Further Discovery of the Quakers, Reply
THis Booke, pretending to Anſwer us is thus ſubſcribed, By one whom the World calls Iames Nayler.About man being called by names given them by their Parents. We are …ot a little jealous that there lyes a myſtery of iniquity in that very ſtile and expreſſion. For firſt, God himſelfe (whom to thinke to follow any ſinfull expreſſion or cuſtome, were no leſſe then blaſphemous) calls men by their Names of diſtinction given by Men. Gen. 22.11. God ſaid unto him, Abraham. Hannah called her ſonne Samuel. 1 Sam. 1.20. She called his name Samuel, &c. and afterwards when the Lord appeared to him to call him out to the worke of the Prieſt-hood, chap. 3.4. and 6. and 8. verſes, The Lord called Samuel, and called him againe ſo the ſecond and third time; here its evident, that God himſelfe calls him by the Name that his Mother gave him. Acts 9.4. there Ieſus Chriſt from Heaven calls him Saul, Saul, a Name given him before his converſion. Chriſt when upon Earth, calls his Diſciples by the Names given them at their Circumciſion; as Philip, Iohn, Simon ſonne of Ionas &c. The Apoſtles doe ſo conſtantly, as Feſtus, Agrippa, Gaius, Ariſtarchus, &c. and this without ſuch a myſterious preamble, as one wh… the World calls Feſtus, Agrippa. &c. You ſee how theſe pretend…r to Scripture, depart from Scripture, as if they would include God and Chriſt under the carnall obſervations of the World, or elſe teach them to ſpeake.
2. It is apparant, That theſe very men doe conſtantly call themſelves by theſe Names, as Iames Nayler doth in an Epiſtle at the end of Farneworths Booke; George Fox in a Pamphlet lately Printed; and the very men of their Generation call them ſo, without any ſuch preamble.
The myſtery of …e … …riting t…emſelve (ſuch w…o the World c…ll ſo and ſo).3. But ſhall we tell you where the myſtery lyes? We are ſatisfied, that this expreſſion is meerly to cloake their pretence to an equality with God. Our reaſon is evident: For in this very Anſwer of Naylers, pag, 4. where he relates Fo…es his evad…ng of the charge againſt him, that he ſaid, He was equall with God▪ Nayler thus hints, that Fox being asked, whether he ſpake this of George Fox as he was a creature? To this he anſwered, I deny George Fox, he is duſt, and muſt be duſt; but I and my Father are one. Is not this as plaine as the Sunne, that he therefore denyes George Fox, that he may deny his being a creature, one that muſt returne to duſt, that ſo he may ſet up and aſſert his oneneſſe with God. Compare but this with that uſuall expreſſion of theirs in their Books, Whoſe name in the fleſh is James Nayler: Whoſe name in the fleſh is Iohn Audland, &c. and it will be more apparent. But more of this you have in our Anſwer to their Reply to the firſt Article.
In the Epiſtle in the ſaid Anſwer Written by A. P. he calls us,About the word Prieſt the Prieſts of the North, a word on purpoſe given us to our reproach. Surely their pretended meekneſſe, ſhould have taught them other expreſſions; though truely we finde, and the Reader may, even in this their anſwer, finde more curſed rayling, then we receive from the worſt of men; yet, our ſuffering in that kinde from them alſo, is not ſmall. But A. P. might know, that every Prieſt was to offer both gifts and ſacrifices for ſinne, and that we waite not upon any ſuch worke; and that the Goſpel knowes no Chiefe Prieſt, but the Lord Ieſus, who is a Prieſt for ever after the order of Melchiſedek; not any Prieſts at all properly, but the Saints, metaphorically …lled a Royall Prieſt-hood: and ſhall the ſtile of the Lord Ieſ… and his Saints be a reproach in the mouthes of Quakers?
He goes on, and tells the world, That we … all ſtrangers to that ſort of people called Quakers, except one. A. P. (who is none of the leaſt of that ſort of people) cannot but know, that he is too well knowne to all of us. Secondly, Three of theſe five alſo have had cauſe to know many more of them, as M. Taylour, Iohn Audland, Stubbs, Holmes, Atkinſon, Hedgſhon, Ayry, &c. and others from whom we ſuffered diſturbance in our publique Miniſtry; and ſome of theſe alſo, are pretenders to be eminently ſent forth. Thirdly, Though all of us were ſtrangers to their perſons, yet are we not ſtrangers to them in their writings, and ſo, if it be poſſible to know them by their Papers (which they induſtriouſly ſcatter up and downe) we know them fully. But whither tends this aſperſion, that they are ſtrangers to all of us, ſave one; but to make the world beleeve that we have taken up theſe things againſt them by report? But we hope, the Reader by this time, underſtands the nakedneſſe of the ſlander, and the ſubtilty of A. P.
W. C.As for that evidence which one of us gives concerning their principles and practiſes, which A. P. under the name of Reports, would inſinuate into the people, as if they were lyes; the Reader ſhall obſerve, that the moſt of theſe evidences, are not at all contradicted by Nayler in his Anſwer, but paſſed over, which we take as confeſſed by him; others onelyonly evaded, which yet ſhall appeare to the Reader in the enſuing anſwer, to be either ſuch things, as he was an eye or eare witneſſe of, or ſhall be fully confirmed by undeniable teſtimony. A. P. goes on, and tells the Reader, that in this anſwer, What is truth is owned, and what is falſe is denied; truely, he could not, in ſo few words, have ſpoken more untruely to prepoſſeſſe the Reader: but we beg the Reader, as to that, to ſuſpend his judgement, till he have fully read the enſuing Diſcourſe, wherein, whether any thing have been charged on them that is falſe, and whether Nayler have done faithfully in owning what is truth, will appeare at large.
In the Preface of James Nayler to his anſwer, he tells you,The Man of ſin, and his …orkings in the laſt times Revealed. That Chriſt now appearing in his Saints, to diſcover the man of ſinne, with all his deceits and deceiveable workings; now all the powers of darkeneſſe are gathered againſt him, Gog and Magog. As for thoſe deceits and deceiveable workings, truely theſe blaſphemous Doctrines of theſe men, with their Diabolicall deluſions and quakings, will make it appeare where the man of ſin is now working. To open this, we ſhall ſtay the Reader a little.
Agreement betwixt Papiſts and Quakers.1. It is as claere as the noone day, 2 Theſ. 2. chapter. Rev. 12.3. Rev. 13. Rev. 17.4.5.9.10. that the Papall Apoſtacy and ſtate is The Antichriſt, ſo often Propheſied of in Scripture. Now it is as plain… that the very diſtinguiſhing Doctrines and practiſes of theſe men are ſuch, as are the maine principles of that man of ſinne in oppoſition to Jeſus Chriſt.
Papiſt Bell. l. 2. de juſtif. cap. 7.1. The Papiſts deny the imputed righteouſneſſe of Chriſt for juſtification, and in ſcorne and deriſion, call it, A putative Righteouſneſſe.
Quak.Theſe alſo from the ſame ſpirit, deny the imputed Righteouſneſſe of Chriſt for juſtification: And Nayler himſelfe, before the whole Court at Appleby, diſcourſing with W. C. about juſtification by righteouſneſſe of Chriſt imputed; not onelyonly denyed it, but in a ſleighting way ended his diſcourſe thereabout, with this language, That which is without, is without; So George Fox affirmed, That he that is borne of God is juſtified by Chriſt alone, without imputation, Sauls Errand, pag. 12.
Papiſt Bell. l. 2. de juſtif. cap. 3.2. The Papiſts in their controverſies with us, doe poſitively affirme, that juſtification is by inherent Righteouſneſſe. Hence Bellermine, Stapleton, &c. with the reſt doe poſitively affirme, that foreign, is onelyonly juſtum facere per inherentem juſtitiam, that to juſtifie, is onelyonly to make righteous by inherent righteouſneſſe.
Quak.So theſe men doe as confidently affirme, that they are onelyonly juſtified by inherent righteouſneſſe, or that righteouſneſſe within, which Chriſt within them enableth them to performe. See our proofe Perfect Phariſee, pag. 10.
Papiſt Bell. de ju…tif l. 4. c. 11. 12. 13. 143. The Papiſts againe doe confidently conclude, that a man may perfectly keep the whole Law; Hence their neglect of the righteouſneſſe of Chriſt, their workes of ſupererogation, and the like.
QuakSo the Quakers, their great aſſertion as a challenge to all, is, that e…ery Saint is perfect: that it is p…ſſible to be perfectly holy, and without ſinne Perfect obedience to the Law of God is their great Principle, which they confidently cry up more then any.
Papiſt Bell. l. 3. de verbo Dei. c 4.4. The Papiſts affirme, that the Scriptures, or the Written Word of God, are not the ſupreame Iudge of ſp rits
QuakSo theſe people, that the ſpirits are not to be c…yed by Scripture. So A. P. in the Booke he but forth called Severall Papers, p 19. The Wo…lds touchſtone is without them and they try the ſpirit by the letter, &c. but the Saints touchſtone is within. So that though they agree not what ſhall be, yet both of them conſent in denying the Scripture to be the judge of ſpirits.
Papiſt5 The Papiſts call the Scripture, a… ad letter, a noſe of wax, a ſc…bbard without a ſword. Co…erus in Euchir. pag. 44 Pighius, lib. 1. cap. 4. So Melchior Canus ſayes, It is moſt certaine, the Written Word is onelyonly for Babes, and is no way neceſſary for thoſe that are grow…e; as is more fu l Melchior Canus, defens. each fid. contra confeſſ Wor…berg cap. 36.
Quak.So theſe men alſo not onelyonly c…y downe the neceſſity of the written word, ſee the perfect Phariſee, pag. 20. but alſo call it, a dead letter, a carnall letter, that they are but a declaration of them that ſpake it. So Melchior Canus againe ſaith, the Goſpel is not the Scripture; as Farnworth in his Booke Diſcovery of Faith, ſcoffes at our ſaying, the foure Bookes of Matthew, Marke, Luke and John are the Goſpel, pag. 1….
Papiſt6. The great argument by which the Papiſts doe goe about to eſtabliſh the truth of their way, is Immediate revelations, and pretended miracles; the want of which, they upbrayd the Proteſtant Miniſters, and charge us to be no Church
QuakSo the Quakers doe in their pretence to an immediate call, and their ſuppoſed miracle of quaking. So A. P. the Word of the Lord came to me ſaying. So Audland, the Word of the Lord came to me: but of that more hereafter.
Papiſt7. The Papiſts doe place much of their holineſſe in their Eaſtings, beggerly apparell and forſaking the World, as they call it, as their l…ing mewed up in convents, and cloyſters, their wandring up and downe as Hermits, and begging Fryers, &c.
Quak.So theſe men is knowne to place abundance of their holineſſe in Faſting, beggarly apparell, wandring up and downe the World, &c. we might adde much more; but here you may ſee how the man of ſinne in theſe men in their compliance with the principles and practiſes of the Romiſh way, breaks out in his deceit and deceive…ble workings.
2. He is a ſt…anger in the Booke of God, as to the diſcovery of Antichriſt,The ſpirit of errour the ſpirit of Anti-Chriſt. who doth not obſerve the ſpirit of God mightily unvailing Antichriſt by the revealing of the ſpirit of errour in him; for 1 Iohn. 2.18. there it plainly appeares, that horrid errors are of that affinity with the Antichriſt, that when he would deſcribe that man of ſinne in the laſt time he calls the Heretiques by that very name, Now are there many Antichriſts, whereby we know it is the laſt time, &c. Now beſides thoſe which we have named, the Reader will eaſily obſerve ſuch a maſſe and heape of Arminian, Socinian, Familiſticall errors in their Doctrines layd downe in the Perfect Phariſee, that he may c…earely obſerve where the ſpirit of Antichriſt works in all deceiveableneſſe in this laſt time.
3. Laſtly, It is the Saints bulwarke againſt the Papiſts, while they call for our miracles, that the ſpirit of God clearely holds forth, that the comming of the man of ſinne is after the working of Satan, with all power and ſignes, and lying wonders, 2 Theſ. 2.9. So Rev. 16.13. the three uncleane ſpirits, ver. 14. are the ſpirits of Devils working miracles, to gather together, &c. Now this further evidenceth the ſpirit of the man of ſinne, acting in them, and their way. As for his Gog and Magog, Rev. 20.8. to which Naylor compares our Books, being ſet forth againſt that generation: truely we cannot but ſmile at the weakeneſſe of the man, for who knows not that Gog and Magog referrs to the time of the Jews converſion, when God will plucke up the Kingdome of the Turkes and Saracens, and is to be after the expiring of the thouſand yeares, as that chapter is exceeding cleare.
Reader, we entreat thy pardon for this digreſſion, though ttuely, when we came to conſider, that his expreſſion of the man of ſinne, our ſpirits could not but ſtrike in with this call of providence, to lay naked that miſtery of Babiloniſh iniquity which worketh in theſe men.
Difference in judgement about diſcipline, no breach of a joynt appearance againſt the methods of Satan.In the next place, thou wilt finde him (that he may compare us with Herod and Pilat conſpiring againſt Chriſt) thus charging us, Theſe ſive formerly could ſcarce agree in any thing, no not in that which they call the worſhip of God, &c.
Firſt, A. P. accuſeth us, to have taken up the things we wrote againſt the Quakers by report, whereas he ſayes, that people was not knowne to any of us, except one; let him now tell us whether Iames Nayler takes not up things by report, who we beleeve, never ſaw the Face of foure of thoſe five, whom he ſo boldly chargeth.
2. But is it true, that we can feares agree in any thing? This is a charge, we wonder he hath ſuch a brazen forehead, to rayſe againſt us. Doe we not all agree? and is not our reall agreement knowne in all the Doctrines of the Goſpel? As for matters of diſcipline, we doe really confeſſe there is ſome difference in judgement amongſt us. But firſt, Doth this make us like Herod and Pilat, who hated the very principles of the Goſpel, and (as Nayler ſayes) could not agree in any thing. Secondly, Paul and Peter had their difference in point of judgement as to Circumciſion, Gal. 2.14. So thirdly, Paul and Barnabas had their difference, in another caſe, Acts. 15.39. But fourthly, That rule of the Apoſtle, we hope ſhall be our rule, Phil. 3.16. If in any thing ye be otherwiſe minded, &c. Nevertheleſſe whereto we have already attained, let us minde the ſame thing, let us walke by the ſame rule. Fifthly, And as the Apoſtles aboveſaid, notwithſtanding their particular differences, even in judgement; yet agreed to oppoſe the enemies of Chriſt, and the groſſe Hereſies then ſpringing up: ſo by the aſſiſtance of our God, we have been enabled cordially and induſtriouſly, to agree in promoting the worke of the Goſpel; and we are confident in the Lord ſhall further be. But doth not, this ſavour of abundance of malice, when he ſayes, they could not agree in any thing, no not in the worſhip of God? &c. Could we not agree in the worſhip of God? or doth he know what the worſhip of God is? or what difference is betwixt worſhip and diſcipline? ſurely if he had, his conſcience muſt checke him, for charging ſuch a lye upon us. But this it ſeems A. P. doth report, and James Nayler will report it.
Further, he goes on, and tells the Reader, We are not afraid to ſpeake evill of their forſaking the world, the pride and luſts of it; and theſe (he ſaies) we call, a ſinfull neglect of their Families, triviall obſervations, and bely the Apoſtle, ſaying, he calls them rudiments of the World. Reader, that thou mayſt ſee the wilfull (and we are afraid) malitious miſtake of the man; we ſhall give thee our owne words as they are in our Epiſtle, thus, There is indeed ſomething which pretends to holineſſe in this generation of men: as the meanneſſe of their apparell, ſometimes more then ordinary abſtinence, their forſaking the World (though to a ſinfull neglect of their Families and Callings) and many triviall obſervances, which the Apoſtle calls, The rudiments of the world. Col. 2.23. Now,
1. In this the Reader may clearely ſee, our willingneſſe to ſpeake the fairlieſt that we in conſcience could of the wayes of theſe men, for we ſay, that theſe things there named, do indeed pretend to holineſſe, and have a ſhew of humility, they are out owne words; ſo farre were we (as he would charge us) from ſpeaking evill of any thing that doth but looke like a command of Chriſt.
2. He moſt groſſely chargeth us, that we ſpeake evill of, Forſaking the World, the pride and luſts of it, and that this we call, a ſinfull neglect of their Families, and triviall obſervances, when as its as cleare as if it were written with a Sun-beame, that we doe no ſuch thing. For, Is there any one tittle in theſe our words, concerning their forſaking the pride and luſt of the world? we h…pe we have ſo much of the dread of God upon our ſoules, as that it ſhall not enter into our hearts, to ſet a Pen to Paper, to pleade for the luſts and pride of the world. But what wickedneſſe is this, to foyſt thoſe falſhoods into our Epiſtle, which we never ſpoke.
3. It is a ſinfull neglect of their families and callings which we ſpeake aga…nſt,Sinfulneſse or neglect of Ca…l…gs & families. (for this we know to be a ſinne) but we ſpeak not againſt a forſaking of the world in its proper Goſpel-ſence, we ſay that they doe ſinfully neglect their Callings, thats apparent in their conſtant wandrings up and downe, Fox and Nayler themſelves are two evident examples of it. And for the ſinfulneſſe of ſo doing, we referre you to theſe Scriptures, 1 Tim. 5.8. If any provide not for his owne, and eſpecially for thoſe of his owne houſe, he hath denyed the Faith, and is worſe then an Infidell. 2 Theſ. 3.10. We commanded, that if any would not worke, neither ſhould he eate: For we heare there are ſome amongſt you walking diſorderly, working not at all. 1 Cor. 7.20. Let every man abide in the ſame Calling wherein he was called, art thou called being a ſervant, care not for it, &c. ver. 24. Let every man in the calling wherein he was called, therein abide with God. How doth this reprove their practiſe and prove the ſinfulneſſe of their neglect of their Callings.Object. But if they ſhould ſay, That the Apoſtles left their Callings and followed Chriſt. Anſwer.It is true, the Meſſias had his Diſciples following him. But firſt, Paul after the Aſcenſion of Chriſt, doth leave a ſtanding rule in the Scriptures for Chriſtians to abide in their callings; Commands the aged Women that were Beleevers, that they be keepers at home, Tit. 2.5. Reproves the lightneſſe of the younge… Widdowes, When they wax wanton againſt Chriſt, they learne to be idle, wandring about from houſe to houſe; and not onelyonly idle, but tatlers alſo, and buſie-bodies, ſpeaking things which they ought not, as 1 Tim. 5.11.13. [The very Picture and patterne of the Women-Quakers.]
2. Before they left their callings in the world, its evident they had an immediate call from Chriſt. Marke 1.17. Jeſus ſaid unto them, Come yee after me, &c. where he immediately calls Simon and Andrew; James and John, calls alſo Philip. See John 1.43. and Matthew from the receit of Cuſtome. Mat. 9.9. We know theſe men will pretend to the ſame immediate call; but we have fully anſwered in the perfect Phariſee p. 45. 46, to the vanity of that pretence.
3. They were called forth to an Office and publique worke in the Miniſtry, which was not a neglect of their Callings, but a changing of them. Now th…s publique worke of Miniſtry, theſe men will not ſure pretend they are called to, for they doe cry downe all Churches, and Miniſteriall imployment, as to outward teaching, as wholly needleſſe.
4. And laſtly, Paul after this reproves Chriſtians for leaving their callings, 2 Theſ. 3.10. 1 Tim. 5.13. which had not been if their example had been binding.
The nature of forſaking t…e wo…l rightly ſtated.4. As to a right forſaking of the world according to the mind of Chriſt, we muſt againe ſay, It lyes not in a Monkiſh changing of apparell, not wearing of a band, and giving over to labour in their callings, it lyes in no ſuch thing; but it eminently conſiſts, in theſe two things.
1. A crucifying of affections to the world, ſo that the ſoule ſits looſe as to all the poſſeſſions and comforts of it, and can ſee ſo much in Ieſus Chriſt as to ſatisfie it ſelfe, by which we are preſerved in an holy indifferency as to the things o this world, and can freely ſubmit to the Lord, as to any providences in things below. And ſo we can affirme, that a man may forſake the world, and yet enjoy his poſſeſſions in it. Abraham, Iacob, Nebemiah, David &c. men all of vaſt poſſeſſions, and yet true forſakers of the world. Were not thoſe beleeve …ich, whom the Apoſtle chargeth, 1 Tim. 6.18. that they be ready to diſtribute, &c. but their forſaking of the world, was in this, that they be not high minded, nor truſt in uncertaine riches; not in their leaving their Families and callings; but that 1 Cor. 7.29.30 31. Let them that have Wives, be as though they had none; they that rejoyce, as though they rejoyced not; they that buy, as though they poſſeſſed not; and they that uſe the world, as not abuſing it; for the faſhion of this World paſſeth away.
2. It conſiſts in a willingneſſe of ſpirit to part with theſe things when thereunto called; which is in caſe of competition betwixt Chriſt and our enjoyments; in reference whereto, the Saints have need to ſit downe before-hand and reckon this, the charge of the Goſpel may coſt them one day their deareſt comforts, as it coſts us the ſcandals and reproaches of our Perſons as this day from theſe Quakers. See this Mat. 10.37. He that loveth father and mother more then me, is not worthy of me.
And the caſe being thus opened, if any ſhall nouriſh their idleneſſe, under a pretence of forſaking the World; we dare freely tell them, that they make the Scriptures a ſlave unto their luſts, and walke contrary to the plaine rules of it.
5. Laſtly, there is another falſe charge layd upon us, as that we doe call the forſaking of the World, pride and luſts, a triviall obſervance, the rudiments of the World, and will-worſhip. We have ſhewed already, that we ſpoke not a ſyllable in that Epiſtle of the pride and luſts of the World, (that foyſted in by Iames Nayler) We now adde, that it is as malitious a ſcandall; to ſay, we c…ll forſaking of the world, a triviall obſervance, &c. The quakers beggerly elementsThe Reader may ſee we ſpeake of their triviall obſervances as of another buſineſſe, things diſtinct from that of forſaking of the world: And becauſe he would ſo palpably wreſt our words, we ſhall tell him what thoſe triviall obſervances of theirs are; ſuch as theſe, their not ſaluting, not putting off a Hat before a Magiſtrate, their thouing every man, not calling men Maſters, ana ſuch like; like thoſe of the Apoſtle, Col. 2.21. of touch not, taſte not, handle not: Now as ſuch as theſe, as to a ſoules placing his holineſſe and religion in them, we dare boldly call, Beggarly elements, and the rudiments of the world; ſo we yet againe ſay, that he that ſhall place ſo much of his perfection in ſuch triviall obſervances as theſe, he walkes indeed in a ſhew of wiſedome, in humility, and will worſhip, and neglecting the body, (not in any honour) to the ſatisfying of the fleſh, that is, to the ſatisfying of the fleſhly principle of Legall righteouſneſſe, puffed up and fed with ſuch acts of will-worſhip.
Having thus traduced us, he begins to cry up his owne followers, for their obedience to the commands of Chriſt. We wonder how they can ſo much as pretend to obedience to the command of Chriſt,The diſobedience to the commands of Chriſt, and the Ordinances. when it is evident, that the whole generation of them, will not ſubmit to his righteouſneſſe, eſtabliſhing a righteouſneſſe fulfilled in themſelve: Nay, tis their great work, to deny his righteouſneſſe fulfilled in his Perſon to be imputed to us for juſtification; As alſo, they deny many other truths, with a full oppoſition to Goſpel-Ordinances, Prayer, Supper, Baptiſme, Church-Government, Miniſtry: whom can he perſwade that ſuch as theſe are brought up to obedience to the commands of Chriſt?
VVho are the perſecutors betwixt us and them diſcoveredLaſtly, In the concluſion of his Preface he tells you, that they are perſecuted by us: In which accuſation, we ſhall appeale to the Reader. Whether they be the perſecuters of him that is borne after the ſpirit, or we? For firſt, It is evidently knowne, that while we are carrying on the worke of the Goſpel in our reſpective Congregations peaceably; ſome of them have come no leſſe then threeſcore miles to revile us, and ſmite us with the tongue of bitter reproaches, in publique Congregations, nay, even in the time of exerciſe, to the great hindering of the ſeed of the Word, which queſtionleſſe is the deſigne of Satan in thoſe their confuſions. And are we the perſecuters?
2. If cauſing ſuch tumults, and their ſuch bitter ſlanders of us in the time of worſhip, have brought them at any time within the compaſſe of Law, we muſt tell them, that that was a ſuffering as evill doers; and no perſecution, if it be a ſinne to breake the Peace and traduce and take away the good names of others. Yet even in ſuch caſes alſo, they may remember, how many of the were diſcharged the Towne, without Impriſonment? and ſuch as were Impriſoned, how ſoon releaſed?
3. If reproaching with the tongue be perſecution (for what elſe was Iſhmaels perſecuting of Iſaac, to which that texts relate Gal. 4. what was it Gen. 21.9. but Iſhmael mocking Iſaac?) we may ſay, we have had as large meaſure thereof from this people, as might fill pages to ſet downe in particular.
4. If our B…oke be the perſecution, Pauls zeale againſt wicked principles and unlawfull practiſes may as well be called perſecution, as our pleading for the truth of Chriſt againſt oppoſers, we being ſet for the confirmation and defence of the Goſpel.
We now proceed to take notice of his anſwers to the Poſitions they have aſſerted; the firſt is,