monstrous men in India Non loquntur sed latrant they do not speak but bark by positive Assertions reproachful Epithites rayling Speeches conquering the modest and civil and indeed by their black mouthes become like the Basilisk killing the Birds of the Air in their very flight by their very breath for if once reason begin to traverse their black Indictments thou art Carnal Antichristian Devils and the like must stay the Process and confirm the sentence Many ways I might manifest the darkness of their pretended light but I must not now stand on an History of them but leave them to the view of their carriage the witness of such who have been seduced by them and the writings of such as have withstood them amongst which I here commend to thee this small Tract written in a plain simple and rustick stile like unto its Author a plain simple country-man in a private Calling possessing an honest heart and publick spirit filled with zeal to plead the Cause of Truth to his power and to prevent his Country-men and Neighbours from being seduced by this Fanatick Generation and following a plain Ignis fatuus into a wilde Wilderness of pretended light within only before I part with thee give me leave to prescribe to thee these few Rules for thy preservation 1 Set Reason in its Throne I mean not reasons Dictates which yet as thou art a man thou must observe and follow though they are too short to guide thee to Heaven but the rational faculty and power of discerning discoursing and determining things which God and Nature hath given thee for observe the Devil blindes this Eye and dethrones this Judge when he advanceth this pretended light when you are mad you may be brought to any thing 2 Stick close to Scripture as the Light unto thy feet and Lanthorn to thy paths by this the light exhibited by Christ and his Apostles was manifested and by this the Spirit of Light will be judged whilst Reason doth sit Judge see that it sentence by the Law of Scripture therefore in the right use of Scripture see that thou do own and embrace First Scripture sentences not words this sort of men do speak words and but words leaving sentences and so making the Word of God of none effect Secondly Sense of Scripture not meerly sentence the sentence may be figurative and to be understood otherwise than the words do simply shew as This is my Body and other like expressions do evidence Thirdly Sense rationally inferred as well as positively asserted reasoning from the Scripture is suitable to an enlightned rational being Fourthly Sense plainly flowing from the scope and circumstances of the text not strained by allusion unto Allegories and the like 3 State to the Soul standing Principles of Christianity see some things to be true and out of all controversie not to be admitted to debate but retained with all resolution against all temptation know that a Sceptick is a Quakers Gentleman-usher 4 Shun their Society especially solemn Assemblies how shouldest thou chuse but learn a lesson in the Devils School if thither thou resort day by day if their air bee infectious and Inchantments only Spiritual which on good ground and I beleeve experience too are found to bee natural canst thou accompany with them without danger it was once the Churchesery Cant. 1.7 Why should I turn aside by the flocks of thy companions 5 Sue by fervent prayer for the spirit of a sound mind now that thou art faln into a fanatique age prize the many helps thou hast to keep thee in thy wits and know that spirit of sobriety is the blessing of God but thereby effected in special use this Tract unto its especial end and that thou by it and helps of the like nature may be delivered from the error of the wicked is and shall be the constant prayer of Thine in and for the truth of the Gospel Zach. Crofton April 17. 1656. THE QUAKERS Paper truly copied out as it was by them written and sent to the Ministers and People in and about Walton and Liverpool To which the following Treatise is an Answer To the Priests and people of Walton and Liverpool and thereabouts FOr as much as there was a Dispute at the Greave-house near Walton betwixt the people called Quakers and the aforesaid Priests before mentioned In which Dispute the Priests was to prove the lawfulness of receiving of Tythes which by Scripture they could not do but one Scripture they brought in for their own ends which makes nothing for their purpose in Luke 11.42 to prove the receiving of Tythes for this was before he was sacrificed up when he said Woe unto ye Pharisees for ye tythe Mint and Rue and all manner of Herbs and pass over judgement and the love of God These ought yee to have done and not to leave the other undone Now let all people who have any understanding consider and see whether this be any ground or command for the Priests to take Tythes of the people after his being sacrificed up for he said These ought ye to have done but he gave no commandement to continue in them for he was the end of the Priesthood and the end of the Law by which the Priests took Tythes for the Priesthood being changed there was of necessity a change of the Law and a disanulling of the Commandement going before as Heb. 7.12.18 But in the time of the Law they was to take Tythes of the people according to the Law Heb. 7.5 and those that did not bring their Tythes into the Store-house whilst that Law and Commandement was of force robbed God Mal. 3.8.10 And the Lord commanded that all the Tythes should be brought of the increase and laid up and the Levite because he had no part nor inheritance with the people and the stranger and the fatherless and the widows should come and eat and be satisfied Deut. 14.28 29. And this was in the first Priesthood and before Jesus Christ was sacrificed up the unchangeable Priesthood Heb. 8.1 The everlasting Treasure Col. 2.3 In whom dwells all fulness vers. 9. Who hath blotted out the hand-writing of Ordinances and took it out of the way and nayled them to the Cross triumphing over them vers. 14 15. Then the Apostle denied all Ordinances that were hand written and said the Law was changed and the Priesthood was changed Heb. 7.12 and the Commandement disanulled so the Law now being changed by which the Priesthood was made and the Commandement disanulled by which they took Tythes of the people of God himself and the hand-writing of Ordinances blotted out therefore who art thou O man that goeth about to build again set up allow write for and uphold that which God put down disanulled and blotted out and nayled to the Cross Gods enemy thou art whoever thou bee for the earth is the Lords and the fulness thereof Psal. 24.1 And all are commanded to honour God with their substance who are his Stewards
Gospel as if he should say It not only was so but still remains to be Gods own Ordinance even so hath the Lord ordained Secondly He argues it from his power and authority Am I not an Apostle vers. 1. Have we not power to eat and drink c vers. 4. have other Apostles this power and am I and Barnabas only exempted from this power I tell you nay or say I this only as a man or of my self or for my own ends sure I do not but the Lord saith it as well as I Is it not written in the Law of Moses Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn Or again doth the Lord here onely take care so Oxen a indeed he doth out of his fatherly care and providence provide for man and beast Psal. 36.6 all which I very well know yet I tell you the Lord speaks not this only out of his care of Oxen but for our sakes for my sake and for the sake of all those that God shall call to bee Ministers of the Gospel and doubtless he saith it altogether for our sakes That he that ploweth may plow in hope and he that thresheth may bee partaker of his hope vers. 10. And though the Apostle for the good and increase of the Church of God and for the gaining of some that out of carnality of heart might argue against being at charges upon the Ministers of the Gospel that labour in the Word and Doctrine I say for the gaining of their souls he sometimes forbears the exercise of his power and rather labours with his hands yet he fully asserts this power to be put into his hand to forbear working in a secular imployment and to receive wages for Gospel-work such as might be his livelyhood and living so as to live of the Gospel vers. 14. Neither doth the Apostle onely assert the lawfulness of taking wages for Gospel-work but also acknowledgeth that himself had taken wages I robbed other Churches taking wages of them to do you service It seems to me the Apostle Paul sometimes met with people as unwilling to part with wages for Gospel-work as many are in these dayes and in such a case he laid by the exercise of his power and made use of such as were more willing to minister to him of the good things that they had that by his lenity and gentleness he might gain the refractory himself saith He became all things to all men that by all means hee might gain some vers. 22. But his power hee asserts to the utmost if others be partakers of this power over you are not wee rather though we have not made use of this our power but suffered all things lest wee should binder the Gospel vers. 12. his aime being to gain and to win more upon mens hearts hereby and to see the number of Christs flock increased that he made himself servant to all that was yet free from all vers. 19. But it may be you will grant that the Ministers of the Gospel ought to receive wages for Gospel-work and to live of the Gospel though this is more than many will grant yet what makes all this for receiving of Tythes to this I have onely two words to say and I pray you observe them both First It is clear to me That the duty of paying a competent allowance to Gods Ministers such as they may live on by what hath been already said and much more that might have been said for it though the way form and kind in which this wages ought to be paid is not so cleer from the New Testament as it is from the Old and I hope where a duty is injoyned in one part of the word of God and the manner of performance said nothing of in that part of the word yet in another part of the same word it is expresly set down It must needs be safer to walk by the subscribed Rule than either to walk without Rule or to cast off duty And indeed for all you say that Scripture Luke 11.42 makes nothing to the purpose concerning the matter in hand yet in my apprehension it makes much for the payment of Tythes for our Saviour blames not the Pharisees for taking of them but that they only eyed the profits and benefits that came by them and neglected the weightier things of the law viz. judgement and love c. for saith he This ought ye to have done and not to have left the other undone And whereas you say this was before Christ was offered up I grant it is true but shall we therefore conclude that Christ would speak so favourably of a thing whilst he continued in the World that hee would condemn and abandon when he came to his Father were not this as much in effect as to force Christ to deny himself in point of his Deity and to make both him and his Word mutable and changeable from which assertion the Lord keep all that expect Salvation in by and through the Lord Jesus Christ And thus farre I have admitted of your sence of this Scripture Luke 11.42 viz. That the Pharisees receive Tythes * and if it be taken in this sence it is clear our Saviour blames them not for taking of them but that they only looked upon the profits that came by them but if wee consult with Mat. 23.23 we shall find the Pharisees rather paid Tythes than received them which sence I rather take to be the true and ingenuine sense of these Scripture for the Pharisees were not all Priests if any of them were so but rather a separated Sect of people alone by themselves very singular for external performances but little regarded the weightier things of the Law viz. Judgement and the Love of God c. Now if we take it in this sence our Saviour blames not the Pharisees for paying of Tythes but in that they concluded this being done there was no more to do but now let us joyn and compare these two Scriptures together and what will be the result but clearly and plainly this viz. That neither the taking nor giving of Tythes was by our Saviour condemned but rather approved of to be a duty only resting in the external performance of this duty is by Christ reproved and condemned for saith he This ought yee to have done and not to have left the other undone Besides Abraham in whose loyns Levie was paid Tythes to Melchisedeck before the Law was given Gen. 14.20 Heb. 7.4 and Christ is a Priest for ever after the order of Melchisedeck so then the order of the Priesthood was before the Law and continued after the Law even for ever And if it was a Spiritual Rite before the Law as it must needs be else the Patriark Abraham in whose lyons Levie was would not have paid them but it is clear he paid them Heb. 7.10 by which it plainly appears Tythes are a Spiritual Rite belonging to a spiritual and
QVAKERS Principles Quaking OR Pretended Light proved Darkness and Perfections found to be greatest Imperfections In an Answer to a written Paper subscribed with the Name of THOMAS HOLME and scattered through the Country about Liver-pool in Lancashire Modestly Propounded by Ralph Hall an affectionate Lover of Truth Admirer of sincere saving Light ardent desirer of perfection Isa. 5.20 Woe unto them that call evil good and good evil that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Jude 10. These speak evil of what they do not know LONDON Printed by R. I. and are to be sold by Edm. Paxton neer Doctors Commons and Tho. Parkhurst over against the great Conduit in Cheapside 1656. Unto the Christian Reader especially the Inhabitants about Liverpool and Walton in Lancashire Courteous Reader IF thou hast been in any measure sensible of the World age and time of the Church in which we have our being and seriously observant of the Dispensations of Providence suitable to the season thou canst not but have seen Gods severity and Satans subtilty as much acted as in any Age of the World Gods severity in permâ—tting and silently indulging Satans subtilty in seducing the simple and such as embrace not the truth in the love of it 2 Thes. 2.10 and subjecting the Church to exceeding great disorder and confusion and that under the specious pretences of Light Reformation and Liberty Gods severity in setting aside the Authority both in Church and State which should have been as an hook in the nostrils and bridle to the tongue of evil instruments Deceivers going about to deceive and compassing all places to decry the Truth and Ordinances of God Gods severity in with-drawing his discerning and establishing Spirit and giving men up to the vanity of their mindes to strong delusions nay and to a reprobate sense not to distinguish between good and evil false and true but to be carried Captive at the pleasure of the Prince of Darkness and to determine this sad estate an estate of glorious and Saint-like liberty yet in all this Gods severity hath not so much appeared as in the late upstart Quakers by whom the Devil comes in stealingly into the Field setting aside his usual subtilties in down and direct terms to damn all Sacred Order and Ordinances of God under no pretence taking with a rational man much less an understanding Christian Whilst the bare wordie out-cry of a light within you without any the least discovery of its form matter or property nay with the concomitancy of the most palpable acts and effects of positive darkness that can be imagined is the chief and only way the sum and all of the arguments urged to call from the Church truth and Ordinances of the Gospel unto a meer Phrensie and fanatick spirit of rayling and reproach yet now to us how do they prevail too too much with too too many Concerning these unhappy Quakers many things have been written not so much in order to their conviction who neither own nor acknowledge any common or certain rule nor yet with any meekness and silent submission yeeld their ears to instruction nor yet are sound in mind but have subdued that very rationall power with which God and Nature hath indued some unto that sad and delusive power with which they are possessed insomuch that we may say of them as one in another case Hoc genus hominum ridere soleo non odisse they are to be pittied not hated they are to be prayed for not preached unto for the Devil which possesseth them is such as can be cast out by no other means save fasting and prayer and indeed amongst other grounds of our compassion this is not the least that they enjoy too much liberty to express and increase their madness that though their spirits are subject to a Bedlam temper and disposition men will not shew them so much pity as to subject them to Bedlam Discipline But these things were written for the prevention of others who by Gods grace are yet sound not only in the faith but minde that they may be defended against the force of so simple a delusion which must needs prevail more by enchantments then enlightening arguments the which they do not at all urge and therefore pretend to be ruled by a light within them and appeal to no other Judge save the light within them and so by an obscure kinde of Chymistry resolve all into light which is no other than the very word light without any formal being or properties peculiar to real light For to expostulate with thee Courteous Reader concerning this their so much cried up light within them consider is it light proper or Metaphorical Is it in it self by way of substance a body of material light or something that in its operation doth so much resemble light that it is so denominated if the former the Sun and Moon those material substantial lights of Heaven are of no use to them and much charge expended in Candle-light will be by them spared nay and their very being and motion must be conviction and direction to all such as live but under their Horizon but if the latter viz. Metaphorical light for their convincing directing Principles and power then is their light the light of Nature or grace if the light of Nature what have they above others how can they cry up perfection have they any thing that is not common to men as men viz. some sparklâ—ngs of light which escaped the sad blast of mans fearful â—all the which dictateth several directions to duty to men and some towards God discovereth some things as false and evill other things as true and good to be embraced and pursued if this be the light they call men to follow and obey what have they that Turks Jews and Pagans do not enjoy Why should they boast of perfection is not this light too weak to discover and comprehend the deep things of God and mysteries of Salvation yet by the principles of this light they preach to others the purest whereof is Do as you would be done by owe no man any thing repent and the like morall precepts as also by their practice whereon they ground their imagined perfection proudly chalenging men to charge them with dishonesty or disorder in the use of the Creature from which they superstitiously abstain This seems to any rational man to be the light they do so much advance and pretend unto If this be the light they cry up I say it is a light though a weak one it will distinguish objects and dictate Duties though darkly and I heartily wish that pretenders to higher light would more observe this than they do sure I am the justice of Aristides and Fabricius may reprove the injustice and dishonesty of many Christians enjoying this light enlarged and made more bright by the light of the Gospel and if but according to the principles of this light they would
reduce men to Morall vertues let them rightly display the beams thereof and I shall desire they may meet with many Proselytes but whilst they publish this light to others I cannot but observe they darken it themselves they darken it by their disorderly expressions declaring things in general terms not defining the nature of them doth not the incongruity of their expression the inconsistence of their Sentences each one other multiplying words in an undigested immethodical heap leave all men in the dark what they mean by their light whilst they are to them that hear plain barbarians A vox praeterea nihil and doth not Nature teach to speak in order and method Principles in which to be instructed doth it not count him the most elegant Orator who speaks so distinctly and plainly that the beams of light from him may be seen and acknowledged by all did not Nature call Heraclitus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the dark Philosopher for rendring Obscura per obscuriora losing a Principle in a cloud of obscure insignificant words nay and doth not their practise which should be the clear comment on their Principles render them much more dark or rather distastfull as acts of darkness so detected by the very light of Nature what will you say to their altogether decrying Gods outward Worship doth not Nature it self direct to some acts of Worship to an acknowledged Deity only their light renounceth it Is it Light that leads to the disrespect of all superiours neither to give them honour in words or gesture was not the Fifth Command ingraven on the heart by Nature Teacheth it noâ— all men in the World to observe that order which God hath set among men and give to every man that civil honour that is due unto them by reason of age place or quality The light of Nature blusheth at their rude Language and behaviour and bespeaks them beasts of darkness rather than subjects of any distinguishing light Doth the light of Nature give liberty for women to be common controulers and ordinary speakers Is not silence the duty imposed and Property adorning that Sex will not the Heathen reject the Religion which is inforced with feminine voyce and stile finde you them not without natural affection to their Husbands and Children not only in a neglect of their time and callings in idleness following the pretended light within them but also wickedly leaving them and wandring from Country to Country from Nation to Nation in a rabid and savage way to advance the pretended light within them these and the like acts of most gross and palpable darkness are so obvious to every observant eye that they seeing them cannot but blush if Natures weak and vitiated eye be but half open and I cannot think that there needed any more pregnant or perswasive argument to stay thee from closing with their delusions than a plain Historical representation of their works of darkness so directly contrary to the light of Nature But their light pretends it self to be that of Grace and if so how was it acquired how is it approved They have indeed by Providence been cast into Gospel-times and places and so know the Scripture and its phrases but by it they gained not this Light for the Scripture they disown and decry they must needs then have it by some extraordinary infusion and this certainly is not from the spirit of Truth and Light for besides that it enlightens us in and by the Scriptures it brings into the soul a Light that doth clearly discover the object and irradiate the Organ a Light that doth dispel all disorder and confusion distinguishing things that differ defining things that exist declaring duties and detecting sins with a conviction irresistable it is to be feared nay positively affirmed that this Light so full of confusion darkness and disorder is no other than the enlightnings of the Prince of Darkness darting out Scripture words without either sence or reason and suited to the seducement of a people to whom by providence Scripture-language is grown natural that no delusion will down with them that savours not of it This will appear more certain if you consider how this Light is approved and here consider what are the properties of it what object doth it discover what duty doth it direct what real evil doth it detect and convince of as to the former it doth not so much as pretend to them by either propounding any object or prescribing any duty more than the Light without description and heeding it without any rules of direction so that it gives you no center or ground to hope no counsel to the soul nay so farre is this Light from directing unto that it diverts the soul from every duty the subjects of it sanctifie no Sabbaths seek not God at any time in prayer crave not so much as a blessing on their meat and drink but in a word throw off every act of religion as a work of darkness the only property of Light to which it doth pretend is that of reproving and convincing of evil and if the matter reproved and manner of reproving bespeak it not to be positive darkness let the sons of Light judge 1 As to the matter reproved Is it not generally the very Worship of God and duties of Christianity that the which every rational enlightened Christian must needs see to be prescribed by Jesus Christ and declared in the Scriptures Is it not the Sabbaths solemn assemblies of God and his people Is it not Prayer Reading Hearing receiving the Sacraments c. even all the practices of Piety they decry insomuch that we cannot but see them obnoxious to that sad woe denounced against such as call good evil evil good light darkness darkness light in a word they decry those things that Sathan durst not have spoken against had he not prepared the spirits of men by a spirit of Scepticism having brought them to such an equipoiz that a very calling light darkness and darkness light may cast the scales so that indeed we have cause to say of their reproofs as Augustine in another case Nos non curamus de eis qui reprehendunt quae non comprehendunt We regard not their reproofs for they blame what they do not understand and are justly to be branded with the Apostles note of Seducers They speak evil of things they do not know Jude 10. 2 As the matter of their reproof so the manner in which they mannage it manifesteth it to be darkness enmity at light for they condemn as Judge without any convincing Arguments or Demonstrations thou lyest being their form of reproof and only forcible reason of conviction they are confused blaming every thing but convincing of no one the whole fabrick of Religion is the cloud of darkness they strike at they distinguish nothing at denoted guilty and to be demolished They cursedly rail rather than convincingly reprove for it may be said of them as Munster notes of the
will a man rob God it should seem by this text that your opinion is no new thing but as old as this Prophesie for the very same colour that yee pretend the Lord intimates to be this peoples pretence viz. Wherein have we robbed thee why saith the Lord in Tythes and Offerings and me thinks there is abundance of emphasis in the tenth verse by you likewise quoted Bring yee in all the Tythes into the store-house that there may be meat in my House and prove me now herewith saith the Lord of Hosts if I will not open windows in Heaven and pour down such a blessing as there shall not be room to receive it as if the Lord had said Do yee pretend a scarcity of the fruits of the earth so as yee cannot spare the Tythe that I require of you why you may thank your selves for your unwillingness to pay them that the increase of your Fields and of your Flocks and Herds is so slender or that I have blessed your increase no better but prove me now bring in the full of your Tythes keep nothing back and see if I will not so bless your increase as that not only your Barnes and your Wine-presses and your Stalls c. shal be full but there shall not be room to receive them And were it not to hold a Candle to the Sun I might adde many more Scriptures both out of the Law and Prophets that would speak the same thing As also of the largeness and bountifulness of the provision that God made for his Ministers that waited at his Altars even under the Law And have wee any grounded reason to produce why God should be straiter handed in his allowance of maintenance for his Ministers that he hath imployed in more excellent work for so is Gospel-work when it is compared with Legal-work But you are ready to take me here at my own word and to reply that all that I have said concerning Tythes is Legal and from the Law though you know it is partly from the Law and partly from the Prophets But you will say again the Law and Prophets are all one yea and so say I too and further I affirm That Moses and the Prophets and the Gospel are all one in substance and in effect the very same thing they are all the word of one and the same immutable and unchangeable God I might prove this abundantly but for brevity sake this one Scripture shall serve for and instead of many and methinks it might it is so full Heb. 1.1 2 God who at sundry times and in divers manners spake in times past to our Fathers by the Prophets hath in these last days spoken to us by his Son whom he hath appointed to be heir of all things by whom also hee made the Worlds I pray you observe with me God one and the same God spake spake one and the same word yea at sundry times and in divers manners to our Fathers by the Prophets to us by his Son but to both one and the same word So then we may conclude the immutable God who was yesterday to our fore-fathers to day to us and the same for evermore hath spoken a Word and left us a Word like himself unchangeable in the substance of it though changeable in the administration of it according to the good pleasure of God the speaker of it yet the same Word spoken to his people whether in old time by his Prophets or in the fulness of time by his Son Gal. 4.4 5. or in the declining of time by the Ministers of the Gospel so then we see how dangerous a thing it is for us to separate or put asunder what God hath so joyned together that it is no more two but one I mean his whole entire and individual word and if this be granted the controversie is easily decided But you say further This Law so much insisted upon together with the Priest-hood of it is changed and the Commandement disannulled and this you bottom upon Heb. 7.12 18. the very same words that you mention in your Paper I confess is here the Scripture-word yet let mee tell you if we should take every word in Scripture in the bare letter of it not weighing the sence and meaning of the Spirit of God in the Scriptures such absurdities would follow as you and I little think of for instance one amongst many it were easie for me to prove that you have no faith or for you to prove that I have none if we only look upon the letter of one text of Scripture and our Saviours own words Matth. 17.20 Verily I say unto you if you have faith as a grain of Mustard-seed yee shall say to this mountain be thou removed hence to yonder place and it shall remove and nothing shall be impossible to you Observe Faith as a grain of Mustard-seed which our Saviour elsewhere saith is the least of Seeds yet if so small a quantity of faith be in you Mountains shall remove out of one place into another but which of us can speak this word of faith so as a mountain of stone or earth shall thus remove I bless God I know how to understand this Scripture better but I say if we take this Scripture in the letter of it who hath any faith at all when so small a quantity of it will do so great a work Therefore I say the sence and scope of the Spirit of God must be inquired of in all Scripture readings or else there are many things in the very Epistles of the Apostle Paul that are hard to be understood which the unlearned and unskilful do wrest to their own destruction as they also wrest all other Scriptures 2 Pet. 3.16 and therefore let us enquire into the meaning of this change of Law and Priest-hood and of this disanulling of the Commandement and we are right at this point or else not As for the change of the Priest-hood it is in relation to the manner of Administration not in point of Office for though the Sacrifices of Burnt Offerings be taken out of the way being nayled to the Cross of Christ yet there remains the Sacrifice of Prayer and Supplication with giving of thanks 1 Tim. 2.1 to be offered up upon the Altar the Lord Jesus Christ which is to God a Sacrifice of a sweet-smelling savour Ephes. 5.2 and indeed is the sum and substance of all Burnt Offerings So David Thou requirest not Sacrifice else would I give it thee thou delightest not in Burnt Offerings but the sacrifice of God is a contrite spirit a broken and a humble heart O God thou wilt not despise Psal. 51.17 So if I should instance in all the particular injuctions of the Ceremonial Law it self we should find only the manner of Administration changed not the matter substance and equity of any one of them for instance in one of the meanest of them There was a Law of divers washings of hands and cleansing of