Railing Rebuked — William Thomas

Railing Rebuked · William Thomas

A Defence of the Miniſters of the Nation, in Anſwer to an Epiſtle lately publiſhed by THOMAS SPEED.

The Inſcription of the Epiſtle.

[To all the Publick Teachers in this Nation, who are by themſelves and the world, called Miniſters of the Goſpell.]

BEfore I go further, I ſhall obſerve in anſwer to this Inſcription, theſe four things.

1. That this Author thinks it not enough (I know not whether he ſcorne or no) to lay hands on Mordecai alone, and to oppoſe himſelf againſt my poor ſelf, whom he might with more eaſe, and leſſe ſinne, have troden under foot; but his deſigne is to diſgrace the publick Teachers throughout the whol Nation, unto whom therefore he gives the odious name of Chief-Prieſts, (which they never owned, and by which never any Saint, that we read, or know of, called them) the better thereby to faſten upon them his monſtrous and fictitious accuſation.

2. That he that prefixed this Title cannot but know, that himſelf hath heard, not only the world, but many Saints alſo, call the Teachers of this Land by the name of Miniſters, unleſſe he be come to that paſſe to think that none are Saints but Quakers, and that he was none himſelf, till he was one of them.

3. That the people of this Nation, and he among the reſt, whether they and he hear, or whether they will forbear, ſhall know one day that there have been Prophets and Miniſters among them Ezeck. 2. 5.

4 A fourth thing which I obſerve, and offer to the Reader to take notice of is this, that he that caſts all that dirt, that is in this foule Epiſtle upon publick Teachers, was lately a publick Teacher himſelf, though not by the world no… the Saints, called Miniſters, as having not (for that his carriage makes to appear) ſo much love to the Miniſtry, as to engage in it, nor ſo much fe…r of it as to forbear without a due Call, or a true heart to it▪ to be tampering about it; he gave a Say to that calling, and it might have been thought that he would have been a ſtar to have lead others to Jeſus Chriſt, but he he is proved a Comet, and is now not only fallen to the earth, but (which I am ſorry to ſpeak, but this Book will ſpeak it) falls foul upon heaven, which I cannot but preſent as a very conſiderable warning to all others that take the boldneſſe to be publick Teachers without any minde and meaning to be Miniſters of Chriſt in the way of Chriſt, leaſt God not only give them over to teach erroneous things (which they often do) but leave them at laſt to fall off from preaching themſelves without a calling, to be bitter enemies to thoſe that preach with a calling, as this miſerable man declares himſelf to be; who notwithſtanding hath nothing to defend himſelf from the dint of his own ſword-like words, but only this, that he is no Miniſter, and making us none neither, the caſe is alike, and ſo all fals on himſelf in reference to the time wherein he was a publick Teacher, and no better (ſure) than other publick Teachers, whom in this Satyr he ſo much enveighs againſt.

The Epiſtle.

T.S. Sirs, the night is far ſpent, the day is at hand, and bleſſed, yea, bleſſed from the Lord are all they who are found walking not as children of the night, but of the day. The hour is coming, and now is, that all coverings ſhall be removed and the vails pluck't from off all faces, and lamentation and woe will be to all them who are found covered, but not with the covering of my Spirit, ſaith the Lord God. Awake therefore O ye shepherds, awake, awake, ſtand up, ſeriouſly conſider of and prove your coverings; make diligent inquiſition and ſearch whether ye are covered with power or profeſſion, with the ſubſtance or with the Forme &c.

You do all pretend your ſelves ſervants to the Son of God, and to be Miniſters by him called forth to preach the everlaſting Goſpel, from the bottome of my heart do I wiſh, that I were able truly to ſay of every individual of you, *But why doth he not ſay what he way truly ſay of ſo many of us?that you are found walking worthy of ſuch a Maſter, and bringing forth fruit worthy of that high and holy calling, with which you pretend your ſelves called, I ſhall not undertake raſhly to judge you, or accuſe you unto the world; let your fruits demonſtrate what Trees you are, and let your works judge you.]

W. T. The Miniſters of this Nation are not unwilling to be awakened to the ſerious conſideration of any thing wherein they are truly concerned, nor are we deaf at, but yet we wonder at thoſe falſe witneſſes that in theſe dayes riſe up againſt us, and lay to our charge things that ſo many of us know not of, Pſal. 35 11. Among whom the Author of this Epiſtle will needs appear to all the world, and that as an eminent undertaker; one would hardly think th…t one that is ſo much a Novice, ſhould ſo far lift up himſelf (but that Novices will do ſo) as to ſit in judgment upon, call to the Bar, indite and prepare for the higheſt condemnation, not only the publique Teachers of this Nation, (to …ll whom he writes) but (which he may do upon the ſame falſe account) of all the Reformed Churches, yea, of the Churches of Chriſt generally ſince the Apoſtles times, as if Chriſt had forſaken his Church for ſo many Ages, with which he hath promiſed to be preſent in the Miniſtry to the end of the world aMath. 28. 19, 20.; Strange it is that a man pretending to piety ſhould put himſelf into ſuch an office, if the adverſaries of a right Religion, that ſay as the King of Syria fight neither with ſmall nor great, ſave only with thoſe whom they call Miniſters, ſeek for a Proctor to plead their cauſe throughly, may not th…y finde one here? unto whom it belongs ſeriouſly to conſider (and I heartily wiſh he would think upon it before it …e too late) how near he comes to that Tertulius that lov'd to call Paul a peſtilent fellow, and how that will ſpeed when he comes to be tried by that word, he that deſpiſeth you, deſpiſeth me; if ſuch Scriptures be nothing to him, but he will needs think he doth God ſervice, when he will caſt all reproach up…n his ſervants, therein lies his danger, which I ſpeak the rather for their ſakes, that are of the ſa…e way and ſpirit with him, who, if the Teachers of the Nation be found at the laſt day the Lords Miniſters and Ambaſſadors (as the conſcienc…s of ſome of them cannot chuſe but acknowledge they will, if the work of the Word be not clean blotted out of their hearts) then may they collect what 1 Tim. 3. 6.a fearful reckoning there doth (without repentance) remain for them from thoſe direfull things that befel the Ammonites ſtate upon their baſe uſage of David's meſſengers b2 Sam. 10. 6. & 12. 31.

Yet had the Ammonites a pretence for it, and made as if David's ſervants had come to ſearch the City, to ſpy it out & to overthrow it c2 Sam 10. 3, nor did Tertullus want a colour for that which he pretended as Paul's black character; for he doth not ſay of Paul, he is reported to be, but we have found him to be a peſtilent fellow; juſt as this man ſaies, let your fruits demonſtrate what Trees you are; let your works judge you, and ſo Tertullus; this Paul is a peſtilent fellow, let his works judge him, for he is a mover of ſedition among all the Jewes throughout the world: Here is a great proof, if Tertullus had not been a great lyar.

Howbeit I do not deny but that if he ſpeak of particular men, there may be divers or many among the publick Teachers of this Nation juſtly blamed, (though few in that height in which he ſets them forth) whom neither my ſelf nor any godly Miniſter will plead for, but mourn for; but what is this to [all] the publick Teachers of this Nation? Yea, how is this to any purpoſe at all? Since there was never any National Society of Miniſters wherein there was not an obſervable corrupt company? If that be a ſufficient reaſon to condemne the Miniſtery, becauſe there is not a walking worthy of that calling in every individual Miniſter, then no ſociety of men will be uncondemned, becauſe unworthy perſons are ſtill mixed, and (ordinarily) the moſt.

T. S. [You pretend the Scripture to be your rule; come therefore, let us plainly reaſon together, and ſee if your own rule will condemne you or abſolve you.]

W. T. We own the Scripture for a Rule though this Writer doth not; and are willing (as in duty we are bound) to be tryed by it; but while we acknowledge the Rule and the Law, we deny the Fact, and the things that are here alledged againſt us in that generallity wherein he alledgeth them: We ſay (as Jeremy dJer. 37. 14.) its falſe: And as Paul, Neither he nor his Partners can prove the things whereof they accuſe us eActs 24. 33..

T. S. [The Spirit of the Lord by the mouth of the Prophet Micah ch. 3. 11. accounted it among the abominations of the Prieſts and Prophets of thoſe dayes, that they taught for hire and did divine for money; and as an aggravation of this their wickedneſſe, he further teſtifies, that they even prepared war againſt him that refuſed to put into their mouths v. 5 Let theſe Scriptures be your inditement before the Judge of all the Earth; And to the light of Jeſus Chriſt in every one of your Conſciences do I appeal, whither you are able to pleadto it not guilty, and if guilty, how then can you eſcape the ſame ſentence and condemnation that fell on thoſe Prieſts and Prophets, who were found in the ſame tranſgreſſions.]

W. T. To this I anſwer.

1. If the taking a maintenance for our Labour in Preaching be Preaching for hire, then we acknowledg we Preach for Hire: But that ſuch a conſtruction is a vain ſurmiſe, is evident by Scripture that ſaies, The Labourer is worthy of his hire, Luke 10. 7. We profeſſe we take that which Chriſt ſaith we are worthy to have; but if he underſtand by preaching for hire, that we exerciſe and order our preaching for the getting of money and maintenance, there are enough of us that (through Gods mercy) know that to be a meer ſlander, as the other alſo is, of preparing war for thoſe that put not into our mouthes. If this man made conſcience of applying Scripture, he would otherwiſe apply it, and uſe more caution, that there might be leſſe calumny.

2. Nor are we afraid to hear of an appeal to our conſciences: For though we do not know ſo little of our Rule, or of our ſelves as to pretend to perfection, (as Quakers do) but finde many things amiſſe, for which we humble our ſelves before the Lord, yet, in reference to thoſe groſſe things whereof he ſpeaks, our hearts ſhall not reproach us ſo long as we live, Job 27. 6.

3. We will not ſecure our ſelves only within this brazen wall of an accuſing conſcience, but freely offer our ſelves (in this and in the things following) to the tryal and teſtimony of the people of God among whom we have lived: Let them ſay whither they have found ſuch evils in us as are objected againſt us, while we have walked in and out before them fAct. 24. 20.

4. We ſhall willingly and cheerfully joyn iſſue in refering our cauſe to the great God that knows perfectly our hearts and wayes, and before whom we doubt not to ſtand in the judgment through Jeſus Chriſt at the la… and great day If our ſentence ſhould come forth from Quakers we might very well and very much fear; but Lord, let our ſentence come forth from thy preſence gPſa. 17. 2..

5. I wonder it ſhould never come into the heart of this man that hath ſo many [It's] If guilty, If ſo &c to think what if it be not ſo? What if they be not guilty? Shall not they that be wronged have reparations? Will God take it well to have his ſervants ſlandered, or ſhall they goe ſcot-ſree, that make it their trade to traduce them?

T. S. [Jeſus Chriſt, the true and great Prophet of his people, denounceth the woe againſt the Teachers in his dayes, for that they did their works to be ſeen of men, ſtanding praying in the Synagogues and the corners of the ſtreets, as alſo becauſe they loved the uppermoſt roomes at Feaſts, and the chief ſeats in the Synagogues, and greetings in the markets, and to be called of men Rabbi, Rabbi; view your ſelves in this glaſſe alſo, and let the light of Chriſt in all your conſciences judge whether theſe ſpots are not manifeſtly to be ſeen in your garments; and if ſo, who can abſolve you from beeing ſharers in their woe, who are found partakers with them in their evil works.]

W. T. Let the Reader obſerve that Chriſt condemneth not 1. Standing in prayer (whereof there be divers examples in Scripture Nehem. 9. 4, 5, 6. Luke 18. 13. And whereof Chriſt himſelf ſaith, when you [ſtand] praying Mark 11. 25) 2. Nor Praying in the corners of the ſtreets, (though this man of this company know we do not ſo) (for wiſdome cries (and may to cry God) in ſuch chief places of concourſe Pro 1. 20, 21.) 3. Nor taking the uppermoſt roomes and ſeats, as if it were a ſin to take them, for ſome body muſt needs have them. Nor 4. greetings in the markets and meetings (which humanity requires, and Scripiure favours hActs. 15. 23. We find greeting in letters to be diſperſed in every City & Acts 21. 19. 1 Pet. 5. 14..) 5 Nor being called Rabbi *Read more of this in M. Bakers Qua kers Catichiſme. p. 17. foreign.elſe tis like Chriſt would not have taken that name John 1. 38. Mark 14. 45. On the contrary, it is evident by the text, that the thing which our Saviour blames, is, praying in places where we may be ſeen [to be ſeen] as Mat. 6. 1. To be ſeen of men, that is, in a vain-glorious way; and the [loving] (for ſo he ſpeaks) and [willing] and [affecting] of higher places and Titles. To what purpoſe then is this place brought, but only that this uncharitable cre…ture (who hath no knowledg of our hearts Mark 12. 38. compared with 1 Sam. 2. 16. Gen. 34. 19 vide Beram in locum ſignificatur voluntas cum ſumma cupiditate conjuncta.and ends) takes it for granted, that when we ſtand in a Pulpit for the peoples edification, we do it for our own praiſe; and that becauſe we [take] therefore we [love] thoſe a little higher places and titles which civility caſts upon us.

This is ſo ſenſeleſſe an allegation and imputation, that one would not take notice of it, but that the Quakers generally bring it, and Chriſtians may underſtand the text better by giving ſome explanation of it.

T. S. [The Scripture witneſſeth that the ſheep and the ſheepheards of Jeſus Chriſt were not of the world, becauſe by him choſen out of the world, and therefore by the world were they hated, perſecuted, impriſoned, ſtoned, beaten in their Synagogues, dragged before Rulers and Magiſtrates for his name ſake, caſt out as the ſweepings and off-ſcouring of all things. Stand to the Bar, O you Shepheards before the righteous Judge that cannot be bribed, and in the preſence of him that ſearcheth the heart and tryeth the reins of all men: Give true anſwer to what I ſhall demand of you. Are you by the world hated, or are you haters of others? Are you perſecuted or Perſecutors? Are you impriſoned for Truths ſake, or are you impriſoners of others? &c.]

W. T. To this I anſwer, 1. That we are hated and perſecuted in the height (with Iſmael's perſecution *Gal. 4. 29. with Gen. 21. 9.yea) and made the off ſcouring of all things in the Quakers Bookes, and in this of his more eſpecially, and more ſtudiouſly, more virulently and more generally than in many (or for ought I know in any) other. 2. He ſhall anſwer himſelf in the next Page but one of his Epiſtle; where he ſaith, that the Biſhops did in their dayes impriſon, and evil intreat many of us. Why doth he ſay, are you impriſoned, when he himſelf tells us we have been impriſoned? If he mean that we are not now impriſoned, neither were the Shepheards of Chriſt ſtill impriſoned Acts 9. 31. Beſides this, how many were toſſed and troubled in the High-commiſſion-court, by wicked men in and about their own places?

T. S. [We never read that Paul or any of the Miniſters of Chriſt, in Scripture, did ſo much as claime a maintenance from thoſe without, much leſſe did they Commence ſuites at Law againſt the world or the Saints for the tenth of all their Labours. Are you the Meſſengers of Chriſt? And is the Scripture your rule? How is it then that you dare not engage to preach, having not firſt made firme Indentures *See this about Indentures anſwered in the 7. Article of his ſcoffing Charge. 1 Cor. 9. Gal. 6. 6.for your livelihood? Or why is it that you fill the Courts of Juſtice with your actions againſt thoſe that refuſe to pay you the tenth of all their encreaſe? Nay, by what rule do you exact it of thoſe that never hear you, nor own you for their Paſtors?]

W. T. We read that Paul ſaith and proves that he might claime of maintenance of right; if he forbore it in fact (for reaſons referring to thoſe times) doth that hinder the righteouſneſſe of the claim in theſe dayes, which was righteous in thoſe?

As for commencing Suits at Law, 1. I enquire what are Courts of Juſtice made for, if labouring men may not come 1.thither to ſeek for their hire which is unjuſtly deteined from them? 2. Charity hath two eyes and eares, malignity but one; elſe could he not ſee or hear of ſo many Miniſters that 2.never went to Law in all their lives, whereof (becauſe this man puts a force upon modeſty) I muſt affirme my ſelf to be one, who have continued in a place (but mean for maintenance) now theſe 39. years and never called any to any Court for Tithes or any thing elſe; yet other may take another courſe (or my ſelf if there be further occaſion) and patiently ſeek their right by Law, when they cannot have it otherwiſe, without any juſt blame. 3. Whereas he demands by what rule do you exact the tenth of thoſe that never hear you, 3.nor own you for their Paſtors? I anſwer, 1. If Paſtors be faithful, by what rule do they diſown them and withdraw themſelves from them? Muſt a Miniſter that deſires and endeavours to do good, looſe and be deprived of the members of his Church and the maintenance of his place both at once? 2. I ſhall not deny but things may ſo ſtand, that a man living in one place may have reaſon to be an hearer in another, but I am ſure that he can have no …eaſon to be unjuſt, that is, to withhold that maintenance which by law and right is due to, as being affixt unto the place where he lives, though he be in ſome account o… his own, an hearer elſe where; eſpecially conſidering that no humane law bindes him to pay where he is an hearer, but only in that place where he is an Inhabitant, ſo that what he lays out in one place he ſaves in another.

T. S. [Moreover the Scripture manifeſtly declareth againſt all the works of the fleſh, ſuch as are drunkenneſſe, ſwearing, hypocriſie, coveteouſneſſe &c. and are your hands all clean from this filth? Are not a great part of you found wallowing in this common mire?]

W. T. Our Saviour ſaith of his own company, you are not all clean John 13. 11. And if there were one bad among ſo few, no marvail if there …e many bad among ſo many, whom yet there is no purpoſe to defend, but a courſe taken to caſt out.

T. S. [And among thoſe of you that have eſcaped that open pollution of drunkenes with wine, are you not yet intoxicated with wrath & rage againſt the innocent? Let me ask you further, (and let your anger be turned into a ſerious conſideration of what I ſhall ſay) is there ſcarce a Priſon this day in the Nation in which ſome ſervant of the living God or other is not priſoner to your inſatiable fury? Doth not Jeſus Chriſt as truly lye bound in many naſty holes and dungeous in England by your inſtigation and procurement, as he did by the procurement of Saul in Damaſcus? If any poor Jeremiah come from the Lord to bear teſtimony againſt all your abominations, is there wanting a lordly Paſhur among you who (in caſe the Magiſtrate be ſo honeſt as to refuſe) will not with his own hands put his feet in the ſtocks? Now then to your Rule &c.]

W. T. 1. Here he makes many Queſtions wherein he muſt anſwer himſelf. I neither know nor believe any ſuch thing as his interrogations import: In particular I doubt not but Miniſters are as far from being Paſhurs and putting mens feet in the ſtocks, as Quakers are from being Jeremiahs and that is far enough.

2. If unruly perſons be impriſoned, do Miniſters put them in priſon or Magiſtrates? If Magiſtrates, have they not authority and order to do it from the civil Power? Why then doth he not blame and cry out upon the ſupreme Power, becauſe it will not ſuffer the publick ſervice of God to be every where diſturbed by the ſottiſh meſſages of deluded ſoules, tending to the hinderance of the delivery of Gods meſſage and the abuſing of his meſſengers? Muſt the blame be laid on Miniſters becauſe men and poor miſled women ſuffer as malefactors, that is, for breach of civil Lawes, diſturbers of the publick peace and tumultuating in ſolemne religious meetings?

What followes after, is by others already anſwered kIn a ſober Anſwer to this angry Epiſtle, p. 10. 11..

T. S. [As it was of old ſo it is now, there being no new thing under the Sun; the ſeed of the bond-woman perſecuteth the ſeed of free-woman; the forme fighteth againſt the power; and the letter againſt the life. The profeſſing religious Jewes cried out againſt the Apoſtles and Saints in thoſe daies, Help O Caeſar, help men of Iſrael, for there are a Sect of men called Chriſtians riſen up, who turne the world up ſide down; The late Biſhops, they cried out, Help O King againſt this factious generation of Puritans, who will not have us to raign over them; own us, and guard us with thy ſword, for if thou ſuffer us to fall, this will be the conſequence, no Biſhop, no King. Thoſe called Persbiters, they alſo invokated the Powers late in being, crying out, help O Parliament, helpe againſt theſe ſchimatical Independents and Anabaptiſts, who begin to refuſe ſubjection to thoſe yoaks we would lay upon them, as we did to thoſe laid by the Biſhops upon our necks. But now ſo it is at this day, that all the Teachers of all ſects and factions (like as the Phariſes and Sadduces againſt Chriſt) do with one lip cry out and ſay, help O Protector, help O Magiſtrates, help, for there is now a ſtrange Generation of men riſen up, that the Earth is not able to bear; ſuch as ſtrike at our very root, and if we fall, this will be the conſequence (if you dare to believe us) no Miniſter, no Magiſtrate]

W. T. To all this I anſwer,

1. That it is very ill (where it may be juſtly charged as 1.here it is unjuſtly) that the forme of Religion ſhould fight againſt the power, and the letter be abuſed againſt the life of the word. But tis an evil as bad as that, or much worſe, when a pretended power of piety fights againſt the forme of ſound Doctrines, or any of thoſe formes which Chriſt hath appointed in theſe times of reformation lHeb 9. 10; or when an inward light and life is lift up, to diſparage that Word of God which is not a dead letter, but quick and powerful, and ſharper than a two edged ſword mHeb. 4. 12..

2. For his [Help O Caeſar &c.] if you take out the fancy that is in it (which its like much pleaſed the Framer) it 2.comes (in regard of the two former paſſages in it) to this ſenſe, (if it be ſenſe) you muſt not call upon the Magiſtrate to puniſh thoſe that deſerve it, becauſe ſomtimes the Magiſtrate is called upon to puniſh thoſe that deſerve it not: A man muſt not call upon Moſes to put a blaſphemer to death, n Levit. 24. 13, 14, 15.becauſe the Elders and Nobles of Naboths City, were ſome-times called upon to put Naboth to death upon an unjuſt accuſation of blaſphemy o1 Kings 21, 8, 9, 10.. Is not this a good Argument, you ought not to call upon the Magiſtrate to to trouble a true man, therefore you may not proſecute the Law to hang a Thief and a Murderer?

3. Its true, that the Parliament was called upon by Preſbiters, for the ſettling of a Government according to the 3.Word of God, and the example of the beſt Reformed Churches, wherein they held (and held forth) a brotherly compliance with Independants, even unto the utmoſt of that which their principles, built (as far as they could apprehend) on Scripture, would give way unto, with ſufficient declaration alſo of due reſpect unto and willingneſſe to cloſe with, others that were godly though of diſſenting principles and perſwaſions. They intended no yoke but the yoke of Chriſt, and were not (as ſome have been formerly) friends to ſoule-annoying reſtraints, but only enemies to ſoule-deſtroying Liberties.

4. It may be ſomthing wondered at that he ſhould acknowledg, 4.that Teachers of all Sects and Factions cry out for help againſt his Sect: Doth not this ſhew them to be like Iſhmael? Not only becauſe of their perſecution of others with bitter words pGal. 4. 29., but alſo of others diſ affection to them, their hand being againſt every man, and every mans hand againſt them qGen. 16. 12.. I do not ſay, bad mens only, but good mens alſo, unleſſe there be no Teachers good in the Nation beſides Quakers; now, how ſad is the condition of theſe men, whom ſo many wiſe and godly men can ſee no cauſe to approve and favour?

5. What he ſaith in jeſt, No Miniſter, no Magiſtrate, will be found a truth in good earneſt; for they that contemne Gods 5.expreſſe ordinance in the former rEpheſ. 4. 11., will (for the ſame reaſon) undermine it in the latter, to wit, that an open way may be made for what they like, and what they like, yea, Magiſtrates are in ſo much more danger than Miniſters, becauſe ſuch men are more hindered in their purpoſes by their greater ter power, and may gain more (if they can accompliſh their purpoſes) by their ſubverſion. Herein late experience will give ſome light, by which it hath been obſerved, that they that had an evil eye upon the Miniſtry (and being not content with Reformation thereof meditated ruine) were alſo poſſeſſed with principles leading to the overthrow of the Fundamental I awes, and of Magiſtracy The affecting of a fiſt Monarchy hath an evil aſpect upon whatſoever is reckoned a branch of the fourth.

T. S. [Horrible blaſphemers they are: grand Heriticks; and notorious blaſphemers, and that you may knowe w… do charge them to be ſuch on as juſt grounds as our brethren the Scribes and Phariſes charged Chriſt aIf we ſhould admit that we are as like the Scribes and Phariſes as the Quakers are like Chriſt, we ſhould not ſuffer much, for that's to be moſt unlike., we deſire you to ſcan over this enſuing liſt of their monſtruous blaſphemies]

W. T The generals being paſſed over, we muſt now come to the particular charge, which this accuſer hath drawn up, in …eſt, againſt himſelf and his aſſoſiates, in earneſt, againſt the publick Teachers o… the Nation: I cannot but exreamly loath the ſpirit with which it is written and exceedingly blame the writer; and yet it grieves me whenſoever I think of it (and that is very often) that one formerly reputed to be religious, ſhould ſo far forget Religion, and ſhew ſo little fear of God as to ſtrain his wit (which God hath given him for a better purpoſe) to frame ſuch a play Book as this is, made up of Fifteen fancies thereby to mock and blaſpheme Gods Meſſengers ſ1 Pet. 4. 4. foreign.: As concerning which he muſt be told in the firſt place, that perſons criminous would think themſelves in very good caſe, if they might but draw up their own charges, and make ſuch a liſt againſt themſelves, as themſelves liſt. Yet ſhall the ſeveral Articles of this his charge, be conſidered as they proceed from himſelf, that ſits down (let all men judge whether it be not) in the ſeat of the ſcornful, and thus gives them forth,

T. S. [Firſt, they blaſpheme and ſay, that Chriſt is the light of the world, and hath enlightened every man that cometh into the Joh. 1. 9. 8. 12.world, and that he that followes that light ſhall not walk in darkneſs, but ſhall have the light of life, which light is ſufficient to teach them and guide them unto the Father, &c.]

W. T. Here are two Scriptures joyned together with more ſubtilty than ſoundneſſe, and upon a deſigne rather than reaſon; for though there be a ſimilitude in words, yet the words import different things and are ſpoken upon a different foreign indicat eam praeſentiam quae cum ipſo mundo coepit▪ foreign Nempe etiam antequam mitteretur Johannes, aut ipſemet in mundum veniret Beza.account; for which purpoſe I ſhall take it for granted, that the firſt Scripture, to wit, John 1. 9. ſpeaks of Chriſts enlightening the world as God before his coming in the fleſh, or at leaſt as well before his coming as after, which will I ſuppoſe appear clearly two waies. 1. Becauſe the purpoſe of the Evangeliſt in the former part of that chapter, is to ſet forth Chriſts Divinity, which he doth both by reaſon and the teſtimony of John Baptiſt. 2. Becauſe it is not ſaid that [is] the true light, but that [was] If any ſay, that enlightning Calvin in Mat. 23. 37. Neque hic diſſerit quid ſacere inceperit ex quo fuit in carne maneſaſtatus, &c.work is ſtill carried on, I ſhall not deny it, but that will amount to no more but this, that the thing intended there, is to advance Chriſt in the eminent work of enlightning the world in the generallity, and to ſhew that Chriſt is the fountain of light to all generations & ſucceſſions of men. Now I conceive that it may with good reaſon be made out, that the lighting intended there is moſt properly with the light of nature, and that 1. Becauſe o… the latitude of the ſubjects enlightned, to wit, every man that cometh into the world, that is, that is born into the world *Viri per nativitatem ex utero matris, as Joh. 18. 37. & 12. 46. piſcat.. 2. Becauſe it doth not appear, that the light of Gods Word and the knowledge of Chriſt, hath been, or is, communicated to all the world Ʋniverſally, much leſſe to every one born into the world Individually, but rather the contrary, Pſal. 147. 19, 20. Acts 14. 16. with Deut. 18. 14. Acts 16. 6. Divers there fore underſtand this of the light of nature *Calvin Cartwright Piſcator. Polanus Syntagm. L. 6 c. 18. Cameronis Opera. p. 233. eſt loquutio in ſcripturis uſitata illud Deo tribuere quod ſieri non poteſt niſi a Deo, licet in omnibusnon fiat, ut Pſal. 145 14. Omnes cadentes licet in lapſibus ſuis multi manent,, and they that underſtand it otherwiſe, yet no way favour that which the Quakers would deduce from it; for they limit the words thus, Chriſt lighteth every man that comes into the world, that is, every man that is enlightned, he enlightneth him: And again thus, every man that cometh into the world, that is, both Jewes and Gentiles, in which ſenſe the world is taken, 1 Iohn 2. 2. And yet again, every man that comes into the world, that is, that comes into the Church, or into the world collected into a Church (as world is taken Mat. 13. 38.) though not by ſaving illumination, yet by ſaving revelation, that is, by that Goſpel-revelation that is fit to ſave them *And therefore is called ſalvation Acts 28. 28 Heb. 2. 3,, though divers receiving the revelation, do (through their own fault) looſe the ſalvation. So that which way ſoever the words be taken, the ſenſe that the Quakers faſten upon them will fall. For, underſtand the text of naturall light, and then [no man] hath enough to ſave him; underſtand it of ſpiritual and ſaving light and then [every man] hath not enough to ſave him Mat. 13. 11. John 17. 25. I ſhall leave this text (worthy of the view of the worthieſt men) to their better conſideration, obſerving only what ſufficeth to the preſent purpoſe, which is, Mr. Baxter hath anſwered them well and warily, when he ſaith, All that come into the world of nature he enlightneth with the light of nature, and all that come into into the world of grace, he enlightneth with the light of ſupernatural revelation The Quakers Catechiſme p 7.that the lightning there ſpoken of, doth at leaſt include (and that ſignally) the light of Nature; the other light (I mean the light of the Word) being not communicated to any (in any obſervable generallity) before the coming of Chriſt, but only to the Jewes, who were the only people of God, and whoſe priviledge it was to have the Oracles of God communicated and committed to them. Rom. 3. 2. Which I note for this purpoſe, to ſhew, that this Scripture cannot be rightly urged to conclude, that there is a light in every man reaching unto Chriſt and unto ſalvation.

But the other ſcripture, to wit, John 8. 12. is of another conſideration, as being delivered by Chriſt as God manifeſted in the fleſh, and appearing in the world in perſon and in Goſpel-preaching; and ſo it directly intends his enlightening of the world, that is both Jews and Gentiles (for he doth not ſay, as in the other place, I am the light of every one that comes into the world) with the ſaving knowledge of the Goſpel, and concerning this its true, that whoſoever follows Chriſt enlightening them by his voice (which ſome doe through grace, many do not, and none can without it) ſhall not walk in darkneſſe, but have the light of eternall life, John 10. 27, 28.

Now here lies the deceipt, that both ſcriptures are confuſedly clapt together, when the firſt ſpeaks (if not of the light of Nature onelyonly; yet) of that in a great part, and the latter ſpeaks onelyonly of Goſpel-light; particularly it lies in applying that effect to this light ſpoken off in both places (as if every one that comes into this world had a light to lead him to heaven) with belongs properly to the light ſpoken of in the latter place And yet the light ſpoken of in the latter place is not ſaving by the uſe of our own Free-will, but by the grace of God.

I ſhall now apply my ſelf to my Opponent, with whom my Sober Anſwer p. 12, 13.Brethren have dealt providently in Querying him out of his ſtarting hols, that ſo there may be a fair fight in the open field. Were his meaning fair and honeſt, and he intended no more when he ſaith, he that followeth that light; but that he that follows Chriſt the great light of the world, as he directeth by his Word & Spirit ſhould have the light of life; or that Chriſt Jeſus the light were ſufficient to teach and guide to the Father. I ſay, if he meant thus, we ſhould not gainſay him, and the Charge in ſuch a ſenſe is his own, not ours: But if his meaning be that Chriſt puts a ſufficient light within every man that comes into the world to guide him unto the Father and unto life. I deny that to be true, and charge him and his company with falſhood in affirming it, for that natural light (which is the alone light that Chriſt the word communicates to all men univerſally) ſhines in ſo much darknes ſince the fall that the darknes comprehends it not ſo, as to make out that from it which is ſufficient for ſalvation tJoh. 1. 5.. Its true, that Chriſt or the light [lightning] is ſufficient to guide to the Father every one that comes into the world, but not every light of Chriſt [lighted] Let him ſhew any Scripture that ſaith, that Chriſt ſo enlightens every man as that that light is ſufficient to guide him to the Father, that explication is his addition; nay the light that all men have, though it ſeem to make them know God as God, yet it ſufficeth not to make them know that there is a Father, that is, to informe them that there is Father, Son and Holy Ghoſt, or that there is any Goſpel: Since natural light inſiſts only on the moral Law and covenant of works; for there cannot be more written in the heart of fallen man without further revelation than there was in the heart of innocent man which was only the Law of works, not the law of faith. There is nothing known of the Goſpel but by report and tidings from God Rom. 10 14, 15.

But let all Chriſtians marke the poiſon that lyes under theſe lips; every man hath a light, that is, a light within him; (for ſo they ſtill expreſſe it) to help him to life and guide him to the Father. Therefore 1. No need of teaching, or the miniſtry of man, that is his own inference here; therefore come no more at Sermons. 2. Nor need of Scripture: For what neceſſity of a light without, if there be a light within ſufficient for the enjoyment of life, an… fo… direction to the Father, the fountain of life! Therefore throw away Scripture as a dead letter. 3. Nor need of grace; for every man that comes into the world, whether he have grace or no grace, hath that light with him: which if he will make uſe of it, it is enough for him, therefore ſet up free will, which Quakers (as they conceive that are neerly acquainted with them) call a power accompanying the light to deſtroy every evil as appears A faithfull diſcovery of a treacherous deſigne p. 11.in them that yields themſelves to it, and watch that their vain mindes draw them not from abiding in the the pure light of Chriſt: Thus corruptly do they ſpeak, but do you Chriſtians who have been taught better things, look with a jealous eye upon the light within. If the light of the Word, and the light in the heart agree together, then you may take the light in the heart as Gods light, but if that light within, agree not with the light of Scripture without, then look upon it as darkneſſe, and fear it as a traveller doth a dark night, or a mendipmiſt, or that which they call a [fooliſh fire] by which ſo many wander out of their way.

T. S. [And then what need of our teachings?]

W. T. By our teachings, he means Miniſters teachings.

To this therefore I anſwer,

1. That his inference is little worth, becauſe it is brought from a falſe ground of his own, to wit, that every man hath a light in him ſufficient to bring him to God, when none can come to God but by Chriſt, Heb. 7. 25. Nor by Chriſt unleſſe by faith, nor have any ſuch faith ordinarily, unleſſe by hearing, Rom. 10. 14. Nor hear without the Word of God, which every man hath not, yea, the Gentiles in general are ſaid not to have the Law. Rom. 2. 14.

2. For the thing it ſelf, when he ſaith, what need of teaching? I do thereupon demand of him (not to what purpoſe the Quakers teach, for ſure there is no need of their teaching, yet they that make nothing of other mens teaching, make ſomething, yea, much of their own; but I demand) what need had Chriſt to ſend forth his apoſtles, and bid them go and teach all Nations? Math. 28. 19. Or what need had Chriſt to give ſome to be Teachers to the end of the world? Is it not for the perfecting of the Saints till we all come to a perfect man? Eph. 4. 11, 12, 13. Or what need had the author to the Hebrews to ſay both theſe things you ought to be Teachers and have need to be taught? Heb 5. 12. And yet ſure thoſe Hebrews had as much light in them as is in every man that comes into the world.

3. Conſidering there be ſome places of Scripture ſeeming to make the teaching of men not ſo needfull▪ I ſhall for ſatiſfaction of weaker Chriſtians ſpeak a little to thoſe Scriptures.

The Scriptures are Jer. 31. 34. 1 John 2. 27. In regard of both which I ſhall ſpeak generally and particularly.

1. In general, and with reſpect to both Scriptures, I ſhall repeat the common and true anſwer, to wit, that the Holy 1. The Scripture ſpeaks not in thoſe places logically and definitively, but Rhetorically & by way of amplification.Ghoſt ſaying, you ſhall teach no more every man his neighbour, and you need not that any man teach you, doth not ſpeak ſtrictly and abſolutely, but comparatively, to wit, ſo as to ſignify that there ſhould not be ſo much need of teaching in the time of the Goſpel as formerly, and that becauſe the Spirit ſhould be poured forth in a greater meaſure than ever was before, whereupon knowledge ſhould abound vIſa. 11. 6. Act. 2. 17.. If any ask why I give this interpretation? I anſwer, 1. Becauſe other Scriptures declare the teaching of men to be neceſſary Paul ſaies neceſſity is laid upon me 1 Cor. …. 16. Yea, in Iſa. 2. 2. wJer. 3. 15.The Goſpel Prophecy (ſuch as that of Jeremy is) runs thus, we will go to the Mountain of the Lord and he will teach us, to wit, by the Law coming out of Sion, and the word from Jeruſalem, by the mouthes of Gods meſſengers, Iſa. 52. 7, 8. Adde to this, that Chriſtians alſo are to teach and admoniſh one another, Col. 3. 16. Now, that is a certain rule that no Scripture muſt be ſo interpreted as to croſſe another Scripture, therefore that in Jeremy muſt not be taken in its full latitude, but with due limitation. 2. Reaſon, and our ordinary manner of ſpeaking juſtifies the foregoing interpretation, for we ſay uſually of a witty childe, that he will learn of himſelf without a Teacher, not abſolutely but in compariſon with other children, that have no ſuch prompt and precious Spirit. 3. The Scripture it ſelf ſpeaks thus, Jer. 16. 14, 15. It ſhall be no more ſaid, the Lord liveth that brought the children of Iſrael out of Aegypt, but that brought them from the Land of the North; where the Prophecy muſt not be taken abſolutely, as if deliverance out of Aegypt ſhould never be mentioned more▪ (for we remember it and magnify the Name of God for it to this day) but in compariſon with, and to ſet forth the excellency of their more glorious Redemption from Babilon; and this is the uſe of Scripture, to deny and make nothing of one thing, when it would advance another, making that which is exceeded as if it were not exiſtent, as Pſal. 51, 16. Hoſ. 6. 6. ſo, 2 Cor. 3. 10. a thing is ſaid to have no glory in compariſon with another thing which far excels it in glory

2. To ſpeak more particularly, to the ſeveral Texts.

1. As to that in Jeremy, I conceive that a ſpecial thing conſiderable 2.there is that the Prophet holds forth the difference 1.between the Old-Teſtament and New Teſtament diſpenſation. In the former they were taught by men (other inward teaching was not ſo conſpicuous) in the latter by God, John 6. 45. The reaſon why I mention this is, becauſe thoſe words, You ſhall teach no more every m…n his neighbour, Jer. 31 34. follow upon the promiſe of the Spirits effectual inward teaching v. 33. as if he ſhould have ſaid, in the New Teſtament the teaching of the Spirit ſhall be eminent, as teaching by men was in the Old not but that God taught by his Spirit in the Old-Teſtament alſo, but yet Spirit is in ſpecial manner aſcribed to the New-Teſtament, 2 Cor 3. 6. which may be for two reaſons, 1. Becauſe, the Spirit of God was given in all ages, from that which Chriſt was to do and did in the time of the New-Teſtament, John 7. 39. and therefore it is aſcribed to the New-Teſtament only, when the two Teſtaments that is the two diſpenſations are oppoſed, as they are, 2 Cor 3. 6 aThey taught at a great diſadvantage in the Old-Teſtament, for no teaching was effectual without the New (there was never any merit or Spirit, but from things acted in the New-Teſtament) nor ſo effectual as in the New. The knowledge [then] was but like a drop, this [now] is like the Sea, Heb. 2. 14. Acts 2. 17.. 2. Becauſe the ſpiritual teaching in the Old-Teſtament was nothing, that is, very inconſiderable in regard of the aboundant teaching of the Spirit in the New. So that the proper anſwer to that place in Jerremy may be this, that under the New-Teſtament-diſpenſation they ſhall not teach every man his neighbour, that is only bSo Tremel. & Jun. in Jer. 31. 34. Non autem [ſolum] decebunt eclipſis frequens ut, Gen. 32. 28. 1 Sam. 8. 7., with ſuch reſtraint of the accompanying Spirit of God as was in the Old-Teſtament, but all the people of God (however taught either by Paſtors or Neighbours) ſhall be truly ſaid to know God as perſons taught not ſo much by men outwardly as by the Spirit inwardly, and, in regard of former times, eminently.

2. For that other Scripture 1 John 2. 27. two anſwers may be given2.

1. That being inſtructed ſo far and ſo long already, they needed not any man ſhould teach them, to wit, the Fundamentals and main things of Chriſtianity; for thoſe they had learned and come to a full knowledge of.

2. They needed not any man ſhould teach them, that is, otherwiſe then they had bin taught by the Spirit that is, by the Spirit in the Word, and in the heart cTake theſe three together, The Spirit in the Word, the Spirit in the Miniſtry of the Word, and the Spirit in the heart of a ſanctified Chriſtian, and then it's true, that no Chriſtian (taught by theſe) needs any man ſhould teach him (or Angel either, Gal. 1. 8.) otherwiſe or any other thing than the Spirit in theſe three teacheth.▪ for it is not ſpoken to exclude the teaching of men, becauſe the Apoſtle was now teaching them himſelf, and he wiſheth them to abide in that which they had heard, v. 24. to ſhew, that teaching and hearing was then in uſe; but what he ſpeak is to arme them againſt ſeducers, v 26. by putting them in minde that they had been ſo ſoundly and ſo fully taught that they needed not to ſeek other Teachers to receive from them a righter or an higher Doctrine: The thing they were to do, was, not to heaken after a new Goſpel to be thereby taught, but to abide in the old Doctrine wherein they were already inſtructed by the ſpirit in the Word, and which was ſealed up unto them by the Spirit in their hearts.

T. S 2. They ſay that that which may be known of God, is manifeſt in the conſciences of the very Heathen (God having revealed it unto them) even his eternal power and Godhead: And that Rom. 1. 19, 20. ch. 2. 15.though they have no Law without them, yet they ſhew the work of the Law writen in their hearts, and are a Law unto themſelves.

W. T. I know not what there is in this ſecond Article, unleſſe it be a double untruth 1. If he ſay (as he doth) that the Teachers of this Nation …ay to the charge of Quakers the bare affirming of that which is here put down, that is one 1.untruth▪ let him produce thoſe Miniſters that blame any man for ſaying what the Scripture ſaies in both theſe places. But 2. If he mean (as his fellowes do and as himſelf ſeems 2to do by his former words) that ſuch heathen-knowledge is a ſufficient guide to the Father, or to bleſſedneſſe, that is another untruth; for the Scripture ſpeaks truth when it ſaith, The inviſible things of God are clearly ſeen of men, even of Heathens (not ſo as they may be ſaved in that way, for how could they without the knowledge of a Chriſt which neither Nature, nor creature reveales? but) So that they are without excuſe Rom. 1 20. To ſhut up this therefore in brief; If he ſay that men that never heard the Word of God, have light enough to help them to heaven, let that be his charge; for he that believes not ſhall be damned, and how can they believe in him of whom they have not heard, Mark 16. 16. Rom. 10. 14.

T. S. [3. They ſay that Chriſt did not mosk nor impoſe an impoſſibility upon his poor Lambes when he exhorted them to be perfect even as his heavenly Father is perfect, &c]Mat. 5. 48.

W. T. I anſwer, 1. The Scripture exhorts us to many things, that we have made our ſelves unable to do, becauſe 1.however we are not able, yet it is our duty to do them. And God hath reaſon to claim his right though fallen man hath loſt his power.

2. Yet we may be perfect as our heavenly Father is perfect, to wit, by way of imitation, and as aſpiring to perfection. We may be perfect as God, though not as perfect as God, as 2.the Aire is light as the Sun, though not as light as the Sun: There may be, and ſhould be an inchoate, and a progreſive, but there cannot be here an abſolute perfection; and it is blaſphemy to think that we ſhall ever be perfect as God is perfect, that is, an inequallity.

3. Neither doth Chriſt intend any ſuch thing there, as either perfection infinite or equal with God, or perfection abſolute 3.and equal with the Word of God; it is evident by the context, and that [therefore] which is in the verſe he cites, that he ſpeaks of a comparative perfection in oppoſition to Publicanes, who love thoſe that love them and ſalute their brethren only; and thence he infers (without any ſuch mocking as this Fabler feigns, if there were not a plenary perfection) this ſerious exhortation, Let it not ſuffice you to be perfect as Publicanes are perfect, but labour to be perfect as your heavenly Father is perfect, that is, make him your patterne, and aſpire to that perfection that appears to be ſo eminently▪ in him, while he makes his Sun to riſe on the evil and the good; yea, gives his only Son not for the comfort of his Friends, for he had none among fallen men, but for the ſalvation o… his enemies Rom. 5. 10.

T. S. [And that the ſame Chriſt ſpake truth, whenas he bear witneſſe of Nathaniel, that he was an Iſraelite in whom there was on guile, John 1. 47]

W. T. Chriſt does not ſay there was no ſin in him, but only that there was no guile in him, which imports not abſolute perfection, but ſincerity yGen. 20. 5, 6. Pſal. 66. 18.. To have no guile in the ſpirit, doth not prove that a man is perfect, or no ſinner, but only that he is a pardoned ſinner. Pſal. 32. 2.

T. S. [As alſo that Paul did not deſigne that which was impoſſible, when he laboured to preſent men perfect in Chriſt Jeſus. Coloſ. 1. 28.]

W. T. The Queſtion is not, whether men may be perfect in Chriſt Jeſus in a way of juſtification, but whether they may be perfect in themſelves in a way of ſanctification; zRom. 10. 4. Col. 2. 10. vide Davenant in locum.this latter (though Miniſters labour ſtill that people may be carried on to perfection) cannot be attained here, but is reſerved to the laſt day 1 Cor. 1. 7, 8. 1 Theſ. 3 13. Jude v. 24.

If the Scriptures which he quotes be rightly underſtood, tis his own charge ſtill not ours; (we ſhall never charge him for ſaying any thing the Scripture ſaies, in the Scripture ſenſe) but if his, and the Quakers meaning be under ſuch expreſſions of Scripture to affirme a perfection without ſin, then let them take their charge from the Apoſtle, which is, that they are therein lyars 1 John 1. 10. Yea, while men plead perfection and ſinleſneſſe, God himſelf profeſſeth he will plead with them and every ſuch perſon as they are, becauſe he ſaith, I have not ſinned. Jer. 2. 35.

Let Chriſtians therefore go on and bear up to perfection, but never boaſt of perfection: no man can do that reaſonably, that either knowes himſelf or that knows Scripture: that is, that knowes how high and perfect the rule is, and how imperfect and defective himſelf is, being compared with that rule. Our duty here is to be alway perfecting a2 Cor. 1. 7,, but it belongs to our wiſdome to know that we can never be fully perfected till the laſt day wherein our ſoules ſhall be among the ſoules of juſt men made perfect. 1 Cor. 13. 9, 10, 11. Heb. 12. 23.

Mean while they may fear and tremble to think of the perfection of Quakers, as is related by one thatbeſt knew them, (being once far entered into their way) who relateth this of them, that They are people bereaved of former wayes and means, wherein the Lord doth work faith, knowledge and enjoyments in the hearts of his children, and of all thoſe former excellent things The Worlds wonder or the Quahers blazing Star. …. 16. 17which were brought forth in them by the power of truth, and of the uſe of thoſe waies of walking, wherein they have manifeſted any love or obedience to God: They are people b reaved of all things of this nature, and they reckon it their happineſſe and their perfection ſo to be.

T. S. [4. Theydo not bluſh to ſay that Chriſt and the Apoſtles ſpake as they meant in the Scriptures, and therefore they deny our meanings and interpretation as needleſſe, &c.]

W. T. Quakers have reaſon to bluſh (if they know how) at ſuch a conſequent as here they bring in: For it is as if one ſhould ſay, God ſpake as he meant by Moſes in the Law, therefore there was no need that Ezra and the Levites ſhould give the ſenſe, and cauſe them to underſtand the reading, Nehem. 8.8. O… that God by the Prophet Iſaiah ſpake as he meant, and therefore the Eunuch had no need of a guide, for the underſtanding See John 2. 19, 20, 21. & 16. 18. 19. Luke 24. 27.of his Prophecy, Acts 8 30, 31. Or that Chriſt ſpake as he meant, and therefore his expounding afterwards was needleſſe, Mark 4. 34. May not a man ſpeak as he means, and yet the expreſſions be ſo dark or doubtful to many a man that he is not able to diſcerne what he meanes? Every Author ordinarily ſpeaks as he meanes, Is there no need therefore of Commentators and Expoſitors to make it plain, that the words which may be taken diverſly, yet in ſuch a place carry ſuch a meaning with them and not another?

T. S. [Eſpecially becauſe we differ among our ſelves in our own meanings, and are fallible in our Interpretations we give of them, by which meanes a great part of our craft and employment is like to fall to the ground.]

W T. I anſwer, 1. That in the interpreting of Scriptures 1. concerning the Fundamentals of Religion, we do ſufficiently agree. 1 Cor. 15. 11. Whether it were I or they ſo we preach and ſo yee believed. 2. What ever difference there is 2.that proves only that the examination of Scripture is needfull bActs 17. 11., not that the Interpretation of Scripture is needleſſe: Is there no uſe of Phyſicians? Had people as good be without them, becauſe there is a difference of judgment among them? Or is it ſafe therefore for diſeaſed perſons to go from them to Mountebanks, becauſe Phyſicians will acknowledge they may be deceived or diſappointed, but Mountebanks will tell them they will cure certainly and infallibly? Yet a great difference there is between Phyſicians that have not, and Miniſters that have an infallible Rule; after which while they walk they can neither be deceived nor deceive cJer. 20. 7.. 3. His ſcoffing cloſe wherein he compares dGal. 3. 1. Act. 19. 24, 25.Miniſters by whom Chriſt is evidently ſet forth, and, as it were, pictured, to thoſe that made ſilver ſhrines for Diana, e ſhews with how good a will he ſits in the ſeat of the ſcornfull, and there laughs at a Miniſters imployment, committed to him of God, which is to be a Meſſenger and an Interpretor, Job 33. 23 For the people ſhould ſeek the Law at his mouth. Mal. 2. 7. Whereby is not meant that they ſhould ſeek from him the Law it ſelf (for that they had from God) but the Interpretation, and true meaning of the Law, which it belonged to their office to make known.

While theſe men therefore deny Gods Ordinance of opening and Interpreting difficult places of ſcripturely his Meſſengers Mal 2. 7 We charge that upon them as a wicked errour, and warn all Chriſtians to take heed of thoſe men that will take away the Expoſition of Scripture from them, and the knowledge of the minde of God, by the men of God; and who (as the Papiſts with whom they doe much agree) may well be afraid the ſcriptures ſhould be opened, and the light of God let in, becauſe by that way of God their own falſe Wares and ſophiſtic…ted ſtuffe will be ſoon diſcovered.

In the cloſe of this, I cannot omit to mention theſe two things,

1. That Quakers are enemies not onelyonly to the Preaching of Miniſters, but to the teaching of men: For no man can teach the things of God, but by opening the minde of God, astis revealed in Scripture.

2. That there is one thing in theſe times, which (when there's much deformity in them otherwiſe, yet) may be counted their proper ornament, that the devil very much envies, and that is Scripture-Expoſition. wherein good men before this time had never ſo great aſſiſtance, and of which never men that went under the name of Chiſtians declared ſuch diſlike.

T. S. [5. They aſſert, That Chriſt did not ſpeak one thing and intend another, when as he commanded men not to ſwear at all; but Mat. 5. 34. foreign A Prohibition ſo univerſall, that it admitteth of no exception.let their yea, be yea, and their nay, nay; whereas, we that are Orthodox, doe both ſwear our ſelves, and teach men ſo to doe; otherwiſe we may haply go without our maintenance, for want of ſw…arers in our Courts of Iuſtice, againſt thoſe Heretiques that refuſe to pay us Tythes.

WT. This man and Anabaptiſts (for the Quakers Religion is a medley) would be excuſed for accuſing allO ths as ſinfull, becauſe Chriſt ſayes, ſwear not at all: a prohibition ſaith this Commentator, ſo univerſall, that it admits no exception: But that you muſt take on his word, who though he be againſt Interpret tions, and ſo declared himſelf immediately before; yet gives ſuch an Interpretation of that place. Now its very true, as Chriſt ſaith we muſt not ſwear at all, but that expreſſions Fallacia à dicto ſecundo quid &c.wherein there is ſuch an univerſality admit no exception, that is not true; as will appear in other inſtances; All things are lawfull for me, ſaith Paul, again and gain: 1 Cor. 10. 23. What? Without exception? Was it lawfull for him to lie, ſteale, commit adultery &c. No: but ſuch large expreſſions are to be limited to, and by the ſubject matter and the argument in hand: namely, in the forecited places, it is to be reſtrained to things indifferent. In like manner the ſame Apoſtle faith, 1 Cor. 9. 22. I am made all things to all men, not by an unlimited and lawleſſe complyance, as if he would be a blaſphemer among blaſphemers; or among perſecuting Jews a perſecutor, but by an humble, juſtifiable, and advantageous condeſcenſion.

We Aſſert alſo that Chriſt did not ſpeak one thing, and intend another when he ſaid, ſwear not at all: but all the queſtion is, what he intended, and that may appear by the words ſubjoyned: For he did not only ſay, ſwear not at all, and there make an end; but proceeds and ſhews what he means by that generall ſaying, while he addes; neither by Heaven nor by earth; nor by Jeruſalem, nor by the Head fSo James cap. 5. 12. (without any comma) foreign, &c., that is, whereas the Scribes & Phariſes made as if the third commandment forbad perjury only, Math. 5. 33. Our Saviour ſhewes that there is ſuch a kinde of ſwearing as is not to be at all uſed, to wit, 1. when men ſwear by the creatures, either impiouſly and Idolatrouſly, puting them in the place of God, as if they knew whether we ſwear true or falſe, or could recompence us accordingly; or elſe irreligiouſly and irreverently, abuſing, in the prophane uſe of ſuch creatures as are here enumerated, the name of God imprinted on them, or God himſelf related unto in them; this is one [ſwear not at all] that is impiouſly or prophanely by the creature. 2. The other is, that none ſhould ſwear at all (by God, or creatures gTherefore James ſaith? neither by the heaven non by the earth, nor by any other oath, to wit, by the like creatures; again, by no oath at all in ordinary talke, ſo as to make our communication a ſwearing communication, oppoſite to Yea and Nay (i. e.) to an affirming or denying communication: without any oath.) raſhly, unadviſedly, uncertainly, that is, without a juſt cauſe, or calling, or ordinarily, that is, in familiar communication, thus alſo our Saviour explains his injunction of ſwear not at all. Math. 5. 34. by that which he ſaith v. 37. but let your communication, that is, your ordinary communication *Your foreignbe Yea, Yea, Nay, Nay; to this purpoſe alſo the Apoſtle James ſpeaks; above all things ſwear not, to wit, by heaven, earth and ſuch creatures, according to the prophane uſage of thoſe times, for it ſeems men then were like ungodly people now, who think it no fault to ſwear, ſo they ſwear the truth, when not only to ſwear falſly is a great fault, but to ſwear frivilouſly, cauſeleſly, and in familiar conference. The Apoſtle therefore addes, but let your yea, be yea, and your nay, nay; that is, in common diſcourſe let there be no oath at all: But a conſtant and candid expreſſing your ſelves, in ſimple and ſtable affirmations and negations. In brief, that which Chriſt ſpeaks is not againſt all ſwearing (wherein the Name of God is ſo much advanced in his Omniſcience and Juſtice) but againſt creature-ſwearing and common ſwearing: we may therefore put our Saviour and his Apoſtle together and conclude that both Chriſt and James (whoſe words we may call a comment upon our Saviours words) do not take away the uſe, but eſtabliſh the reverence of an Oath, by prohibiting the prophane and trivial taking of it up in mens common talke.

Let this then be the charge (ſince theſe men will needs be charged) that they abſolutely deny the uſe of an Oath, when yet God commands it in the Old Teſtament as a part of his Moral worſhip, Exod. 22. 11. Deut. 6. 13. hPſal. 63. 11. Iſa. 65. 16. Jer. 4. 2. And thou ſhalt Swear &c.laying down alſo ſpecial rules for the holy uſe of it. Jer. 4. 2. And with that the New Teſtament tells us, that an Oath for confirmation is the end of all ſtrife. Heb. 6. 16. Let them conſider therefore upon what good account they put an abſolute end to that which God himſelf ſaies, puts an end to all ſtrife.

But this man ſits and laughs at this neceſſary and effectual aſſiſtance for the adminiſtration of Juſtice, and ſpeaks as if he would let the world know, that he will neither ſwear himſelf, nor get any body elſe to ſwear for him to obtaine that which is duel to him; for if it be not thus, but he will ſeek his own as Miniſters ſeek their own, then he himſelf will be accounted one of thoſe Orthodox men among whom he is ſo loath to be numbred.

T.S. [6. They are bold to aſſert, that in taking Tythes for preaching, we are true neither to the Old Covenant, nor the New: Not to the Old, becauſe Tythes were the maintenance peculiarly appointed to the Tribe of Levi, of which Tribe we cannot ſay we are; and Deut. 14. 29.alſo the Tythes of old were by command to be put into a ſtore houſe, whether the ſtranger, the Fatherleſſe and widow, were to come and eat of them and be ſatisfied, which we practiſe not; not to the New Covenant, for that Jeſus Chriſt hath put an end to the Levitical Numb. 18. 21.Prieſthood, and conſequently to all the maintenance and appurtenances there to belonging.]

W. T. A. 1. Though we are not of the Tribe of Levi, yet we are Miniſters of the Goſpel, taken from among men, 1.& ordained for men, in things pertaining to God: So there is an agreement in the generality of the office, and ſuch a ſucceſſion Heb. 5. 1.and correſpondency in regard of the ſpiritual ſubſtance of it, that New-Teſtament officers taken from among Gentiles are prophecied of under the name of Prieſts and Levites. Iſa. 66. 21. with Rom. 15. 16.

2. As we are not properly of the Tribe of Levi, ſo we have not thoſe Tythes that were appropriated to that Tribe: Its 2.true, we receive a portion of the fruits of the earth called Tythes, yet it comes very ſhort of that ample proportion which the Tribe of Levi had i, who yet beſides the Tenths and Fift-fruits, and the ſhare they had in the ſacrifices, had alſo 48. Cities with their ſuburbs.

3. Tythes were not ſo appropriated to them, but that there was one Tythe for the people themſelves, Deut. 14. 22. 23. and another Tythe was to be laid out for the poor, Deut. 14. 28. 29. which was called the Poor mans Tythe *Godwins Moſes and Aaron lib. 6 cap. 3.. If people were to lay out a Tythe for the uſe of the poor now, as they did then, we ſhould be as far from hindering them of it, as this writer from a juſt imputation, when he ſpeaks of not practiſing that by our ſelves in theſe times, which was to be done by the people in thoſe times; and yet out of that we have, the Godwin ub… ſupra.poor have an allowance, both by way of yearly pay, and of voluntary Almes.

4. For the objection of being true neither to the old nor new Covenant, I anſwer, that we are true to the new Covenant 4.(under which we ſtand) becauſe though Chriſt hath put an end to the Levitical Prieſthood, yet he hath not put an end to the Church Miniſtry, nor to that maintenance which is neceſſary for it; for there is a new Goſpel-Ordinance to eſtabliſh it, to wit, that they which preach the Goſpel ſhould live of the Goſpel. 1 Cor. 9. 14.

5. Whereas it is objected here, that the Levitical Prieſthood is gone with all the appurtenances whereof Tythes were 5.one; thereunto I anſwer, that Tythes may be conſidered two wayes,

1. In the general nature of a maintenance of the ſervants of God in the ſervice of God] As to ſpeak more plainly and by way of inſtance, in regard of the matter now in hand; the Levites having no part nor inheritance with their brethren Deut. 14 1.27. and yet being Gods ſpecial Officers about the ſervice of the Tabernacle, wherein there time was taken up, they had need of a ſufficient ſupport for them and theirs. In this reſpect Tythes belonged not to the Ceremonial but rather to the Judicial Law; as the Levites were a part of that body of people, all of which was to be provided for in the land of Canaan; yea, we may ſay to the Moral Law of the 2 and 4. command of the firſt Table, as they were Gods ſervants: And to the 8. command of the 2. Table as they were the ſervants of the Church laboriouſly imployed for them, according to the rule of ſervice preſcribed in thoſe times:

Now to apply this: In this nature we take Tithes, that is, as they ſerve to make up a fit maintenance, for the ſupport of the ſervants of Chriſt, in the ſervice of Chriſt for the people of Chriſt who partaking of ſpiritual things from us, ought in equity to miniſter carnal things to us, Rom. 15 27.

2. Tythes are conſidered under the notion of the ſupport of, and 2.their ſpeciall application to the ceremonial ſervice. Now as they were given, received and made uſe of, to maintain and uphold that old Teſtament worſhip, and the Prieſts and Levites in order to that, ſo they are aboliſhed: we lay no claim to them in that relation; but yet the Tenth being the onelyonly maintenance deſigned unto us, we do with a good Conſcience take it, becauſe there is no ceremony in the proportion▪ that is, in maintaining the miniſtry by laying out a Tenth, but only in the old Teſtament application Tithes were an appurtenance to the old ceremoniall worſhip, but they were not [in themſelves] a Ceremonial appurtenance: for we find a tenth part given to God long before the Ceremoniall worſhip was inſtituted by the hand of Moſes, Gen. 28. 22. Yea, whereas he ſaith, they were appropriated to the Levitical Prieſt hood, or to the Tribe of Levi, we finde them paid by Abraham to Melchiſedeck, who was none of that Tribe, Heb 7. 6. 9. 13. Yea, to him even Levi himſelf paid tithes in Abraham, Heb. 7. 9. How then were they proper to Levi?

Let the Quakers then take their right charge which is this: that while we challenge not Tythes by Moſes law; but onelyonly a maintenance formed out by the juſt and pious laws of the land in that proportion, they deny Miniſters that maintenance, & would have us labour (if we will labour) without any livelihood, without any hire: When Paul ſaith, I took wages, 2 Cor 11. 8

T. S [7. They call us hirelings, becauſe we preach by Indenture firſt made with the people for our maintenance, and do not go forth Luk. 10. 3, 4.(truſting our Maſter Chriſt) as his Miniſters of old did, carrying neither purſe nor ſcrip with us: which ſhould we practiſe, we are doubtfull we ſhould be reduced to one of theſe two ſtraits, to wit, either to work or beg; the firſt of which we cannot doe, and to doe the ſecond we are aſhamed.]

W. T. I Anſwer, 1. There's a great difference (but that this 1.man will not open his eyes to ſee it,) between taking hire, and being an hireling; for Chriſt approves the former, aLuk. 10. 7.and condemns the latter, Joh. 10. 13.

2. In thoſe places which are called Benefices, and are in the 2.diſpoſall of Patrons, and wherein there is a competency, there's no need of Indentures, a maintenance being by law already ſetled upon every ſuch place.

3. As for other places, wherein no maintenance is ſetled, 3.the people that ſeek out a Miniſter, and know he cannot ſubſiſt to do ſervice to their ſoules without a worldly ſupport, do frely offer ſuch a maintenance as they conceive may be competent, which if it appear ſo to be, the Miniſter (after he hath firſt found the place fit for the execution of his Miniſterial Function, and that he is thereunto lawfully called) doth accept of it, and ſo cloſeth with them, to do his office among them. He layes no neceſſity upon them to give him ſuch an allowance; but they ſeeing the neceſſity of enjoying the Miniſtry, are willing to give it. Hereupon happily ſome writings are drawn up, that while the Preacher doth his duty he may not (through the injuſtice or inconſtancy of the people) be defrauded of his neceſſary maintenance, which on both ſides is agreed upon; In this tranſaction, the charge which is here laid upon Miniſters (for the meaning of the man in all theſe charges, is to diſcharge the Quakers, and to charge and deride the Miniſters,) is as vain and fooliſh, as the ground thereof is weak and frivolous.

Now whereas he ſpeaks of our going forth, not truſting our maſter Chriſt, as his Miniſters of old did, &c. I Anſwer,

1. our maſter Chriſt doth neither require us, nor allow us, to depend on, or rather to tempt him kMat. 4. 7.in reſting on, extraordinary courſes, when there be ordinary ways beforeus wherein we may lawfully walk.

2. All may ſee what enemies they be to truth that are enemies to diſtinctions, & will not put a difference between our Saviours 2.extraordinary & temporary commiſſion, upon grounds peculiar to that time & ſtate of Goſpel affairs, & ſucceſſive ordinary miſſions, wherein no ſuch charge was given, no not to the Apoſtles themſelves. Is it a perpetual Law that a Miniſter when he goes forth to preach, muſt carry no ſilver, no ſhooes, oNominaſſe eſt refutaſſe.Acts 21. 7.nor yet a ſtaffe? Mat. 10. 10. Nor ſalute any man by the way? Luk. 10. 4. Or was it not rather ſuch a Law as was given the Iſralites at the eating of the firſt Paſſ…ver, Exod. 12. 11. (but unobſerved after) and that for the ſame reaſon, to wit, becauſe they were in haſt, and two Coats might clog them, Salutes ſtay them, ordinary worldly Proviſions cumber them; Neither do I deny, that it was to teach them Faith alſo, but then I add that though dependance upon God be a perpetual duty, yet we are not bound to exerciſe it alwayes, in the ſame way; for we finde Ezra taking one courſe that is, an extraordinary, & reſolving againſt a band of Souldiers, Ezra 8. 22. and yet Nehemiah taking another, that is, an ordinary, & accepting from the King Captaines of the Army and Horſmen to go along with him, Nehem. 2. 9. What doth this ſhew, but that we are to reſt upon God in an extraordinary way, when the Word, or honour of God requires it, and in an ordinary way, when Providence, without any prohibition, or juſt prejudice opens it; God would have the walls of Jericho throwne downe with Rams horns, to confirm their Faith in God; but in the next onſet upon Ai, his will was that they ſhould go to worke in an ordinary way, both of power and policy, Joſh. 8. 3, 4. Yet obſerve, that in the fore-cited places, where Chriſt ſent them forth without providing for themſelves, he tells them alſo that the workman is worthy of his meat, Mat. 10. 10. and the Labourer of his hire, Luk. 10. 7.

Let this man therefore, and his company take their charg, which is this; that they call us hirelings, becauſe we take that hire which Chriſt ſaith we are worthy of, and that (whiles we are not doubtfull of proviſion from our maſter Chriſt himſelfe extraordinarily, if there were no ordinary lawfull way therein to have it,) theſe men ſhew themſelves deſirous we ſhould be reduced to one of theſe two ſtraits, either to worke, (when another worke is required *2. Tim. 2.) or elſe to begg, (whereof the world might be aſhamed, but eſpecially the Saints.)

Collect from hence what honeſt men theſe be, and how unlike that godly Jehoſaphat, who commanded the people that dwelt in Jeruſalem, to give the portion of the Prieſts and the Levites that they might be encouraged in the Law of the Lord, 2. Chron. 31. 4.

T. S. [8. They call us greedy Doggs, becauſe we do not walke after the example of thoſe whom Chriſt ſent out to preach the Goſpell, to Luke 10. 7.wit, eat and drink ſuch things as the people give us; but inſtead thereof do force that by Law, even from the poore and needy (to wit, the Tenth of all they get by the ſweat of their brows) which by faire means we ſhould never obtain. A thing they ſay which the true Prophets and Miniſters of Chriſt mentioned in Scripture never practiſed.

W. T. A. 1. We profeſſe we do not (becauſe we believe 1.we ought not) walk after extraordinary examples, no more then they after the example of Elijah, Luk. 9. 55. Chriſt bad his Diſciples when he ſent them forth, heal the ſick, and cleanſe the Lepers, and raiſe the dead, Math. 10. 8. Muſt we undertake that worke too? If extraordinaries now are to be followed, let Saints go and ſell all (as in the firſt times they did) and lay down the mony for the Churches uſe: Will this young Marchant do ſo? With whom we muſt needs be Doggs and greedy Doggs too, becauſe we take a maintenance, which devout perſons, and in particular, ſuch as ought to be Nurſing Fathers and Nurſing Mothers to the Church have provided for our nouriſhment, and which people (that love thoſe that labour for their ſoules) are willing to give us and ſet before us, what have we but what Chriſtian people have given us, or do give us? In which reſpect we eat and drink what is ſet before us.

2. If he mean we muſt have nothing but from hand to mouth and from meal to meal, how comes it to paſſe that he 2.that is received into the office of a Miniſter muſt be an houſekeeper? 1. Tim. 3. 4. and a lover of hoſpitality? Titus 1. 8. What? And have nothing to keep houſe or hoſpitality with of his own, but only other folks meat and drink?

Object. But they ſay we force it.

Anſw. If ſome better minded, ſet meat and drink before us, and others that are worſe affected, will come and catch it away, muſt we be ſo unthankfull to thoſe that have ſet it before us, or ſo injurious to our ſelves, as to let them carry it from us?

Object. But we force from the poor and needy the Tenth of that which they get by the ſweat of their brows.

Anſw. Either the poore and needy be ſpared and nothing is received from them; or elſe it is (as their ſtate is) very little. That little is given to God by being given to faithfull Miniſters for the ſupport of that worke of his wherein they labour. (For I plead not for idle, or Idol-Shepheards) Its laid out alſo that their ſouls may be provided for; and that not without good ground of hope of proſpering the beter in their outward eſtate, Mal. 3. 10. If this little may not be had without Law, it is many times loſt; but ſuppoſe the Miniſter do by law ſeek his maintenance from them who get their living by the ſweat of their browes (which is the lot of all men, and of conſciencious Miniſters eſpecially, that ſpend and are ſpent for their people) I ſay, ſuppoſe he uſe force to get thoſe dues which (as he confeſſeth here) by fair means he ſhould never obtain, is he an Oppreſſor that ſeeks his right forcibly? Or is not he unjuſt and wicked that detains it, and forceth him ſo to ſeek it, if ever he will come by it? I ſpeak of ſuch poor as be in ſome meaſure able to pay this, as well as their other debts. If their poverty be ſuch as that they have nothing at all to pay, then his out-cry is as juſt againſt the Merchant o… any Tradſe-man, that ſhall demand his due of them, as againſt the Miniſter.

3. Though ſome people cry out of oppreſſion in the maintenance of Tyths (becauſe it is now the faſhion ſo to do) yet to 3.men that underſtand themſelves there is no ſuch thing: For it hath been ſufficiently and openly prooved *Before the honorable Committee of Parliament when the buſineſs of Tyths was in agitation An. 1653. See the Paper entituled, Some modeſt and ſober Conſiderations about Tyths, that the Miniſter hath full as much right to the Tenth part as any man hath to his Nine. The Tenth is the Incumbents own, not given to him by the preſent generation that lay it out, but paid as a Rent-charge on the Land, charged with it before either Lord or Tenant had any propriety in it. None but a Miniſter poſſeſt of the place, can claim a right to it, as being freely given to the Church.

This may ſuffice for anſwer to him and them whom Tithes trouble ſo much, but the Miniſtry much more, by which latter trouble Chriſtians may judge of the former; unto which I adde that many of thoſe men that are enemies to the Miniſters Tenth, are no friends to Gods Seaventh, that is, are ill obſervers, yea, bold ſlighters of the Sabbath day; which I ſpeak to warne Chriſtians from cloſing with them that have ſo loſt the reverence of Religion.

But ſince I am drawn ſo far into this ſubject, I hope I ſhall not be injurious, if I do a little detain the Reader by adjoyning and offering (only) ſome Arguments for this kinde of maintenance by laying out the Tenth, that being the thing that in theſe times is in ſo much queſtion.

I ſay therefore,

1. That this kinde and proportion of maintenance is to be 1.reverenced, as having upon it a divine ſtamp, by being ordained of God in the old Teſtament, without any repeal in the New. Nor is it reaſonable to reckon Tythes among Jewiſh and Ceremonial things, belonging to the Pedagogy of Moſes, conſidering that the Apoſtle gives this conſtruction of that Old-Teſtament-maintenance, that they who miniſtred holy things, who waited and ſerved at the Altar, were in that reſpect, partakers with it, and lived upon it, 1 Cor. 9. 13. 14. whence therefore he collects, that they who preach the Goſpel, ſhould live on the Goſpel. Now it is a Ceremonial thing or is a Moral thing, that a man that labours ſhould live of his labour? And into that the Apoſtle reſolves the Altar-maintenance in the Old Church.

2. Its a way of maintenance that hath been reverenced 2.and approved in all Ages of the Church, for whence is it that Tythes have ſo long ſtood in the Churches of Chriſt, and under the Government of Chriſtian States? But becauſe wiſe and godly men, ſaw there was no other way ſo like to fulfil the minde of God, for a competent and a convenient maintenance, as by ordering it to be laid out in that particular way of Tythes? I offer this as an Argument drawn from the judgment of diſcretion in the Chriſtian world Its true that in ſome Proteſtant Churches there hath been an alteration, but followed (as I have heard credibly reported) with lamentation for the ſtraitneſſe, falling upon Miniſters by ſuch change of maintenance lA ſad complaint of this was made by Pareus Profeſſor in Hiedleberg to Dostor Twiſſe, when he was there with him, as was reported by D. Twiſſe himſelf to a friend of his.

3. I propound this way of maintenance as moſt rational, and that in divers reſpects,

1. Becauſe equal, and though reproacht as oppreſſive, yet cannot be proved ſo, nor poſſible be ſo, For

1. People have nine parts and do but lay forth the Tenth, 1.and is it hard when God gives men ten parts of the Fruites of the earth that they ſhould give him one again? But1.

2. Now man can be oppreſſed by laying that out to another 2.which he never farmed himſelf, nor paied any thing for, and which no man but the Incumbent had any right to ſell him.

2. Becauſe Suitabl?: A Miniſters duty is, to be given to Hoſpitallity (1 Tim. 3. 2.) for which he will be beſt enabled 2.by receiving ſomething of every kinde, for thereby he is furniſht with thoſe various things, where of Hoſpitallity is made up This is the more confirmedly that Scripture-Role, Gal. 6. 6. Let him that is taught in the Word; communicate to him that teacheth him in all good things, one and another.

3. Becauſe this is (as a Suitable, ſo) a ſimpathizing maintenance, that is, a Miniſter being to have his ſubſiſtance from 3.the ruits of the earth, is thereby moved the more feelingly to pray for a bleſſing from God upon them. If people be looſers therein, he is a looſer with them; and if they have more, he hath more: Nor will it follow from hence that Covetouſneſſe makes him pray, but …ntereſt doth, and Intereſt (if it be a juſt Intereſt, though it be in ſome ſenſe a ſelf-Intereſt) ought to do it; for, is not that it which God himſelf propounds as a motive to the performance of that duty, while he ſaith by his Prophet, Pray unto the Lord for the peace of Babilon, for in the peace thereof ſhall you have peace? Jer. 29. 7. ſo may Miniſters pray (and that according to Gods minde) for a bleſſing on the fruits of the earth, becauſe in the increaſe thereof is their increaſe. Yea, and in this very caſe, Math 3. 10. Bring your Tythes to God, is urged by an Argument from their own Intereſt, to wit, that God will poure a bleſſing upon them.

4. Becauſe it is a maintenance of all other freeſt from templation. 4.If ſubſiſtance come from the people, then there is a great temptation to pleaſe them; if from the State, then, if the State and higher Powers happen to be corrupted (and who in ſo much danger as they) There is another and greater temptation lies on that hand, to comply with it, I mean, with the corruptions of it, for in all juſtifiable things, there ought to be a compliance. This Argument receives ſtrength from our daily prayer, which is, Lord lead us not into temptation.

5. This maintenance is moſt eaſely obtained: Whileſt the occaſions of people require continual layings out, but eſpeially 5.at ſuch a time as this is, when the neceſſities of the State force upon men many and great payments: hence money is very hardly had; but at that time when God (in the fruits of the earth) gives in much, its eaſy to part with a little of the ſame kinde.

6. That Promiſe which is proper to this kinde of maintenance, 6.and which is before mentioned, may, I doubt not be juſtly applied for aſſuring thoſe of gaining by it, who are conſcientious in it Mal. 3. 10.

I do not in what hath been ſaid preſſe the Jus divinum of Tyths in the new Teſtament in a ſtrict ſenſe: yet for that much may be ſpoken And here (ſince that I am thus Involved in this Argument) I ſhall not forbear to publiſh what hath been ſpoken where my ſelf was (I thank God) an hearer; and is left in Notes in my own cuſtody, by one of ſingular worth and ſincerity, now with God mM^r. Sam. Crok Paſtor of Wrington in Sonterſetſhire. preache Ann. 1627.. I ſhall tranſcribe it as he left it in his Notes upon Mal 3. 8. where the Lord is giving in his Anſwer to that Queſtion, Wh rein have we robbed thee? Saith, in Tyth's and Offerings, which in thoſe daies were expreſſely required in the Law: But the people returning from Babilon, among other duties neglected that. Nehem. 13. 10, 11, 12. Herein therefore ſaith the Lord am I robbed.

Obſerve, The interverting of thins hallowed is a robbing of the Lord.

1. In free-will offerings: Hence David ſaith, Pſal. 56. 12. [Thy] Vowes (as if he had ſaid, no longer M…n…,) are upon 1.me O God. So Levit. 27. 10. 28 See the example of Ananias and Sophira Acts 5. before ſale all was the rs; after ſale, the money was theirs; but being once conſecrated, no part was theirs. It was a lye againſt the Holy Ghoſt to deny it, a robbery of God to detain it: And this was in the Church of the New-Teſtament, and in the caſe of a Free will Offering.

2. How much more in caſe of Legal dues eſtabliſhed by the 2.Law either of God, or of man for God? Un er both which this due of Tythes falls, and under one at leaſt, is perpetual.

Queſt By what Law are Tyths now due? It ſeems not by Gods Law Queſt. here urged, no more than other Offerings (here joyned with Tythes) unleſſe by the Ceremonial or Judicial Law now out of date?

Anſw. Nay, even now, under Chriſt and the Goſpel, Tythes Anſw.are due, For

1. Not only Levitical Prieſts received Tythes, but Melchiſedech, 1.Gen. 14. 20. In whom there was a Type of Chriſts Kingdome and Prieſthood, unto whom even Abraham and, in him, Levi paid Tythes, and his Prieſthood is everlaſting▪ Heb. 5. 6. and ſo Chriſts, and the dues belonging to it.

2. If maintenance of Miniſters by Tythes be aboliſht, what other finde we eſtabliſht in the place thereof, and where do 2.we finde it? If no other, that remaines; if it be a Ceremony, what and where is the ſubſtance and body?

Obj. We read of free-gifts Acts 4.

Anſw. That was an [Intrim] while the Church [under Perſecution] could not receive Tythes. But what proviſion is there for the Church in peace under Chriſtian Government? Surely none if not this, therefore this is in force ſtill.

The Apoſtle requires a communion of all goods or in all 3.good things Gal. 6. 6. ſome part therefore of all increaſe, Miniſters are to partake in aSomthing for bread, for cloath, for drink for all men are nouriſhed and maintained by the ſame elements: Other ſetled wayes of maintenance will not afford a proportion ſuitable to that Rule., what part can be more equal than that which the Lord preſcribed?

4. Wherefore the whole Chriſtian Church (Prince and people) together with the faith, received and eſtabliſht this Order of maintenance by Tithes, whereby (call it Civil, Municiple, or Eccleſiaſtical Law, yet) now at leaſt it becomes Moral by conſequence as obedience and Tribute to princes, Rom. 13.bThe 4. thing may be further explained by what he delivered in the preaching of the Sermon, to wit, thus; I take the Law of Tythes (ſaid he) to be more than Judiciary, even Eccleſiaſtical which comes neerer the ſecond Commandement than a matter of robbery between man and man. Its a Law therefore though not immediately promulgated from God, yet enacted by men for God. The things are conſecrated to God and the Law of thoſe things is conſecrated to God too, therefore cannot be taken away: Do Chriſtian Magiſtrates require ſubjection, as to God, becauſe it is ſaid, give to Caeſar that which is Caeſars? And is it not a ſubjection to God to obey this Law for God?

And it was the wiſdome of Chriſtians to depart no further from Jews, then in things neceſſarily to be left, as Figures yielding to the body, &c. As likewiſe of Proteſtant Churches, no further to depart from the Church of Rome, than in thoſe things wherein they had departed from Chriſt.

This may ſerve for ground of reſolution, without diſputing every objection.

Mean while it reproves thoſe who wink at this ſin, willing to perſwade themſelves, that is not againſt conſcience, which is for their profit, as

1. The Pope, the great Woolfe or thief in the Church, who 1.purloined. Tythes by whole-ſale, appropriating (indeed impropriating) them to Monks and his creatures when they were appointed for Gods ſervice.

2. Thoſe Reformers in the time of Henry the 8. who takeing 2.the Popes robberies from Church and Lay, that is, takeing Temporal revenues and ſpiritual together, had not ſo much care and conſcience as to diſtinguiſh and reſtore Tythes, but turned both to the Common-wealth. Hence many by a miſerable neceſſity do inherit this Robbery, and live on the Churches Revenue.

3. Every day people deſire to win (as the Sea gains upon 3.the Land) upon the miniſterial due by cuſtomes and otherwiſe; finding ſweet the bread of deceipt, inſomuch that it is become a Proverb, Pinch on that ſide.

Thus far this wiſe and godly man of God, and in no wiſe worldly, but exceeding liberal, as in Gods houſe, by inſtruction, ſo in his own, by Hoſpitallity.

I ſhall leave what I have written (which had it been publiſht by the Author himſelf would have been much more like himſelf) to the judgment of ſuch who have purpoſely ſtudied this ſubject, and to whom God hath given a larger light, recollecting my ſelf and reſuming that which I have already ſpoken, that is, that I reach not ſo high as to preſſe the divine Right of Tythes in a ſtrict ſenſe, but (keeping my ſelf to my own meaſure) that which I inſiſt upon is this: That whereas there is clearly a divine Right for maintenance in the generality, that general Law hath a ſpecial influence into this particular way of maintenance (I mean, by laying out the Tenth) inaſmuch as no other way is like to be found, in all reſpects ſo expedient, for the fulfilling of the will of God in the maintaining of thoſe that do the work of God as this is. I leave it to conſideration therefore, whether it be not conſequentially divine; for a maintenance is due by divine right; if ſo, then it is Gods minde alſo that it ſhould be made out one way or other, and if in ſome way then in the fitteſt way. I ſhall adde only that there are two great ordinances of God, the one of the Miniſtry, the other of their maintenance; for ſo hath the Lord ordained, that they which Preach of the Goſpel, ſhould live of the Goſpel, 1 Cor. 9. 14. and there is much in the latter of theſe for the ſupporting of the former, I mean, in the ſupporting of the maintenance, for the ſupporting of the Miniſtry, which is eaſely confirmed, while it cannot but be obſerved, that they that plead againſt Tythes, do through the ſides and upon the account of Tythes, ſtrike at the Miniſtry of England, and transferre the plea thither. The great eye-ſoare is not Tythes, but the Perſons concerned in the Tythes, that is, the Miniſtry. The Lord keep it in the thoughts of the hearts of our Governers to eſtabliſh the Miniſtry, and that maintenance by which the Miniſtry may be beſt eſtabliſht I ſhall conclude this with two Scriptures, 1. The old Prayer, Deut. 33. 11. Bleſſe Lord his ſubſtance, and accept the work of his hands. I am loath to write (but would have Quakers and Anti-miniſterial men to read) the reſt. 2. The other Scripture is 2 Chron 24. 16. They buried Jehojada in the City of David among the Kings, becauſe he had done good in Iſrael, both towards God and towards his Houſe.

I doubt not but I may ſay truely that neither my Brethren aIn their Sober Anſwer to this angry Epiſtle newly put forth. p. 18 &c.nor my ſelf have thus extended this Argument out of a minde to make good to our ſelves or others, a perſonal maintenance; but we thus far plead for maintenance, that the Miniſtry may be continued; and for a maintained Miniſtry, that Religion may be maintained; and for the maintaining of Religion, that our God may be detained, and may not for the forſaking of a right Religeon, forſake us and utterly depart from us.

Its high time to returne to my Epiſt…er, who ſaith in the cloſe of this Article that the true Prophets and Miniſters of of Chriſt mentioned in Scripture, never practiſed the procuring of any thing from people by force of Law.

To which I anſwer,

1. That in the Old Teſtament, expreſſe Lawes were made 1.by God himſelf, for the maintaining of the ordinary Miniſtry; and ſuch courſes were taken by godly Magiſtrates in good times as whereby they were …ill relieved bNehemiah 10. 32. to the end, and 13. 10., which in probability, was by complaint made for unjuſt detainments cTo wit, either by themſelves or ſome other godly perſons that ſaved them that labour, which if others would do for us, we ſhould ſit ſtill with thanks..

2. As for the times of the New Teſtament mentioned in & Scripture, tis not reaſonable to think of requiring any thing by Law. 1. Becauſe there was no Law eſtabliſhing a miniſteriall maintenance; yea, 2. it was ſcandalous alſo to go to Law about other things wherein the preſent Lawes might relieve them, becauſe it was before infidels. 1 Cor 6. &c.

Having ſpoken thus long of this Article, I ſhall returne it upon this Author and his adherents, with this charge that whilſt they call the Miniſters of the Nation greedy Dogs, (ſuch is their Religion, ſuch is their reaſon, ſuch is their charity) becauſe ſome of them have ſometimes forc'd their right from ſome poore men by law, who yet were not ſo poore but they might have payed it (for if any have exacted from perſons altogether diſabled, I defend them not) but they were ſo unjuſt, and froward, that they would not pay it otherwiſe, let them conſider how they will anſwer this at that great day, when Chriſt ſhall come to determine who be greedy dogs, and who be faithfull ſhepheards, and how he will take it to have all branded becauſe ſome may be blamed.

T. S. [9. They call us hypocrites, pretending theſe as the reaſons. 1. Becauſe we Preach the things we practiſe not: accuſing us for preaching againſt Pride and yet living in it: againſt covetouſnes, and yet being greedy of filthy Lucre. &c.]

W. T. A. But how doth it appeare that they live in pride or are greedy of filthy lucre? why this man ſayes ſo, and are not ſtrong affirmations great proofes? eſpeciall when they be in the mouth of an adverſary? yet in regard of this or the like things before or after, I do not undertake to plead for every publique teacher in the Nation. Let this accuſer come forth, and ſpeake his mind plainly; if what he produceth againſt the publique teachers be by him meant of all the publique teachers in the Nation its an abſolute falſhood: if only of a corrupt company among them, its an abſolute folly; as if a man ſhould write an epiſtle to all the merchants and Tradeſmen in the Nation, and ſay, you couſeners and cheaters, and Extortioners &c. becauſe ſome or many of them be ſuch: were not this a madnes?

Beſides that he may know that a mans points are ſooner taken from his knees, (yet exerciſe in that or in any ſuch kind, as preach againſt) then pride from its heart, as this his Epiſtle ſhewes.

But we be hypocrites again.

T. S. 2. Becauſe often times in the cloſe of our Sermons we tel the people we ſhould have proceeded further if time had not prevented us when as indeed we had no more to ſay.

W. T. A. Here malice is witty, and the man thinks he hath hitt us home: but how doth he know that ſuch Miniſters as now and then ſay ſo, had no more to ſay? who made him a window into preacher hearts? and doth he judge ſo of other men becauſe his conſcience tels him it was ſo with him when be was a publick preacher? or doth he think it ſo hard for one that uſeth to preach, when the time is paſt (as he ſuppoſeth it to be.) To add yet ſomething more if it were convenient to adde it? or hath not he heard that they who ſay ſo, preach much longer at ſome other times? and therefore (for any thing he knowes might be provided to ſay more at that time? But whether that he ſayes be true or no, yet it ſeemes it was one of the choiſeſt aſperſions that he could think of, to a baſe the miniſtery withall, and therefore (at all adventures,) downe it muſt.

But if this be not ſtrong enough, he will have a three-fold cord, to ſee whether that will hold us and repreſent us to the world under the notion of Hypocrites.

T. S. 3. Becauſe in our prayers before ſermon we frequently beg of God, that he would put words into our mouthes, and teach us what to ſay; where as even then, we have our ſermon notes, either in our pockets, or our bibles, or the platforme of our diſcourſe prepared in our heads.

W. T. A. I Anſwer,

1. We are not aſhamed to confeſſe (but ſhould be aſhamed if it were otherwiſe) that we have Notes, or at leaſt the platforme 1.of our diſcourſe prepared in our heads and hearts, before we preach; we dare not preſume as ſome extemporary teachers and Enthuſiaſts doe, who come before people with ſuch crudities and confuſed diſcourſes, that awiſe man cannot hear them without indignation, nor a godly man without grief, nor ungodly men and common hearers without laughter.

2. Notwithſtanding this we beg of God what to ſay, and how to ſay it, not only becauſe we do not tie our ſelves to 2.words, or preciſely to our premediated matter, but alſo becauſe we know that whatſoever we provide, God hath an hand in the delivery of it. Pro. 16. 1. Though we be weakly prepared, he can and often doth, ſupply us; though we be never ſo well prepared, be can confound us. If a man be never ſo Intelligent, or never ſo Eloquent a Preacher, yet God can remove away the ſpeech from the truſty, and take away the underſtanding of the aged. Job. 12. 20. We do not therefore pray to God only for what we want, but for what we have, which we hold, or looſe, according as God ſtands by us in our work, or leaves us.

Now let us judge how juſt this charge of Hypocriſy is, and withall whether it may not be juſtly retorted upon him by whom it is publiſhed, who (if you look to the bottome of this Epiſtle) ſubſcribes himſelf a cordial lover of our ſoules, when he ſhewes himſelf by his bitter invectives, a cordial hater of our Miniſtry, in the exerciſe whereof we ſave our own ſoules, and the ſoules of thoſe that hear us. 1 Tim. 4. 16. Withall he names himſelf a Servant of Jeſus Chriſt, who witneſſed a good confeſſion, and yet makes it his work (and his play too) to reproach his laborious ſervants and faithful witneſſes in the Miniſtry.

That an accute Athieſt upon the Ale-bench ſhould babble out ſuch things as theſe be, or a learned good-fellow pleaſe himſelf with ſuch fooliſh talking and jeſting (when the Pot and the Pipe have whetted his wits) were not to be wondered at, but that a man that proſeſſeth the fear of God himſelf, and that hath been ſo oft in the Pulpit as if he meant to teach it others, ſhould ſpeak after this rate, this is too too bad; the Lord make him and his miſerable companions better.

T. S. [10. They call us Thieves and Robbers, becauſe we ſpend ſixe dayes in the week, to gather together the words of the Prophets and Apoſtles, the words of Jerome, Auguſtine, Calvin, Luther, &c. and then come forth on the firſt day and ſpeak to the people, ſaying, Hearken to the word of the Lord, when as indeed we received it not from the Lord, but from the writings of other men with whom we converſe.]

W. T. A. We acknowledge that we do ſpend our time to 1.gather together the words of the Prophets and Apoſtles (with their right meaning) that accordingly we may ſpeak to the people, & then we ſay, hearken to the word of the Lord, for, are not the words of the Prophets and Apoſtles the word of the Lord? aLuk. 1. 70. 1 Pet. 1. 11. 1 Theſ. 2. 13And if they be ſo, are we Thieves becauſe we receive from the Lord that which we deliver to his people? 1 Cor 11. 23. Theſe be ſtrange things: But it ſeems by their writings bSee the faithfull diſcovery of a treacherous deſigne Pag. 33.that they make all Thieves and ſtealers of the word that quote Scripture, if that which they deliver to others be not delivered to them by immediate inſpiration.

2. For the words of Jerome, Auguſtine, Calvin, Luther, I anſwer, that we are not ſuch contemners of the gifts and 2.graces which God beſtowed on them, for the edification of his Church as to make no uſe of them. He that ſcornes to make uſe of the labours of man for his improvement in the things of God, ſhewes himſelf a proud and unthankful man; yet we do not ground any point of Religion upon the words of the moſt eminent men, but we make uſe of their light, and that judgment of diſcretion that was in their time, for our better aſſiſtance in a right underſtanding of the minde and way of God.

3. When we produce the words of Jerome and Auſtin, we do not ſay, Hearken to the word of the Lord. Its true, we ſay 3.ſo before the Sermon, becauſe we take a Text out of the Word of God, and to that, we bid them hearken,, as alſo to all thoſe things which our purpoſe is to deliver to them out of the Word of God afterwards: But if there be occaſion to make uſe of humane Authors, (as there is ſeldom in Countrey Congregations) we offer to the hearers what we receive from them only as the conſiderabl… things of men, not as the infallible things of God; nor do we impoſe them upon the conſciences of any, as we do the Word and worſhip of God.

But whereas it is not enough with this man, that he makes us Hirelings, and greedy doggs, and Hypocrites, but he muſt make us Thieves and Robbers too; I ſhall returne him his charge, and deſire him to reflect upon himſelf and his company, that cry after us as men do after a Thief, and to enquire whether they may not more juſtly be accounted ſuch themſelves, that ſtrive to ſteal away the good names of others, and put the name of Thieves upon them, by a fooliſh and falſe fame. For as for the firſt part of his accuſation, it is fooliſh, to wit, that we gather from Prophets and Apoſtles, and then ſay hearken to the Word of the Lord, for ſo we ought to do; and as for the latter, tis falſe; to wit, that we ſay, Hearken to the Word of the Lord, when we bring the writings of men, for that (unleſſe he mean it in ſome ſophiſtical ſenſe) we do not.

T. S. [11. They have the confidence to adviſe us (ſee the boldneſſe of theſe deceivers) to preach no more to the people, than the Lord hath ſpoken to us, and then we our ſelves witneſſe the life and power of within our ſelves, which if practiſed, would be of ſad conſequence to us; for that whereas moſt of us are engaged by contract to preach weekly, ſome once, ſome twice, ſome three times; if we ſhould preach no more, then we witneſſe the life and power of, either conſtant ſilence, or rare ſpeaking would be found in our Congregations; and then what our ſheep would do for ſhepheards, or what we ſhepheards ſhould do for hire, let all that are in Authority judge.]

W. T. A. This I let paſſe, as ſeeming to have nothing in it; but a calumny coucht under a counſel & pretended advice, though perhaps there be a device in it alſo, and ſome deeper deceit; for when they ſay, ſpeak no more than you have experience ſee a faithfull diſcovery of a treacherous deſigne. p. 28.of, then you live in; they who have had perſonall diſcourſes with them, find from thence ground to declare, 1. That this is to ſilence you from ever mentioning the Hiſtories and Prophecies of the Scripture, as Creation, coming of Chriſt into the world, Day of Judgment, Reſurrection of the body, which being paſt, or to come, we can have no preſent experience of. Or 2. that by this meanes all the Scripture muſt be conſtrued as metaphorical, in an Allegory; the Creation, Adam, Eve, Wilderneſſe, Canaan, Kings, Prophets, yea, Chriſt himſelf, his Fleſh, Bloud, Croſſe, Jeruſalem, Herod, Pilate, Churches, Elders, Autichriſt (and what not?) to be fulfilled in the Allegoricall conſtruction of particular experiences.

If there be no ſuch miſtery of Iniquity as this in his mind; and again, if he do not intend in theſe words, a living up to our Doctrine in full perfection, (which we dare not pretend unto) then let him know, that the deſire an I endeavour of the publick Teachers in England is, to expreſſe both within and without themſelves, the life and power of that they preach to others, wherein what their attainments are, let thoſe witneſſe among whom they are beſt known, and ſay whether they be not ſuch, as to prove this part of his charge, a falſe accuſation,

T. S. 12. [They ſay that the minde of God is not to be known by ſtudy in an Ʋniverſity, but by revelation of the Spirit, who alone knoweth his minde. 1 Cor. 2. 11, 12, &c.]

W. T. A. If he mean the minde of God cannot be known, ſavingly by nature or by humane learning, that we ſay too, and hold againſt the Quakers, that God doth not ſo enlighten every one that comes into the world, as to know the minde of God in that ſenſe: But if he mean, it cannot be known notionally, that is, ſo as to underſtand in many points the truth of Scripture-Doctrine, that we deny Scribes and Phariſes may fit in Moſes chair and teach thoſe truths that other men ought to hear Mat. 23 2 and therefore they may know them themſelves. Unto this I adde, that humane Learning (conſidered in it ſelf) will not acquaint us with the minde of God, but yet being ſanctified, its a great Aſſiſtant for that end.

T S. [And that Pa…l and Peter, and other the Miniſters of Jeſus Chriſt in Scripture, did not ſerve an apprentiſhip in any Ʋniverſity to …arn the Trade of Preaching; but did preach that Goſpel which Chriſt by his Spirit revealed in them, and therefore they 1 Cor. 2. 10. Galar. 1. 16charge us to be Miniſters of the Letter only, becauſe we preach the Saints words, but do no… witneſſe their condition.]

W. T. A Paul and Peter were inſtructed by immediate revelation, which we are not ſo preſumptuous as to expect, A. vid. Ameſium in 2 Pet 11. de differentia Apoſtolo…ū & miniſtrorum ordinar., or to m…e the condition of the Apoſtles our condition; if we muſt do all that Paul and Peter did, then we muſt go up and down and not tye our ſelves to a particular place; and then, what need is there of that reading, ſtudy, meditation, which Paul preſſeth upon Timothy, 1 Tim. 4. 13, 14, 15. 2 Tim. 2. 15.

Yet did not the Apoſtles preach only by revelation of the Spirit within them, but according to that which the Spirit in Scripture revealed to them, Acts 26. 22. by which they were willing to have their doctrine examined Acts 11. 17.

As for the rude illiterate ſcoffe of an Apprentiſhip, what conſcience this Merchant makes to inſtruct his Family in a right Religion, and to confirme them in piety by Family-prayer, may well be ſuſpected. But you may be ſure he is an Apprentice-taker, and ſo is skild in this language, and accordingly muſt thus ſpeak, but it is becauſe he hath a minde to be abuſive, for otherwiſe he hath looked ſo much upon the Univerſity (I think) as to know that ſchollars do not live there in the nature of Apprentices, but ſtudy the liberal Arts in a free and ingenious way. But his wantonneſſe (I muſt ſay his prophaneſſe alſo) riſes higher when he ſpeaks with all contempt of preaching, as if it were ſome common Trade, when it is that glorious calling wherein the Son of God ſpent his time when he was here upon earth, and which is the way of God in which he is well pleaſed to ſave thoſe that believe 1 Cor. 1. 21. That we are Miniſters of the letter only, is his ſaying only, but he hath a great reaſon for it, to wit, becauſe we preach the Saints words, but do not witneſſe the Saints condition And what's this witneſſing the Saints condition? that is a part of their gibberriſh who deviſing a new Religion, had need deviſe a new uncouth language. Let him ſpeak plainly, and as men uſe to ſpeak, that are not afraid to be underſtood. If he means by witneſſing their condition, to give witneſſe to the truth of God, that they ſtill do, and deſire more and more to do by their Doctrine, and (whatſoever he ſaies to the contrary) by their converſation; yea, many of them have formerly ſealed it with their bloud, and many more are ready by Gods aſſiſtance to do it, when God ſhall call them to it, which may be quickly; for we are not ſo ſecure (whatſoever heights his petulant Pen puts upon us) as not to think of ſuffering in a way of cruelty by thoſe by whom we ſuffer, ſo much in a way of calumny.

T. S. 13. Their blaſphemies do not end here, but they proceeded on, and declare both to us and our people, that all our tai…in… and profeſſion of Chriſt, his death, rreſurection, and righteouſneſſe in the notion (though never ſo orthodox) ſhall nothing availe us, or them, unleſſe we witneſſe the life of Jeſus in us, and his eternall power raiſing us up to newneſs of life.

W. T. A. That the profeſſion of Chriſt in the notion will nothing availe Miniſters (as to their ſalvation) without the power and life of religion, we eaſily grant, and therefore (in that regard) his charge is ground leſſe, and hath nothing in it, but only an oblique and untrue taxing of the Miniſtry of this Nation, as if there were nothing of the life of Jeſus in the publique Teachers thereof.

But that Orthodox teaching will nothing availe others. When the Teachers themſelves are bad, let him prove, and diſprove therein our Saviour himſelfe. Math. 23. 2, 3.

T. S. 14 They doe not ſpare to publiſh it as truth (and practiſe accordingly) that he that reſpecteth perſons doth commit ſin, and therefore Jam. 2 9.it is (Heretiques as they are) that they will no ſooner bow down to the rich man wearing the gold-ring and the goodly apparrell, then to the poore man that's clad with vile rayment: of which, if permitted (O you Rulers and Magiſtrates) this will be the ſad conſequence that you will neither be ſtil'd honourable nor worſhipfull; nor we be cal'd by the well-pleaſing Titles, of Doctors, and Divines.

W. T. A. Let ſuch uncivil men prove that Chriſt was a reſpecter of perſons in his conceſſion to Nicodemus, that he was a Maſter in Iſrael; or the ſpirit of God in Luke, when he calls Gamaliel a Doctor of the law. Act. 5. 34. And ſome women honourable women. chap. 17. 12. or Paul when he ſayes, moſt noble Feſtus, chap. 26. 25. This (quandam) Teacher of others might have learn'd himſelf by this time, that though it be a great fault to reſpect men impiouſly, ſo as toderogate from God, a1 Sam. 2. 29.or to reſpect men partially, with the contempt of poore chriſtians, (wherefore James ſpeakes, chap. 2, 1, 2.) yet it is no fault to give men Titles of diſtinction (as to call ſome noble-men, others Knights, others Gentlemen, ſo ſome Divines, other lawyers) or to give them thoſe titles of reſpect & dignity that belong to them in their places; but a duty rather; for we muſt give honour unto them to whom honour belongs, Rom. 12. 7.

T. S. Laſtly, they doe avouch it to be proper (as in Hebrew, Greek and Latine, ſo in Engliſh) to ſay Thou and Thee to any ſingle perſon: Heb. foreign Thou. Gr. foreign thou La. Tu thouconcluding (ſee what is to be illiterate) that becauſe Adam, Abraham Moſes & we our ſelves do ſay thou, & thee, to the great God that made the world, therefore the ſame expreſſions may be uſed to mortal men; and though we doe eſteeme the impropriety proper for great men and rich men, to ſay thou and thee, to a poore man, and a meane man; yet we cannot but condemne the ſame (though proper) for a poore man or a meane man, to ſay thou and thee to a great man, and a rich man.

W. T. A. 1. It is not proper, nor poſſible, to ſay thee or thou to any man, in Hebrew, Greek or Latine; for neither Hebrew, Greek, nor Latine, have any ſuch words.

2. It's true that the Hebrew, Greek, and Latine pronounes are tranſlated [thou] in our Engliſh tongue when a ſingle perſon is ſpoken too. Nor is there any irreverence in ſpeaking ſo in our prayers to the great God, becauſe in our Engliſh tranſlation of Scripture, Scripture-prayers are ſo expreſſed, and the uſe of all the people of God in England hath ſo far obtain'd, that there is no abatement of the honour of God in it. But on the other ſide, ſuch is and hath been the conſtant manner of ſpeaking in this Nation, that it is thereby become offenſive to ſay thou and thee to our ſuperiours, and when ſuch offence, may be avoided by another way of ſpeaking which (according to Loquendum ut vulgus.the uſage of our Engliſh Tongue) is as proper as that, the offence ought to be avoided; for Scripture ſaith, Give no offence, 1 Cor. 10. 32. To wit, if it may lawfull, fairely, and eſpecially eaſily, be prevented, the old rules is to ſpeak as people commonly and ordinarily ſpeake. Now cuſtome hath made it to be the civility of our language to teſtifie our reſpect by ſaying you, and diſreſpect by ſaying thou, to any ſuperiour or equal (unleſſe it be in a way of familiarity)

3. It's true alſo that when a child learn his Accidence he muſt ſay Ego, I, Ille, Hee, Tu, Thou. But muſt he therefore goe to his Father and ſay O Thou Father, give me this or that?

What a ſtrange thing is this to make rudeneſs a matter of religion? as if a man could not be holy, unleſſe he be humorous, nor a perfect Chriſtian, (as perfection is attainable) unleſſe he be a perfect Clowne.

T. S. [Theſe are the horrid Blaſphemyes, and damnable Doctrines, againſt the Abettors of which, you doe at this day diſcharge ſo much paſſion, and rage, both from Preſſe and pulpit; calling to the civill Powers for Bonds and Priſons; nay fire and faggot againſt all thoſe, who (fearing the Lord) doe feare to call darknes light, and light darknes. But ſtop a little and conſider, what you are doing whilſt you are upon the full carrere poſting to Damaſcus upon Sauls bloody errand. Will you not out of your owne mouthes be condemned before him that cannot erre in judgment? Doe you fulfill or violate that Royall Law of Chriſt written in your hearts, to do unto other, as you would they ſhould doe unto you? are not you as notable hereticks in the eſteeme of thoſe whoſe blood you thirſt after as they are in yours? and would you eſteeme it juſt that (were the power in their hands) they ſhould mete the ſame meaſure unto you?

W. T. A. This ſtudious Accuſer of thoſe Elders againſt whom no accuſation is to be received, but before 2. or 3 witneſſes. 1 Tim. 5. 19. Thinks (its like) he hath acquainted himſelfe and clear'd his company very well in the forenamed liſt of 15. (as he ſcoffingly calls them) Blaſphemies, (which are for the moſt part, truly and in good earneſt ſuch in the Apoſtles ſenſe 1 Pet. 4. 4.) And yet he is not quiet▪ but proceeds to blaſpheme further, and to condemne the publique Teachers of this Nation, not of any petty crime, but as poſting on Saul's bloody errand and thirſting after blood.

What he ſayes is very high; but how vaine is his Religion, who bridles his tongue no better then to faſten upon us thoſe horrid things, which being applyed to all the publique teachers in this Nation (to all whom he writes) are juſt as true as the like accuſation of Shimei was when it was applied to David. 2 Sam 16. 7, 8.

But let him and his complices conſider, whether their owne mouthes, which are ſo full of the curſings of miniſters, & their bawling Bookes (that are ſo full of ſwords) doe not ſufficiently ſignifie that it is farre more probable that they will ſhedd our blood (if God ſhould once give them power) then true that we deſire theirs. Our deſire and prayer is, that God would open their eyes to ſee the errour of their way, and turne them from their by paths that they may not periſh in them, wherein we believe we ſhall prevaile for thoſe among them that belong to God.

T. S. [If you ſhall deſpiſe it as mine, yet accept of it as the counſell of Gamaliel, that ſober Phariſes, take heed to your ſelves, what you intend to doe as touching the innocent whom you now ſo fiercely purſue, leſt haply you be found even to fight againſt God. &c. And now what is in all the world that I (who am become your enemy becauſe I tell you the truth) do wiſh unto you Teachers? Even this, that the gracious God would grant you to witneſſe the ſame change that Saul did, that the ſame hand of love that ſtruck him to the earth, would likewiſe bring you down from all your high thoughts, and lofty imaginations, to ſtoop to the teachings of that Jeſus whom you now perſecute, that you may come to witneſſe all the wiſdome of this world to be fooliſhneſſe with God, and may be content to become fooles, that you may be wiſe. That you may cry out (from the ſame root of life) with the ſame Saul, Lord what wouldſt thou have us to do? That you may not in words only, but in truth, come to witneſſe all your excellency but loſſe, and your glory but as dung, for the excellency of the knowledge of Jeſus Chriſt: And finally, that you may be made able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Chriſt that paſſeth knowledge: All which are the hearts deſires of him for you, who is

A cordial Lover of all your Souls and a ſervant of that Jeſus who witneſt a good confeſſion before Pontius Pilate. Thomas Speed.

W. T. A. In theſe laſt lines of his Epiſtle he returnes to his exhortations and ſupplications; wherein (having expreſt his deteſtation of us by ſaying the worſt he can, and that with all the wit he hath, againſt us) he would be thought to wiſh us well; if he do ſo, its the better for himſelf, and we would not be behinde with him that way. However good and well-grounded admonitions we ſhall not refuſe to obſerve, though coming out of the mouth of an enemy; not an enemy as he ſaith, becauſe he tells us the truth, but becauſe he tells (let him ſearch whether it be not out of an invenomed ſpirit againſt us) ſo many untruths of us, though he ſpeak ſome truth to us.

I deſire to think the beſt, Charity is kinde 1 Cor. 13. 4. but yet it is not blinde: Nor can leſſe be ſaid (I think) concerning the beſt he ſaies (by any man that will not ſhut his eyes) but that his dealing therein is like the old management of the buſineſſe of Jobs Friends with their unjuſtly condemned Job. They were grave and wiſe men, gave him very good counſel, told him how much comfort he might expect from God, but all this was, If he would be an honeſt man, when as he was one already, yea, better than themſelves (as appears by Gods commendation of him in the beginning of the Book chap. 1. 8. he was a None ſuch) and righter than they in the cauſe he maintained, as appears by Gods approbation of him and condemnation of his Friends in the latter end of the Book chap. 42. 7, 8. Juſt ſo it is here, for though this man come as ſhort of theſe mens wiſdome as he doth of their years, and indeed be no way worthy to be compared with them, yet he comes full up to their miſtakes. If we Miniſters would take his counſel and become honeſt men, (who are a company of greedy Dogs, and Hypocrites, and Thieves, and Robbers,) then it would be well with us; but (though we deteſt the carriage of any of our calling, that ſhall be found guilty of thoſe evils and abominations, yet) the publick Teachers of this Nation can ſpeak with a good conſcience (yea, and ought to ſpeak) in that language of abuſed Job, God forbid that we ſhould juſtifie him: Till we dye we will not remove our integrity from us; our righteouſneſſe we hold faſt and will not let it goe; our hearts ſhall not reproach us ſo long as we live: We deſire to be much humbled Job 27. 5. 6.for our miſcarriages, and know what need we have of a Saviour; but yet can confidently refer our ſelves for the tryall of our cauſe and carriage as it ſtands here, to that righteous God and ſupreame Judge, who will throughly plead the cauſe of Zion (ever ſhot at through the ſides of Miniſters) and will one day diſquiet the Inhabitants of Babilon, and all thoſe Inſtruments of theirs that fight againſt them and him Jer. 50 33. 34.

As for his cordial love which he doth not ſhew, but ſay, he hath towards our ſoules, my returne thereunto (for my own part) ſhall be only this, that whatſoever I have ſpoken in diſlike of, and oppoſition to this ſcandalous Epiſtle yet I may truly ſay it hath deeply affected my heart, to think of the ſad condition of theſe poor and miſerable men (whom we call Quakers, becauſe we know not how otherwiſe to diſtinguiſh them, or to converſe with them) whereunto I am moved by theſe two reaſons.

1. Becauſe they are (I do not ſay, nor do I mean, ſuch bitter enemies to us) but ſuch adverſaries to the eternal ſalvation of their own ſoules; as many other wayes, ſo eſpecially whileſt they bring not the light within them to Gods light, which is contained in Scripture, but Gods Scripture-light to that light which they pretend to be in their hearts; which is the ready way to their un…oing; for he that truſts in his own heart is a foole, and ſo runs upon his own ruine and perdition, Prov. 28. 26. and they are the Scriptures, and the Scriptures only that make us wiſe unto ſalvation *2 Tim. 3. 15.; unto which I may adde their other pernicious errour of pl…cing Juſtification and ſalvation in a Righteouſneſſe within, and not in Chriſt and his ſatisfaction without

2. Another reaſon is, becauſe theſe poor creatures are left (I mean the princip…l of them) by thoſe generally that have written moſt tenderly to them, and that not without great and ſad reaſon, as men whom it is to no purpoſe to ſpeak to; they are left (whoſe heart would not grieve to think of it?) as men irrevocably loſt, like thoſe men of whom the Scripture ſaith, who hath forewarned you to flie from the wrath to come? they are poſſeſt with ſuch oppoſite principles as render them Luk. 3. 7.incapable of all thoſe warnings that ſhould work upon them and be effectual in them, to free them from the wrath to come; but Turne thou them ô Lord, and they ſhall be turned. It is impoſſible for all men and means to ſave ſuch hardened ſoules from death, but none have ſo erred from the truth, but that a God can convert them. Lord, what thou wouldeſt have us to do, and what it is impoſſible for us to do, be pleaſed to do thy ſelf to whom all things are poſſible: We cannot but thou canſt, ſave even ſuch ſoules from death, and ſo cover a multitude of ſins Jam. 5. 19, 20. what is it that Omnipotency cannot doe? What is it that Free-Grace will not do? So work in them, ſo work for them, that in the Ages to come, the exceeding 'riches of grace may be manifeſted and magnified; and a probatum may be put upon that glorious truth, that even in regard of ſuch grace raigns Eph. 2. 7.through righteouſneſſe unto eternal life by Jeſus Chriſt our Lord Rom. 5. 21.

If my ſtile ſeeme to any ſo ſevere as to call in queſtion the reality of ſuch compaſſions and ſupplications, to that I have ſpoken in my Epiſtle aTit. 1. 13. Rebuke ſharply, praeciſely, ſevere., and ſhall adde this further, that my ſpirit hath been much humbled within me (let it not be accounted fondneſſe to ſay ſo much) and not a little contained and immoderated by what providence pointed me to, while I was about this work in Mr. Beza's Argument on Pſal. 143. wherein he tells us that that Pſalme declares what moderation we ſhould uſe, when we are oppreſſed with ſlanders; for though he that is un…uſtly accuſed (ſaith he) be not guilty of that crime in his own conſcience▪ as it appears that David was baniſhed without all deſerving as a ſeditious perſon, and g…lty of high treaſon (which cauſeth him both in o…he… places and in this pſalme, b…l…ly to appeal unto God, tru…ing in his innocency) notwithſtanding whereas the conſcience before …he judgment ſ…a… of God doth aboundantly reprove them alſo, which are moſt innocent before men, it muſt needs be that the conſcience here ſuſtain a double priſon, both confeſſing i… ſelf …, and alſo ſ…ting it ſelf as innocent before the ſame Judgment ſeat, and David doth his thing moſt manifeſtly in this Pſalme▪ addin… a en…ence as notable as any is any where in the holy Scriptures▪ whereby all and every man without exception (beſides him … w…o was …o…ne pure without all ſpo…) being conſidered in themſelves, are condemned of injury done to others, and therefore wo…hy of …undry puniſhments. Thus …ar that holy and humble man.

And ſhall …t not be our teſtimony that we the Miniſters of Chriſt, are not ſuch …s we are made to be, becauſe we freely acknowledge our ſelves worthy to be made ſuch? I ſay worthy, in regard of our guilt before our God, though I doubt not but ſuch charges as theſe (as they come from thoſe that charge us) ſhall be caſt out of the …ourt of heaven. Yea, and that we ſhall receive through Jeſus Chriſt for all thoſe things wherein our conſciences do accuſe us, and wherewith that God that is greater th…n our conſciences, is able to charge us (while we accuſe our ſelves and fly to free-grace) an abſolving ſentence.

Yet ſure this ſends us (for I ſhall not fear to conjoyn my dear Brethren in this conceſſion) and that very feelingly to a more ſpecial ſcruting, and ſevere ſearch, into our owne hearts and waies, to finde out if it may be, whence it may ariſe in true conſideration, that God ſhould permit ſo much ſcorne to be caſt upon us. He ſpake like a Phyloſopher that ſaies, What evil have I done, that bad men ſpeak well of me. but he ſpeaks like a Chriſtian an I like a Divine, that ſaies, what evil have I done, that bad men ſpeak evil of me? I k…w no… why aHoneſt Phocion applauded once by the people, who never uſed to like him, wondered a… it, and ſaid to one n…er him, Ecquid imprudenti hod…è mihi excidit mali Have I let fall any ill paſſage that the people are ſo pleaſed.they ſhould be ſo offended, but there is reaſon enough, whether I know it or no, why God ſhould be diſpleaſed, and by their mo…t unjuſt, manage his moſt juſt diſpleaſure. Surely it is meet to be laid unto God (from the rod of men, and that ſcourge of their tongues, which is ever in the h…nd of God) I will not offend any more, that which I ſ…e not, teach thou mee, if I have done iniquiry. I will do no more Job▪ 34. 31, 32.

Having thus far made bold with my Reverend Brethren (yet ſpeaking all to my ſelf moſt) I may not leave without adding a few words concerning thoſe of the Miniſtry, who may be juſtly charged with ſome or many of theſe enormous things, that are heaped up in this Epiſtle: Yea, from whom ſuch a perſions have riſen upon the whole company and calling of publick Teachers I hope they will give me leave without … contempt, in a fair and loving, but yet ſerious and … way, to impart my ſelf unto them.

1. Then for the … of Teaching, though this Epiſtle be not ſuch a friend to publick teaching, as to taxe us for neglect that way▪ yet that no doubt, is a Miniſters principal task, and to be loo… …on as a matter of a ſolute neceſſity 1 Cor 9 17. The …all to Preaching reacheth as high as heaven and the woe for not Preaching goes as low as hell, and will be found ſo to do, when Chriſt ſhal come to require an account of that charge of Preaching the Word, and being inſtant in ſeaſon and out of ſeaſon 2 Tim 4 1▪ 2. but that which it concernes me more eſpecially to intimate, is this, that whereas much is here ſpoken, concerning maintenance, they have no cauſe to lay hol… on the wages, that have no care to do the work of the Miniſtry for it is the Labourer, no the …oyterer that is worthy of his hire. I ſhall paſ…e this with Gregory's cenſure Fructus …bſque pecun…â comedit qui Eccleſiaſtica commoda prin… pit ſed miniſterium popul …non im…en …it. Quid ad haec nos Paſto Moral. in Job. l 22. cap. 23.res dicimus qui officiū quidem praeconis ſuſipimus, …ed alimenta Ecceſiaſtica muti manducamus; exigimus quod noſtro debitur corpori. ſed non impedimus quod ſubjectorum debetur cordi.

2. That which there is more cauſe to ſpeak to here, is this, that if any that are of this great Calling ſhall (in theſe dayes wherein men are more preſt to take pains) preach frequently and live deſolutely, they have to conſider, that they are under our Saviours black character of thoſe Scribes and Phariſes (with whom this indiſcreet and un-diſtinguiſhing Epiſtle ſhuffles us all up) and that's this, they ſay and do not, Mat. 23. 3. like Kine (its an homly ſimilitude but which comes home) that give a good meal (and that perhaps of ſincere milk) and then throw it all down with their foot; or like children that write a fair coppy, and then blot it out with their ſlieve. How diſhonourable a thing is this, and how uncomfortable? For here I remember what is ſtoried of Origen, who being drawn in by a device (as Epiphanius reports) to offer Frankinſenſe Haereſ. 64.to the Heathen gods, he left the place where he did it, which was Alexandria, being not able to indure the infamy that ſucceeded ſuch a fact, and came to Hieruſalem, where when they conſtrained him to teach, he roſe up at length, and read this ſentence of the 50. Pſalme, But unto the wicked ſaith God, what haſt thou to do to declare my ſtatutes, or that thou ſhouldſt take my covenant into thy mouth? And when he had done, laid aſi…e the Book and fell a weeping and wailing, and the whole company with him. And ſure, if ever God awaken a miſ-living Miniſters conſcience, an evil carriage will be a weeping buſineſſe, and the 50. Pſalme to him will be like the 51 to David.

3. That which I have moſt cauſe to mention, and which hath moved me to ſpeak of all the reſt, is, that this Book of reproaches takes its riſe and the little ſtrength it hath, from the looſe and unjuſtifiable carriage of diverſe perſons in the miniſterial Calling. Now what a lamentable thing is this, that Miniſters of the Word ſhould ſo live, as to diſhonour both the Word & the Miniſtry It is but reaſon that they ſuffer me to ſpeak, by whom we all ſuffer Thou that teacheſt another teacheſt thou not thy ſelf? Thou whoſe buſineſſe it is to preach the Law and Word of God, by breaking the Law, diſhonoureſt thou God? Rom. 2.For the Name of God (even that Name of his which is ſtampt on his ordinances and Miniſters) is blaſphemed among the Quakers and Anti miniſterial men through you. Is it nothing to you, that you make the offerings, the ordinances of God, the ordinances of the Miniſtry to be abhorred? Will not the accompt be ſad at the laſt day, that you have not only 1 Sam 2. 17.lived ſcandalouſly your ſelves, but alſo brought a ſcandal and all approby on all thoſe of the ſame calling, that have lived better? O think ſeriouſly and ſeaſonably of that heart-ſmiting aggravation and the ſheath-leſſe ſword that followed it. By thy ſin thou haſt given great occaſion to the enemies of the Lord to blaſpheme. A good Miniſter is the Ornament of the Miniſtry, 2 Sam. 12. 14. 2 Cor. 8. 23yea, the glory of Chriſt; but a bad one, the blot and the blemiſh, who hath therefore three heavy things to be acountable for, a bad carriage, the bad carriage of a Miniſter and making the Miniſtry it ſelf deſpicable by ſo bad a carriage. Let this (if any thing haſten an amendment for the preventing of an accumulated Judgment: And for that reaſon I have written thus much, and not as aſſuming any thing to my ſelf over others of the ſame calling, or as loving the faults of any; were it not that there is ſuch a cauſe, and by occaſion of this Book, ſuch a call.

Its high time for me to draw to a concluſion, wherein I ſhall returne to him with whom I have to do, & to thoſe of the ſame way, concerning whom myſelf, and I doubt not to ſay, the publick and pious Teachers of this Nation, are willing and ready to pray that they do no evil, not that we ſhould appear approved, but that they ſhould do that which is honeſt, though we be as Reprobates, and yet I truſt they ſhall know that we are not Reprobates 2 Cor. 23. 6, 7.

But I had cauſe notwithſtanding thus to apply my ſelf to this firſt and fouleſt part of our Adverſaries Book, out of a ſenſe of what David ſometime ſaid a1 Sam. 22. 22., I have occaſioned the death of all the perſons of thy Fathers Houſe; to wit, fourſcore and five Perſons of the Lords Prieſts, My love to my Brethren will not ſuffer me to do leſſe than to reflect upon my ſelf (when I read theſe moſt abuſive things) as the Perſon, through whoſe occaſion the …e…r ſervants of God have been thus vilified; and though the railings of injudicious and uncivil men be of little value upon right conſideration, (ſave only to lay upon themſelves a fearful guilt) yet becauſe diverſe weak Chriſtians, who are not ſo well able to ſee into the ſubtilties of Deceivers, and to finde out the depths of Satan in this deſigne, may be induced to a leſſe eſtimation of publick Preachers and Preaching, which are Gods principal ordinary way to the ſalvation of their ſoules. I have taken the more pains to afford them the help of this Diſcovery, that ſo the ordinance of the Miniſtry may not have leſſe efficacy upon their ſoules, by having leſſe reſpect in their hearts.

Now if God ſhall be pleaſed to bleſſe any thing that hath been ſpoken, ſo as to make it prevalent for the confirming of thoſe who have yet kept the Faith, and the reducing of thoſe who are not far gone, or not long gone from the right way, I ſhall humbly bleſſe God for it, and doubt not but they will do ſo alſo; however I ſhall leave all to that all-working God, who when Paul plants, and Apollo waters, doth himſelf alone give the increaſe, and adde (through his good Spirit, which I humbly beg for that end) an effectual operation.

FINIS.

End of the text · William Thomas, Railing Rebuked (1656)

Railing Rebuked, Treatise · Answer to epistle · Letter

p. 1A Defence of the Miniſters of the Nation, in Anſwer to an Epiſtle lately publiſhed by THOMAS SPEED.

A Defence of the Miniſters of the Nation, in Anſwer to an Epiſtle lately publiſhed by THOMAS SPEED.