodge in the heart that is deceitful, where they are generated by the subtilty of the Serpent, which is the seed of the Evil-doer; and he forms them up into a body, which is the body of sin; and where they [Page] are, and the life in them, they separate from God, and vails from beholding the Brightness of his Glory.

C.

But cannot I know God, his Way and Truth, and yet live in some of these things?

F.

Nay Child, if thy life be in any of them, and thou walkest in them, thou livest in that which can neither know God, nor Please him; and the Way and Truth of God thou art out of, For, as far as the East is from the West, so far doth sin separate from God.

C.

But must I deny them all?

F.

Yes, Child, for if thou livest to the Flesh, thou must die.

C.

Alas Father, who then shall be saved?

F.

Why those that turn when the Light reproves them for sin, and those that obey and believe therein; for in the Light the Name of Christ [Page] is known, in which is Salvation: and he that Believes, is saved.

C.

But may I come to Witness those Works of the Flesh destroyed whilest I am in the body, seeing they separate me from God, his Way, and Truth?

F.

Yes, if thou believest in the Light, it will arise in Power, and destroy thy Lusts that War against thy Soul, and will subdue the evil Concupiscence of the unclean Nature, out of which proceeds all evil, and in which thou canst not please God.

C.

Father, I am but a Child, and want understanding, tell me therefore how I must get out from amongst these evils? for I now see my selfe beset with them, and I would willingly deny them, and part with them for Christ.

[Page]F.

Why Child, I shall briefly inform thee of this thing: When thou feelest thy mind inclining toward [...] any evil, and that the Light discovers it to be evil, then do thou mind the Light that discovers it, and stand thou still and joyn not to it, but deny thy selfe, though thou mayest feel [...] strong inclination towards it; and i [...] thou stand still, & waitst in the Light [...] thou wilt receive Power against it [...] and strength to overcome it, an [...] thou wilt feel the Power of th [...] Light to cross thy Will in what i [...] would do, and in the Power tho [...] wilt feel thy Salvation: and so [...] thou mindest the Light, and in it believ'st thou wilt be kept from joynin [...] to the Evil, and walk in the dail [...] cross to thy own Will, whereb [...] the World will be crucified unt [...] thee, and thou wilt be crucifie [...] unto the World, and true Judgement will be Executed upon th [...] [Page] Evil-doer, and death will come upon thy own life, and slay thy lust, that hath loved any thing more then God.

C.

I desire one particular Instance to clear this thing to my understanding?

F.

I shall give thee one instance, which by minding, thou mayest know all the rest: When thy Heart is lifted up in Pride, and thou standest Exalted in thy own Minde, and there hast High thoughts of thy selfe, and striving to Adorn thy Body with costly Apparel, and to put on any thing more than is needfull for the service of the Body; the Light of Christ in thy Conscience, will reach unto thee, and plainly shew thee, That the thing thou art Exercised in, is an evil thing, so as thou mayest sensibly feel correction for it: Now, if thou turnest to the Light when it [Page] reproves thee, and corrects thee▪ and yield unto it without resisting; it will reach to the top of thy Pride, and bring thy haughtiness down, and lay thy loftiness low, and will crucifie thy carnal affection with the lusts of it, and will bring death upon it; so will thy life and pride be taken away, and Humility wi [...]l spring and come into Honour; and in the Power which is the Cross, the Old thou wilt feel put off, and the New will be put on, and thou wilt be made a new man in Christ, who will revea [...] the Father unto thee, and give the true knowledge of Him, his Way, an [...] Truth.

C.

This is a strait gate, Father, I [...] there not another way by which I may come to know God?

F.

Nay, Child, there is not another Way, for Christ is the Way and if thou desirest to come to walk in Christ, thou must part with Also [Page] for him, and Deny thy selfe to follow him; Therefore doth the Power stand in the Gate, to keep out all that is Unclean, and to Crucifie it, before there can be an Entrance: And that is the Reason, child, why so few enter in at the strait Gate; but do not thou flye the Crosse, but mind the Light that leads in it, so wilt thou feel the Regeneration wrought, and a Birth born that is of God, and is Heir of the Kingdom.

C.

But must every work of the flesh, which the light reproves me for, be denyed and crucified after such a manner?

F.

Yes child, for in the Self-denyal, and daily cross, thou wilt feel the Enmity slain, and the Power will work thy Freedom out of the Bondage wherein thou hast been held Captive under the Enemies Power; and if thou lyest down [Page] patiently, and bearest the Judgment willingly, Judgment will be brought forth unto Victory.

C.

Alas Father, this is a hard saying; and if there be not another way to come to the true knowledg of God, I begin to faint already, and do not see how I can be freed from the evil that daily attends me?

F.

The saying is not hard, child, but unto that which Reasons about it, that would keep a Life in something that must be destroyed; and there is no cause for thee to faint, child, though evil attend thee daily, but believe in the Light, and it will work the Work for thee, and remove thy burden from off thee; for all things are possible with God, and there is nothing too hard for him: therefore reason not about it, but believe over it, and the Lord God will not forsake thee untill he hath perfected his Work, for his love is [Page] to that which breatheth in thee, and through Judgement he will Redeem thee, and shew thee his Salvation.

C.

But must I be born again, Father?

F.

Yes child, or else thou canst not enter into the Kingdom of God.

C.

How may I come to know that, with the work of it?

F.

By diligent waiting in the Light, whereby thou wilt come to feel the effectual working of God's Power, through which the old Birth, with all the Deeds of it, will die; and thou wilt feel a new Birth raised, which after God is Created in Righteousness and true Holiness.

C.

And what shall I be when such a Work is wrought, and the new Brith raised?

F.

Why, Thou wilt be made a new man in the Immortal Seed, and [Page] thou wilt have a new Heart, out of which will proceed new Thoughts, Words, and Deeds; and then thou canst not live any longer in the Evil, but in the Good, into which thou art redeemed by the Resurrection of Life: And herein, child, is the Lord God truly known, his Way, and Truth.

C.

Oh Father! that I could feel this Work effectually wrought in me, then surely I should be eased of much that now oppresses me?

F.

Why, do not hasten, child, but keep stayed in the Light, and there thou wilt feel the hand that worketh, and know the power of it whereby thy Redemption will be perfected and the Seed Immortal raised; then thou wilt feel the Oppressor broken, and thy Burden taken off, which will give ease unto thee, and bring in Joy for Mourning.

[Page]C.

But if there be not another way to know God, then how is it with all those People that do not thus believe, and yet professe God, and Truth, and Scriptures?

F.

Why child, all that are faithful to God, in what he makes known unto them, they are not Judged; though unto the Truth they be not yet clearly attained: And though there may be a difference in the Profession, yet it is but one thing in all that breathes after God, which the Lord brings through the Dispensations and Administrations of Professions, to inherit Life in the Possession: and it is not a Profession that makes a Christian, though people in a Profession may speak largely (in words) of the Grace of God, and the Love of God; but they read in that Book Notionally, before they have passed through the Judgement experimentally: And do not thou busie thy [Page] mind so much to look after others, but mind thy self, for thou must give an account of thy self to God.

C.

But I desire to enquire somewhat after this thing, that I may receive Information concerning it; seeing there are so many professions, and all seem to differ, and yet but one true Way, that so I may chuse the true, and deny the false.

F.

Why, child, for thy satisfaction, I shall a little open it unto thee whereby thou mayest see into the ground of all Professions, and how they all come to differ; for Peopl [...] wanting the Life and Power of Chri [...] in themselves, they are betrayed int [...] the words, which from the Life an [...] Power were given forth; and the [...] not understanding the Scriptures they are, they put to their meaning [...] and when in their meanings the [...] cannot agree, then arises the diffe [...] ence; and one cryes, Lo here; an [...] [Page] another cryes, Lo there, according to their own meanings and conclusions; and so being from the Spirit of God in themselves, from which the Holy Men of God gave forth the Scriptures, they do not understand the Scripture, nor the Power of God: And this is the reason, child, why there are so many Professions and shews of Religion.

C.

Then is it not very dangerus to put Meanings to the Scriptures, and from thence to draw conclusions concerning Religion, when there is not a measure of the same Spirit felt from which the Scriptures were given forth?

F.

It is very dangerous, child, and it is the way of the old Serpent, and such a Profession never makes a Christian, nor brings forth a pure Religion, but forms up a shew of Godliness out of the Power.

C.

But amongst these several Professions, there is something seemingly[Page]good in their Practice; for they profess a Worship to God, and they have Praying, and Preaching, and Singing; and they use those things called Ordinances; as Baptism, and Bread and Wine?

F.

Child, this observe; That which seems to be, and is not the thing it seems, it deceives the beholder: And there may be something seeming good in all the Professions, and yet not be so as it seems; and in the Darkness it is not to be discerned, The Pharises had long Prayers, and that was seemingly good, yet Christ called them Hypocrites: So to judge according to the Appearance, is very dangerous; for, therein are many deceived, taking [...] thing to be that which it is not.

C.

But is not the Worship of God, good thing?

F.

Yes, the Worship of God is a good thing; but if there be no more but a shew of Worship, it is not the [Page] Worship of God, nor is not so good as it seemes to be, but is a Will-worship, and not the Worship in the Spirit, which is the true Worship of God.

C.

Is not that a true Worship where there is Praying, and Preaching, and Singing, with such like good things?

F.

That is a true Worship where there is Praying, and Preaching, and Singing in the Spirit; but there may be such things done, and not in the Spirit, but in mens own will, and that Worship is vain.

C.

Then inform me, Father, of the true Worship.

F.

Why, child, I shall shew thee: when the mind is joyned to the Spirit of God, and is acted by it, and subjected to it, then is the Lord God truly worshipped; and that is the worship in the Spirit.

C.

And how is that Worship performed? And what is the practice in it?

[Page]F.

It is performed according to the good pleasure of the Spirit, that blows where it listeth; and the Practice is, as the Spirit moves. If the Spirit gives words to declare, they are declared faithfully: If it move unto Prayer, it is performed in it: And so the things practised in the true worship, are performed in the Spirit's power, and according to its own pleasure.

C.

Do not all people that Professe a Worship unto God, perform their Service in the Spirit?

F.

Nay, child, for they that are in the flesh, cannot perform a spiritual service.

C.

How do they then Preach and Pray, with other things they practise in their Worship?

F.

They do it in their own Wills, and in the strength of the earthly wisdom, and not in the Spirit.

C.

And do those called Ministers [Page]perform their service in their own wills and Wisdom?

F.

Yes, child, they do it in their own wills and wisdom, and in their own time.

C.

But how shall I know that they do so?

F.

By their Limitation, in binding up their Worship unto a Time, Place, and Person; but the Spirit of God is not limited.

C.

Why, is not their Time, and Place, and Persons right, seeing their Time is upon that Day called Sunday, and their Place, that which is called a Church; and the Persons, such as are counted Ministers of Christ?

F.

Nay, the Lord God of Power is not limitted to any of them. And as for their Sunday, the Heathen named it; and the Pope named their Church; and their Schools and Colledges made their Ministers.

[Page]C.

But do they not preach sound Doctrine?

F.

Nay, their Doctrine is after the Tradition of men, and not after Christ; and they get their Doctrine by their Arts and Languages that they have learned at Schools and Colledges, and then read it, or speak it forth in their own wills that are corrupted, and there is no soundness in it.

C.

But if it be so, there are many deceived, for they are looked upon to be able Ministers.

F.

Yea, many are deceived, who walk not in the light that discernes them; but who walk in the Light sees them, and their Wolfish nature under their Sheeps cloathing. And now is the Lord making them manifest, that they may not deceive any longer, for they have kept People alwayes learning, and are unprofitable Talkers, Teaching for filthy [Page] Lucre, and not of a ready mind.

C.

But is not their praying a service that is accepted of God?

F.

Nay, for they pray not with the Spirit, nor with the Understanding. And some of them cannot pray at all, but as they have prayers made by others, and have them set in a book to read, as in the book of Common-Prayer; or else get words into their memory, or comprehend them into the Notion, and then speak them forth as in a way of prayer, when the Spirit is not felt; so that neither their Preaching nor Praying is accepted of God.

C.

And is not their singing an acceptable service? for they that can sing praises are in a good condition.

F.

Who are come into that state, where a Psalm is given in the Spirit, they are in a good condition, and can sing Praises, and make Melody in their Hearts unto the Lord; and [Page] they rightly understand what they sing; and they sing with the Spirit, and with the Understanding: But none can sing after this manner, but who are Redeemed from the Earth. But they have David's words put into Meeter by Hopkins and Sternhold, and given them forth as they were David's condition, and the Drunkard, and Swearer, and Lya [...] sing together, who know nothing of David's condition; and so they sing Lyes in Hypocrisie, which is no [...] a right Service, nor Accepted o [...] God.

C.

I would know, father, how it [...] concerning those things called Ord [...] nances, as Baptism, and Bread an [...] Wine, which are much used in the [...] Worship?

F.

Why, child, as to those thing they rose from the Pope's inventio [...] who hath had power in the Night o [...] Apostacy, and hath set up his D [...] vices, [Page] which are yet continued in England, though he seemingly is denied, and the whole practice of those things, as they use them, had their Institution by the Pope, and were never so Ordained of Christ; for he did not ordain Sprinkling water in a childs face, or to make a sign of the Cross in its fore-head, nor God-fathers and God-mothers to undertake for it: neither did he ordain Bread and Wine to be so used and received. And the wine is another of the Pope's inventions, who knows not the cup of blessing, in which is the communion of the Blood of Christ: so hath invented a Silver Cup, and pours wine into it, and then the Priest gives it to the people, and tells them, That is the Blood of Christ which is shed for them, when it is Wine, and not Blood: And gives them Bread, and tells them, That is the Body of Christ that is [Page]broken for them; when people neither discern the Body nor the Blood of Christ, and so Eat and Drink Damnation to themselves. And true Baptism, child, is in the Spirit, which Baptizeth into one Body: And the true Meat and Drink, is the Body and Blood of Christ, which the worthy receiver feeds upon in his Heart. So that these things be false, and not to be regarded by the true Christians who are come to the Spirit, and live in the Spirit, which is the Substance.

C.

But is not the place in which all these things are performed, a true Church?

F.

Nay, the true Church is in God the Father of our Lord Jesus Christ; and Christ is the Head of it, and hath the preheminence in it: but the place in which such things are performed, is also of the Pope's invention, and he counts himself to be [Page] the head of it, and he would have the preheminence; and is a Place made by men, and it is Wood and Stone which do decay and wax old, and come to nought: Then they make Levies, and gather Mony to Repair it again; and if they do not so, it will fall and consume, and turn into Mire and Dirt: But the true Church, of which Christ is the Head, is a Living thing, and doth not decay, nor wax old, but is ingrafted into him, and there is neither spot nor blemish in it.

C.

But are not these the true Christians that practise and perform such things?

F.

They have got the Christan's Words, and so count themselves Christians; but they are not in the Christian's Life, neither is their Way the Christian's Way; so they are practising those things that God requires not at theis hands, neither [Page] doth he accept them: And who are true Christians, child, they come into Union with Christ, by the effectual working of his Power in them, through which they are translated and made new creatures, and the new creature is in Christ, and is a true Christian; but the old is an Apostate.

C.

There is also some other things that I would be informed in, because I stand something doubtful concerning them.

F.

What are they, Child?

C.

I observe that People make much to do one with another when they meet together, or part one from another, in putting off their Hats, and Bowing and Cringing, and going Backward, and Scraping; and I am doubtful whether this be the true Honour, with which I am to honour all men.

F.

This Doubt will be easily removed, and thou mayest be assured [Page] that it is not the true Honour.

C.

How may I be assured of it?

F.

Why child, they that seek Honour one of another, they do not believe in Christ, the power of God, which is honourable in all men, and is to be honoured where it appears in any; and this seeks not the honour below, or to have the Hat put off, or the Body to bow and cringe, or the feet to scrape; it neither seeks such honour, nor can give such honour; for it is a beggarly honour when it is compared with that honour that comes from God alone, and where it is sought and expected it is from below; and that which answers the Expectation is the same: and so men seek honour one of another, and they give it one to another with their Hat and Kee, And, Your humble Servant Sir: And such are not in the power of God, but in the vain customs of the Heathen; and so it is got in a [Page] Custom to put of the Hat, and bow, and cringe, and scrape; and Women to Curtisie and Droop; And this is sought for and expected one from another, and they receive it one of another: And these are the Apostate Christians, that are out of the Power of God that is Honourable, and so seek honour one of another, and are respecting one anothers Person; and the Rich and the Proud they get the Honour; and the Poor and the Needy they are not regarded.

C.

But is there not such an Honour that belongs to Magistrates and Men in Authority?

F.

Nay Child, such Honour doth not belong to them, neither are they Honoured when in is done so unto them; for true Honour is from the Heart, and not from the Hat: And where any thing of God appears in Magistrates and Men in Authority, that is Honoured with the Heart, and [Page] it doth not expect the Hat: And this is true Honour, Child, and it is given unto whom it is due.

C.

But seeing such a thing is expected by Men in Authority, is it not better for me to give it to them, then to offend them?

F.

Thou must be careful, Child, how thou Reason'st about it, lest thou run'st into Transgession; for if thou respect'st Persons, thou committest sin, and the Law of God will convince thee of Trangression: Therefore mind the Lord and his Teachings; and if men be offended because thou obey'st the Lord, thou wilt not be guilty of the offence; but the Wo shall be unto that in them which would be Honoured with thy Hat, from whence the offence comes.

C.

And doth not the Lord require any such thing to be done?

[Page]F.

Nay: The Lord requires it not, but the pride of man's Heart seeks it; for the Lord requires that thou shouldest Honour all men in him; and that is, to give Honour unto whom it is due; but unto a proud, heady, high-minded Man, there, is no Honour due, though he may be great in the World, and be in Place to Rule; but in the Power of God the Pooor is as Honourable as the Rich, and the Beggar as he that Rules; and the Honour is given as due unto the Power, and not unto any man's Person.

C.

I would be informed of another thing, Father, What Language I am to speak unto a single Person, whether Thou, or You, be the true Language unto a single Person?

F.

Why Child, a single Person being One and no more, the true Language is Thou unto him, or her: and hath been the Language spoken by [Page] all that have been guided by the Spirit of God without respect of Persons; And we do not read of another that was spoken by the Holy men of God unto any person, whether a King, or any in Authority under him; for the Spirit of Truth leads into all Truth, and Thou to One is the Language of Truth without respect, and the Spirit of Truth teaches to speak it, and not another.

C.

But how is it then that People use the word You to one another, when they speak One to One?

F.

Because in that thing they do not mind the Spirit of God, and its Teachings; and so the false spirit acting, brings forth a false Word: For You to One, is an Apostate Language, and through the v [...]in custom of it, is become seated in the Pride of Heart; and when the true Language is spoken, the pride cannot bear it; but it is the true Language, [Page] Child, and was so in the beginning before the fall; and God is turning it again unto his People in this day of Restauration.

C.

And must I use the Word Thou to all sorts of People?

F.

Yes, When thou hast occasion to speak to One; And do not respect the Person of any Man or Woman; for it is as true to the Rich as to the Poor; and the Spirit of Truth will teach thee to speak it if thou mindest and obeyest it; and if thou dost not, it will reprove thee.

C.

But is it not a thing that will become me, to use good Manners? And People do not take the word Thou to be good Manners, when I speak to my Betters; and they will not have their Children taught to speak that Language, because they say it is unmannerly.

F.

It is the evil words, Child, that corrupts good manners, whether it be in a Child, or Elder People; [Page] but true words is mannerly, and is spoken in the manner of Truth, which is good manners: And thou must not mind what others say, or how they will have their Children Taught; but mind thou the Lord and his Teachings, and he will teach thee to speak good words, and true words, which is good manners; and it is the evil words that crrupts it: And People that know not the Teachings of God, nor the Truth of God, they know not the manner of it, and so are seeking how to honour one another, and to speak to one another, and after what manner to do it, which is not in the manner of Truth, but in the false spirit, which corrupts their words and actions, and so corrupts good manners.

C.

And how must I do concerning Oaths, seeing that Swearing in many things is required? as sometimes to give Testimony to what I know; and sometimes[Page]to Testifie my Submission unto a Ruler; and also in other things?

F.

Whatever men require of thee, Child, thou must mind what the Lord requires of thee; and if men require that of thee which the Lord forbids thee, thou must obey God: And Christ Jesus hath forbidden all Oathes, and it is not lawful to Swear upon any account, though men may require it; because Christ hath commanded, not to Swear at all: and if thou lovest him, thou wilt keep his Commandments, and not Transgress against him, because men require thee to do otherwise; but do thou mind the Spirit of Truth, and it will teach thee to speak truth in what thou art called unto, and thy Yea in the Truth, will bind thee to perform faithfully what thou Testifieth or Engageth to: And so in all things thou art called unto, speak the truth from thy Heart, as in the sight of God, [Page] and let thy Yea be Yea; and let there be no more in any wise: for what is more, comes of evil.

C.

But there is much said concerning the Lawfulness of an Oath in such needful matters, as to end Striffe, or Engage to a Ruler, with other things: and there are many Scriptures brought for it.

F.

They that bring Scriptures to plead for Swearing in this day, they do not understand the Scriptures; for He who is Lord of all, saith, Swear not at all, neither by Heaven nor by Earth, nor by any other thing; but let your Yea be Yea, and your Nay Nay, for what is more comes of Evil: And thou art to obey Jesus Christ whose Doctrin is true, and who ends the Dispensation of Oaths where strife was; and in that Dispensation, when they did Swear, and were not to forswear themselves, it was not an Oath formed in words, [Page] and then imposed by the laying a hand upon the Bible, and kising it, but was solemnly spoken from their own mouths, and what proceeded out of their mouths, that they were to perform unto the Lord; And this was the Oath commanded in that Dispensation, as thou mayest read, Num. 30. If a man vow a Vow unto the Lord, or Swear an Oath to bind his Soul with a Bond, he shall not break his word, he shal do according to al that proceedeth out of his mouth: (now Mark Child) This was the thing the Lord Commanded in that Dispensation, and it was no more but the word that was to proceed out of their own mouths, and were not to break, because it was the Soul's bond; therefore they were to do according to all that proceeded out of their mouths; so that it was to proceed out of their own mouths, and not to be imposed in formed words, which binds not the [Page] Soul: And there is no Scripture that mentions any other way of Swearing in that Dispensation; but now Christ Jesus, who Ends all the Changeable things, He saith, Swear not at all; but let your Yea be Yea; And it is without Exception, or putting any difference betwixt vain Oaths, and solemne Oaths: He saith, Not at all, nor by any thing; For, what is more than Yea and Nay, comes of Evil: Therefore, Child, obey thou Christ's Doctrine, what ever men may Require of thee; and if thy Yea will not be taken to the Truth of thy word, let nothing else be done by thee, lest thou fall'st into Condemnation.

C.

Father, Inform me concerning the Observation of Dayes, as those called Holy-dayes, and that called Sunday, which some call Sabbath-day, and some the Lord's-day, and whether the Lord require that I should observe them?

[Page]F.

If thou Observest a day, Child, Observe it to the Lord; but he requires not the Observing of particular Dayes, for the Seventh Day was Holy, in which he Rested from all his Work, and that was the Jews Sabbath, and they observed it to the Lord as he Commanded; but Christ Jesus hath fulfilled it, and ended it: And those called Holy Dayes are set up in the Apostasie, in which the Saints have been Killed and Martyred, upon which Dayes the Apostates Rejoyced and Feasted; and they are called Feastifal Dayes: and thou art to abominate the observing of them, because they were set up in the Blood-thirsty Spirit; And for that called the Lord's Day or Sabbath Day, People do no [...] understand what they say; for the Sabbath is the Seventh-Day, and the observing of that is ended in Christ; and that called the Lord's Day, is the first Day of the [Page] Week: And the name Sunday, is from the Heathens, who celebrated that day unto the Sun, and so called it Sunday: But Child, every Day is the Lord's Day, and thou art to observe them all unto him, and walk in his fear, and in his dread every Day and Hour; and who come to Christ and believe in Christ, come over the observation of Dayes, into the one Day of the Lord, which is as a thousand years, and so walk with the Lord in his Day, and observe it to his Glory and Praise.

C.

I now feel my understanding pretty well informed and opened; but will the Light of Christ, in my own Conscience, let me see all these things, and teach me to understand them in Truth?

F.

Yes (Child) it will, if thou enclinest to its Teachings, and stand'st single to obey, it will give thee a perfect understanding of God, his Way and truth; and will [Page] let thee see all the Customs, and Fashions, and Traditions of the World to be vain for condemnation.

And now, my Child, receive Instruction and be wise, and let not the Counsel of thy Father depart from thee, but treasure it up in thy Heart, that thou mayest lay up for thy selfe a good foundation, and know the hand of the Lord to build thee up: And now I Exhort thee, Child, to mind the fear of the Lord, that thou mayest know the beginning of Wisdom, and therein be made wise unto Salvation; and let not thy mind (in any wise) go after vanity: keep thy eyes from beholding vanity; and as thou mindest the Light of Christ, thou wilt see it, and be kept from it. And now unto all Sorts and Sects of People, a few Words I write.

Vnto the Aged.

[Page]

THou that hast past over many years, and hast spent thy time in vanity, now wait to redeem it; thou drawest nigh thy end, and the time that is past thou canst not call again; thou must lay down thy earthly body, and how soon thou knowest not; the World must pass away, and thou must leave it; if thou hast gathered great Riches, thou must not abide with them: What profit will there be in all these things, when thou must go hence and be no more seen? And what will all thy professed Religion do for thee in that day? It will all forsake thee: Therefore, whilst thou hast yet a day, turn and obey the Lord and his living Voice in thy conscience, that thou maist be gathered unto God, and know his salvation, before the day pass over.

Vnto the Young Men.

[Page]

THou that art in the strength of thy Youth, spend it not in vain, nor satisfie thy hearts lusts, which many times provoke thee to do evil, thy dayes will end, and an account thou must give unto God; therefore in time consider, before the evil day come upon thee, for thou knowst not how soon the Lord may call for thee, and require an account of thee: Therefore stand in aw and sin not, but walk in the fear of the Lord, that it may go well with thee in the latter day.

Vnto little Children.

THou that art yet in thy young Years, and art but like a plant springing up into strength, thou [Page] knowest not the day of thy cutting down: therefore whilst thy time is, mind the Lord that made thee, and gives life and breath unto thee, and walk in fear before him, so will he teach thee the way wherein thou art to walk, and he will order thy conversation a right, and shew thee his salvation, and thou wilt be kept from the evil of the dayes that yet thou hast to pass through, and wilt know the power of God to pluck up the root of evil whilst thou art yet tender, and before it be too much grown in strength; and thou wilt come to be grounded and rooted in the love of God, and in that spring up like a pleasant plant, so will thy dayes, which yet thou hast to pass through in this world, be joyful to thee; and in the end, everlasting peace will be thy portion: Therefore, Little Children, keep out of vanity; Lye not, Swear not, Envy not: be sober, be gentle, be peaceable, be tender, [Page]love one another; be not proud in any wise; put not on costly Apparrel, take no thought after that; be not curious in your Meats and Drinks, but having Food and Rayment, be therewith content. Let not your Apparrel be more than what is needful for your bodies, nor your Food more then what is convenient for your refreshment: so will the Lord adorn you with the beauty of holiness, and feed you with that meat that doth not perish.

A few words concerning true Discerning and Judgment.

NOw is Salvation come from the most High, and the God of Israel is over all; he is confounding the Wise men in their Wisdom, and destroying the strong men in their strength, he is breaking the Idols of silver, and the Idols of gold, and every [Page] carved work he is throwing down, and his eye beholds the way of every man, and he sees their work of what sort it is; he is the searcher of the heart, and he passeth by and beholds the intents thereof; hidden things he brings to light, and by the gift of his own Spirit he shews to every man his thoughts, this is his perfect gift to every man, a manifestation thereof all men have, that they thereby might profit; and though a measure of this Spirit hath a being in All, and makes its self manifest in all, and is the true light that doth enlighten all that come into the World, yet all do not receive it, nor come to be guided by it so walk in the flesh, and cannot please God, neither can perceive the things of God, and what is performed by such as a Service or Worship to God, he doth not require it at their hands; and though they make many prayers he will not hear, for they have no Union [Page] with his Spirit; and this tryes all people, and their works in a true Discerning, and gives true Judgment upon all according to their doings; and who have not this Spirit of Christ they are none of his; but all that receive it, and have Union with it, they walk not in the flesh, but in the Spirit, in which they see the Shapes and Forms of every Image and Likeness, and the ground from whence they do arise; and no false birth can have a hiding-place, but from the least to the greatest they are discovered, and the fairest covering that any have cloathed themselves withal is seen through, and all the formed likenesses which appear this day amongst the sons of men in what they do profess of God, they are all seen to be of the flesh, and their Root and principle is of that part and nature that is earthly, from which no good thing can arise; and it brings forth a birth in its own likeness, and [Page] of its own nature, which by the Spirit is truly discerned, and every work of the flesh is manifest to the Spirit, for the Spirit searcheth all things, & truly judges all things, for the Spirit is truth: And though this may seem in many of your eyes to be rash judgment, and you may call it so, yet it will stand a witness against all that are satisfying the flesh. For there is not any thing so hardly received as that testimony that strikes at the life of another, and that which deals plainly and simply with all, and desires the good of all, that meets with the least entertainment in the hearts of people; but that which flatters, and cryes peace when the bonds of Iniquity stand, that is a pleasing thing unto the minds of all who walk in the flesh; and that which coms to rip them up, and discover their nakedness to their shame, that, they kick against, and will not own nor receive it for truth; for there is not any [Page] people would come to shame for what they do; and that which opens secrets, and brings any thing to light, by which shame may come upon them, they turn against that and reject it, though the thing be really true which is witnessed against; and so there is no work of the flesh that would come under the spirits Judgment, though it be truly discerned and judged as it is, and the Discerning and Judgment stand in the truth; but those concerned in it will not own it, but cry out, Who made you a Judge? And why are you so rash to judge, as if all were to be condemned but your selves? How do you know the hearts of people? And why may not others be as right as you for what you know? So every Form and Likeness would save its own Life by putting off the Judgment, as if none could Discern it; and no false birth that would have its Nakedness to appear, [Page] lest it should come to shame thereby: And thus People harden themselves against the Spirit's Testimony, which in it self is the searcher and tryer of Hearts and Reins, and none can hide their Councel from it. (Mark) Is not this the Judge that stands at the door and knocks? Doth not he discern when Evil rises in your Hearts? And doth he not there Reprove you? What is it that you can hide that he finds not out? What can you do in your secret Chambers that he doth not know? And what Thought can you think (amongst all your Thoughts) that he doth not discern? And doth he not judge you in your own Consciences, if you have Thought any Evil, or uttered vain Words, or done any thing wickedly? Will you deny this to be a true Discerner, and a Righteous Judge? Be sober, and there is a Witness (which you may feel in your selves) to answer [Page] to the truth declared; and all that have received the Spirit, and are born of the Spirit, they have an Understanding given them, by which they are able to Discern the flesh, & all the works of it, and give true Judgment upon it without respect of Persons; not judging according to the flesh, but according to the Spirit, and sees to the Root and principle from which all things spring up and grow; and they do not judge according to the outward appearance, but judge Righteous judgement; for such as Discern no further than what outwardly appears, and then judge according to that, Others from the same ground may draw as true a Judgment against them: And here, people are not to Judge, lest they be Judged; which is a place much alleadged against true Judgment; but whoso Judges one of another, it is not in the Spirit of Truth which doth Discern through [Page] all Appearances; but it is in the flesh which cannot perceive beyond what doth appear: And so all the false Births give Judgement one against another, and cannot bear the Judgement of one another; then they are provoked and angry one with another, and run into confusion and Distraction, Warring and Fighting, and Destroying one another about their formed Religion; none being come to the Spirit that gives a Discerning through what appears, and gives true Judgment in the ground: but all born of the Spirit have true Union with it, and the flesh and the deeds of it, are subdued under it; and they are no more in the flesh, but in the Spirit; and have received Christ Jesus the Lord, and walk in him, and are Spiritual, and the Spiritual man judgeth all things, and he himself is judged of no man: And whether you can receive it or no, you are [Page] all truly tryed and judged not in the flesh, but in the Spirit; and your ROOT and FOVNDATION is seen and Discerned, and is not found to be that which was in the beginning, but that which the Subtility generated since the beginning, and so doth he rule over you, and blind your minds, that you cannot see, nor discern further than what appears; and the Mystery of the Kingdom is hid from your eyes, and you run into the Words with your carnal Minds and earthly Wisdom, and from what is Written draw something to your selves, and form up a Likeness in your conceivings, and bring that forth in the strength of your own Wills; and this is your Foundation, and the first principle of your Religion; and so the HARLOT hath brought forth many children, which in her Womb have all been conceived, and yet are not formed one like another, but all [Page] differ in their Shape and Likeness, and then strive one with another, and yet are all children of one House, and all of one Kingdom; but no Love, nor Unity found amongst them; but Envie, Hatred and Malice, and all one against another, and divided into Heads and Parties, which is an evident Testimony of the Ruine & Fall of your House and Kingdom; For, A House divided against it self, cannot stand.

Therefore come out of it, lest it fall upon you, and utterly destroy you, and all come to that where Peace and Safety is; for God hath prepared a sure Refuge and Resting place for all that will come: And he hath gathered many into Unity, and perfect Peace therein; and they rest in his Love, and are preserved in his Power, and he alone is their Strength and sure Defence; so hath the Lord made his power known in this his [Page] Day, and hath gathered a Remnant to that which was in the beginning, which was▪ the Saints Life, and from which the Scriptures were declared, and of which they all testified, that is now made manifest which the false Apostles ravened from, and many Sons and Daughters are come to glory in it; and this is the Spirit of Truth, which leads into all Truth, that cuts down Transgression, and Reigns over the Head of the Transgressor, and doth discover clearly all the deeds of Darkness, which are come up since the Dayes of the Apostles, and are practised by such as are in the Apostacy; And this comprehends all, but cannot be comprehended of any; it is pure, Everlasting, Unchangable, and no Variableness there is in it: All that in it do believe, have found the Author of Eternal Salvation, and are come to the Wisdom and Righteousness of [Page] God, and to the enjoyment of Eternal Life, which is in CHRIST JESVS the Lord, whose Glory and Majesty is spreading over the Earth, and who is gathering a Holy people to Himself, that in them his praise may be shewed forth; who alone is worthy, God of gods, and King of Saints who by all his Redeemed Ones is over all, Exalted, Magnified, and Praised for Ever and Ever.

So the Lord give you Understanding in all things.

Something of Truth manifested for the travelling birth to peruse and meditate.

[Page]

1. MAn by transgression having lost his first estate of Innocency, simplicity, and uprightness, he is altogether uncapable of recovering himselfe, and restoring himself into it again, which the wisdom of God beholding, his own compassion moved towards man, and in his wisdom he prepared a way in the light of his life, by which man might come again into the created state of uprightness and innocency; and herein the love of God is universal, and is not bounded nor limited, whereby he doth appear to be a God gracious and merciful unto all mankinde, who by transgression is alienated from his loving [Page] kindness and mercy in the light of his life within every man, that man thereby might turn unto him, obey, and believe in him, that so by the light and power of his own life, he might redeem man out of all iniquity, transgression, and sin, and restore him into innocency, simplicity, and uprightness in his owne life, where his mercy and peace comes to be enjoyed according to the degrees of restitution.

2 The love and mercy of God being thus held forth in his own compassion, and tendered in the day of his visitation unto all mankinde, it doth thereby appear that God would not have any to perish, but would have them turn to the light of his life, when by its testimony it doth reprove them in their own consciences, that so upon their obedience to the reproof, he might convert them, and heal them, and restore them.

3 Man thus considered in himself, [Page] as wholly uncapable of recovering himself, and restoring himself, then he is to cease in all things as to himself, and wait singly upon God in the light of his life to see his salvation come from him alone.

4 When thy mind is thus turned to the light of Christ Jesus in thy own Conscience, and that thou begin to yield unto it, and to obey its testimony, then in the light a holy thing is conceived, and by operation quickned, and being conceived and quickned in the life, it breatheth and thirsteth after life, and the life doth nourish it by giving more life unto it, and so prepares it for the day of its bringing forth, which in fulness of time doth come to pass; and this is the birth which is born not of flesh, nor of blood, nor of the will of man, but of God.

5 When thou art drawn towards▪ God in the light of his life, and art quickned by the life to breath in tenderness [Page] after a larger measure of its fulness, then do thou wait to be preserved in the present measure which thou hast received; for if after thy mind be turned to the light, and thou begin to behold something of the excellency and glory of the life, and of the kingdom, and to have some tasts of it; and then start aside from the light, and begin to will and run out of it, and to compass to thy self the sight and spectacle which in the light is shewed thee, thou wilt run into great danger suddenly; for that part which will run out of the light, and compass & gather that which in the light is seen, that part will enrich it self, & cloath it self with the work of its own hands, and thou wilt certainly find, that in such openings there will arise a ravishment and a joy in thee, thou being come to a sight of the glory of the life in the Vision or Prophesie, and if thou give way to that part which would be hunting [Page] and running out of the light, to fecth that in which in the light thou may behold, and so conclude thou hast attained it, and from thence satisfie thy self and create thy own peace in thy satisfaction, thou sits down satisfied in that which is polluted, though thou hast had the openings of that which in it selfe is true.

6 When thou art come to the openings in the Prophesie, and in the light beholds the glory of the kingdom, then in the light keep stayed, and wait to be guided by the drawings and leadings of it, that so by the light thou may'st be gathered into the life, and do not hasten in the forward part to catch & gather that, to thy self which is opened in Propesie, for that part which in the forwardness doth catch and gather what is opened and seen in the Prophesie, that part will work by imagination, and form a likeness in a false conception, and so will advance and set that up as if it [Page] were the true birth, and thereby thy mind will be lifted up in the apprehension of thy attainment, and Antichrist will reign over thee, and destroy the holy thing which in life is conceived and quickned, and darkness will set up it self under a shew of an Angel of light, and then thou wilt lose the sence and feeling of the life and its drawings, and miss the birth of the Son whose glory thou hast beheld in the Prophesie; and where Antichrist thus sets up himself by his deceivable working, he rules in Spiritual wickedness in high places, and they that expect mercy and peace from God in such a state they deceive themselves, for mercy is with him that he may be feared, but that which exalts above him doth not feare him, so cannot partake of his mercy, but must be taken away by his judgment, and so there is a difference made between the pretious and the vile, and the mercy reaches the pretious, but the vile is judged.

[Page]7 When thy mind comes to be exercised towards God in the light of his life, and thou art made, sensible that thy soul wants true peace, and that thy breathings goe to God in the pure earnest, then wait in the light to be preserved in patience, and keep thy eye to the leadings of the life, that darknes may not cast thee down by accusations, for if it cannot heighten thee, it will labour to cast thee down, and will not cease to present unto thee thy own unworthiness and weakness, & wil beget questionings in thee whether thou love Cod fervently, or whether God will accept thee, and so the opposing Spirit may cast thee down in thy youngness, whilest yet thou art not grown in strength to rebuke thy adversary, and that will cause feares and doubtings to enter thee, and griefe, and sorrow, and mourning to come upon thee.

8 When thou feels that thy mind is disposed towards God in the light [Page] of his life, then do thou stand still and be watchful, that the light may keep thee in a true sence of thy own poverty, and the riches of Gods mercy, and so preserve thee in a single dependency upon God alone, and then he will appear for thy help when thou hast need, and will succour thee in thy travail, and strengthen thee according to what he requires of thee, and every step thou setteth forward in obedience to his movings, thou wilt feel his hand to lift thee up, and his arme to draw thee on, and what hast thou to do for thy self, but to wait upon God to renew thy strength in thy travail, that thou maist follow him in his own way, and not depart from his counsel; and if thou abide in the drawings of the life, he will not leave thee behinde him, but will enlarge thy heart to run the way of his commandments; so thou that art travelling in the way of life, keep thy mind in the cool and meek spirit [Page] of God, for in that is life, and there thou wilt discern when any passion riseth, or any extream worketh, and when the life moves by operation, and raises thee up in the power of it self, and makes thee fresh and living with its own virtue, then yield thy self to be disposed by it, so will no false height ensnare thee, nor any accusation entangle thee, but the life will preserve thee in it self, and lead thee in the feeling of the love in which is the true temperance, that gives dominion over all inordinate affection; and here thou wilt come to understand that it is God alone that worketh all thy works for thee, and so thou wilt be brought to cease from all thy own labour, and to wait upon God in a single dependency, to feel his movings, drawings and leadings, whereby thy way will be peace, and thy path pleasantness, and the Lord thy God will give thee the Refreshing mercy in his own love, by which [Page] thou wilt be comforted in thy travel, and be made strong to persevere unto the end, and then what thou hast seen afar off thou wilt come to inherit, and what thou hast breathed after thou wilt come to enjoy, and so thou wilt know that the life which quickned thee, the same will satisfie thee in the lot of thy inheritance, for mercy and peace is unto thee who art subjected to the wil of God; and thus doth God alone bring to pass the councel of his heart for his seed sake; therefore let all flesh be silent, and keep in silence, for time is with the Lord, and his own time is the best time, who in time begins his work, in time prospers it, and in time perfects it and so in time quickning, in time nourishing, and in time bringing forth the birth of his life; and this can no man do for himself with all his own labor, therefore feel thou the Lord who art quickned by him, and cast all thy care upon him, for he careth for thee, and [Page] in humility he will exalt thee, in wants he will supply thee, in poverty he will enrich thee, in nothingness he will fill thee, in distress he will comfort thee, and in his love and life he will give thee all things freely, and so in innocency, simplicity and uprightness in the seed of God thou wilt walk with God in the Paradice of his pleasure.

Now learn a parable, the vine is a tender plant, and all extreams are contrary to its nature; therefore in winter it neither blossoms nor bears fruit, but the seed of its nature retires into its root, and there preserves it self in the extreamity of cold, and violent storm, but when the temperate Spring comes the seed assendeth, and fills every branch with its virtue, whereby the branches shoots and spreads abroad, and the grapes they multiply & grow in clusters, and this comes to pass in the Spring time, when the Sons temperate heat breaks forth, and the [Page] Clouds moderate dew and showers descend, even so is all born of God. So thou that art tender in the life, wait for thy growth in the same, and when the life moveth by its own power, do not quench it by reasoning, for though it work in its power, and may dispose thee by its power, yet is the moderation, temperance, and pure wisdom in it, and all extreams of passion are subdued by it, and so thou sitting in the life, thou sits over all deadness, and also over all unruliness, and in the pure temperance of the life, thou feelst Gods presence, his vertue and goodness, by which thou art made fresh and green and fruitful, and in that state the Lord hath pleasure in thee; so it is a weighty matter to understand the true place of temperance, for it lyes beyond the comprehension of the deepest reason in the fall, and through Faith is found in the life which reason cannot compass, for where it will it bloweth, and when it will it worketh, and by its working [Page] enliveneth, and so by its motion disposeth the mind in the pure temperance of its own nature and property, in which there is no contrariety by any composition, & therfore the motion of the life cannot be truly called a passion or an extream, though it may dispose the mind contrary or beyond what the wisdom below can fathom or comprehend.

So every Babe of life, hold fast that which in the life thou hast received, & what thou mayest further see in the Prophesie unto which thou art not yet attained; wait in patience and let patience have its perfect work in thee, and the life will draw thee and bring thee into its selfe in its own time, and what thou hast not yet seen, be not inquisitive to know, but live by Faith in the measure of the life which thou hast received, and unto which thou art attained, and let not thy reason search into the secrets of God; and being stedfast [Page] in the Faith unto God, and holding fast that which thou hast received in the life, and in the drawings of the life keep thy way; that which thou hast not yet received, God will give thee in his time, and what thou hast not yet seen God will reveal it unto thee, and so by the life thou wilt be preserved in the feeling of the life that is present with thee, and in the vertue of it thou wilt grow from one degree to another, and so in due time come to be perfect and intire therein, and in thy place where thou art travelling in a measure of the life, thou wilt feel perfect union with God, and with all the Lambs and babes born of God in what degree soever they stand in the life, and thou wilt also feel union with every motion of the life, whether in babes, strong men or ancients, and the life will conform thee unto what is practised by its own motion, and so thou wilt hold the true form in unity as from the life it is moved, observed, and practised, which being less or more it is but one in all, and doth perfectly agree in it self both in [Page] ground and practice; and what is formed by the life, and manifested from the life, that form is not without the power of the life, but is filled with the glorious presence of the love of God, and that manifestation is to be submitted unto in all humbleness of mind, as in the sight of God, and there every babe, lamb, and plant, will receive the heavenly nourishment, and so grow up as living members of a compleat body in Christ the head.

In the light of Christ is the riches of the kingdom, and in the light are all things ministred that is good for food; for the light gives the savor of the life, and the life is the souls nourishment, and this bread comes down from heaven, and hath life in it, and they that eat it live by it and do not die: Therefore in the light all are to enter into the house of the Lord, and wait at his Table, where food is prepared, and the cup filled, and in all humility to receive what the Father giveth, and covet no more, and then you will sit as a family at on table, and discern the Lords body and feed upon [Page] it, and not be condemned, and herein God commends his love unto you, in that he furnishes his table for you, and gives you to drink of the river of his pleasure freely; and this is the cup of the New Testament in his blood, which is his life, and it doth not corrupt nor decay in it selfe, but is alwayes new and fresh, and living; and so there is a time when the life opens and ministers, and there is a time to receive it, and a time to retain it, and a time to feed upon it, and a time to encrease in it, and a time when some may be spared, and a time to deal it; and this is the Son of wisdom that abides in the Fathers house, and is alwayes in his presence, and knows the Fathers time in giving, and observes the Fathers time in disposing, and he neither carelesly hides his portion, nor prodically spends it, but in the Fathers counsel is ordered aright: therefore every one know your own portion, and when ye meet together in one place, sit down at the Lords table, eat his body, drink his cup, for that [...]s your portion, and alwayes feel it new in [Page] the kingdom, and do not give your own por [...] unto any, until you have enough for your sel [...] and some to spare; for when God commendeth love unto you, and that ye taste how good he is t [...] sinke down into it, that you may come more [...] the fulness; and what is given receive it as yo [...] own portion, and feed upon it, and grow in [...] and run not from the table with a taste, and pro [...] gally spend it, for so you may give your own br [...] away, which God commends unto you for y [...] own use, and thereby lose your portion, whilest [...] children of the kingdom sit at the table and s [...] together at the table, eating the bread of life, drinking the cup of blessing, and so inherit [...] own portion, and increase in it, and then the [...] overflows, and they can spare a little, and yet h [...] enough for themselves, and this is a safe state every one to keep at the table of the Lord.

Notingham County Goal, 3 Month. 1663.

This is given forth from the deep love of God for [...] chosen, who breath in his life to do his will; [...] whom be everlasting peace.

William Sm [...]

THE END.

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Information about this book

Title statement

A new primmer, wherein is demonstrated the new and living way held forth by way of question and answer, as from a child's enquiry after truth, to be informed by the father. Here being divers particulars answer'd, and plainly opened, that may be profitable both in this present age, and ages to come. Published for the benefit of all sorts of people, and may be very serviceable for every family, and of great use for young children to learn in, so soon as they can understand their language, that they in the fear of God may be instructed, and remember their creator in the dayes of their youth. For which I travel, enduring affliction for the truths sake, William Smith.

Smith, William, d. 1673.

Edition statement

1665

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A60648

ID [STC]

Wing S4322

ID [STC]

ESTC R224034

ID [EEBO-CITATION]

99834671

ID [PROQUEST]

99834671

ID [VID]

39175

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A60648)

Transcribed from: (Early English Books Online ; image set 39175)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1820:09)

Source

— A new primmer, wherein is demonstrated the new and living way held forth by way of question and answer, as from a child's enquiry after truth, to be informed by the father. Here being divers particulars answer'd, and plainly opened, that may be profitable both in this present age, and ages to come. Published for the benefit of all sorts of people, and may be very serviceable for every family, and of great use for young children to learn in, so soon as they can understand their language, that they in the fear of God may be instructed, and remember their creator in the dayes of their youth. For which I travel, enduring affliction for the truths sake, William Smith., Smith, William, d. 1673..

Extent

[8], 88 p.

s.n.],. [London :: Printed in the year, 1665.. (Date of publication suggested by Wing.) (Reproduction of the original at the Bodleian Library.)

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