Railing Rebuked: OR, A Defence of the MINISTERS OF THIS NATION: By way of Answer to the Vnparralleled Calumnies cast upon them in an Epistle lately published by Thomas Speed Merchant of Bristol, unhappily become the QUAKERS Advocate.  
WHEREIN, Some Scriptures are opened, and divers things Objected by the QUAKERS, EXAMINED and ANSWERED.  
With an Hortatory Epistle prefixed to fasten Christians to Jesus Christ in these un-glewing times, wherein so many play fast and loose with him.  
By William Thomas Minister of the Gospel at Ubley.  Mat. 6. 23. 
If the light that is in thee be darkness, how great is that darkness? 1 Cor. 4. 13. We are made as the filth of the world, the offscouring of all things.  Luke 10. 16. 
He that despiseth you, despiseth me.  Gal. 4. 17. 
They would exclude you, (that is, shut you out from loving me and all true Pastors, saith Paul) that you might affect them.  Tertull. prescript. advers. Haeret. 
Avolent quantum volunt paleae levis fidei quocunque ad slatu tentationum, cò purior massa frumenti in horrea Domini reponetur.  
London, Printed by T. M. for Edward Thomas, and are to be sold in Green-Arbour, 1656.   

To my respected and well beloved Friends and Neighbours, in and about the City of Bristol; those in particular of my own Charge; and in special, those that by the tentation of these times, have sadly, and dangerously declined from the Scripture-path.  
THat I do in the first place make mine address to you (my honoured Friends) in that great City, shall not be (I trust) otherwise apprehended then as a testimony of my Christian respect, and desires of your spiritual good. Besides that the business in hand stands in so near a relation unto you, as to call upon me (as I conceive) to call upon you, and exhort you all, in these loose and leaving times, that with purpose of heart you would cleave unto the Lord 
a Acts. 11. 23. . It is the Fate (shall I say) or rather the great fault of eminent places, to entertain and profess religion by way of faction, rather than out of election upon solid grounds, or with that reverence and awful affection that is required in religious Undertake: Hence a new Faction causeth a new Defection, I do not mention this as willing to fix an imputation upon you, whereof there is no reason, but yet I offer it to your most serious consideration and care, that there may not be just cause of such a censure. And, however that be, I hope I shall be excused in making my application thither where he that will needs be mine adversary hath his abode, and where many of the same erroneous and apostatising way with himself, are so entertained 
b 2 John 10 11.  and countinanced, (I do not say by all,) that I cannot but present it as a matter of deep humiliation to that (otherwise honourable) City; especially considering how the infection hath spread itself thence into all adjacent parts. Lastly, out of that City the Pamphlet that I am called to answer hath posted about the Nation: As concerning which, I leave it to all that have any sense of religion, to consider whether they ever knew so strange and ugly a thing, I may say, such a Monster brought to Bristol-Fair to be showed there first, and carried about the Country to be seen afterward. But be it what it will be, since it is come abroad, and that upon my occasion (though altogether beyond my intention) I cannot but account myself so far concerned in it, as to do mine endeavour that they that fear God may not take hurt from it, (I mean some weak ones, for established Christians detest it) and that they that fear not God may not take heart from it, and animate themselves against God's Ordinances; yea further, that it may not lie as a guilt upon this Nation, that such things are published to the great dishonour of God and Religion, without any refutation, contradiction, or pleading for truth. 
c Isa. 59 4.  If herein my declining abilities may be any way useful, I am willing to set them all a work (with much desire of divine assistance) to serve that City and Country, where (beside my employment in my own place) I have divers times bestowed my pains, now for the space of near forty years, to preach and maintain that Scripture-doctrine, and those Scripture-Ordinances, which this upstart generation thrusts sore at to make them fall, but all in vain, for heaven and earth shall pass away, but not one tittle of God's heavenly truth 
d Luk. 16. 17. .  
What I have hitherto spoken is but preparatory to that which followeth, which will reflect (according to the Title of the Epistle) upon two sorts of persons, I mean those that have stood firm, and those that have lost their first footing and first faith.  
Unto the first of these, who have held fast those things which they have received and heard from their Teachers out of the word of God (among whom, I thank God, I may and do speak to those of my own Charge) I say, to such I have three things to communicate.  
First, that they are much bound to bless God for his unspeakable gift, it being He, and He alone that 
1. ●  is able 
a Judas. 24.  and faithful 
b 2 Thes. 3. 3  to keep us from falling. Nor can it but much affect them, upon serious thoughts that when (in these infected and infecting times) so many have fallen on the one hand, and so many on the other, vet that spiritual 
c Ps. 92. 11.  pestilence hath not come nigh them; especially considering how many false Prophets have arisen, and with how many fair shows and seeming wonders, they have set forth their wares, in so much that they would have deceived (if it had been possible) the very elect 
d Mat. 24. 24. . In that so many of you (therefore) are preserved, O how great cause is there to conclude as the Apostle in the same argument doth, To the only wise God our Saviour be glory and Majesty, dominion and power, now and ever Amen. Judas ver. 25. Secondly, I shall say further to such as the Apostle doth. Dear beloved and longed for, our joy and our Crown 
2.  (when Apostates crown us with thorns) so stand fast in the Lord 
e Phil. 4. 1. , and for that purpose put on the whole Armour of God that ye may be able to stand against the wiles of the Devil 
f Ephes. 6. 11. , and those profundities 
g Rev. 2. 24. , which the old Serpent produceth in these last days, finding his usual devices 
h 2 Cor. 2. 11.  to be so well known, that he had need betake himself to his new depths: You have put your hand to the plough, look not back. 
i Luk. 9 62.  Be old Disciples 
k Act. 21. 16.  Nothing is more sinful; nothing more shameful then to give off at last, and to be befooled and bewitched out of a good way. 
l Gal 3. 13. & 5. 7.  Let it never be said, you have, but you do, your will, you ever will, run well; make it your highest design to die in Jesus 
m 1 Thes. 4 14. . When you see any, when you see so many fall away, think that your Saviour is now speaking to you in particular, and saying (even as affectionately as of old he did.) Will ye also go away 
n Joh. 6. 67. ? If ye will go, whither will ye go? to Arians? enemy's to Christ's Person, to Ranters? enemy's to his Precepts and Purity, to Quakers? enemy's to his Ordinances and Officers. If it seem evil to you to follow the Lord 
o Josh. 24. 15. , you may go after such companions; But doth that seem evil? Is it evil to follow the chiefest good? or can you follow and enjoy him, and not hear his voice 
p Joh. 10. 27. , and attend his Ordinances 
q Psal. 65. 4 ? Know that nothing but the words of eternal life will make an eternal Disciple 
r Joh. 6. 68 . If others be gone, let them return to you, but do not you turn to them 
s Jer. 5. 19 . Finally, look to yourselves (and desire the Lord to look to you) that we lose not the things we have wrought, but that we may receive a full reward, Joh. 2. 8.  
Thirdly, I have one word more; It is easy and obvious to observe that many poor, profane Creatures, who have nothing of the power of godliness in them, yet bless themselves in this, that they be not Separatists, Anabaptists, Quakers, (which they that are such have cause to look upon as a sad fruit of their falling a way) I shall therefore earnestly move those Christians that have not been removed, as others, in these tottering times, to express the power of that truth in their whole souls and lives, to which God in so great mercy, and with so great power hath held their hearts; which I do the rather mention, 1. Because that is the way to keep for ever the truth hitherto kept, for faith that is the doctrine of religion is held in conjunction with a good conscience; If you put away the conscience, you will make shipwreck of the faith 
t 1 Tim. 1. 19, 20. ; It is the life of religion that preserves the light. 2. This will put to silence the ignorance of foolish men 
u 1 Pet. 2. 15. , whose most plausible argument against a right religion, is an unrighteous conversation. 3. This is a course to confirm those that yet stand firm, who shall receive the most familiar & operative conviction of the soundness of your religion and theirs in matter of opinion, by the efficacy thereof in the holiness of your carriage; for that which is the truth of God indeed, is described to be a truth which is after godliness 
a Tit. 1. 1. . That is, it teacheth to live Soberly, Righteously and godly 
b Tit. 2. 12. . They who have been taught as the truth is in Jesus, put of the former conversation and put on a better 
c Ehes. 4. 21 22, 23, 24. , Yea, 4. By this you may possibly regain those that are, inpart departed, for why should not that good conversation that is one means to bring an Heathen to be a Christian 
d 1 Pet. 2. 12. & 3, 1. , be a means also, to bring a revolted Christian to be a right Christian.  
And to those who are so revolted I am next to speak; which I confess is a very heavy task, not only because their going back is so godless, (for to be without God, and without a teaching Priest and without Law, go together 
e 2 Chron. ● 15 3. , and how far they put away the two latter, wherein God is enjoyed, their writings show; I say therefore not only because their going back is so godless, and thereupon, so grievous to think and speak of) but also because their return (I mean of the chiefest of them) is so hopeless and the more hopeless because their hearts are so high; In these days they that have got a new opinion, are like prodigals that have newly got their portion, they go into a far country from their father's house, and when they have done that, think none in a more noble condition than themselves; But because all are not gone alike, and that God who hath persuaded Japhet to dwell in the tents of Shem, 
f Gen. 9 27 , can persuade those that be gone furthest, yet to go their way forth by the footsteps of the flock and again to feed beside the shepherd's tents. 
g Cant. 1: 8. . That is, to walk as they were wont, with the true sheep after the true shepherds; I shall therefore offer such assistance as I can give (and which the Lord can make to take) by opening the causes of declining, and adjoining the remedies.  
The causes are either within or without.  
1. Within I And the great cause and sum of causes within is the corruption of nature. If the prince of this World adventured on our Saviour himself in whom he found nothing 
h Joh. 14. 30 , no marvel if he presume he shall be successful with us in whom he finds so much, I mean so much of that pravity which makes so much for his purpose.  
In particular, there is within us.  
1. An unbelieving heart 
i Heb. 3. 12. 1. , the very character whereof is, that it departs from the living God 
i Heb. 3. 12. ; these are the days wherein Christians do not only profess that they can live without, but pretend to be above ordinances; which is an height so strange, that we may be astonished at it; so shameful, that we may blush and be confounded at it; so dangerous, that we may fear and tremble at it. What? Above that, which Christ himself hath ordained them to be under, and that to the end of the world 
k Mat. 28. 19, 20. , as his way to their happiness! would they ever do this, if they did believe, either the promise of life made to hearing 
l Isa. 55. 3. , or the threatening of unavoidable destruction denounced against despising 
m Heb. 2. 3. ? But when men be of this mind, that no good or comfort is to be had in ordinancecommunion, (perhaps because themselves have wanted it, for that they did not rightly, humbly and patiently seek it) no marvel if there be ordinance-desertion; when men change faith into fancy, no marvel if they change Religion into frenzy 2 Tim. 3. 9  
2. An unstable heart, led away with divers lusts 
n 2 Tim. 2. 3. 6. 2 Pet. 3. 16. , that is, light desires; inconstant and alternant motions; longing after every thing and pleased with nothing long. How many be there, whose light is weak, but lusts, affections, cupidites, strong? No marvel if with such a new man and a new matter, like new wine, work mightily; and if such Athenian ears be quickly turned from the Truth to Fables 2 Tim. 4. 3, 4.  
3. A carnal heart 
a 1 Cor. 3. 3. , wherein there is a great desire to hear Ministers of parts, for their Parts; not but that parts are to be regarded for their good use, and because by greater and quicker abilities, God's Word is opened more clearly to the understanding, or pressed more powerfully upon the conscience; thus to love parts, that is, for the Word and the good service they do in the things of God, is very good; but on the other side, to love the Word for the good Parts; that, in regard of the Christian that is so taken & mistaken, is a dangerous thing, and inregard of the Word of God, a dishonourable thing. To have the faith of our Lord Jesus Christ with respect of Parts, is much alike as to have it with respect of persons 
b Jam. 2. 1. , such are easily wafted thither where there is more of the parts, though less of the Word and truth of God, for it is for the great Parts of men that they go, rather than the good Word of God. This is it that undoes great Cities, that people fl●ck to public Ordinances, as it were in way of recreation, as if Paul, and Apollo, and Cephas, that is, various Ministers of different gifts, were sent by Jesus Christ to please men's several humours, and that they may run from one to another for their better content; and not (as the truth is) to deliver unto them from God, a ●aw of faith and life, which they ought to hear with a trembling spirit 
c Isa. 66. 2. , as that whereby they are to be guided here, and accordingly to be judged at that last and great day 1 Thes. 4. 1, 2. Mark 16. 16. John 12. 49.  
4. A careless heart; taking the Doctrines of good Ministers on their words, without observing their grounds, and examining (as the noble Bereans did) those Scriptures whereupon they did build the doctrines delivered to their hearers. Hence it comes to pass, that though the Word be delivered to them, yet that and their hearts are not delivered to it 
d Rom. 6. 17 , but to the Minister that is the deliverer of it; upon this followeth that which is worse; to wit, that when other Teachers step in (especially if they make show of much holiness) and deliver contrary things to those they heard before, they take those also upon their words that deliver them, and let go the former truths, sell these, and buy those; no wonder, for we may say one man's word is as good as another's; to wit, if the Word delivered, be taken on the bear warrant of the one and the other.  
5. A proud heart and a foolish 
e 1 Tim. 6. 3, 4. Gal. 3. 1. : Hence the Jews formerly sought life in a way of legal righteousness; to wit, for want of knowledge 
f Rom. 10. 2. , and because they were fools as to suffer themselves to be bewitched; and withal for want of humility, and because they would not submit themselves unto the righteousness of God 
g Rom. 10. 3 . Papists since have troad in their steps (no marvel, for proud man would fain be his own Saviour) and the Quakers go far this way; for howsoever they seem enemies to that pride (which we all condemn) by some outward and bodily neglects (wherein the Papists go beyond them) yet they and the Papists both, discover and display a far more dangerous pride, in lifting up as they do, an inward light, and their inherent pretended perfections; yea in all Sects and deviding parties, height of Spirit hath a great part 
h Gal. 4. 17.  Gal. 6. 12. 13. John 3. 9  
These are the causes within, unto which may be added, Secondly, causes and occasions without; namely these,  
1. Christian's forsaking their fellow Christians: Apostasy in Religion begins or at least begins to be settled and to show itself in separation and breach of communion 
i 2 Tim. 4. 10. , when the Apostle saith, Let us hold fast the profession of our saith; he saith soon after, Not forsaking the assembling of ourselves together, but exhorting one another 
a Heb. 10. 23. 24, 25. , for good Christians by mutual exhortations and communications, are not only a comfort, but a guard one to another 
b Mat. 3. 16 . It is observed that they that Quakers prevail with, are either ignorant persons and raw professors, or mere Notionalists, full of brave words, but that have little of the power of godliness; or else men of separating spirits.  
Hear what he saith, that was for a time, and in a great part, one of them: I do not hear, (saith he) nor know any that have been well grown and experienced Christians, maintaining a close communion together, according to the exemplary ways of Christ and his Apostles, that are thus overcome and betrayed by the subtle Wiles of the Devil 
c The world's wonder or the Quakers blazing Star p 33. 54. .  
2. Their forsaking the Ministry: Sheep without a shepherd are easily made a prey to the Wolf, as Joash was, when Jehojada was dead 
d Chron. 24. 7 , and the Galatians in Paul's absence 
e Gal. 1. 6. . Let Christians that have departed from their first principles, common with their own hearts, and inquire whether they stayed so long with their first Pastors, as seriously to seek from them a resolution of their doubts, and to see whether all reasons of running away, might not have been answered: But no marvel if they go out of the way by those that are unfaithful, that never inquire the way of those that are faithful; yea, that forsake their proper guides 
f Heb. 13. 17. . What would the Deputy have done when Elimas' the Sorcerer sought to bewitch him, if Paul had not stood by & come in with his charms 
g Acts 13. ●, 9, 10. ? Observe therefore that the first work of Seducers (that they may prevent all preventions of prevailing) is, to make their new Disciples abhor their old Teachers; just as good-fellows handle the Prodigal; that is, so as to make him detest his Father's house, that they may make a prey of him; yea, they do so new mould their spirits, as that they make them open their mouths in out-cries and curses against those now for whom (to speak in Paul's language 
h Gal. 4. 15 .) they would once have plucked out their eyes; thus as sometimes Achitophel counselled Absolam, to go into his Father's Concubines in the sight of all Israel, to make the difference between him and his Father irreconcilable, by that odious act 
i 2 Sam. 16. ●1. , and thereby to secure himself: So do Seducers teach their followers a minister-reproaching-language and usage, that so they and their former (yea, and all sound) Teachers, may be at an everlasting difference, and by that means their hold may be the more firm Gal. 4. 7. Joh. 9 24.  
3. Their forsaking (at length) the ordinance of God, and the outward exercise of religion both in the public congregation and in their own Families. Now when Christians leave the Word, which is the builder up of Saints Acts 20. 32, and the Sacraments that are their Confirming Seals. Rom. 4. 11. And Sabbaths that are the cement of Religion 
k Psa. 122. 1, 2, 3▪ 4. Isa. 56. 6. They that join themselves to the Lord & to his servants keep the Sabboath. . And that Prayer that is the Christians keeper Judas v. 20, 21. (sweeping the house for the Devil by sweeping out holy exercises, Luke 11. 25.) no marvel if they be ruinous, unstable, shattered, and even lost creatures.  
To add a little more, now I am engaged in this argument: The precedent distempers partly arise from, and partly are fomented by such furtherances thereof as I shall now subjoin;  
To wit,  
1. Satan himself; who is as a Murderer, so a Liar from the beginning 
l John 8. 44. 2 Cor. 11. 3. , that is, not only a teller of Lies and a maker and moulder of untruths, but also a maker of liars, and an instiller and promoter of all those falsehoods that are in deceived and deceiving men, 
m 1 Kings▪ 22. 21, 22. , If there be a man appointed of God to be deceived to his destruction, I'll persuade him, (Says that Murderer) If he be asked where withal? I'll be a lying Spirit (saith that liar) Many talk much of Spirit but Christians must not be soon shaken in mind 
a 2 Thes. 2. 2, 3. , by such Suggestions nor suffer men to impose upon them by the name of Spirit, for perhaps, it may be the spirit of ahab's prophets.  
There is a saying cited out of Luther, that will give every man reason to raise a suspicion upon the pretensions of extraordinary revelation, it is this; Verily God must be incessantly implored with fear and humility, otherwise truly it may soon come to pass that the Devil 
See the Book called A Faithful discovery of a treacherous design p. 18, 19 12 Cor. 11. q3.  will present before our eyes such a phantasm that we should swear it were the true holy Ghost itself, as not only those ancient Heretics, but in our time also examples which have been, and are still great and dreadful, do forewarn.  
2. Seducing Teachers, Satan's Angels, b who transform themselves into the apostles of Christ, and talk (as Apostles might of immediate inspiration; & an infallible spirit, who come with new and seemingly heavenly lights, and no marvel, for Satan himself that is the deformed prince of darkness, is transformed into an Angel of light who use good words and fair speeches to deceive the hearts of the simple 
c Rom. 16. 18. , yea they would deceive (if it were possible) the very elect 
d Mat. 24. 24. .  
3. Evil Neighbours, Satan's Agents, as Solomon's wives Nehem. 13. 26. And the Arians-wives of Emperiours; for very oft in the wife (as of old) begins the fall; this is true also in regard of other infectious company, as in 
Osiander Hist. Eccles. Epit. Cent. 4. ch. 43. lib. 2. & lib. 3 ch. 51.  the colloguing Princes of Judah that infected Joash after the death of Jehosada. 2 Chron. 24. 17.  
4. The Distemper and Apostasy of the times, Satan's great advantage, 
d Mat. 24. 12.  corrupted times are like the infected air causing a catholic contagion. This is the time wherein old truth (by the knowledge whereof many are now in heaven 1 Tim. 2. 4.) are grown to be out of date, Nor is it such an honour (as of old) to reverence ordinances, but if you walk above them and look upon them as low forms, than you are (with too many) in the highest form. The devil forms a great tentation out of such estimation.  
The Liberty of the times, Satan's engine. I mean (as men make use of it) it is made great use of by Satan for the carrying on of his designs, I deny not but it is a mercy which we are greatly to thank God for to have a free liberty to do his will, but liberty of such a latitude as to walk right or wrong in matters of religion without the least fear in any case, either of Church or state-censure falls into Satan's hands as a fit engine, both for the opposing conculcating of saving truths, & the spreading and cherishing of damnable 
e 2 Pet. 2. 2  errors, for that old serpent knows, that if he can but obtain that men may do what they themselves will (natural men and hypocrites, which are far the greatest company, being of his mind and led after his will 
f 2 Tim. 2. 26. .) he can easily bring them to do what he himself will: There 
John 8. 44.  are two restraints from evil; government and grace: The former is like hedges and walls to creatures that are wild: The other is like the gentleness and orderliness of creatures when they are tamed 
g Isa. 11. 6. ; because so few partake in the latter, there is a great deal the more need of the former 
h Psal. 32. 9 .  
6. Corrupt and corrupting Books, Satan's Library; which yet are not chained and fixed, but flying Books, purposely made little, that they may be made nimble, and pass with more speed, and at an easy rate, to infect the Nation; may we not fear a flying roll will go forth over the face of this God-neglecting Nation, because the wings of such Books are not clipped Zech. 5. 2, 3.  
Having been large in the causes of declining, I shall contract the remedies, the rather because the discovery of the causes, is itself a remedy; yet for the greater confirmation of those that stand, establishment of those that stagger, and the better raising up of those that are fallen down, I shall add these ensuing helps.  
1. Study the Word of God: There be two Rules and Centres to combine and knit up men in a right way. The first, is the Rule and Law of reason, that conjoins men in Civil things and ways of humane wisdom. Gamaliel was more rational than the rest of his Society; and to him the whole company agreed, in him the whole Council was concentred 
a Act. 5. 40. . The second is the Rule of Scripture, that unites men in the things of God, walking by the same Rule and minding the same things go together 
b Phil. 3. 16. . By the recited Word and will of God, we find in Scripture a concurrent and unanimous determination of a great Controversy 
c Act. 15. 14, 15, 16, 17, etc. 28. 31. & 16. 4, 5. , wherein also the Churches of God did with great consent and content, stand resolved and rejoice, whatever others think, yet we may say as Luther doth 
d In his Preface before his Lectures on the Psalms of Degrees. , If our Doctrine be in any danger, it comes of this evil; to wit, the loathing and neglecting of the Word.  
For further help from the Word, have recourse to the Ministers of the Word, for unity in God's way, is the work of the Ministry. The Prophet Elijah was the great Reducer of the revolted people of God in the old Testament 
e 1 Kings 18. 38. 38. . And John Baptist (that other Elijah) was the great turning instrument in the new Testament, to bring in and fasten the Fathers to the Children, the Children to the Fathers, and the disobedient to the wisdom of the just Luke 1. 17. Seducing Teachers are Removers Gal. 1. 6, 7. but faithful Ministers are the returners of those that wander 
f 1 Pet. 2. 25. , and confirmers of those that are weak, Acts 14. 22. yet not excluding Magistrates, who (being pious) are in their way, eminent Reducers into God's way; as we see in Jehosaphat that dwelled at Jerusalem, but went out through the people from Bersheba to mount Ephraim and brought them back to the Lord God of their Fathers. 2 Chron. 19 4.  
2. Reverence the Lords Day and all those holy Ordinances, which God hath appointed to be then (especially) exercised. It is observed that the meeting of the Jews together in the solomn Feasts, was a great means of uniting them in the knowledge of the 
Calvin  God of Israel, which was then more abundantly taught 
g Chron. 30. Nehem. 8. 2. 4. , and in the true worship of God, wherein (then) they were more abundantly employed.  
3. Keep close to good Christians, whose character it is to meet together to speak to one another, Mal. 3. 16. and so to confirm one another 1 Thes. 5. 14. If any be unruly, they warn him; if feeble-minded, 
Psal. 122. 1, 2, 3, 4.  they comfort him; if weak, they support him; and if any of the company do err from the truth, one or other, if he doth not forsake the Society, will set upon him and seek to turn him from the error of his way, Jam. 5. 19, 20. It is very observable that when Peter was among right Christians at Antioch, he was right himself; but when other company came in that were fierce enemies to Christian Liberty, both he (though an Apostle) and by his example, divers others, yea, and Barnabas, left their upright walking, Gal. 2. 12, 13, 14.  
Now its true that all Sects have their Societies, and they may say they keep to those of their own but its one thing to love & keep company with Christians upon the account of Regeneration & union to the Head (which should be the great reason of our love 
h 1 John 5. 1. Psal. 119. 63. , and associating ourselves with them i) and another to walk with a deviding party in a way of Faction, and because they and we are of one opinion, leaving the company of those in whom there is the same gracious work, because there is not the same particular way. From this irregularity, it ariseth that people wander in un-approved ways without any return, to wit, because they keep company and correspondence with those only that are of their own mind, and by whom therefore they are confirmed, but have no intimate and communicative society with others that are of other principles, by whom they might be resolved, informed, and (through grace) rectified and reduced.  
4. Fear and forbear the Society of Seduced and Seducing Persons; in regard of whom the rule is to turn away 
a Tim. 3. 5, 6. , to avoid them 
b Rom. 16. 17. , not to go forth at their call and instance 
c Mat. 24. 26. : Two great evils accompany the accompanying of such; for either 1. They will be corrupters of thee, Rom. 16. 18. 2 Tim. 3. 6, 7. Or 2. Thou shalt be a countenancer of them, whereunto that of the Apostle relateth 2. Epistle of John 10. 11. If there come any to you and bring not this Doctrine, receive him not into your house, neither bid him God speed, for him that bids him God speed is partaker of his evil deeds.  
5. Consider into what extremities they that once lose their footing, do at last fall: Unthrifts that sell all their Wood from off their Land to maintain vicious courses, will sell their Land shortly; so they that easily part with some part of that Religion which the Scripture hath established, are like enough (if they be followed close) to fall off from the rest. O what a long journey have divers Christians taken from their Father's house! who (I believe) never thought of their going so far at their first setting out. Some colour there is for Separation; but then the Separatist turns Anabaptist; some colour also there may be for that (and but a colour) but then the Anabaptist turns Quaker; and is there any colour for that? for leaving Christ's colours 
d 2 Pet. 3. 17. ? O remember the Rule, Buy the truth and sell it not 
e Prov. 23. 23. : Part not with any truth, lest you part with all; like Christians that pick and choose some godly Ministers at first, but contemn others, and shortly after shake off all.  
I shall here mind you of a double extremity into which they that are called Quakers are fallen, and so hasten to a conclusion.  
1. Consider how near they come to Popery, though hoodwincked (its like) and toled into it by a Jesuitical spirit, which also (as this Pamphlet may prove) hath much invaded their writings. Their symbolising 
Mr. P●yn Mr. Baxter Quak. Catech. p 27.  and agreeing with Papists, is sufficiently discovered by others, in the particulars; as the contempt of Scripture; pleading for the sufficiency of the common light, or the light of Nature, that is in all men generally; leaving their callings as Monks and Hermit's do, and shaking off those to whom they have relation, to shift for themselves; in their pretending to perfection, as if they were without sin, and to a fulfilling of all God's commandments, especially in resting as they do upon an inherent righteousness, and insisting still upon things legal rather than Evangelicall.  
It is observable (as they say that have conversed much 
Faithful discovery of a treacherous design, p 12.  with them) That there is no mention made in any of their Papers we have yet seen, of eternal salvation from the wrath to come, or condemnation of hell by any atonement, 
The Oath of George Cowlishaw of the City of Bristol Ironmonger taken Jan. 22. 1654.  price, purchase, blood-sacrifice of our mediator without us, but of eternal salvation from the dominion of sin by Jesus Christ, who is eternal life in us.  
Of this I need to say the less, to those to whom I write, who are by Oath informed of the actings and accepting of divers persons in Popish Orders, into this design, and among this miserable, misled company.  
It's true (as one says) that Satan transforms himself, and these men cry out against Antichrist, but what 
World's wonder. p. 40.  matter is it if a man call himself Knave? its no slander: So for Satan to cry out against himself, is but a small game for him to play incomparison of some other.  
2. Consider further how near they come to Atheism; for what is it less than an approach to Atheism, not only to forsake, but also to be bitterly disaffected to 
They who desire to be acquainted with the mysteries of this way, may be satisfied in reading that Book.  the Servants and Ordinances of Jesus Christ? For the manifestation whereof, I shall yet again make use of his testimony, who being himself far gone in the Quakers woeful ways, in the Northern parts, hath more fully than any other that I have read (and that in thankfulness to God for his deliverance from them) made a discovery of them.  
First then, he demonstrates these men to be led by a spirit of Antichrist, from that spirit of enmity, bitterness and prejudice, which is conceived and brought forth in their hearts towards such of the servants of God, as walk most strictly and orderly in communion together; and especially such as are the Pillars of the truth in the Churches of Christ. This I know to be true (saith he) by what I observed in my own experience, when I was under those Satanish-angelical-metamorphosings; beside that, I have heard them say several times, their hearts were not drawn out towards the creatures of the world, that they were more tenderly affected 
World's word q 27.  towards such who were merely Atheistical and profane creatures, then towards such and such Societies, Professions, Professors; to wit, precious, honest-hearted men, against whom they rail in their Letters to them and yet pretend love.  
Secondly, for the Ordinances of God. It must needs be (saith he) the power of Antichrist working through 
See the same Book, p 16. 17.  deceit, that robbeth the soul of all those former ways and means wherein the Lord did work faith, knowledge and enjoyments in the hearts of his children, etc.  
I have heard them complain exceedingly that they were not wholly taken off such things, but they did find their hearts hanging upon old despensations, ways, discoveries; all these things they say must be burnt up in them and destroyed, and because there is so much of them remaining, therefore they be under such agonies. They esteem also that the more the heart is brought off from the meditation and consideration of God's former dealing, and the more negligent it is become in reading, hearing, praying, or any such heavenly (and their own once) exercise, the more pure and perfect it is become, and if they could altogether cease from them, it would be well with them. They think all acted formerly was the power of the first Adam; and therefore being not of Christ it ought to be denied, and thrown away as an abominable thing.  
These things and much more you may find in that Book called, The World's wonder, or the Quakers blazing Star, by Edmund Skip, Preacher of the Gospel to the People at Bodenham in Herefordshire.  
Now can you whom God hath kept from these horrible heights hear these things, and not exceedingly bless God, by whose alone power you have been preserved? Or, can you that are fallen off throrow your own inconstancy, facility and security, read these things and not tremble to think what the end will be of so doleful and dangerous a backsliding? O think with yourselves (each of you) if I that have been guilty of so sad a departing were now a dying. Could I say with a good and grounded Conscience and confidence, Come Lord Jesus, come quickly? Into thy hands, I commend my soul, a soul that loves thy Word, thy Sacraments, thy Sabbaths, thy Ministers, thy Saints, far less than it was wont to do? Will not such things bring thy whore head with sorrow to the grave? If ever the Lord be so merciful as to return such (as if they belong to him he will:) O with what weeping and heart-smart will they come to seek the Lord their God 
a Jer. 50. 4. ? And if God do not this, what will become of their poor seduced souls? Leave this God once, leave this God still, (whom if you do enjoy, you must enjoy in Ordinances, Job. 22. 21, 22. Psal. 65. 4.) and assure yourselves you shall never meet with such a God again. The Lord make you to know it, and thereupon make all to know that he hath turned your heart back again. 1 Kings 18. 37.  
And this prayer is (after I have been so long in this fifth cansideration)  
6. The last means I shall propound and way of revocation of revolted Christians. O that they would come again to prayer and fasting! that would cast out all evils and Devils, Mark 9 29.  
In conclusion, I shall advertise the Reader, that whereas I write more roundly in this rejoinder, than I use to do, and than I have ever done, (and wherein, if in any thing, I have exceeded in the judgement of wise and godly men, I am ready to be reproved) that manner of writing I have been drawn into, not only because the things are so gross which this Opponent holds, and the spirit so insulting with which he holds them forth (a temptation which I have endeavoured to resist) but more particularly for these reasons,  
1. Because the Apostle directs in some cases 
* Neque enim sic cum protervis at indomitis agendum ut cum mansuetis docilibus Calv. in loc.  to cutting rebukes, Tit. 1. 13. which I write with fear, lest I should take myself, or encourage any other to take a liberty to walk in such a way, unless with a desire to cure those that are corrupt; or to deter others that are such; or to confirm those the better that are not such, etc. Yet (sure) all men are not to be dealt with alike, Judas v. 22. 23. and with these men both ways are tried. I wish one or other may do them good.  
2. Because I doubt not but zeal and resolution is required in pleading for the cause of God and against the irreligious and injurious usage of his word and servants, especial when it's covered with shows of reason and religion.  
3. Because it is not reasonable that by a cold discourse there should be any suspicion that our consciences accuse us as this adversary doth; or that we doubt of the regularity and righteousness of our calling and carriage, which are here so much inveighed against: which is the more considerable, because such men as he who hath set himself a work in this Book, are apt to interpret a mild way of Refutation, a secret conviction and virtual concession, that the cause is such, that we dare not boldly and strenuously give witness to it.  
4. That Christians that fear God may not be abused and deluded into doubts by the lofty and Thrasonical Language of this, or any vaunting opposite: nor be induced to think by a remiss reply that there is something of truth and honesty in that cause of his which is carried all along with so transcendent a confidence.  
5. Nor is this done without some respect to Solomon's counsel Prov. 26. 5. that one, that is of so great a spirit as this writer is (and yet in no wiser a way) may not be altogether so high as otherwise he might be in his own conceit, or (if he will needs be so, yet) that it may be in his own conceit only.  
I should not have been thus long, but that I account the answering of one that declaims (or exclaims rather their disputes far less considerable than the communicating of something upon this occasion, (which) (as God hath enabled) I have endeavoured to do) for the information and conformation of humble, sincere, and ordinance observing Christians.  
The Lord give a blessing to what I have written, that it may be to those that are firm in their resolutions for God (as Josua's stone sometimes was chap. 24. 26, 27.) a sealing-stone: to those that are doubtful a Touchstone, yielding some assistance for a right discovery; to those that are fallen away a Loadstone, to draw their hearts (if God say so too) back again: (1 Kings. 18. 37.) and to none a Millstone, by rejecting that in scorn which is offered unto them in love, and with a sincere aim at their spiritual and everlasting good.  
This shall still be the prayer of him whose real desires are to be.  
Your servant in his utmost 
 capacity for the safety of 
 your Souls, 
 WILLIAM THOMAS. May. 21. 1656.  Jer. 3. 22. 
Return ye backsliding children, and I will heal your backsliding.  
Can any heart be so hard as not to Answer.  
Behold we come unto thee for thou art the Lord our God?  
I will go and return to my first husband, for it was better with me than then now,  Hos. 2. 7.  

To the Reader.  
Reader,  
BE pleased to understand that since the writing of this Epistle, I find that there is a sober answer made to the angry Epistle of T.S. by my Reverend brethren the Ministers of Redding, which I doubt not will give very good satisfaction to the understanding and indifferent Reader; yet I shall not desist from publishing myself what I intended before, but shall go on in my purpose, both because the Book (the Epistle wherefore they have answered) is directed to myself by name, and because God hath in mercy so directed mine and my Brothers meditations, that we shall walk in something a different way in one and the same work, and yet not only without difference and disagreement, but I hope with a more full and cumulative assistance, to such selfe-knowing and sincere Christians, as see they need, and desire to profit by our labours, which we pray God to bless unto them for their greatest good.  
I shall further advertise the Reader of two things.  
1. That my purpose at first was to answer at once the whole Book of T. S. And in order thereunto I framed the precedent Epistle which reflects more properly upon all of it then upon a part. But in regard of my many occasions and inability of body for study, it will require some longer time to go through the whole; & yet I am so importunately called upon by divers godly Persons, to whose spirits that book is extremely displeasing, that I cannot defer the doing of something for some present satisfaction. I have resolved therefore for this time (especially considering that the pleading of my own personal cause is of no concernment in regard of the general interest of the Ministry) to apply myself to his Epistle only, but with a purpose (God assisting) to adjoin my answer to the residue. of the Book, which I hope will be in a very short time.  
2. I desire the Reader to observe that experience hath so much informed me of the little likelihood of prevailing with him that is become mine Adversary (to whom my desires have been to do good) that I have resolved, and formerly declared, that I would not have further to do with him: and the truth is, that a special end in this my answer, after my endeavour to clear the truth and servants of God, is the informing and confirming of teachable Christians. Thence it is that I am more large in the opening of several places of Scripture; and thereupon also I speak (not in the secônd, but) in the third Person to the writer, and direct my discourse to the reader, desiring God that those Providences that add to the work of his Ministers, may add also to the spiritual welfare of his people.  
W. T.   

The Title of Thomas Speeds Book.  
T. S. Christ's Innocency pleaded.  
W. T. I shall only paraphrase and so pass his Title Page.  
CHrists Innocency pleaded;] that is, the Quakers Innocency; for them (towards the close of his Epistle) he calls [the innocent] and pleads all he can (not for Christ but) for them. If he say he pleads for Christ in pleading for them, I shall return only this answer, that we very well know Christ's innocency, but are far from knowing theirs. We see they do prove (by their industrious Seducements) and have cause to fear that they will further prove (unless God restrain them, or (which we desire most) convert them) a most nocent and spoiling 
a Cant 2. 15▪ Col. 2. 8.  company but men speaking perverse things, have ever presumed to shelter themselves under the name of Christ, and (that they might draw Disciples after them the better) to entitle him to their deceiving doctrines, Matth. 24. 23, 24. 2 Cor. 11. 13, 14.  
T. S. Against the cry of the Chief Priests.  
W. T. That is, against the preaching of the chief Ministers of the Nation, whose duty it is to cry aloud against sin, Isa. 51. 1. and whose scope and work it is, to plead the cause of Christ against erroneous and Antichristian men, Tit. 1. 9, 10, 11.  
T. S. By Thomas Speed, a Servant of that Jesus Christ, who was at the request of the bloody crew of Chief Priests and Teachers crucified at Jerusalem.  
W. T. A Servant (as he says himself) of Jesus Christ and yet the servants of Jesus Christ cannot be quiet for him; and it is of that Jesus Christ who was crucified at Jerusalem, and yet as if that crucifying were not enough, this cruel man makes him suffer still in his faithful Ministers, 
b Luk. 10. 16  by whom he neither was nor is crucified, but is evidently set forth and even pictured in the preaching of (and for) Christ crucified according to the doctrine of Scripture, Gal. 3. 1.  
Now whether this professing servant look to be saved by Jesus Christ crucified [as on the Cross] dying for our sin and then rising again for our justification; or [as in the heart] were worth the knowing. If he look to be saved by Christ [as] sanctifying within, and not as suffering without, he will not be found a good servant, because not of his Master's mind.  
T. S. Matth. 23. 27. Woe unto you Scribes and pharisees hypocrites:  
John 8. 39, 40. If ye were Abraham's Children, ye would do the works of Abraham, but ye seek to kill me, etc.  
W. T. Whether these Scriptures, by which he intimates the Ministers of England to be Hypocrites and Murderers, yea Murderer of Jesus Christ, be rightly applied, or wretchedly abused, let all indifferent reader's judge.  
T. S. Seneca de vit. beat. Quaeramus quid optimè factum sit non quid usitatissimum et quid nos in possessione felicitatis aeternae constituat, non quid vulgo, veritatis pessimo interpreti probatum sit.  
W. T. I shall return him the saying of another Philosopher, that was full as wise as Seneca.  
Probabilia sunt quae probantur aut omnibus aut pluribus, aut certè sapientibus, atque iis vel omnibus vel plurimes, vel iis quorum spectata est & perspecta sapientia, Aristot Top. Lib. 10. cap. 10.  
On the contrary, he declares himself a Sophister and fallacious man, that regards not that Rule, but ex propriis scientiae sumptionibus non veris quod vult effecit. ibid.  
I proceed now to his Epistle.  

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 Public Teachers in this Nation, who are by themselves and the world, called Ministers of the Gospel.]  
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 scorn or no) to lay hands on Mordecai alone, and to oppose himself against my poor self, whom he might with more ease, and less sin, have trodden under foot; but his design is to disgrace the public Teachers throughout the whole 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, unless he be come to that pass 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 foul Epistle upon public Teachers, was lately a public 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 boldness to be public Teachers without any mind and meaning to be Ministers of Christ in the way of Christ, lest 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 falls on himself in reference to the time wherein he was a public Teacher, and no better (sure) than other public Teachers, whom in this satire he so much inveighs 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 cover shall be removed and the vails plucked 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 cover; make diligent inquisition and search whether ye are covered with power or profession, with the substance or with the Form etc.  
You do all pretend yourselves servants to the Son of God, and to be Ministers by him called forth to preach the everlasting Gospel, from the bottom 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 yourselves 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 days 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 judgement upon, call to the Bar, indite and prepare for the highest condemnation, not only the public 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 
a Math. 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 find 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 loved 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 consciences of some of them cannot choose 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 direful things that befell the Ammonites state upon their base usage of David's messengers 
b 2 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 
c 2 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 says, 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 Jews throughout the world: Here is a great proof, if Tertullus had not been a great liar.  
Howbeit I do not deny but that if he speak of particular men, there may be divers or many among the public Teachers of this Nation justly blamed, (though few in that height in which he sets them forth) whom neither myself nor any godly Minister will plead for, but mourn for; but what is this to [all] the public 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 condemn the Ministry, because there is not a walking worthy of that calling in every individual Minister, than 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 condemn 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 tried by it; but while we acknowledge the Rule and the Law, we deny the Fact, and the things that are here alleged against us in that generality wherein he allegeth them: We say (as Jeremy 
d Jer. 37. 14. ) its false: And as Paul, Neither he nor his Partners can prove the things whereof they accuse us 
e Acts 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 days, that they taught for hire and did divine for money; and as an aggravation of this their wickedness, he further testifies, that they even prepared war against him that refused to put into their mouths v. 5 Let these Scriptures be your indictment 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, than we acknowledge we Preach for Hire: But that such a construction is a vain surmise, is evident by Scripture that says, The Labourer is worthy of his hire, Luke 10. 7. We profess 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 God's mercy) know that to be a mere slander, as the other also is, of preparing war for those that put not into our mouths. If this man made conscience of applying Scripture, he would otherwise apply it, and use more caution, that there might be less 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 ourselves as to pretend to perfection, (as Quakers do) but find many things amiss, for which we humble ourselves before the Lord, yet, in reference to those gross things whereof he speaks, our hearts shall not reproach us so long as we live, Job 27. 6.  
3. We will not secure ourselves only within this brazen wall of an accusing conscience, but freely offer ourselves (in this and in the things following) to the trial 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 
f Act. 24. 20 .  
4. We shall willingly and cheerfully join issue in referring our cause to the great God that knows perfectly our hearts and ways, and before whom we doubt not to stand in the judgement 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 
g Psa. 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 go 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 days, 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 rooms at Feasts, and the chief seats in the Synagogues, and greetings in the markets, and to be called of men Rabbi, Rabbi; view yourselves in this glass 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 being 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 wisdom cries (and may to cry God) in such chief places of concourse Pro 1. 20, 21.) 3. Nor taking the uppermost rooms 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 
h Acts. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 vainglorious 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 creature (who hath no knowledge 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 people's 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 senseless 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 shepherds 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 sweep and offscouring of all things. Stand to the Bar, O you Shepherds before the righteous Judge that cannot be bribed, and in the presence of him that searcheth the heart and trieth 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 Truth's sake, or are you imprisoners of others? etc.]  
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 Books, and in this of his more especially, and more studiously, more virulently and more generally than in many (or for aught 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 days imprison, and evil entreat 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 Shepherds 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 claim a maintenance from those without, much less did they Commence suits 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 firm 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 increase? 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 claim of maintenance of right; if he forbore it in fact (for reasons referring to those times) doth that hinder the righteousness of the claim in these days, which was righteous in those?  
As for commencing Suits at Law, 1. I inquire what are Courts of Justice made for, if labouring men may not come 
1.  thither to seek for their hire which is unjustly detained from them? 2. Charity hath two eyes and ears, 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 affirm myself 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 myself 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 affixed 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 binds 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 drunkenness, swearing, hypocrisy, covetousness etc. 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 marvel 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 drunkenness 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 lie 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 etc.]  
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 men's 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 public service of God to be every where disturbed by the sottish messages of deluded souls, tending to the hindrance of the delivery of God's 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 Laws, disturbers of the public peace and tumultuating in solemn religious meetings?  
What follows after, is by others already answered 
k In 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 bondwoman persecuteth the seed of freewoman; the form fighteth against the power; and the letter against the life. The professing religious Jew's cried out against the Apostles and Saints in those days, Help O Caesar, help men of Israel, for there are a Sect of men called Christians risen up, who turn 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 reign 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, help against these schimatical Independents and Anabaptists, who begin to refuse subjection to those yokes 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 pharisees 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 form 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 form of sound Doctrines, or any of those forms which Christ hath appointed in these times of reformation 
l Heb 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 
m Heb. 4. 12. .  
2. For his [Help O Caesar etc.] 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 sometimes 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 sometimes called upon to put Naboth to death upon an unjust accusation of blasphemy 
o 1 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. It's true, that the Parliament was called upon by Presbyters, 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 willingness to close with, others that were godly though of dissenting principles and persuasions. 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 something wondered at that he should acknowledge, 
4.  that Teachers of all Sects and Factions cry out for help against his Sect: Doth not this show them to be like Ishmael? Not only because of their persecution of others with bitter words 
p Gal. 4. 29. , but also of others does affection to them, their hand being against every man, and every man's hand against them 
q Gen. 16. 12. . I do not say, bad men's only, but good men's also, unless 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 contemn Gods 
5.  express ordinance in the former 
r Ephes. 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 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 ruin) 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 know w● do charge them to be such on as just grounds as our brethren the Scribes and pharisees charged Christ 
a If we should admit that we are as like the Scribes and pharisees 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 public Teacher's o● the Nation: I cannot but exreamly loathe 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 show 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 God's Messengers 
s 1 Pet. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : 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 follows 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, etc.]  
W. T. Here are two Scriptures joined together with more subtlety than soundness, and upon a design rather than reason; for though there be a similitude in words, yet the words import different things and are spoken upon a different 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat eam praesentiam quae cum ipso mundo coepit▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Christ's 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 ways. 1. Because the purpose of the Evangelist in the former part of that chapter, is to set forth Christ's 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 enlightening 
Calvin in Mat. 23. 37. Neque hic disserit quid sacere inceperit ex quo fuit in carne manesastatus, etc.  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 enlightening the world in the generality, and to show 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 enlightened, 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 God's Word and the knowledge of Christ, hath been, or is, communicated to all the world universally, much less 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 locutio in scriptures 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 enlightened, he enlighteneth him: And again thus, every man that cometh into the world, that is, both Jews and Gentiles, in which sense the world is taken, 1 john 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) lose 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 natural 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 enlighteneth with the light of nature, and all that come into into the world of grace, he enlighteneth with the light of supernatural revelation The Quakers Catechism 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 generality) before the coming of Christ, but only to the Jews, who were the only people of God, and whose privilege it was to have the Oracles of God communicated and committed to them. Rom. 3. 2. Which I note for this purpose, to show, 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 do through grace, many do not, and none can without it) shall not walk in darkness, but have the light of eternal life, John 10. 27, 28.  
Now here lies the deceit, that both scriptures are confusedly clapped together, when the first speaks (if not of the light of Nature only; yet) of that in a great part, and the latter speaks only 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 freewill, but by the grace of God.  
I shall now apply myself to my Opponent, with whom my 
Sober Answer p. 12, 13.  Brethren have dealt providently in Querying him out of his starting holes, 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 falsehood 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 darkness since the fall that the darkness comprehends it not so, as to make out that from it which is sufficient for salvation 
t Joh. 1. 5. . It's 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 show 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 inform 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 mark the poison that lies under these lips; every man hath a light, that is, a light within him; (for so they still express 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 nearly acquainted with them) call a power accompanying the light to destroy every evil as appears 
A faithful discovery of a treacherous design p. 11.  in them that yields themselves to it, and watch that their vain minds 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, than you may take the light in the heart as God's light, but if that light within, agree not with the light of Scripture without, then look upon it as darkness, 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 unless by faith, nor have any such faith ordinarily, unless 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 itself, 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 men's 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 needful▪ 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 
v Isa. 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 says necessity is laid upon me 1 Cor. ●. 16. Yea, in Isa. 2. 2. 
w Jer. 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 Zion, and the word from Jerusalem, by the mouths of God's messengers, Isa. 52. 7, 8. Add 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 cross 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 child, 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 itself speaks thus, Jer. 16. 14, 15. It shall be no more said, the Lord liveth that brought the children of Israel out of Egypt, but that brought them from the Land of the North; where the Prophecy must not be taken absolutely, as if deliverance out of Egypt 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 Babylon; 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 
a They 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 abundant 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 
b So 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 given 
2.   
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 than they had been taught by the Spirit that is, by the Spirit in the Word, and in the heart 
c Take 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 show, that teaching and hearing was then in use; but what he speak is to arm them against seducers, v 26. by putting them in mind that they had been so sound 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 show the work of the Law written in their hearts, and are a Law unto themselves.  
W. T. I know not what there is in this second Article, unless 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 says in both these places. But 2. If he mean (as his fellows do and as himself seems 
2  to do by his former words) that such heathen-knowledge is a sufficient guide to the Father, or to blessedness, 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 reveals? 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 Lambs 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 ourselves 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 Air 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 inequality.  
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 citys, that he speaks of a comparative perfection in opposition to Publicans, 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 Publicans are perfect, but labour to be perfect as your heavenly Father is perfect, that is, make him your pattern, 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 spoke truth, whenas he bear witness 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 
y Gen. 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 design 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; 
z Rom. 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. Judas 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 says, in the Scripture sense) but if his, and the Quakers meaning be under such expressions of Scripture to affirm a perfection without sin, then let them take their charge from the Apostle, which is, that they are therein liars 1 John 1. 10. Yea, while men plead perfection and sinlessness, 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 knows himself or that knows Scripture: that is, that knows 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 always perfecting 
a 2 Cor. 1. 7, , but it belongs to our wisdom to know that we can never be fully perfected till the last day wherein our souls shall be among the souls 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 bereft of former ways 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 World's wonder or the Quahers' blazing Star. ●. 16. 17  which were brought forth in them by the power of truth, and of the use of those ways 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 happiness and their perfection so to be.  
T. S. [4. Theydo not blush to say that Christ and the Apostles spoke as they meant in the Scriptures, and therefore they deny our meanings and interpretation as needless, etc.]  
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 spoke 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 spoke 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 spoke as he meant, and therefore his expounding afterwards was needless, 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 discern what he means? Every Author ordinarily speaks as he means, Is there no need therefore of Commentators and Expositors to make it plain, that the words which may be taken diversely, yet in such a place carry such a meaning with them and not another?  
T. S. [Especially because we differ among ourselves in our own meanings, and are fallible in our Interpretations we give of them, by which means 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 ye believed. 2. What ever difference there is 
2.  that proves only that the examination of Scripture is needful 
b Acts 17. 11. , not that the Interpretation of Scripture is needless: Is there no use of Physicians? Had people as good be without them, because there is a difference of judgement 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 
c Jer. 20. 7. . 3. His scoffing close wherein he compares 
d Gal. 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 shows with how good a will he sits in the seat of the scornful, and there laughs at a Minister's employment, committed to him of God, which is to be a Messenger and an Interpreter, 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 itself (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 God's Ordinance of opening and Interpreting difficult places of scripturely his Messenger Malipiero 2. 7 We charge that upon them as a wicked error, 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 mind of God, by the men of God; and who (as the Papists with whom they do 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 sophisticated stuff will be soon discovered.  
In the close of this, I cannot omit to mention these two things,  
1. That Quakers are enemies not only to the Preaching of Ministers, but to the teaching of men: For no man can teach the things of God, but by opening the mind 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 christians 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prohibition so universal, that it admitteth of no exception.  let their yea, be yea, and their nay, nay; whereas, we that are Orthodox, do both swear ourselves, and teach men so to do; otherwise we may haply go without our maintenance, for want of sw●arers in our Courts of justice, against those Heretics that refuse to pay us Tithes.  
WITH. This man and Anabaptists (for the Quakers Religion is a medley) would be excused for accusing allO this as sinful, because Christ says, swear not at all: a prohibition saith this Commentator, so universal, that it admits no exception: But that you must take on his word, who though he be against Interpretations, and so declared himself immediately before; yet gives such an Interpretation of that place. Now it's very true, as Christ saith we must not swear at all, but that expressions 
Fallacia à dicto secundo quid etc.  wherein there is such an universality admit no exception, that is not true; as will appear in other instances; All things are lawful for me, saith Paul, again and gain: 1 Cor. 10. 23. What? Without exception? Was it lawful for him to lie, steal, commit adultery etc. 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 lawless compliance, 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 intent another when he said, swear not at all: but all the question is, what he intended, and that may appear by the words subjoined: For he did not only say, swear not at all, and there make an end; but proceeds and shows what he means by that general saying, while he adds; neither by Heaven nor by earth; nor by Jerusalem, nor by the Head 
f So James cap. 5. 12. (without any comma) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , that is, whereas the Scribes & pharisees made as if the third commandment forbade perjury only, Math. 5. 33. Our Saviour shows that there is such a kind of swearing as is not to be at all used, to wit, 1. when men swear by the creatures, either impiously and Idolatrously, putting them in the place of God, as if they knew whether we swear true or false, or could recompense us accordingly; or else irreligiously and irreverently, abusing, in the profane 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 profanely by the creature. 2. The other is, that none should swear at all (by God, or creatures 
g Therefore 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 talk, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be 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 profane 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 falsely is a great fault, but to swear frivilously, causelessly, and in familiar conference. The Apostle therefore adds, 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 yourselves, 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 Saviour's words) do not take away the use, but establish the reverence of an Oath, by prohibiting the profane and trivial taking of it up in men's common talk.  
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. 
h Psal. 63. 11. Isa. 65. 16. Jer. 4. 2. And thou shalt Swear etc.  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 says, 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 obtain that which is duel to him; for if it be not thus, but he will seek his own as Ministers seek their own, than he himself will be accounted one of those Orthodox men among whom he is so loath to be numbered.  
T.S. [6. They are bold to assert, that in taking Tithes for preaching, we are true neither to the Old Covenant, nor the New: Not to the Old, because Tithes were the maintenance peculiarly appointed to the Tribe of Levi, of which Tribe we cannot say we are; and 
Deut. 14. 29.  also the Tithes of old were by command to be put into a store house, whether the stranger, the Fatherless 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 prophesied 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 Tithes that were appropriated to that Tribe: It's 
2.  true, we receive a portion of the fruits of the earth called Tithes, 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. Tithes were not so appropriated to them, but that there was one Tithe for the people themselves, Deut. 14. 22. 23. and another Tithe was to be laid out for the poor, Deut. 14. 28. 29. which was called the Poor man's Tithe 
* Godwins Moses and Aaron lib. 6 cap. 3. . If people were to lay out a Tithe 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 ourselves 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 Alms.  
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 Tithes were 
5.  one; thereunto I answer, that Tithes may be considered two ways,  
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 Tithes 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 God's servants: And to the 8. command of the 2. Table as they were the servants of the Church laboriously employed 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, aught in equity to minister carnal things to us, Rom. 15 27.  
2. Tithes are considered under the notion of the support of, and 
2.  their special 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 only 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 ceremonial worship, but they were not [in themselves] a Ceremonial appurtenance: for we find a tenth part given to God long before the Ceremonial 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 find 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 Tithes by Moses law; but only a maintenance form 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 doubtful we should be reduced to one of these two straits, to wit, either to work or beg; the first of which we cannot do, and to do 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, 
a Luk. 10. 7.  and condemns the latter, Joh. 10. 13.  
2. In those places which are called Benefices, and are in the 
2.  disposal of Patrons, and wherein there is a competency, there's no need of Indentures, a maintenance being by law already settled upon every such place.  
3. As for other places, wherein no maintenance is settled, 
3.  the people that seek out a Minister, and know he cannot subsist to do service to their souls without a worldly support, do freely 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 lays 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, etc. I Answer,  
1. our master Christ doth neither require us, nor allow us, to depend on, or rather to tempt him 
k Mat. 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 Saviour's 
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 shoes, 
o Nominasse est refutasse.  
Acts 21. 7.  nor yet a staff? 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 haste, 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 dependence upon God be a perpetual duty, yet we are not bound to exercise it always, in the same way; for we find Ezra taking one course that is, an extraordinary, & resolving against a band of Soldiers, Ezra 8. 22. and yet Nehemiah taking another, that is, an ordinary, & accepting from the King Captains of the Army and Horsemen to go along with him, Nehem. 2. 9 What doth this show, 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 thrown down with Rams horns, to confirm their Faith in God; but in the next onset upon Ai, his will was that they should go to work in an ordinary way, both of power and policy, Josh. 8. 3, 4. Yet observe, that in the forecited 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 charge, 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 doubtful of provision from our master Christ himself extraordinarily, if there were no ordinary lawful way therein to have it,) these men show themselves desirous we should be reduced to one of these two straits, either to work, (when another work is required 
* 2. Tim. 2. ) or else to beg, (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 dwelled 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 Dogs, because we do not walk after the example of those whom Christ sent out to preach the Gospel, 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 poor and needy (to wit, the Tenth of all they get by the sweat of their brows) which by fair 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 profess we do not (because we believe 
1.  we ought not) walk after extraordinary examples, no more than 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 work 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 money for the Church's use: Will this young Merchant do so? With whom we must needs be Dogs and greedy Dogs 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 souls) 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 pass 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 folk's 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 unthankful to those that have set it before us, or so injurious to ourselves, 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 poor 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 faithful Ministers for the support of that work of his wherein they labour. (For I plead not for idle, or Idol-Shepheards) It's laid out also that their souls may be provided for; and that not without good ground of hope of prospering the better 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 brows (which is the lot of all men, and of conscientious Ministers especially, that spend and are spent for their people) I say, suppose he use force to get those deuce 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, than his outcry is as just against the Merchant o● any Tradseman, 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 proved 
* Before the honourable Committee of Parliament when the business of Tyths was in agitation An. 1653. See the Paper entitled, 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 possessed 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 add 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 warn 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 adjoining and offering (only) some Arguments for this kind 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 kind 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 Tithes 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 ministered 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. It's a way of maintenance that hath been reverenced 
2.  and approved in all Ages of the Church, for whence is it that Tithes 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 mind of God, for a competent and a convenient maintenance, as by ordering it to be laid out in that particular way of Tithes? I offer this as an Argument drawn from the judgement of discretion in the Christian world It's true that in some Protestant Churches there hath been an alteration, but followed (as I have heard credibly reported) with lamentation for the straightness, falling upon Ministers by such change of maintenance 
l A 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 reproached 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 Fruits of the earth that they should give him one again? But 
1.   
2. Now man can be oppressed by laying that out to another 
2.  which he never farmed himself, nor paid 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 Hospitality (1 Tim. 3. 2.) for which he will be best enabled 
2.  by receiving something of every kind, for thereby he is furnished with those various things, where of Hospitality 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 subsistence 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 loser's therein, he is a loser with them; and if they have more, he hath more: Nor will it follow from hence that Covetousness 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 Babylon, for in the peace thereof shall you have peace? Jer. 29. 7. so may Ministers pray (and that according to God's mind) 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 Tithes to God, is urged by an Argument from their own Interest, to wit, that God will pour a blessing upon them.  
4. Because it is a maintenance of all other freest from templation. 
4.  If subsistence come from the people, than 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 easily obtained: Whilst 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 kind.  
6. That Promise which is proper to this kind 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 press 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 myself 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 
m Mr. Sam. Crok Pastor of Wrington in Sontersetshire. preach Ann. 1627. . I shall transcribe it as he left it in his Notes upon Malipiero 3. 8. where the Lord is giving in his Answer to that Question, Wh rain have we robbed thee? Saith, in Tyths and Offerings, which in those days were expressly required in the Law: But the people returning from Babylon, 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 freewill offerings: Hence David saith, Psal. 56. 12. [Thy] Vows (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 lie 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 deuce established by the 
2.  Law either of God, or of man for God? Un er both which this due of Tithes falls, and under one at least, is perpetual.  
Quest By what Law are Tyths now due? It seems not by God's Law Quest. here urged, no more than other Offerings (here joined with Tithes) unless by the Ceremonial or Judicial Law now out of date?  
Answ. Nay, even now, under Christ and the Gospel, Tithes 
Answ.  are due, For  
1. Not only Levitical Priests received Tithes, but Melchisedech, 
1.  Gen. 14. 20. In whom there was a Type of Christ's Kingdom and Priesthood, unto whom even Abraham and, in him, Levi paid Tithes, and his Priesthood is everlasting▪ Heb. 5. 6. and so Christ's, and the deuce belonging to it.  
2. If maintenance of Ministers by Tithes be abolished, what other find we established in the place thereof, and where do 
2.  we find it? If no other, that remains; 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 [Interim] while the Church [under Persecution] could not receive Tithes. 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 
a Something for bread, for cloth, for drink for all men are nourished and maintained by the same elements: Other settled ways 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 established 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. 
b 
The 4. thing may be further explained by what he delivered in the preaching of the Sermon, to wit, thus; I take the Law of Tithes (said he) to be more than Judiciary, even Ecclesiastical which comes nearer the second Commandment than a matter of robbery between man and man.  
It's 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 Caesar's? And is it not a subjection to God to obey this Law for God?    
And it was the wisdom of Christians to depart no further from Jews, then in things necessarily to be left, as Figures yielding to the body, etc. 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 persuade themselves, that is not against conscience, which is for their profit, as  
1. The Pope, the great Wolf or thief in the Church, who 
1.  purloined. Tithes by wholesale, appropriating (indeed impropriating) them to Monks and his creatures when they were appointed for God's service.  
2. Those Reformers in the time of Henry the 8. who taking 
2.  the Pope's 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 Tithes, but turned both to the Commonwealth. Hence many by a miserable necessity do inherit this Robbery, and live on the Church's Revenue.  
3. Every day people desire to win (as the Sea gains upon 
3.  the Land) upon the ministerial due by customs and otherwise; finding sweet the bread of deceit, 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 God's house, by instruction, so in his own, by Hospitality.  
I shall leave what I have written (which had it been published by the Author himself would have been much more like himself) to the judgement of such who have purposely studied this subject, and to whom God hath given a larger light, recollecting myself and resuming that which I have already spoken, that is, that I reach not so high as to press the divine Right of Tithes in a strict sense, but (keeping myself 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, than it is God's mind also that it should be made out one way or other, and if in some way then in the fittest way. I shall add 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 easily confirmed, while it cannot but be observed, that they that plead against Tithes, do through the sides and upon the account of Tithes, strike at the Ministry of England, and transfer the plea thither. The great eyesore is not Tithes, but the Persons concerned in the Tithes, that is, the Ministry. The Lord keep it in the thoughts of the hearts of our Governors to establish the Ministry, and that maintenance by which the Ministry may be best established I shall conclude this with two Scriptures, 1. The old Prayer, Deut. 33. 11. Bless 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 truly that neither my Brethren 
a In their Sober Answer to this angry Epistle newly put forth. p. 18 etc.  nor myself have thus extended this Argument out of a mind to make good to ourselves 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.  
It's high time to return to my Epistler, 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, express Laws 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 
b Nehemiah 10. 32. to the end, and 13. 10. , which in probability, was by complaint made for unjust detainments 
c To 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 ministerial maintenance; yea, 2. it was scandalous also to go to Law about other things wherein the present Laws might relieve them, because it was before infidels. 1 Cor 6. etc.  
Having spoken thus long of this Article, I shall return 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 forced their right from some poor men by law, who yet were not so poor but they might have paid 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 faithful shepherds, 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 covetousness, and yet being greedy of filthy Lucre. etc.]  
W. T. A. But how doth it appear that they live in pride or are greedy of filthy lucre? why this man says so, and are not strong affirmations great proofs? especial 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 public teacher in the Nation. Let this accuser come forth, and speak his mind plainly; if what he produceth against the public teachers be by him meant of all the public teachers in the Nation it's an absolute falsehood: if only of a corrupt company among them, it's 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 etc. because some or many of them be such: were not this a madness?  
Besides that he may know that a man's points are sooner taken from his knees, (yet exercise in that or in any such kind, as preach against) than pride from its heart, as this his Epistle shows.  
But we be hypocrites again.  
T. S. 2. Because often times in the close of our Sermons we tell 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 hit 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 tells him it was so with him when be was a public preacher? or doth he think it so hard for one that useth to preach, when the time is passed (as he supposeth it to be.) To add yet something more if it were convenient to add it? or hath not he heard that they who say so, preach much longer at some other times? and therefore (for any thing he knows might be provided to say more at that time? But whether that he says be true or no, yet it seems it was one of the choicest aspersions that he could think of, to a base the ministry withal, and therefore (at all adventures,) down it must.  
But if this be not strong enough, he will have a threefold 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 mouths, and teach us what to say; where as even then, we have our sermon notes, either in our pockets, or our bibles, or the platform of our discourse prepared in our heads.  
W. T. A. I Answer,  
1. We are not ashamed to confess (but should be ashamed if it were otherwise) that we have Notes, or at least the platform 
1.  of our discourse prepared in our heads and hearts, before we preach; we dare not presume as some extemporary teachers and Enthusiasts do, 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 ourselves 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 lose, according as God stands by us in our work, or leaves us.  
Now let us judge how just this charge of Hypocrisy is, and withal whether it may not be justly retorted upon him by whom it is published, who (if you look to the bottom of this Epistle) subscribes himself a cordial lover of our souls, when he shows himself by his bitter invectives, a cordial hater of our Ministry, in the exercise whereof we save our own souls, and the souls of those that hear us. 1 Tim. 4. 16. Withal 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 acute Atheist upon the Alebench should babble out such things as these be, or a learned goodfellow 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 professeth 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 Thiefs and Robbers, because we spend six days in the week, to gather together the words of the Prophets and Apostles, the words of Jerome, Augustine, Calvin, Luther, etc. and then come forth on the first day and speak to the people, saying, Harken 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, harken to the word of the Lord, for, are not the words of the Prophets and Apostles the word of the Lord? 
a Luk. 1. 70. 1 Pet. 1. 11. 1 Thes. 2. 13  And if they be so, are we Thiefs 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 
b See the faithful discovery of a treacherous design Pag. 33.  that they make all Thiefs 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 scorns to make use of the labours of man for his improvement in the things of God, shows 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 judgement of discretion that was in their time, for our better assistance in a right understanding of the mind and way of God.  
3. When we produce the words of Jerome and Austin, we do not say, Harken to the word of the Lord. It's 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 Country 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 dogs, and Hypocrites, but he must make us Thiefs and Robbers too; I shall return 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 inquire 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 Thiefs 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, Harken to the Word of the Lord, when we bring the writings of men, for that (unless he mean it in some sophistical sense) we do not.  
T. S. [11. They have the confidence to advise us (see the boldness of these deceivers) to preach no more to the people, than the Lord hath spoken to us, and then we ourselves witness the life and power of within ourselves, 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, than we witness the life and power of, either constant silence, or rare speaking would be found in our Congregations; and than what our sheep would do for shepherds, or what we shepherds should do for hire, let all that are in Authority judge.]  
W. T. A. This I let pass, as seeming to have nothing in it; but a calumny couched 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 faithful discovery of a treacherous design. p. 28.  of, than you live in; they who have had personal 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 Judgement, Resurrection of the body, which being passed, or to come, we can have no present experience of. Or 2. that by this means all the Scripture must be construed as metaphorical, in an Allegory; the Creation, Adam, Eve, Wilderness, Canaan, Kings, Prophets, yea, Christ himself, his Flesh, Blood, Cross, Jerusalem, Herod, Pilate, Churches, Elders, Autichrist (and what not?) to be fulfilled in the Allegorical construction of particular experiences.  
If there be no such mystery 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 public Teachers in England is, to express both within and without themselves, the life and power of that they preach to others, wherein what their attainments are, let those witness 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 mind of God is not to be known by study in an University, but by revelation of the Spirit, who alone knoweth his mind. 1 Cor. 2. 11, 12, etc.]  
W. T. A. If he mean the mind 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 mind 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 pharisees 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 add, that humane Learning (considered in itself) will not acquaint us with the mind of God, but yet being sanctified, it's 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 apprenticeship in any University 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. 16  charge us to be Ministers of the Letter only, because we preach the Saints words, but do no● witness 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, than we must go up and down and not tie ourselves 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 scoff of an Apprenticeship, what conscience this Merchant makes to instruct his Family in a right Religion, and to confirm them in piety by Family-prayer, may well be suspected. But you may be sure he is an Apprentice-taker, and so is skilled in this language, and accordingly must thus speak, but it is because he hath a mind to be abusive, for otherwise he hath looked so much upon the University (I think) as to know that scholars do not live there in the nature of Apprentices, but study the liberal Arts in a free and ingenious way. But his wantonness (I must say his profaneness 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 witness 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 witness to the truth of God, that they still do, and desire more and more to do by their Doctrine, and (whatsoever he says to the contrary) by their conversation; yea, many of them have formerly sealed it with their blood, and many more are ready by God's 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 righteousness in the notion (though never so orthodox) shall nothing avail us, or them, unless we witness the life of Jesus in us, and his eternal power raising us up to newness of life.  
W. T. A. That the profession of Christ in the notion will nothing avail Ministers (as to their salvation) without the power and life of religion, we easily grant, and therefore (in that regard) his charge is ground less, 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 public Teachers thereof.  
But that Orthodox teaching will nothing avail others. When the Teachers themselves are bad, let him prove, and disprove therein our Saviour himself. Math. 23. 2, 3.  
T. S. 14 They do 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 (Heretics as they are) that they will no sooner bow down to the rich man wearing the gold-ring and the goodly apparel, then to the poor man that's clad with vile raiment: of which, if permitted (O you Rulers and Magistrates) this will be the sad consequence that you will neither be styled honourable nor worshipful; nor we be called by the wellpleasing 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 says, most noble Festus, chap. 26. 25. This (quandam) Teacher of others might have learned himself by this time, that though it be a great fault to respect men impiously, so as toderogate from God, 
a 1 Sam. 2. 29.  or to respect men partially, with the contempt of poor christians, (wherefore James speaks, chap. 2, 1, 2.) yet it is no fault to give men Titles of distinction (as to call some noblemen, others Knights, others gentlemans, 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 do avouch it to be proper (as in Hebrew, Greek and Latin, so in English) to say Thou and Thee to any single person: 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou La. Tu thou  concluding (see what is to be illiterate) that because Adam, Abraham Moses & we ourselves 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 do esteem the impropriety proper for great men and rich men, to say thou and thee, to a poor man, and a mean man; yet we cannot but condemn the same (though proper) for a poor man or a mean 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 Latin; for neither Hebrew, Greek, nor Latin, have any such words.  
2. It's true that the Hebrew, Greek, and Latin pronouns 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 obtained, 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 superiors, 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 lawful, fairly, and especially easily, be prevented, the old rules is to speak as people commonly and ordinarily speak. Now custom hath made it to be the civility of our language to testify our respect by saying you, and disrespect by saying thou, to any superior or equal (unless it be in a way of familiarity)  
3. It's true also that when a child learn his Accidence he must say Ego, ay, Ille, He, Tu, Thou. But must he therefore go 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, unless he be humorous, nor a perfect Christian, (as perfection is attainable) unless he be a perfect Clown.  
T. S. [These are the horrid blasphemies, and damnable Doctrines, against the Abettors of which, you do at this day discharge so much passion, and rage, both from Press and pulpit; calling to the civil Powers for Bonds and Prisons; nay fire and faggot against all those, who (fearing the Lord) do fear to call darkness light, and light darkness. But stop a little and consider, what you are doing whilst you are upon the full carrere posting to Damascus upon Saul's bloody errand. Will you not out of your own mouths be condemned before him that cannot err in judgement? Do you fulfil or violate that Royal Law of Christ written in your hearts, to do unto other, as you would they should do unto you? are not you as notable heretics in the esteem of those whose blood you thirst after as they are in yours? and would you esteem it just that (were the power in their hands) they should meet 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 himself and cleared 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 condemn the public Teachers of this Nation, not of any petty crime, but as posting on Saul's bloody errand and thirsting after blood.  
What he says is very high; but how vain is his Religion, who bridles his tongue no better then to fasten upon us those horrid things, which being applied to all the public 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 own mouths, which are so full of the cursings of ministers, & their bawling Books (that are so full of swords) do not sufficiently signify that it is far more probable that they will shed 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 error of their way, and turn them from their by paths that they may not perish in them, wherein we believe we shall prevail for those among them that belong to God.  
T. S. [If you shall despise it as mine, yet accept of it as the counsel of Gamaliel, that sober pharisees, take heed to yourselves, what you intent to do as touching the innocent whom you now so fiercely pursue, lest haply you be found even to fight against God. etc. 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 witness 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 witness all the wisdom of this world to be foolishness with God, and may be content to become fools, 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 witness all your excellency but loss, 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 witnessed a good confession 
 before Pontius Pilate. 
 Thomas Speed.  
W. T. A. In these last lines of his Epistle he returns to his exhortations and supplications; wherein (having expressed 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, it's the better for himself, and we would not be behind 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 envenomed spirit against us) so many untruths of us, though he speak some truth to us.  
I desire to think the best, Charity is kind 1 Cor. 13. 4. but yet it is not blind: Nor can less be said (I think) concerning the best he says (by any man that will not shut his eyes) but that his dealing therein is like the old management of the business 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 God's 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 God's 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 men's wisdom 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 Thiefs, and Robbers,) than 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 public Teachers of this Nation can speak with a good conscience (yea, and aught to speak) in that language of abused Job, God forbid that we should justify him: Till we die we will not remove our integrity from us; our righteousness we hold fast and will not let it go; 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 ourselves for the trial of our cause and carriage as it stands here, to that righteous God and supreme 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 Babylon, 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 show, but say, he hath towards our souls, my return 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 souls; as many other ways, so especially whilst they bring not the light within them to God's light, which is contained in Scripture, but God's Scripture-light to that light which they pretend to be in their hearts; which is the ready way to their undoing; for he that trusts in his own heart is a fool, and so runs upon his own ruin 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 add their other pernicious error of placing Justification and salvation in a Righteousness within, and not in Christ and his satisfaction without  
2. Another reason is, because these poor creatures are left (I mean the principal 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 fly from the wrath to come? they are possessed 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 Turn thou them o Lord, and they shall be turned. It is impossible for all men and means to save such hardened souls from death, but none have so erred from the truth, but that a God can convert them. Lord, what thou wouldst have us to do, and what it is impossible for us to do, be pleased to do thyself to whom all things are possible: We cannot but thou canst, save even such souls from death, and so cover a multitude of sins Jam. 5. 19, 20. what is it that Omnipotency cannot do? What is it that Freegrace 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 reigns 
Eph. 2. 7.  through righteousness unto eternal life by Jesus Christ our Lord Rom. 5. 21.  
If my stile seem to any so severe as to call in question the reality of such compassions and supplications, to that I have spoken in my Epistle 
a Tit. 1. 13. Rebuke sharply, praecisely, severe. , and shall add this further, that my spirit hath been much humbled within me (let it not be accounted fondness 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 Psalm declares what moderation we should use, when we are oppressed with slanders; for though he that is unjustly 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 guilty of high treason (which causeth him both in o●he● places and in this psalm, b●l●ly to appeal unto God, tru●●ing in his innocency) notwithstanding whereas the conscience before ●he judgement s●a● of God doth abundantly 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 itself as innocent before the same Judgement seat, and David doth his thing most manifestly in this Psalm▪ adding a ensence as notable as any is any where in the holy Scriptures▪ whereby all and every man without exception (besides him 〈◊〉 who 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 ourselves 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 ourselves and fly to freegrace) an absolving sentence.  
Yet sure this sends us (for I shall not fear to conjoin my dear Brethren in this concession) and that very feelingly to a more special scruting, and severe search, into our own hearts and ways, to find out if it may be, whence it may arise in true consideration, that God should permit so much scorn to be cast upon us. He spoke like a Philosopher that says, What evil have I done, that bad men speak well of me. but he speaks like a Christian an I like a Divine, that says, what evil have I done, that bad men speak evil of me? I k●●w no● why 
a Honest Photion 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 me, 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 myself 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 public Teachers I hope they will give me leave without 〈…〉 contempt, in a fair and loving, but yet serious and 〈◊〉 way, to impart myself unto them.  
1. Then for the 〈◊〉 of Teaching, though this Epistle be not such a friend to public teaching, as to tax 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 shall 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 concerns 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 loiterer 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 officium 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 days wherein men are more pressed to take pains) preach frequently and live desolutely, they have to consider, that they are under our Saviour's black character of those Scribes and pharisees (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 homely 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 copy, 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 Frankincense 
Haeres. 64.  to the Heathen gods, he left the place where he did it, which was Alexandria, being not able to endure the infamy that succeeded such a fact, and came to Jerusalem, where when they constrained him to teach, he rose up at length, and read this sentence of the 50. Psalm, 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 misliving Ministers conscience, an evil carriage will be a weeping business, and the 50. Psalm 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 divers 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 thyself? Thou whose business 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 stamped 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 account be sad at the last day, that you have not only 
1 Sam 2. 17.  lived scandalously yourselves, 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. 23  yea, 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 itself despicable by so bad a carriage. Let this (if any thing hasten an amendment for the preventing of an accumulated Judgement: And for that reason I have written thus much, and not as assuming any thing to myself 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.  
It's high time for me to draw to a conclusion, wherein I shall return to him with whom I have to do, & to those of the same way, concerning whom myself, and I doubt not to say, the public 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 myself to this first and foulest part of our Adversaries Book, out of a sense of what David sometime said 
a 1 Sam. 22. 22. , I have occasioned the death of all the persons of thy Father's House; to wit, fourscore and five Persons of the Lords Priests, My love to my Brethren will not suffer me to do less than to reflect upon myself (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 rail of injudicious and uncivil men be of little value upon right consideration, (save only to lay upon themselves a fearful guilt) yet because divers weak Christians, who are not so well able to see into the subtleties of Deceivers, and to find out the depths of Satan in this design, may be induced to a less estimation of public Preachers and Preaching, which are Gods principal ordinary way to the salvation of their souls. I have taken the more pains to afford them the help of this Discovery, that so the ordinance of the Ministry may not have less efficacy upon their souls, by having less respect in their hearts.  
Now if God shall be pleased to bless 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 bless 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 add (through his good Spirit, which I humbly beg for that end) an effectual operation.   
FINIS.