CHRIST'S Innocency PLEADED: Against the CRY of the CHIEF PRIEST'S.  
OR, A Brief and Plain REPLY unto certain Papers received from William Thomas (called) Minister of the Gospel at Ubley.  
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.  Mat. 23.27. 
Woe unto you Scribes, and Pharisees, hypocrites; for ye are like unto whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.  John 8.39. 
Jesus saith unto them, if ye were Abraham's children, ye would do the works of Abraham.  Vers. 40. 
But now ye seek to kill me, a man that hath told you the truth, which I have heard of God, this did not Abraham.  Seneca de vit. Beat. 
Quaeramus quid optime factum sit, nen quid usitatissimum: & quid nos in posessione felicitatis aeternae constituat, non quid vulgo, veritatis pessimo inter preti, probatum sit.  
LONDON: Printed for Giles Calvert, at the Black-spread-Eagle, at the West end of Paul's. 1656.   

To all the public Teachers in this Nation, who are by themselves and the world, called, Ministers of the Gospel.  
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 unto 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 you are covered with power, or profession; with the substance, or with the form; with the Spirit, or with the letter only. To lean upon the Lord, and say, is not he in the midst of us, (as Micha's hireling Teachers, and Prophets did,) crying, the Temple of the Lord; the Temple of the Lord, will not serve the turn, in that terrible day in which the righteous Judge of all the Earth shall enter into judgement with you. The Scripture of truth do bear record 
(a) Mat. 22, 23.  of a people, who shall at the last day make their solemn appeal to the King of glory, avouching themselves undoubted Christians; pleading that they have given signal testimonies that they were such, by their Prophesying casting out of Devils, and doing many wonderful works in his name; on whom he will then pronounce that dismal sentence of departure, as such whom he never knew; for that (though they had been much in preaching and profession, yet) they were real workers of iniquity. 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, 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. 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. The Spirit of the Lord by the mouth of his Prophet Micha, 
(b) Mic. 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 farther testifieth, That they even prepared 
(c) Mic. 3.5.  war against him that resused to put into their mouths. 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, whether you are able to plead to 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? Jesus Christ the true and great Prophet of his people, denounceth the woe against the 
(d) Mat. 23.5, 6, 7.  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? The Scripture 
(e) Joh 15.19.  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's sake; cast out as the 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.13.  sweep, and off scouring of all things. Stand to the bar, O ye Shepherds, before that righteous Judge that cannot be bribed, and in the presence of him that searcheth the heart, and tryeth the reins of all men: give true answer to what I shall demand of you. Are you by the world hated, or are you haters of others? Are you persecuted, or persecutors? Are you imprisoned for truth's sake, or are you imprisoners of others? Are you stoned, or stoners? Are you by the world beaten in their Synagogues, or do you yourselves beat, or cause others to be beaten? Are you brought before Rulers, and Magistrates, for Christ's names sake, or do you drag, or cause to be dragged others before them? Are you by the world cast out as the filth, and offscouring of all things, or do you so cast out others that do refuse subjection to your lusts? If these be indeed the fruits you bring forth, (as who is he among you that can wash his hands and say he is innocent?) then whether you are of the number of those that say they are Apostles, and Ministers of Christ, but are found to be liars; let all the wife in heart judge. The Scripture farther beareth record, that the messengers of Jesus Christ, when sent out to preach the Gospel, did freely give, as they had freely received; they coveted 
(g) Acts 20.33.  no man's Silver, nor Gold, nor Apparel, and yet (serving a faithful Master) they wanted nothing. 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 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? 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? And among those of you that have escaped that open pollution of drunkenness with wine, are you not yet intoxicated with wrath, and rage against the innocent? Let me ask you farther, (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 unsatiable fury? Doth not Jesus Christ as truly lie bound in many nasty holes, and Dungeons, in England by your instigation and procurement, as he did by the procurement of ●aul and 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, Is it any where upon record in Scripture, that the true Prophets and Ministers of the Lord did persecute, or imprison, any that were differing from them in things of Religion? Are they in the esteem of Jesus Christ Shepherds or wolves, who worry the Sheep in steed of feeding them, and beat his poor Lambs in stead of cherishing them, and carrying them (after his example) in their bosoms? Now then let me desire you singly, and honestly, to compare your lives, and your actions, with those of the Ministers of Christ in the Scripture, and let that of Christ in each of your consciences judge, whether that Spirit that acted in them, do also bring forth the same fruits in you. I know you have many distinctions to offer, by which to save yourselves from the condemnation of false Prophets and Ministers of Antichrist; but let me tell you, however you may thereby quit yourselves among men, yet it's ill distinguishing with that God that is terrible in judgement: In that day in which the book of all consciences shall be opened and every man judged according to his works, will a distinction save you? Think sadly of that hour in which the Son of man shall come with his holy Angels, sitting upon the throne of his glory, and shall expostulate with you and say, O ye Shepherds of England, I was an hungered 
(h) Mat. 2●, 42, 43.  and ye gave me no meat, I was thirsty and ye gave me no drink, I was a stranger and ye took me not in, naked and ye clothed me not, sick and in prison and ye visited me not; nay which is worse, When I had meat, and drink, and clothing, ye sought to bereave me of it; when I was a stranger ye did not only not take me in, but ye hindered those that would, and evil entreated them for my sake; when I was well and at liberty, ye did case me into bonds, and into prisons, and glory in so doing: O what will you reply, when the Lamb shall thus reason with you, and command you to plead positively, either guilty, or not guilty? will you be able to shelter yourselves from his wrath by a distinction? will it be a sufficient plea for you then (because it seemeth to have some weight among the simple ones now) to say, That you have persecuted, and imprisoned, none but Blasphemers, Heretics, and Deceivers? Did not your Predecessors, the Scribes, and Pharisees, and the Priests, in those days, under the same notions, persecute and crucify the Lord of life, and thousands of his precious Saints after him? Will not that plea justify your fathers the Bishops, who did in their days imprison and evil entreat many of you, and hundreds besides in the Nation, called Puritans, as Blasphemers, Heriticks, and Deceivers? But as it was old so it is now (there being no new thing under the Sun) the seed of the Bondwoman persecuteth the seed of the Freewoman, the form fighteth against the power, and the letter against the life: The professing religious Jew's, they cried out against the Apostles and Saints in those days, help O Caesar, help men of Israel, for here are a Sect of men called Christians risen up who turn the world upside 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 Presbyters, they also invocated the powers late in being, crying out, help O Parliament, help, against these schismatical 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 own necks But now so it is at this day, that all the Teachers of all Sects and factions (like as the Pharisees and Saducees against Christ) do with one lip cry out, and say, help O Protector, help O Magistrates, help, for here 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. Horrible Blasphemers they are, grand Heretics, and notorious Deceivers; And that ye may know that we do charge them to be such, on as just grounds as our brethren the Scribes and Pharisees charged Christ, we desire you to scan over this ensuing list of their monstrous blasphemies.  

1. They blaspheme and say, that Christ is the 
(i) Joh. 1.9. and 18.12.  light of the world, and hath enlightened every man that cometh into the world; and that he that followeth 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, and then what need of all our teachings?  
2. They say, that that which may be 
(k) Rom. 19.20. and 2.15.  known of God is manifest in the consciences of the very Heathen (God having revealed it unto them) even his eternal power and Godhead: & that 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.  
3. They say, that Christ did not mock, nor impose an impossibility upon his poor Lambs, when he exhorted them to be 
(l) Mat. 5.48.  perfect, even as their Heavenly Father is perfect: and that the same Christ spoke truth, when as he bore witness of Nathaniel that he was an Israelite 
(m) John 1.47.  in whom was no guile: as also that Paul did not design that which was impossible, when as he laboured to present men 
(n) Col. 1.28.  perfect in Christ Jesus.  
4. They do not blush to say, that Christ and the Apostles spoke as they meant in the Scriptures; and therefore they deny our meanings, and interpretations, as needless; 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.  
5. They assert, that Christ did not speak one thing and intended another, when as he 
(o) Mat. 5.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A prohibinon so universal that it admitteth of no exception.  command men not to swear at all, but to 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 swearers in Courts of justice, against those Heretics that refuse to pay us tithes.  
6. They are bold to assert, 
(p) Deut. 14.29.  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 also the tithes of old were by command to be put into a store-house, whether the 
(q) Numb. 18 21.  stranger, the fatherless, and the 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 Priesthood, and consequently to all the maintenance, and apurtenances thereunto belonging.  
7. They call us hirelings, because we preach by indenture first made with the people for our maintenance, and do not go forth (trusting our Master Christ) as his Ministers of old did, carrying neither 
(r) Luke 10.3, 4.  purse, nor scrip with us; which should we practise, we are doubtful we should be reduced to one of these two straits (viz.) either to work, or beg; the first of which we cannot do, and to do the second we are ashamed.  
8. They call us greedy dogs, because we do not walk after the example of those whom Christ sent out to preach the Gospel (viz.) eat and drink such things as the people 
(s) Luke 10.7.  give us; but in stead thereof do force that by Law, even from the poor and needy (viz.) 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.  
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. 2. Because often times in the close of our Sermons, we tell the people we should have proceeded farther, if time had not prevented us, when as indeed we had no more to say. 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; whereas even then, we have our Sermon notes, either in our pockets, or our Bibles, or the platform of our discourse prepared in our heads.  
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 Jerom, 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.  
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.  
12. They say, that the mind of God is not to be known by study in a University, but by revelation of the Spirit, who alone knoweth his 
(t) 1 Cor. 2.11, 12.  mind: And that Paul, and Peter, and other the Ministers of Jesus Christ in Scripture, did not serve an apprenticeship in any University to learn the trade of Preaching; but did Preach that Gospel which Christ by his Spirit 
(u) 1 Cor. 2.10. Gal. 1.16.  revealed in them: and therefore they charge us to be Ministers of the letter only, because we Preach the Saints words, but do not witness their condition.  
13. Their blasphemies do not end here, but they proceed on and declare, both to us and our people, that all our talking, and profession of Christ, his death, resurrection, 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.  
14. They do not spare to publish it as truth (and practice accordingly) that he that 
(w) Jan. 2.9.  respecteth persons doth commit sin: And therefore it is (heretics as they are) that 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 ye Rulers, and Magistrates) this will be the sad consequence, that you will neither be styled honourable, or worshipful; nor we be called by the well pleasing titles, of Doctors, and Divines.  
15. Lastly, they do avouch it to be proper (as in 
(x) H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th●●. Lat. Ta. 〈◊〉  Hebrew, Greek, and Latin, so in English) to say Thou and thee to any single person: concluding (see what it is to be illiterate) that because Adam, Abraham, Moses, and we ourselves, do say Thou and 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.   
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 career 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 ye fulfil, or violate, that Royal Law of Christ written in your hearts, to do unto others, 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? If you shall despise it as mine, yet accept of it as the counsel of Gamaliel, that sober Pharisee, Take heed to yourselves, what ye intent to do, as touching the innocent whom ye now so fiercely pursue, lest haply ye be found even to fight against God. If it were better for him that shall offend one of Christ's little ones, that a millstone were hanged about his neck, and he drowned in the depth of the Sea, where then will you appear in that great and notable day of the Lord, who do not only offend, but do offer all manner of violence and cruelty (to the utmost extent of your power) against those, of whom you dare not say but they may be of the number of Christ's little ones. Be not too furious, least in your rage you ask Barrabas, and cause Jesus to be delivered over to be crucified. And although in your heat you may be content (upon confidence that he is a deceiver) to take his blood upon the heads of yourselves, and your children: yet know, that it will prove (as to the Jews of old) a burden too heavy for you to bear. Fear the Lord therefore, O ye Shepherds, and cease to fight against the Lamb, for no weapon form against him shall prosper: Cast off all your cover that are not of the Spirit of the Lord: Say not within yourselves, we are Preachers of Christ's name; for the Scribes and Pharisees Preached the Prophets, and yet did shed the blood of Christ, of whom the same Prophets testified and foretold: Boast not yourselves in that wisdom which you have scraped together at the feet of Gamaliel; for as that wisdom shall never comprehend the mysteries of the Kingdom; so likewise remember that Saul (who in learning and knowledge was inferior to none of you) was not only stark ignorant, but also with his learning fought against Heaven, and thought he had done acceptable service unto God, in washing his hands in the blood of his Son: And now what is it 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 ye may come to witness all the wisdom of this world to be foolishness with God, and may be content to become fools that ye 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.   

TO THE READER.  
READER;  
THou mayest understand that I writ a former Letter to my Antagonist, in answer to one sent me by him; from whence he raised reports touching me which were both untrue, and scandalous: For which cause it is principally, that I have caused this Reply to come to the Press; that so all that will may read, and they that fear the Lord may judge betwixt us. Both his, and my former, I would have Printed with this, but that this would thereby have increased to too great a bulk; which would have caused it to be unto thee both more tedious to read, and costly to purchase. Read with a single 〈◊〉. Prove all things, hold fast that which is good.  
Farewell, Thomas Speed.   

A Brief and plain REPLY, Unto certain Papers received from WILLIAM THOMAS (CALLED) Minister of the Gospel at Vbley.  
SIR,  
I Have received your Papers, bearing date May 25. which are stuffed with much wrath, and more confusion. Plain dealing I perceive is a great stranger with you, for that you give it such course entertainment when it cometh within your doors: So accustomed are you to the cap and the knee, to greetings in the Marketplace, and to be called of men Rabbi; that he is presently become your enemy, who durst (without a compliment) tell you the naked truth: Such smooth things as you Prophesy to the People, you expect from others, but to have a Lie, Deceit, or Hypocrisy, called by their proper names, must be at least railing and reviling. But (be you pleased or be you more angry) I must yet deal more plainly with you; for terrible is the Lord to all flatterers, and such as speak deceitfully to their neighbours.  
And first I shall begin with the Proem to your Papers.  W. T. 
I am sorry that what others will think good counsel, hath been so ill bestowed on you; when you have got more piety and humility, you will have other thoughts; and when you have recovered your civility, you will write other Letters.  T. S. 
That counsel that directeth my mind towards the true counsellor (though from the lips of my manservant or my maid-servant) I dare not despise: but counsel against truth (under the affrighting notion of error) I esteem not good. Piety, humility, and civility, it seems I have lost: But why? Because I did not swallow down what you first writ me, as unquestionable Oracles of Heaven, but proved what you sent me by the Scriptures of truth, and from them bore my testimony against your deceit. This is no judging from you, presently to conclude that man a brute (for so he is that hath lost piety, humility, and civility) that doth not presently bow down and cry Hosanna to the mutable directions of the Pulpit.  W. T. 
I confess I have been something put to it to determine whether I should say any thing to you or no.  T. S. 
Truly as good you had said nothing as to no purpose: neither were you more put to it, than I have been, what to make my reply to, in your last Papers; so full are they of confusion, falsehood, contradictions, impertinences, and gross absurdities, as herein after will be made manifest to any that are sober minded: And had I not received them signed with your name, I should rather have judged them compiled by some old superstitious Episcopal Priest, then by one that professeth himself a Minister of the Gospel, and an eminent Doctor of the times.  W. T. 
I shall say something to the matter of your Letter, the rather because in some parts of it you pretend to reason; though much of it be stuffed with that clamour, which is the character of that company with which you close.  T. S. 
To tell a Clergyman of his wickedness in plainness of speech, is clamour: Were not Isaiah, Jeremiah, Ezekiel, and Micha, clamorous fellows, that durst cry out against the abominations of the false Prophets, and wicked Priests of their times? If this be such a black character that rendereth my Companions unlovely in your eyes, I shall yet choose those who are more unlovely. As the fear of God and working of righteousness, are the character of such whom he accepteth, so are they of those with whom I close: But as for those that cry the Temple of the Lord, the Temple of the Lord, and yet have their hands full of unrighteousness, that Preach to others the things that themselves contradict in their practice, with such I desire to have no fellowship.  W. T. 
In defence of whom you bring the examples of Moses, and Ezekiel; but though such men quaked occasionally now and then (as Gods servants still do) yet you do not find that they received a denomination from it, or made a trade of it.  T. S. 
I brought nothing in defence of those whom you intent; I only quoted my own practice, and the reason of it (viz.) that I did close with such as (from a principle of holy fear) did tremble before the great God of Heaven and Earth; such as were Moses, Ezekiel, and other holy men of God mentioned in Scripture. And was this that which needed a defence? Are you so fierce an Antagonist against such as tremble at the word of the Lord (as Moses and Ezekiel did) that they need be defended against your rage? I doubt not but if Moses and Ezekiel were now living, they would find the same measure at your hands, as they did at the hands of the false Prophets of old; since they that walk in their steps, need a defence against your fury. It sufficeth for me that you grant the thing that I intended, (viz) That the servants of God of old did, and still occasionally do quake and tremble before the Lord. But you say they received no denomination from it, nor made a trade of it.  T. S. 
Did I ever assert either of these things? if not, whom do you contradict? to what end do you produce such pitiful stuff as this? for my part I cannot imagine what you could intent by it, unless it were to fill up paper, and keep your pen in action. What would you conclude thence? unless you would reason thus, Because they that now tremble at the word of the Lord, as Moses and Ezekiel did, are by the world in scorn called Quakers, therefore trembling at the word of the Lord is a hateful thing. Because we read that the Disciples from their faith in Christ, and profession of his name received the denomination of Christians, can that be brought as an argument against faith in Christ, and a serious profession of his name? And as for making a trade of trembling, or quaking, I never mentioned any such thing, neither do I understand what you intent by this impertinency of speech, unless to reproach those that daily walk low in the fear of the Lord; and if so, I say to you, let the scorner cease to scorn, lest the dreadful day of the Lord overtake him unawares, and give him his portion with scorners in the lake that burneth with fire and brimstone. Sure I am that you never read that the holy men of God of old made a trade of Preaching as you and other men do, who (just as the handicrafts man maketh his wares and exposeth them to sale in the Market, so you) do compile your Sermons, gathering a shred out of one Author, and a shred out of another, and thereunto add your own inventions, and then sell them unto the people for money, some for one hundred, some for two hundred, others for three hundred pound per annum, according as you can make your Market.  
So much of the Proem to your Papers: Now to your reasonings, and arguings.  
And first you begin with the Scriptures; quoting this as one of the detestable Doctrines of those called Quakers, that they say that the Scriptures are not the Saints rule, contrary you say to these Scriptures, Gal. 6.16. James 2.8. Deut. 5.32, 33. 2 Pet. 1.19. to which you say I make answer, that no Scripture that I remember saith so in terminis, and therefore it's a false charge.  T. S. 
That which I said was, that I did not find the Scripture in terminis, so called, in either of those you quoted, and therefore you charged them falsely in saying they reject the Scriptures, because they deny that which the Scriptures never said. In which I said truth: for he that chargeth another man with the denial of Scripture, because, he denyeth that which the Scripture no where faith, I say he chargeth him falsely. Now let any man of a sober understanding judge whether any of those Scriptures you produce do speak any such thing as you would have them to speak, and consequently whether you are not found bearing false witness, of which you accuse others.  
But you reply three things to salve this mistake.  W. T. 
That is Scripture which is necessarily deduced from it, though it be not in so many words contained in it; to prove which you produce the example of Christ, who proved the Resurrection of the dead from that Scripture, I am the God of Abraham of Isaac and of Jacob.  T. S. 
So than you grant the thing that I said (viz.) that the Scripture in words do not say any such thing, and therefore you appeal from the express Scripture to your own consequences and deductions thence which you make the lame shift (when the Scripture will not help you any longer) by which to patronise all your miscarriages, and deviations from the truth. Here is the refuge that all the blind guides of the Nation make to themselves, when as they are driven by plain Scripture from their strong holds, and cannot stand before that which they pretend to be their rule, they fly to their own meanings, and interpretations; and whoso durst not own them for infallible rules are presently sentenced to be Heretics, and deceivers, and deniers of Scripture. But will you indeed stand to what you have said (viz.) that that is Scripture which is necessarily deduced from it, though it be not in so many words contained in it? Then let me ask you, and many others in this Nation, who have been Teachers, some ten, some twenty, some thirty years; were those things that you have taught so many years together necessarily deduced from Scriptures? if not, then by your own confession, you have taught falsehood: if they were, than all that you have so taught is infallible; for you say it is Scripture, and the Scripture is infallible; and dare you say that what hath been so Preached by them and you, for these twenty years past, hath been infallible? why do you not then adjoin all your Sermons to the Scripture, for if necessarily deduced thence, they are Scripture, and a part of the Saints rule: But what a sad condition would many poor souls be in, whose small estates would not amount to the purchase of a Bible? so voluminous would it be by that time, all the necessary deductions that you and others have made from the Scripture these many years past, were added to it they must sit down in despair of ever obtaining that which is their rule, and if they could, what have they but a pack of confusion and contradictions.  
And whereas you quote Christ his proving the Resurrection of the dead, etc.  
I answer, that what Christ spoke was infallible, he neither did nor could err in what he said; and were you as infallible in those meanings and interpretations which you force upon the Scriptures, as he was in what he spoke from the Spirit of the Lord, I should readily close with them as the Oracles of God; but till then, think it not much, that I embrace his interpretations, and disowne yours. But how long will you deal thus fraudulently with the world, in crying out against such as deny your meanings, as if they denied the Scriptures, and yet dare not say you are infallible in the meanings you give of them? Either say to the people plainly that you are infallible (if you so esteem yourselves) that so they may mind so great a concernment of their souls, as is the receiving of your deductions from Scripture for true Doctrine, nay for Scripture itself; or else say you are (what indeed you are sufficiently) fallible, that so they may take liberty of proving both your actions, and your Doctrine, and not be damned as Heretics, if they condemn that in you, which the Scriptures of truth do condemn. Suffer therefore them that must die for themselves, and account to the Lord for themselves, to interpret for themselves, and believe for themselves; and not tell them they must credit your deductions from Scripture as the Scripture itself, when as you that call yourselves Divines do so much disagree in your own deductions. Take six of you that esteem yourselves the most able Doctors, and a portion of Scripture being given you to interpret, shut yourselves up in six several rooms, and after some time, give your interpretations thereof, to one that shall receive them from each of you apart from the rest, and perhaps not two of the six shall agree in the same interpretation: and would you have poor people adventure their souls on the truth of such men's deductions from Scripture, who dwell in such vast confusion, and difference, in their deductions.  
Next you urge that Scripture, Deut. 5.32, 33. (viz.) You shall not turn aside to the right hand or to the left.  T. S. 
And doth this Scripture say that the Scripture is the Saints rule? or can you without blushing produce it to prove any such thing? could Moses intent this in relation to the Scripture, the greatest part of which was not then written? was all, or any of those things that were said, and done, by the Prophets, Jesus Christ, and the several Apostles, then recorded? if not, what a manifest wresting is it of Moses words, to say that by them, he mea'nt, that which was not written, till several hundreds of years after? unless you exclude all the Prophecies, the say of Jesus Christ, and the Epistles of the several Apostles, from being part of the rule, which I suppose you dare not do, in word, though you do in a great measure in your practice.  W. T. 
Add here unto that Gal. 6.16. the word rule (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is expressed  T. S. 
Because the word rule is expressed in Paul's Epistle to the Galathians, therefore the Scripture is the Saints rule? Is this reasoning like to such as should come from a Minister of the Gospel? May not a Heathen Philosopher reason as logically thus, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Anglice a Rule) is used in Aristotle's politics, therefore Aristotle's politics are the Saints rule? If you did indeed live by that rule the Apostle there speaketh of, (viz.) the new Creature) you would not write and act so irregularly as you do.  W. T. 
Saints must walk by one rule or another. I ask then, what rule is there if Scripture be not the rule, etc.  T. S. 
I know no new rule, nor own none but the same that Abel, Encch, Noah, Abraham, Moses, David, Paul, and the rest of the holy men of God walked by; to which I much fear you are a great stranger, for if the tree may be known by its fruit, your fruits declare a great deal of ignorance thereof. And by the same touchsone that those holy men proved the light they walked by, whether it were of God or no, the same and no other do I own still.  
Next you spend time in taking exceptions against a word inserted in a Querie I put you, which was this.  
Because they deny them to be the Saints rule, doth it follow they wholly reject them? To which you answer.  W. T. 
That (wholly) was not my word, it's of your own putting in, and therefore if you do not like it you must thank yourself. That that I said was that the Quakers in this and their other Doctrines, though they do not professedly reject the Scriptures yet really they do.  T. S. 
I did not say it was your word, I only put it in a question to you: And therefore by way of just retortion I may say to you, you have made work for yourself, and please yourself with descanting upon it when you have done; yet let any sober understanding judge, whether your speech can intent any less than I asked you; for when you say indefinitely they reject the Scriptures (not quoting any particulars) whether can it be any other way taken, but that they throw them off in general: Besides, that you did intent their rejection of the whole Scripture, I prove thus. The Scripture as the Saints rule you say they reject, now whether is a part of Scripture, or the whole the Saints rule? If the whole Scripture be the Saints rule, and you go about to prove they reject the Scripture because they deny it to be the Saints rule; then nothing more plain than this, that they reject the whole Scripture. However we will take your own words with your own interpretations, by which you give us to understand, that they whom you call Quakers do not reject the Scripture in general. But forasmuch as you grant that they do not reject the whole Scripture, and yet have not mentioned any one particular Scripture they do reject, until you charge them with particulars, I shall take your indefinite charge for no other than a slander.  
You proceed from this to charge me with censuring, because I do affirm that they do deny the Scripture, who say in word it is the Saints rule, and yet they themselves deny it to be their own rule, by violating it in their practice.  T. S. 
If speaking plain truth without compliment, or flattery, be censuring, I shall study to be more a censurer. And whereas you take yourself as concerned in that which you call my censure, as reflecting in particular on you, (it seemeth there is something in your conscience cryeth guilty) you took my words as they were intended; neither would it be an unjust censure, but a true charge, if I repeat what I said in my last (Viz.) That while you talk much in word, of the Scriptures being your rule, you disown and deny them by your practice, in doing many things for which you have no rule in them at all. And let me say farther, that you that pretend yourselves Ministers in the Nation, crying The Scriptures, the Scriptures, do of all men most abuse them, by serving your lusts upon them: Where you have no Plea for your covetousness, Pride, and Formality; there you wrist the Scriptures to plead for you, putting such Interpretations on them as will best serve to Patronise your lusts; and where they do condemn you, or cross you in your wickedness, there you strive to divert the stroke of them, either by silencing them, or fathering your own corrupt meanings upon them.  
And that you and all that shall peruse this my Reply, may see that I do neither passionately, nor groundlessly, but justly impeach you of playing fast and lose with the Scripture, I shall particularly scan your answer to two Queries I put you, the first was this.  T. S. 
By what rule in Scripture do you (pretending to be a Minister of the Gospel of Jesus Christ) receive Tithes for preaching?  W. T. 
Faithful Ministers neither preach for Tithes, but for souls; neither do they take Tithes for preaching, as if that were a fit exchange, or as if they would leave preaching if that were not.  T. S. 
The plain English of your Answer, is, That you have no rule in Scripture by which you take Tithes. Will any, save those whom the Lord hath given up to believe lies, any longer credit you, when you shall avouch the Scripture to be your rule in words, and yet being asked what rule you have for your practice, you can quote none. Would you be esteemed such a valiant Champion in behalf of the Scripture, and yet do that for which no rule is to be found therein? Is, this less than plain hypocrisy, to go into your Pulpit (where all men lie at the mercy of your bitter tongue) and there pour out damnation on those that deny that the Scripture saith it is the Saints rule, and yet yourself in practice disown it for your rule? But since you wave the Scripture, as that which cannot speak for you, we shall a little examine what it is that you have to speak for yourself.  
Faithful Ministers, you say, do not preach for Tithes, but for souls.  T. S. 
Then from your own lips I may conclude, That they that do preach for Tithes, are not faithful Ministers; and how few are there of those many you make mention of in the Nation, which can escape this sentence? A father putteth his Son to the University for some certain years, to learn the Trade of Sermon-making, and when he cometh thence, what is the first thing in the eye of the father and Son? why this, where is the best vacant living, the richest Benefice to be had? When that is found out, than the young Divine must come and give the people a Sermon, as a sample of that ware he intendeth to sell them, when he is settled. The people they like not either his person or his wares, and refuse to trade with him; Away goeth father and Son, hasten to some Committee or Superior power, and there by bowing and fair speeches, and by the help of some old Practitioners in that art, they gain that by power which they could not obtain by the people's consent. Being once in, to work he goes, for the Tithes of all their grain, cattle, garden fruits, and for smoke pennies, summoning such as refuse to satisfy his covetous appetite, before Magistrates; suing others at the Law, recovering of them triple damages, casting them into Prison in case of non-paiment: and is this Preaching for Tithes or for souls? If for souls, surely it is only to lead them down into the pit, by such wicked examples as these; and to make them seven fold more the children of the Devil than they were before: Besides this, how few are there of you, that call yourselves Ministers, that are not as ready to chop and change your live, as men are their cattle for outward advantage? If any man die possessed of a rich Parsonage, how many of you have presently a call to it, especially if there be more plenty of Tithes, and more acres of Glebe land, then in your own Parish? then days of fasting and humiliation must be kept, pretending to seek God to know who hath the clearest call; and though you are all resolved in your hearts before hand to get it if you can, yet the name of God and the prayers of some well-meaning people must be made use of by every one of you, as a cloak, lest your deceit should be too plainly discovered. I know you will call this clamour, because I speak plain truth; but for all that, I shall not spare to tell you, that it is damnable hypocrisy for a man to resolve first to remove from a mean to a rich Benefice, and then seem to consult with the Oracle whether he shall remove or no. I shall not positively charge you in particular with trading of this nature, but if report be not an egregious liar, you did strenuously endeavour to show yourself a faithful Minister by your Preaching rather at Wells for Tithes, then at Vbley for souls. You say farther  W. T. 
Neither do they take Tithes for Preaching, as if that were a fit exchange, or as if they would leave Preaching if that were not.  T. S. 
They take not Tithes for doing nothing, and is not Preaching the consideration for which they take them? Then either confess plainly that more than four parts of five of those called Ministers are unfaithful, because they take Tithes for Preaching, or else take shame to yourself for asserting a thing so notoriously untrue, That they take not Tithes for Preaching; when as well nigh all the Parishes in England are witnesses against you. But in that you judge Tithes no fit exchange for their Preaching, I say the same, for that they are just so much more than they deserve. And whereas you say they would not leave Preaching if Tithes were not; I presume there are scarce two, among two thousand, through the whole Nation of your opinion in that, save only those that are themselves Tithe-gatherers. How few are there of the Teachers of the Nation that will settle themselves in any Parish until they have made firm Indentures for their hire? is not what will you assure me of by the year the first question that is propounded? besides is there any thing more usual then to remove from that place, where Tithes, augmentations, or some equivalent maintenance ceaseth? But above all, who is he among you that will in conscience betake himself to a poor Parish to Preach for souls, where there are no Tithes, nor other yearly stipend to be had? And what should be the reason that among all the struggle that are among you Teachers for several places, you are never found to strive who shall come into a Parish where you can expect no money? Neither have I ever heard that any man pretended a call to a people, who through meanness of estate, could give him but a mean, or no reward. So that, it is more than probable that that vote which shall ever throw down Tithes, will strike well nigh as many in this Nation dumb, as Samson did of the Philistims strike dead, by removing the pillars of the house of Dagon their God.  W. T. 
Ministers take Tithes because that for the present is the maintenance allotted them, which they may justly claim and lawfully take.  T. S. 
But by whom are they allotted them? not by Jesus Christ whom they pretend to be their Lord; and therefore they ought not to take them, much less can they justly claim them: neither do the Scriptures you bring at all give countenance to them that do wickedly extort from the people Tithes for their maintenace: You do not read that Paul forced a maintenance from any, nor that he dregged any be Courts of Justice, and Committees, or took any poor men by the throats, who had great families to maintain, threatening them with bonds if they would not give them the tenth part of all their labours. Let all that fear the Lord judge whether you are not condemned out of your own mouth, when as you say in word the Scripture is your rule, and yet thus trample it under foot by your practice.  T. S. 
Whether he that receiveth Tithes for Preaching do not deny Christ to be come in the flesh?  W. T. 
When you prove that the taking a maintenance from the fruits of the Earth, in that proportion, was a shadow whereof Christ was the body, you say something, etc.  T. S. 
Your impertinent Answer doth intimate, that I have said something more already in my Querie, than you know well what to say to; otherwise I presume you would not so shamefully wave it. This I do say which is according to the Scriptures of truth, That the Lord of old appointed Tithes as an inheritance to the Priests and Levites for their service in the Tabernacle, and the Temple; which being considered, let me ask you three things. 

1 Queen Whether Christ was not the end of the levitical Priesthood?  
2 Queen Whether he that upholdeth that which was to have an end in Christ, doth not deny Christ to be come in the flesh, and consequently is Antichrist?  
3 Queen Whether they that claim the maintenance appointed particularly to the Priests and Levites, ought not to do their work, (Viz.) Prepare the Sacrifices, slay Oxen, Sheep, Goats, etc.    
Therefore do you and your brethren either own the name of Jewish Priests, and do their service, and instruct the people in the Jewish Rites and Ceremonies, or else for ever quit claim to their maintenance.  T. S. 
Thus much of your Answer to my first Querie. My second was this, By what Rule in Scripture do you sprinkle Infants, and call it an Ordinance of Jesus Christ, who never commanded any such thing, nor was it ever practised by any of the Saints after him.  W. T. 
Inquire again whether you never heard of any Saint since Christ that sprinkled Infants?  T. S. 
Doth this ridiculous quibble deserve the name of so sober an Answer as should proceed out of the lips of one that esteemeth himself a grave Divine? Was I not demanding of you a Rule in Scripture grounded on the Command of Christ, or the practice of the Saints there, for sprinkling of Infants? And could you imagine that I intended the practice of any without the Scripture, when that only was spoken of? What weight is there in what you say? Or to what purpose did you produce this senseless inquiry? Unless you intended it to prove that we may practise any thing that is brought to us by Tradition, though we can show no Rule in Scripture for it, either from Christ's Command, or the Saints practise.  W. T. 
Christ by the Apostle Paul commandeth to render to all their deuce, Rom. 13.7.  
But Baptism is an Infants due.  Ergo. T. S. 
And is this your Rule in Scripture by which you sprinkle Infants, and call it an Ordinance of Jesus Christ? Do not call it railing if I ask you whether that Scripture be not fulfiled at this day, Isa. 44.25. which saith, The Lord maketh the Diviners mad, and turneth the wise men backward, and maketh their knowledge foolish. Consider seriously whether you have not manifested the darkness of your mind to all the Children of light, to be even like that of Egypt, which might be felt. If the Lord had not smitten you with blindness of heart, could you ever produce that Scripture as your Rule for sprinkling of Infants? Will this be a sufficient Plea for you to produce for your practice, in the day that Jesus Christ shall ask you, Who required those things at your hands? If this be all you can say, you will never be able to escape that woe which is on them that teach and practise for doctrines the traditions of men.  
But to your Arguments; and here I must confess myself nonplussed, for that there is such a heap of confusion, incongruities, and illogicall Conclusions, that I know not where to begin, or where to end.  W. T. 
We ought to render to all their deuce; Ergo, Infants ought to be baptised.  T. S. 
Was it ever heard, or did it ever enter into the heart of any sober-minded man to conceive, that Paul intended the 7 Verse of the 13 Chapter to the Romans, to prove the sprinkling of Infant's faces with water, to be an Ordinance of Jesus Christ? For shame forbear thus to abuse and belie the Scripture, wresting it to the patronising of your  and unwarrantable practices.  
Your Argument runneth thus.  
If we ought to render to all their deuce, Custom to whom Custom, etc. Then Infants ought to be baptised.  
But we ought to render to all their deuce.  Ergo. 
Which Argument amounteth to as much as this. Children ought to be baptised, because they ought to be baptised. And this is your Scripture by which you throw water on the faces of Infants, and call it an Ordinance of Jesus Christ.  
You said before, That necessary deductions from Scripture are Scripture, and consequently this deduction of yours is Scripture. When the letter of Scripture is against you, in any of your will-worships, than you strive to avoid the stroke of it, by giving your own imaginations for an Interpretation; and where the Scripture is silent, there you make it to speak what will serve your own turns; and all the while cry out against such as own the Scripture (but disown your corrupt interpretations of it) as Heretics. Let me tell you, the Lord is now discovering the deceit and hypocrisy of all such as say they speak the word of the Lord, when he hath not spoken to them; and of all those blind guides that have for many years caused the people to err.  
You proceed to prove Baptism to be an Infants due, but you attempt it by a heap of such lame, confounded. Arguments, that there is neither order nor reason to be found in them.  
First you begin with Infants indefinitely, and do endeavour to prove that they ought to be sprinkled; then you change that term and put in the Infant of a believing parent; and so as you list you fill up your Arguments with such stuff as you use to bring forth to your people, whether such language as the Scripture knoweth or not, I perceive is all one to you.  W. T. 
The Infant of a believing parent is a holy Child as soon as it is born.  T. S. 
Paul saith, that he with others were by nature the Children of wrath, Ephes. 2.3. But he that is holy is no child of wrath, and consequently no believers Infant is born a child of wrath. Christ saith, That which is born of the flesh, is flesh: You say that which is born of the flesh is holy; your proof is, 1 Cor. 7.14.  
To which I answer, If the holiness there mentioned be the foundation on which you build the sprinkling of Infant's faces and call it baptism, then may a declared unbeliever be baptised also; for the same holiness that the Child had, the unbelieving parent had; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the same Greek word that is used for sanctifying the unbelieving parent, is used for the holiness of the Child; which you might have considered, before you had so rashly asserted the holiness there spoken of to be a sufficient ground for Infant-baptism. And will you say, that the declared unbelieving parent had a right to baptism, being holy with the same sanctification the Child had? Therefore either grant that the holiness there spoken of, doth not render the Child capable of baptism; or else do not barbarously withhold the same from the unbelieving Parent, who might justly claim the same privilege (as you call it) by virtue of the same holiness.  
You go on, and call Baptism—  W. T. 
That mark by which Gods people are outwardly distingished from heathens, and the initiating seal of the Covenant, which declareth an Infant to be one of Gods, and solemnly putteth him into the number of God's people.  T. S. 
Many that are Drunkards, Swearers, and Whoremasters, and professed Enemies of the Lord, have received this mark; and call you these God's people? If so, who are the Heathen they are distinguished from by this mark? Is a drunken, swearing, covetous, profane Englishman, by this mark distinguished (as one of the people of God) from a drunken, swearing, covetous, profane Indian in America, as a heathen? Dare you rank all the wicked of the Land (who are the people of the Curse, and who are by express Scripture shut out from the Kingdom of God) among the number of God's people? This is the sapless chaff with which you feed your poor blind people; who, it seemeth, do seldom seriously scan what you confidently assert to them in the Pulpit for truth; if they did, surely you would blush and tremble, to expose such pitiful ware to sale to them as this is. This is that Orthodox doctrine, which whosoever doth not profess subjection to, must presently be damned as an Heretic. Doth the Scripture any where say that the sprinkling water on the face of an Infant, is the initiating seal of the Covenant? But you are privileged to put the stamp of Divine authority upon your own irrational deductions, and sottish inventions, and call them Scripture.  W. T. 
Can the poor Infant that is barbarously kept from baptism, and left like a Heathen, but plead its right, no believing parent would ever be able to answer the withholding of that Ordinance and privilege from it.  T. S. 
Can the Infant plead his own right, no better than you do for him, his Plea would soon be answered: And could the poor Babe speak as well with his tongue, as his tears, he would impeach him for a barbarous Priest, who durst cruelly throw cold water on his face in the frosty weather (sometime to the hazard of his life) and call it his privilege. And as for your calling this sottish invention an Ordinance, either produce that Scripture which calleth it so, or else be not angry if I say, That it's a shame for one that calleth himself a Minister of the Gospel, to be found with a lie in his mouth.  W. T. 
While therefore you would fasten this upon Ministers, that they practically deny the Scripture, either you must bring better grounds, or else fear the ninth Commandment.  T. S. 
If to practice that which the Scripture requireth not, be to deny the Scripture, than I do still say, That you and others that would be esteemed Ministers of Jesus Christ, do deny it; for that you do practice many things, which the Scripture owneth not; against which, your deceit and hypocrisy, I do, and ever shall bear my testimony, and not fear the ninth Commandment. They ought to fear that Commandment, who make Paul, and Peter, and other the Saints in Scripture, to speak that which they never intended, and wrest their words to Patronise those things they never practised.  
Thus have I made my Reply to that which concerneth your practice, in preaching for Tithes, and sprinkling Infants. Which Reply you may (if you think good) show to your Disciples in the Country, to whom (I am very credibly informed) you have falsely and very wickedly suggested, That I deny the Scriptures: And let them, or as many of them as are sober-hearted, judge, whether you or I deny the Scripture; and let your shame and folly be laid open before them, in that you cry The Scripture, The Scripture, and yet are not able to produce one Scripture to prove, that ever the Ministers of Jesus Christ preached for Tithes, or sprinkled Infants.  
The next thing that I asked you in my last, was this.  
Where is it written that the Scriptures are the ground of Faith?  W. T. 
That the Scriptures are the ground of faith, is necessarily deduced from the ensuing Scriptures, John 3.33, 34.  T. S. 
If the Lord hath not given you up wholly to disingenuity and blindness, I appeal to that of God in your conscience, whether this be an Answer to the Question propounded? and whether it be not manifest huxtering, and falsifying the Scripture, to offer your own deductions for Scripture? What shifting and shuffling is here to support the vain imaginations of your own heart? Either it is written that the Scriptures are the ground of faith, or it is not; if it be written, why had you not quoted the particular Scripture in which it is written? If it be not written, why had you not given a plain Answer to my Question, and have confessed that it is not where so written? However, taking your Answer as you have laid it, you thereby grant that which I said, (Viz.) That it is not where written that the Scriptures are the ground of faith. Notwithstanding which, you labour much with your dead deductions, and dark reasonings, and all to force the Scripture to speak that which it never spoke; in which paths of cloudy confusion, and horrible absurdities, I shall not spend time to follow you; for the folly and ignorance of your lines will be sufficiently discovered to any enlightened eye, by the bare reading of them: I shall only point at some of your most monstrous abuses offered to the Scripture, and horrible blasphemies against the Lord Jesus Christ; by your setting up the letter of Scripture above him, and the testimony of his Spirit.  
How wretchedly do you abuse that place, 1 John 5.10. in saying that the record & witness there spoken of, is the Scripture? when as the very Scripture itself giveth you the lie, saying, that the witness and record there spoken of is within the Saints; which record the very next verse there expresseth to be eternal life, which God hath given to the Saints: And is paper and Ink within the Saints, or are they eternal life? To this you add.  W. T. 
I must first believe, and ground my faith on that written word, and I must first believe and rest upon that written word, and I must believe that Jesus Christ is the Son of God, because the written word tells me so.  T. S. 
If your conscience be not seared with a hot iron, can you read over these lines again, and not see the blasphemy that is in them stare in your face? Was there not faith, and was not Jesus Christ before the written word? and yet must that be first believed on, and be the ground of faith? Is rest only to be found in Jesus Christ the eternal Son of God, and yet the written word must be rested on first? Did not Abel, Enoch, Abraham, and other holy men of God, believe that Jesus Christ was the Son of God, long before the written word was, and could they then believe it, because that told them so? What starved souls have those Sheep whose Shepherd handeth to them no better food than this? Doth not the witness of God in your conscience condemn you for horrible iniquity, for receiving so much money yearly of your Parishioners, and give them in exchange nought but such unsavoury husks as these?  
From this you proceed to put another Scripture upon the Rack, to make it confess that which is neither expressed, nor was ever intended in it, Ephes. 2.20. Ye are built upon the foundation of the Apostles, and Prophets, Jesus Christ himself being the chief corner stone.  W. T. 
There it is said in terminis that the Scripture is a foundation.  T. S. 
Was the fear of the Lord before your eyes when you penned this Assertion, so manifestly contradictory to the truth? Is the Scripture so much as mentioned in that whole Chapter, and yet is it in so many terms called there a foundation? Is not the foundation there spoken of, that same Jesus which was both preached, and believed on, by the Prophets, and Apostles, and had you the impudence to say that it's the Scripture? Can you so confidently give Paul the lie, who saith expressly that other foundation than Jesus Christ none can lay, and yet you would make Paul himself to lay another? Doth not Calvin 
* Intelligit Jesum Christum cui Testimonium tulêre Apostoli & Prophetae. Cal. in locum  (one of your Comentators with whom you trade for matter to sell to the people) as manifestly conclude you to be a liar? who saith in terminis, That the Apostle doth in that Scripture intent Jesus Christ, to whom the Prophets and Apostles did bear witness? Nay which is more (see the height of your deceit) do not you yourself say but a few lines after, that the foundation on which the Prophets and Apostles built, and we build, is Christ? You tell me in your last papers, of my Outcries: But let me say to you, That I shall never cease to cry aloud against such horrible falsehood and deceit as this. Can you (without a blushing conscience) accuse others for denying the Scripture, and yet you yourself in the mean while thus trample it under foot, by averring that it saith that in terms, which it doth not once mention?  
You proceed labouring in the dark, seeking by a coined distinction (which the Scripture knoweth not) to prove your own conceptions.  
You say.  W. T. 
There's a double foundation. 1 Personal, or real, that is Christ. 2 Doctrinal, or declarative, that is the Scripture.  T. S. 
If the Scripture be no real foundation, is it then imaginary? for that which is not real is imaginary. Is not the Scripture beholding to you for calling it a foundation, and yet opposing it to that which is a real foundation? Is the Scripture acquainted with this distinction? when you show it me there, I shall speak more to it.  W T. 
Now inquire again whether I have made the Scriptures assert that which they no where do.  T. S. 
I am not now to make enquiry touching that: a little enquiry will serve the turn, to find you a notorious falsifyer of the Scripture, in saying it is written so and so, when as no such thing is written. And I do still say, that were you not past blushing, you would cover your face through shame when you reflect on your wresting of the Scripture, endeavouring to produce it as a testimony to your false assertions.  
You go on to distinguish between God's Testimony, and God's Truth.  T. S. 
Have you at once lost your honesty, as well as your understanding that you should create an opposition betwixt God's testimony, and God's truth? Is not his testimony truth? Thus you jumble things together, to fill up your papers, just as you multiply words to fill up your hour in the Pulpit, whether you speak things true or false it matters not.  W. T. 
If the Scriptures be corrupted, they must be purged, cleared, and the true words and sense held forth, and maintained, which is the Church's Office, 1 Tim. 3.15.  T. S. 
Would not any man be ashamed, but he that is past shame, to offer this Scripture to prove that the Scripture must be purged and cleared by the Church, when it's corrupted? Is the Scripture, or the corruption, purging, or clearing of it, mentioned, or so much as intended in that Scripture? This is just such a wild proof as you use to bring for the dead Doctrines you raise from Scripture in your Pulpit.  
But the ground of faith you say may be corrupted; nay you say further, that faith may be lost.  T. S. 
Let all that fear the Lord judge whether you speak like a man acquainted with the faith of Gods elect: Is the faith of Gods elect bottomed upon a corruptible foundation? and may their faith be lost? The Scripture saith that He that believeth shall never be confounded; but if the ground of faith be corruptible, shame and confusion will certainly cover the faces of those that believe.  
When I tell you that the Scripture could not be the ground of Abel's, Enoch's, and Noah's faith, because they were before the Scripture was, etc.  
You Answer.  W. T. 
Though they had not those Scriptures which now we have, yet the word of God was made known to them then, and that word of God is the ground, and was the ground of their faith.  T. S. 
I hope you own no other Scriptures than those we now have, and if they had not those, than they could not be the ground of their faith. And thus are you constrained to Answer, and confute yourself out of your own mouth; for whereas you have spent much time, and produced many blind Arguments, to prove that the Scriptures are the ground of faith, now you confess that they were not the ground of Abel's, Enoch's, and Noah's faith; and if they were not the ground of their faith, than neither were they the ground of any of the Saints faith since them: for that they and all the Saints since have the same foundation, and are built on the same Rock, which can never be removed, nor corrupted, as you do most absurdly assert.  
And whereas you say the word of God was made known to them then, and was the ground of their faith: what need you have said this? for, whoever denied it? was this the thing in controversy betwixt you and me? or did ever any of those called Quakers say, that the word of God was not the ground of Abraham's faith, and still is of the faith of all Saints? Did you not in your first Letter to me accuse them for denying the Scriptures, because you said, they denied the Scriptures to be the ground of faith, and now do you confess, that before the Scriptures were, there was a ground of faith? Let all that are  judge, what horrible confusion you labour in; for if there were something that was not the Scripture (because it was before it) which was the ground of Abells' faith, and Abraham's faith, and still is the ground of faith, than what more manifest than this, that you do most ignorantly accuse those called Quakers for denying the Scripture, because they assert that which you yourself do here grant, and acknowledge to be a truth.  
You proceed hence to tell me of my Outcries; and why Outcries? because I tell you the plain truth without falttery? I trust I shall never be ashamed to cry yet louder, against all Idol Shepherds, that eat the fat, and drink the sweet, and cloth with the wool, but feed not the flock.  
When you say that the word of God was ever the ground of faith, even before it was written: I ask, did you by the word of God intent the Scripture or not? If you did, then that which I said to you thence doth justly fall upon you; if not, then to what end did you spend half a sheet of paper to prove the Scripture to be the ground of faith, calling it all along the word of God? And yet now to save yourself out of the mire of confusion, and contradiction, you create an opposition betwixt the Scripture, and the word of God.  
Thus you writ as you Preach, say and unsay, in the same hour's discourse assert a thing and contradict it.  T. S. 
In what Scripture is it written that Christ directeth us to look for life in the Scripture?  W. T. 
In the present Scripture, John 5.39. Search the Scriptures, for in them you think you have Eternal life.  T. S. 
You will call it railing if I say again, that it's a shame for one that pretendeth himself to be a Minister of Jesus Christ, to be found with so notorious a lie in his mouth. But esteem it as you will, I must not forbear telling you plainly of so great a wickedness. To what a height of wickedness are you arrived, who durst belie the Son of God, who is truth itself, in saying he saith that which never proceeded out of his lips? Have not the days of 
* Jer. 6.15.  Jeremiah overtaken us, in which he complaineth, that from the Prophet to the Priest, every one dealeth falsely; and when they had committed abomination, they were not at all ashamed, neither could they blush?  
Because Christ saith to the Jews, that they though they had eternal life in the Scriptures, did he therefore 〈◊〉 to look for life in them?  
Christ telleth his Disciples that the time should come that whosoever killed them should think he did God service; and will you thence gather this Doctrine (which is as true as the former) that Christ in that Scripture directeth men to kill his Disciples, that so they might do God service? if you have not a conscience past feeling, how can you consider of this injurious dealing with Christ, and the Scriptures, and not blush and bewail your folly?  
From your abuse of Christ, and the forementioned Scripture, you proceed to your reasonings, and arguings such as they are; but since they are all grounded on that which is falsely premised (Viz.) that Christ directeth us to look for life in the Scriptures, I shall not spend time to examine their strength, for that they fall of themselves, having no better foundation than a gross untruth of your own invention.  T. S. 
Is not eternal life to be had in Christ alone, and is the Scripture Christ?  W. T. 
Eternal life is to be had in Christ alone, and therefore in Scripture.  T. S. 
If you did not esteem yourself licenced to blaspheme the name of Jesus Christ, could you thus impudently derogate from his glory, in saying that eternal life which is alone to be had in Christ, may yet be had in that which is not Christ? Can that which is alone to be had in him be yet had in another? whence had you this rare piece of Logic, that that which is alone to be had in one thing may yet be had in another; nay therefore in the second, because it is alone to be had in the first? Is not this as good reasoning to say, That salvation is alone to be had freely by Jesus Christ, and therefore by the works of the Law; we must pray alone to the Lord that made us, and therefore to graven Images. Mind feriously if the Lord hath not given you up to a spirit of slumber, that you should write such barbarous contradictions, in stead of Doctrine, whiles you fight against the truth.  
The Reason you give for your bold assertion is this.  W. T. 
Because the Scripture setteth forth Christ alone as the person in whom life is to be had.  T. S. 
That the Scriptures do testify of Christ, is true; and that there is no other Jesus, but that only begotten of the Father of whom they testify, is as true. But is life therefore to be had in them? Is a declaration touching any thing, the thing itself? Old jacob's sons made a declaration to their Father, of the great plenty of corn in Egypt to keep them alive, and will you therefore say, that food, and sustenance, were to be had in their declaration? Many Philosophers have given a description in their writings, of the nature of bread, and doth it thence follow that bread is to be had in their writings? Plinny, and others since him, have declared the nature of that sweetness which is in honey, and was ever any man so ignorant to conclude that therefore honey with its sweetness is to be had in the declarations of Plinny? For shame do not assume to yourself the name of a Divine, nor undertake to teach others the way to life, whilst you are not able to put a difference betwixt a declaration touching a thing and the thing itself; and so put the Scripture for Christ, and the letter for the life.  
In the next place you speak of men that cannot or will not put a difference between word and word, between the Essential word and the Enuntiative word, and so accommodate themselves for the shaking off of Scripture, as if nothing were the word but Christ.  T. S. 
Must he presently be sentenced for a shaker off of the Scripture, who cannot adore every School distinction as an Oracle from Heaven? Where do the Scripture make mention of the Essential word and the Enuntiative word? and if the Scripture knoweth not any such terms, pray tell us when you received your commission from Heaven to coin distinctions and father them on the Scripture, and then accuse men for shaking off the Scripture, because they shake off the vain imaginations of your own brain?  W. T. 
I would ask you this one question, whereupon must I believe that Christ is the true light, that lightens every man that comes into the world, (etc.)  T. S. 
I ask you again, whether that all the holy men of God, from Abel to John, who spoke those words, did believe that Christ was the true light? If they did, than I demand on what ground did they believe it? and on what ground did John himself who spoke the words, believe the truth of them?  W T. 
Suffer the Scripture then to be the ground of faith.  T. S. 
I say to you, and the rest of those that call themselves Teachers in the Nation, do you suffer the Scripture to abide pure, as it was spoken, and do not darken it by your corrupt glosses, nor raise imaginations of your own upon it, which you call Comments; and so make the Scripture to swell into so many volumes, that a great part of a man's life time must be spent in perusing them: suffer the Scripture to be that which it declareth itself to be, and speak not that of it falsely, which it never spoke of itself.  
You proceed hence in your Papers, to descant on my testimony that I gave touching the Scriptures; and because you can therein find no matter of quarrel (taking my words in that plainness they were spoken) therefore you fly to making of meanings on them, and say, if I mean so, by this and that expression, than there is truth in it; but if so, then there is danger in it.  T. S. 
Are you troubled because my words were so plain, and so spend time to seek a knot in a bulrush? what would you have, would you make me speak what I intended not? Let it suffice that I tell you that I spoke as I meant, and did mean as I spoke: Therefore you may forbear to impose your drowsy Interpretations, on what I declared in words, sufficiently intelligible by any man whose mind is not darkened with ignorance, or passion. What Lordly spirit is that which lodgeth within your breast, that your Probatum est must serve for a stamp, under which my testimony must pass for truth, and without which it must be of necessity erroneous? Much more stir you make about meanings and senses in your discourse; but I shall not trace you in all your wild divinations, but leave them, to be burnt up as stnbble, with the fire of truth.  W. T. 
But such words as these will serve a turn, being very taking with poor mistaken and seduced souls.  T. S. 
You told me but even now of deceit and danger, that were in my words, but it seemeth there is no great danger in them, if they are like to take with none but those who are already seduced; for there is little danger of hurting them that are already under deceit and seduction.  
When as in my last I declared my disowning of any man's testimony that was found contradictory to Scripture. You answer.  W. T. 
For aught I know than you must leave the most, or all, of your new Religion, which is upheld by a pretended inward light, that will never abide the trial, (etc.)  T. S. 
For aught I know unless you prove me to have taken up some new Religion, you may expect your portion among those that are shut out of the new Jerusalem, for liars and false Prophets. I own no Religion, but that which teacheth a man to fear the Lord, and work righteousness, to visit the fatherless and widows in their affliction, and to keep himself unspotted of the world. Christ is the light of the world, which I own as the foundation of my Religion, who is within me unless I am a Reprobate; and dare you be so impudent as to call him a pretended light? You would be very angry if I should disown you for a Minister of Jesus Christ; but did he ever make such Ministers, or did ever any of the Apostles that were sent forth by him, in scorn call him a pretended light? If false Prophets may be known by their fruits, then let all that know the Lord, and walk in his fear, judge what you are, who do bring forth such sour Grapes as these.  
And whereas you say my new Religion will never abide the trial, as may appear in part by what hath been already said.  
I answer, If wresting and belying the Scripture, if contradictions and confusion, be that, by which you prove my Religion; I must confess my Religion will not abide that trial; but teacheth me to bear my testimovy against all such Romish filth and Babylonish rubble: But that you may know, that my Religion will bear the trial of a greater than you, I do hereby declare myself free, and willing, on seasonable notice given me, to appear in the midst of your Congregation, or in the presence of the whole County where you live, to have both my Principles and practices tried by the Scriptures of truth; which if you shall refuse to do, then take shame to yourself for a false accuser.  W. T. 
In this testimony you have given concerning Scripture, you know your own meaning and the sincerity of your heart in the declaration of it; I am afraid it will come to little else (if all were known) then the owning of that Spirit that breathed it forth, and that's to own the Author not the Scripture, or the living the life of Christ; and that's to express the effect and work of Scripture knowledge, rather than to own the Doctrine.  T. S. 
You told me ere while after you had made a comment on my plain expressions, that if I meant so and so, than my words did require my second thoughts: sure I am here are expressions that require your second thoughts; and if you are not past blushing, you will find in them matter of great shame to yourself: Dare you say that you are afraid that my testimony touching Scripture will amount to little else then owning the Spirit that breathed it forth, or living the life of Christ? Can any man be said to own the Spirit that breathed forth the Scripture, and living the life of Christ, and yet disowne the Scripture which is the testimony of that Spirit, and that Christ? Doth not he that disowneth the Scripture, disowne the Spirit that breathed it forth, and disowne the living the life of Christ? and yet whilst you confess that my testimony amounteth to the owning of that Spirit, and the living the life of Christ, is it matter of fear to you, that I should yet disowne the Scriptures? do not call it insulting if I ask you, whether ever such a parcel of language dropped from any sober man's pen? and withal tell you that if you and others that take the Scriptures of truth to make a trade on, and get a livelihood by, did truly own the Spirit that breathed them forth, and the living the life of Christ, you would not Preach and write as at this day you do. For close of this I shall repeat what I said in my former (Viz.) That I own the Scripture against all whose sayings and practices are found contrary to it; such are those who say in word it is their rule but deny it in their works; that Preach it in the letter, and have a form of godliness, but deny the power thereof; that talk of Christ with their tongues, but abide not in the Doctrine of Christ; that own him in outward profession, but persecute him where he appeareth in life and power. Against such, and all others that live not the life of those Saints, and holy men of God, that spoke them forth, do I own the Scriptures.  T. S. 
For the Supper of the Lord the Scripture maketh express mention of it: but for the word Sacrament the the Scripture knoweth it not.  W. T. 
The Scripture knoweth such words as come very near it, as the word [sign] calling the old Testament Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign, or token, of the Covenant, Gen. 17.11. 2. The word seal: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 4.11. 1 Pet. 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 8 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  T. S. 
I spoke not of words that come near it, but of the word itself; And because it is not there to be found, therefore you spend time to prove thence some words that come near it. May you not as well prove a false Prophet (which is a ravening wolf) to be a true Prophet, because he is in sheep's clothing, which cometh near the true? But if you never come nearer the truth, than the words you have mentioned do to the word Sacrament, you will die very great strangers each to other. What Scripture is there that calleth circumcision the old Testament Sacrament? if you did not indeed esteem yourself privileged to write any thing without control, you would not so confidently offer the inventions of men for Doctrine, and avouch the Scripture as your Author. What if circumcision be called by Moses a sign, and by Paul a seal, doth it therefore follow, that the Lords Supper is by them called a Sacrament? Or what though Baptism be called an Antitype, and the Priests offering gists according to the Law be called an example of Heavenly things? will you thence conclude the other called a Sacrament? Sacramentum (Anglice, a Sacrament) you do (or might) know principally signifieth that oath by which soldiers of old bound themselves to be faithful to their Captains, and is there such affinity betwixt this word, and the words sign, seal, Antitype, and Example?  W. T. 
What you speak therefore of adding to, and substracting from the Scripture, savours more of calumny, then of charity, and hath in it more of censure, then of convincement.  T. S. 
Is it not a manifest adding to the Scripture, to attempt the fathering of the word Sacrament upon it, when it knoweth no such term? do not you yourself confess that it is not there to be found, and therefore do labour to being forth words that are near it? Is it calumny, and censuring, to charge you with the truth? I have not so much charity as to call falsehood truth, or darkness light: and if telling you the truth be an offence to you, expect that I do more offend you. You are very angry for my speaking concerning those guides that go with the proud, envious, covetous, to eat bread, and drink wine: And you tell me that he had need be of more understanding, and judgement than myself, that shall undertake to determine what is to be done about Sacrament admission.  T. S 
So far am I from boasting of my own understanding, and judgement, that I shall esteem it rich grace to be content to be yet much more a fool than I am: And yet you will do well to call to mind, and consider, what Solomon's judgement is of a man that is wise in his own eyes. And as understanding as you and others are (whom you call godly guides) about Sacrament admission, as you call it (a term that Christ and his Apostles never knew) yet this I know, and am well assured of, that it's no hard thing, to find many Congregations in which Pastor and people come together to eat bread and drink wine with their hands full of wickedness; a proud, heady, high minded Pastor, and like people, covetous Pastor, and covetous people, envious Pastor, and envious people; and is this to eat the flesh, and drink the blood of Christ? or is this to discern the Lords body?  
After this having spoken something touching the Lords Supper, you tell me.  W. T. 
Your modesty is good in regard of the mystery, but the full answering of your Queries, requires more leisure than I have, and more willingness to be informed than you have.  T. S. 
What a pitiful lame shift have you found to cover over your ignorance withal? had you not better have ingenuously confessed, you knew not what to say to the Queries, then offer that for an Apology for your silence, which will never gain credit from any that do examine the truth of things before they receive them? will any sober minded man believe that you, that had leisure to write me three large sheets of paper, had not then, or have not had since, so much spare time as to answer six short Queries? And as for your assigning my unwillingness to be informed, as another cause of your not answering them; this is as manifest a pretence as the former; for if my unwillingness to be informed were a sufficient bar against your answering of my Queries, why did you answer several other of my Queries proposed to you before and after these? since I have manifested as much unwillingness to be informed in those, as in these, and that's just none at all.  
You glance at one of my Queries and say  W. T. 
All Saints witness Christ to come, though not come.  T. S. 
Did not Paul and other Saints witness Jesus Christ come, when as he lived in them, and was in them, their hope of glory, their strength, theirlife, and their peace.  
From hence you proceed to speak to what I said in my last, touching Ministers. My declaration, touching whom, beginneth thus,  T. S. 
The Ministers of Jesus Christ, who have received their Ministry from him, as the holy men of God of old did, I own; (etc.)  W. T. 
It were some comfort if you would tell us who they be that you judge to be made Ministers according to the will of God in Scripture, and that are so precious to you.  T. S. 
By what I have said before touching Idol Shepherds, you might well understand whom I judge to be the true Shepherds: But since it will be matter of comfort to you to know more of my mind in this particular, I shall be plain in making a discovery thereof unto you: I judge those Ministers of Christ, who run not before they are sent of him, and do abide in the doctrine of Christ; who have received that gift (not by expense of money in a University, but) freely from the Lord, by which they are made able Ministers of the New Testament, not of the letter, but of the Spirit; who preach him in words, and own him by their works. But I do not judge those Ministers of Jesus Christ, who abide not in his doctrine, who instead of being found careful Shepherds to guard the Sheep, are themselves found Wolves persecuting and devouring the sheep; who make gain their godliness, who covet other men's silver and gold, catching those by the throats who put not into their mouths; who maintain themselves and families in pride, by the sweat of other men's brows; who sue those at the Law, that refuse to pay them the tenth of all their labours; who take Christ's words, and the Saints words, to gain a livelihood, bypreaching to others what they themselves practise not; who tell the people that a heap of stones is the Church; and call those things the Ordinances, and that the worship of Jesus Christ, which never were of his institution. These (I say) I judge (and that according to the Scripture) to be such as have not received their Ministry from Jesus Christ, but are Ministers of Antichrist, bvilders of Babylon, but enemies to the glory of Zion, and the new Jerusalem.  T. S. 
Where is it written that one was made a Minister by ordinary Call, and another by an extraordinary?  W. T. 
The thing is written, Gal. 1.1. Acts 14.23.  T. S. 
Is there so much as mention made, in either of those Scriptures, of a Call ordinary, or extraordinary? and have you notwithstanding the confidence positively to assert, that it is so written in those Scriptures? Must your dreams, and drowsy meanings, pass for Scripture? and than dare you falsely say that it is so written? You told me ere while it would be some comfort if I would tell you who they were that I judged Ministers of Jesus Christ: Truly not such as belie the Spirit of truth, that spoke forth the Scriptures, by the mouths of the Saints; wresting them any way to serve their own ends; and to patronise such practices as have not truth for their bottom: Which thing if you did well weigh, would be to you no great ground of comfort.  
And whereas you bid me consult my own reason, touching the terms of ordinary, and extraordinary Call.  
I answer, My reason is not the Scripture, nor judge thereof; and withal let me tell you, that to fly from the Scripture (which you would be thought zealously to assert) when no foundation can therein be found, for notions of men's creating, and instead thereof to advise me to consult with my own reason, is plain shuffling.  
Further, you say that this distinction of ordinary and extraordinary Call, doth not make two doors, but two ways of entering in by the same door.  
In answer to which I ask you, Doth the Scripture know two ways of entrance into the Sheep-fold? Doth that testify of any more than one way, and that the same that is the way, is also the door, even Jesus Christ the Righteous? And although you passionately deny that distinction to be of your own creating, but say that it hath ever been of use in the Churches of God. I answer, That forasmuch as the spirit of truth hath no where made mention thereof throughout the Scriptures, it is but just that you should be charged as the creator of it.  
And if (to use your own language) you knew and cared what you said, you would not proceed in your wont boldness to say that it hath ever been of use in the Churches of God, when as it was never used among any of the Churches mentioned in the Scriptures. Neither are the words so much as to be found through all the writings of Christ, or the Apostles: But it doth behoove those that dare not pretend to that Call which they had who were sent by Christ of old, to tell the people, they have yet another as authentic as that, that so, though they enter not in by the one true door, yet they may save themselves from the sentence of Thiefs and Robbers, by erecting a backdoor, which the Scripture never knew, and then style it with the name of another way, through the same door.  
Hence you proceed on, labouring by many words to prove your Call, but all to little purpose; for when you have said all, the Tree will still be known by his fruits; and they that are not found doing Christ's will, will never be able to prove themselves Christ's Ministers  W. T. 
For our Calling which you and others so much agitate, because it standeth, and will ever stand in your way, and against your erroneous ways, I shall give this account.  T. S. 
I own but one way, which also is the truth; against which your Calling doth manifestly stand. But erroneous ways I do utterly deny; and do charge him to be a liar who doth assert that of me, which he neither doth or can prove to be true. Were my ways erroneous, your calling would not stand against them, since it is such a calling as you received from Antichrist, who is the Patron of errors. Neither shall it ever stand in my way any otherwise, then as a Romish rag, which I shall ever have courage to tread on, as a thing deserving no better entertainment with me, than the salt that hath lost its savour.  W. T. 
Our gifts, abilities, and fitness for the Ministry (which are Gods inward Call) were first tried, and testimonials of our carriage were given.  T. S. 
Doth the Scriptures any where say, that gifts, abilities, and fitness for the Ministry, are Gods inward call? or that any of the Saints sought testimonials of those among whom they lived, in order to their being made Ministers? Or did Paul, or Peter, keep any Chaplains to try men, in order to their being ordained Ministers? upon whose approbation they proceeded to lay hands on them. But who are those that tried you? were they not such as are like unto yourself? could they try your gifts, who had not the gift themselves? could those that were enemies to the Cross of Christ, try who were fit to be made Ministers of Christ? Can covetous, proud, envious men, and such that were given to filthy lucre, try such as are qualified like unto themselves? or could such tryers do less then signify to the Bishop, and Presbyters, their approbation of those men that lived in the same nature in which they themselves lived.  W. T. 
And that there might be an outward Call, we were ordained by Bishops that were Presbyters, and other Presbyters that were not Bishops, who were to be, and were joined with them in our Ordination.  T. S. 
You have well derived your succession, and very learnedly acknowledged yourself and brethren (for you speak in the Plural number) to be Rome's Emissaries, brats of Babylon, brought forth by an abominable conjunction of Antichristian Bishops and Presbyters of their own creating. Is this your Call? and durst you own it as a Call from Christ? did ever Jesus Christ send those that were professed enemies to his truth and people, who were so far from having the power of godliness, that they hated the very form thereof; who persecuted Christ in his Saints from City to City; who (like ravenous Wolves) thirsted after the blood of the sheep. Did Christ (I say) ever send such to ordain Ministers to preach his Gospel. If the Scripture be your rule, show where any of Christ's Ministers were thus ordained.  W. T. 
And being so ordained, we have exercised and executed that Calling, not without such a blessing from heaven upon our labours in this Nation, as was never given to any false and unwarranted Ministry.  T. S. 
If it be a blessing from heaven to get money, and grow in riches, and worldly honour; to advance your estates by augmentations, and grinding the faces of the poor for Tithes; to live at ease, eating the fat, and drinking the sweet; having your bags and barns filled by the sweat of other men's brows: Then I must needs confess, that you, and many others of your Brethren, have had as large a share in the blessing of heaven, as any order of men I know in the Nation. But as for that blessing from heaven which attended the labours of the Apostles, consisting in turning men from darkness to light, from Satan unto God, how few are there among you that can boast of this blessing? for who is turned by your Ministry from the evil of his ways? do not those sins that reigned among your hearers many years past, remain among them still? are not they that were proud, covetous, envious, backbiters, double dealers, many years ago, still the same? Read those words of Jeremiah, Chap. 23.31, 32. Behold I am against the Prophets, saith the Lord, that use their tongues, and say, he saith; Behold I am against them that prophesy false dreams, and do tell them, and cause my people to err, by their lies, and by their lightness, yet I sent them not, nor commanded them, therefore they shall not profit this people at all, saith the Lord. And are the people profited by your Ministry? Nay are you not bitter enemies to those who have profited by the teachings of the Lord? Are not they in the Nation who are (through grace) plucked out of the snare of the Devil, the chief mark against which you shoot? And as any (seeing through your thin covering of outward profession) do come to bear testimony against your hypocrisy, and deceit, is not your fury and rage increased against them? And are these things a blessing from heaven, and a proof of your Ministry?  
You charge me in the next place with closing with them who wander about the Nation, leaving their own places, and callings, and employing themselves in a way of witnessing (much whereof will be found to be a bearing false witness) whereunto they have no due, nor true call from God or man.  T. S. 
Is it wand'ring for any to go too and fro to declare that which they have heard and seen of the word of eternal life; if so, what were Paul, and Peter, and many other Saints of old, but wanderers? and that not only about one, but many Nations, through which they passed, declaring what was revealed to them from the Lord. With such Wanderers I desire always to close: And if this be the blackest character of reproach you have to fasten on me, I shall yet study to become more vile in your eyes; and shall esteem that my glory, which you intent for my reproach.  
Might not the false Teachers of old, on as just ground revile the Saints for closing with Peter, and others, who left their callings, wand'ring too and fro, as the Lord directed them; and for closing with Paul, who (as the Scripture beareth record) traveled through many Nations, and as he went continued 
* Acts 26.22.  witnessing both to small and great, saying no other things than those which the Prophets and Moses did say should come? As for such as bear false witness, do but point them out, and prove their testimony to be false, and if I own them, then charge me with sin; but till then I shall esteem your words but the birth of a scornful and unsavoury spirit.  
You are angry (but in vain) that the Lord hath raised up so many to witness against the abominations of the Idol Shepherds in the Nation, who have a long time caused the people to err, teaching for doctrine the traditions of men; having on sheep's clothing, but are within ravening Wolves; who are such as their Predecessors the Scribes and Pharisees were, Painted Sepulchers, all glorious without, but within full of rottenness. With those that witness against such do I close, yea and am ready, with thousands more in the Nation, to bear my testimony against them, even unto bonds, and unto death.  
But why do you not come where these false-witnesse-bearers are, as you all them, and manifest them to be such, that so the People may beware of them? You, and your brethren of the Clergy, have a rare faculty of conquering men in the Pulpits, with whom you never spoke, and riding triumphant over those who never had liberty or opportunity to return you an Answer  
You are very excellent at confuting men at the greatest distance, and damning things and persons for errors, and Heretics, in the absence of the concerned: And so you meet worse measure to many that are innocent, than Pilate and the Jews did unto Christ (viz.) by condemning them not only without a cause, but before they are heard.  T. S. 
I ask, did you receive that gift by the laying on of the hands of the Presbytery, which Timothy did, or did you only imitate, (etc.)  W. T. 
If Timothy received extraordinary gifts in that way, to that we do not pretend, as being proper to those times, (etc.)  T. S. 
The gift that I asked you whether you had received, was that which Timothy received by the laying on of hands, which he was exhorted to stir up, which the Scripture doth no where call extraordinary. And if this be the gift you pretend not to, I think in that you do well, not to pretend to that which you never received.  
But why do you then pretend to Timothy's Ministry, if you pretend not to his gift? And as for your distinction betwixt that laying on of hands that did confer extraordinary gifts, and that which did promote ordinary, I disown it, as that which the Scripture knoweth not, but is a distinction of your own creating. It's usual with those that call themselves Ministers in the Nation, when they practice that which the Scripture alloweth not, to help themselves by some groundless distinction or other; and if they are demanded touching the qualifications of the Ministers of Jesus Christ in Scripture, then to disclaim any pretence to them, as such as were proper to those times; and were not the holiness, patience, sobriety, meekness, freedom from the love of filthy lucre, and covetousness, found in the Ministers of Jesus Christ mentioned in Scripture, also proper to those times? If you lay claim to them, it were well if you would show that they are indeed within you, by bringing forth more of the fruits of them, in your conversations, then at this day you do.  
You call the ceremony of laying on of hands, a fit sign of your being appropriated unto God.  T. S. 
Many amongst you that received this ceremony, are found walking in the paths of the Devil, being swearers, drunkards, revilers, and openly profane; and are you not ashamed to say that that ceremony is a sign of their being appropriated unto God? And as for the most of the rest of you, you are hardly come to so high a pitch of holiness, as the Scribes and Pharisees (who drew the blood of Christ) in witnessing the outside of the Pot cleansed.  
Is there among the most ignorant, any eye so blind, to whom your spots of pride, covetousness, envy, oppression, are not visible? And are you yet such as are appropriated unto God? They that are appropriated unto God, are found doing the will of God, and working the works of God; but so are not most of you, who set up your own wills in opposition to the will of God; and whose works are not such as were wrought by the holy men of God mentioned in the Scripture.  
You say further touching Imposition of hands, that you own it as a very ancient ceremony, and sign of consecration, and of the blessing of God settling on them so consecrated.  T. S. 
Do the Scriptures any where call that Imposition of hands (of which we were speaking, used on those that were made Deacons) a sign of consecration? And is it also a sign of the blessing of God, settling on them that receive it? Hath not imposition of hands been used on those that are enemies to God, and goodness, such as are before mentioned? And doth the blessing of God settle on such? Is the blessing of God, or the woe and the curse to the Idol Shepheard, and slothful Hireling, that maketh it his business to feed himself, and to persecute the poor flock of Christ? You cannot avoid giving these the blessing also (who are for the curse) for these also had that mock-shew, and empty imitation of laying on of hands, by the Bishops and their Presbyters used on them.  
Next you spend some time to prove that laying on of hands is not the foundation of your call.  
To which I shall only say, That you esteem it so much the foundation of your call, that you judge him no Minister that hath not received it; and whoso hath received it, you presently esteem him a Minister.  
After this having demanded of you an example in Scripture, where any of the Saints or Ministers of Jesus Christ did persecute any man for conscience sake.  
You Answer.  W. T. 
That bad Ministers should persecute, is no wonder, (etc.)  T. S. 
Then from your own lips we may conclude, that they that do persecute are bad Ministers. And then how few are there to be found that are good? Is not the bloodthirsty spirit of Saul, manifestly seen in the generality of those that call themselves Ministers in the Nation? Have not they who conscientiously refused to join with them in their will-worship for several years passed (yea and at this day) been the objects of their wrath, and violence? And what have been the obstacle to their execution of as great cruelty on the Saints in these days, as Saul did on them in those? save that as his commission was of equal extent with his will, these have had their wills to persecute larger than their commissions.  
And whereas you say that divers who assume to themselves the name of Saints, do persecute the general company of ordinary Ministers, and do in their scolding Books cast all the reproach they can upon them.  
I Answer, They who were Saints of old mentioned in the Scripture, did call an Idol Shepherd by his name, and a greedy dumb Dog by his name; and if any that are called Saints, do at this day call the same persons by the same names, I know no reason why you should call it persecution, unless it were persecution in the Prophets of the Lord mentioned in Scripture who did the same. If any there be who charge those with that of which they are not guilty, I am no Patron of them, but do judge them Revilers.  
When I ask you in the next place for an Example in Scripture, where any of the Saints did call to the civil power to punish Heretics, you quote me in answer the example of Elijah, 1 Kings 18.19, 20.  T. S. 
It seemeth that the practice of Christ, and his Apostles, will afford you no example, that you are feign to go so far back as to the practice of Elijah, which yet will not at all serve your turn; for, 

1 How do you prove the Prophets of Baal to be Heretics? unless you will say that the poor Indians in America, who worship the Sun, and Moon, and other pieces of the Creation, are Heretics.  
2 Doth that Scripture say that Elijah called to Ahab to punish Baal's Prophets, who was himself a worshipper of Baal? Or doth it only say, that he bid him send and gather them together? And do you read that Ahab did more than Elijah desired of him? You said ere while, that 'twas no wonder that the Apostles did not call to the civil powers to punish Heretics, who could not hope that Heathen Magistrates could do any thing in it: And must it not be a greater wonder, that Elijah should call to Ahab to punish those who worshipped the same Idol with himself, with any hope to have his call answered.  
3 Besides the Prophets of Baal were not executed by any order or command of Ahab; but what was done on them can be looked on as no other than the fruit of that compact made betwixt Elijah and the Prophets of Baal (with the consent of the people) signified by their choosing each a Bullock to slay; the consumption of whose flesh on the Altar by fire from Heaven, should be the cryterion by which the living God should be known in the view of all the people. Neither can it be imagined but that if Elijah's God had not that day been known to be the God that answered by fire, the portion of Baal's Prophets had fallen to Elijah's lot.    W. T. 
But I wonder what calls to punishment you can specify that are suitable to your complaint.  T. S. 
Nay I can specify calls both from Presses, and Pulpits, that are much more than suitable to my complaint; the sound of which is gone up into the ears of the Lord of hosts, who will certainly avenge the blood of the innocent, that at this day suffer under the blood thirsty generation of Idol Shepherds in this Nation. Do you ask me what calls to punishment I can specify? Let almost every prison this day in England speak, and they will answer for me: where is there almost one, in which some innocent heart or other doth not lie in bonds for the testimony of Jesus Christ; and that at the instigation and procurement, of some or other of your persecuting generation? What do your Pulpits more frequently breath, and belch out at this day, then threaten against those that walk innocently, and uprightly in the land; stirring up, and conjuring the Magistrates to imprison and punish those as heretics, and blasphemers, whom the Lord doth stir up to bear testimony against your deceit and abominations. Is it not at this day as it was of old? when the single voices of the people could not, then did the voices of the Chief Priests (added to them) prevail, for a sentence of death against innocent Jesus; in whom although Priestridden Pilate could find nothing worthy of bonds or of death, yet to gratify the impetuous lusts of that murderous Crew of Scribes, Pharisees, and Chief Priests, he must be given up to their merciless cruelties, as a blasphemer, and deceiver, to be crucified. And as the witness of God in Pilat's conscience (bearing testimony to the innocency of Jesus) made him unwilling to sentence him to the Cross; but yet was overcome by the incessant urge of the Chief Priests and Pharisees: So I doubt not but the same witness of God in the consciences of most in Authority, would keep them from executing wrath, and violence, on many that are innocent (as at this day) were they not hurried on by the clamour and outcries of that same generation that drew the blood of Christ at Jerusalem. And I do believe, that were the hand that holdeth the sword, as ready to strike, as the blind guides of this Nation are to call for execution, the cruelty of Queen Mary's days would soon be outdone by them; and as much as in them lieth, the name of Israel would be cut off from the land.  W. T. 
And let me tell you withal that Christians will one day rue the liberty of these days.  T. S. 
So difficult a thing is it for any man to have a viperous, persecuting; spirit lodging in his breast, and not discover it by the fruits thereof. Do you gnash your teeth for anger, and are you tormented in your spirit, because others have a taste of that which you enjoy at the full? Would you have liberty of conscience, and would you not give it? are you of so barbarous a spirit, that having yourself but a few years past, gotten your neck from under the wooden yokes of the Bishops, you are now angry that iron yokes are not prepared, and laid upon the necks of others? Are not you of the number of those who (not many years since) Preached and Printed Parliament and people into arms and into blood, for the rescuing of you from under the tyranny and oppression of the Bishops? and are you now acted by so unrighteous a principle, that being got into the Chair, you would become Judges of what liberty others should have? to whom you would measure out no more, than would well consist with the support of your own Diana? Was it tyranny in the Bishops to persecute those that were in their days called Puritan? and may the then Puritan now persecute others and be held blameless? were not you and the most zealous of your brethren, as gross heriticks in the eyes of the Bishops then, as they whom you invocate the civil power to punish as heretics at this day, are in yours? And if it were oppression in them, to punish you for conscience sake, is it not the same (aggravated) in you, on the same ground to punish others? What, was all that precious blood, and vast treasure, spilt, and spent in the late wars, hazarded only for the redemption of liberty of conscience, to the imperious Clergy? will nothing satisfy your unsatiable lusts, unless you can have the necks of all men under your feet, and become carvers at discretion, of that to others, in the purchase of which their blood have had a far greater share than yours? Is it not sufficient that you usurp Authority over men's estates (contrary to the Law of Christ) unless you can also sit as Lords and Kings ruling over their consciences? I know no liberty in these days, that Christians will on juster grounds ever rue, than that liberty, which you and your brethren assume to yourselves, to take away the liberty of others more righteous than you.  W. T. 
For though liberty be a good thing, yet it is not good for children; its weaklings temptation, and seducers advantage.  T. S. 
Why had you not spoke out plain English, and said, that liberty is a good thing for us (that are called) Ministers; but it is dangerous for the people, to have any more than we allot them. When you cried of old to your fathers the Bishops for liberty of conscience, would you have judged it a reasonable answer for them to have said, Liberty is a good thing for us that are Bishops, but it's not good for you that are our children of the Presbytery; for some of you are weaklings (of whom we are woefully tender) and liberty is your temptation; others of you are heretics, and seducers, and it will be your advantage; therefore good children be content to have no more of this dangerous good thing called liberty of conscience than we your spiritual Fathers shall think meet to allow you. This would have been a stone in stead of bread, and a Serpent in stead of fish then; but now it's wholesome meat for the children in these days. But why is not liberty good for the children? is any thing to good for the children of the Lord? your judgement is very false in this thing, and not according to truth; for the Lord by the mouth of Paul giveth his children liberty of proving all things, and (on proof) to hold fast that which is good; and can there be greater liberty than this? I shall close this with this Querie,  
Whether do you and the rest of the teachers of this Nation, judge yourselves, to be of the number of those that are children, or not?  
If not, your portion is sad, and you are shut out from entrance into the Kingdom of God. If you are, than neither is liberty good for you; for though it be a good thing, yet it is not good for children.  W. T. 
If prejudice have not blinded your eyes, you may see that there are a very considerable company of Ministers, that through the grace of God, are such as Paul speaking to Timothy, 1 Tim. 3. requireth they should be. I mean as humane infirmity will bear.  T. S. 
The Lord is my record, that what I writ formerly, and do now write, relating to those called Ministers, proceeded not at all from prejudice against any man's person; but from that deep sense I had, and still have, of all that deceit, hypocrisy, and abomination, that reigneth in the midst of them; against which I shall esteem it a mercy to be ever found faithful in bearing my testimony.  
And whereas you speak of a very considerable company of them which are such as Paul in his Epistle to Timothy requireth they should be. Let me desire you to weigh what you have said, and let us prove them by those qualifications, the Apostle there mentioneth; and then see, if thousands of Saints in the Nation will not appear as witnesses against you for speaking a thing so utterly false.  
The qualifications there required are, that they should be blameless, vigilant, sober, of good behaviour, given to hospitality, apt to teach: Not given to wine, no strikers, not greedy of filthy lucre, but patiented, not brawlers, not covetous. Now do you and the rest of you that call yourselves Ministers prove yourselves by these qualifications, and then let that of God in your own consciences be judge, whether there be a considerable number of such in the Nation.  
And whereas you come in with a save-all at last to help the matter, saying, that they are such, as Paul requireth, as humane infirmity will bear.  
I answer, that this hath no weight in it at all, for admit that for a plea, and the filthiest Idol Shepherd in the Nation, may be judged so qualified as Paul required. For if you meet with one that is full of spots (of which there is too great a number) he will tell you that he is blameless, as humane infirmity will bear. Take others that are unsober, and of very evil behaviour (with which the Nation doth swarm) and they will tell you they are sober, and of good behaviour, as humane infirmity will bear. Ask a Hireling that is a common drunkard, or striker, or greedy of filthy lucre, or a brawler, or covetous, (from some of all which scarce a corner of the Nation is free) I say, ask them whether they are so qualified as Paul required the Ministers of Christ of old to be qualified, and they may all say, they are so, as humane infirmity will bear. And thus humane infirmity will serve for an Asylum to shelter the most abominable Priests in Rome, and be for a covering to all of the same generation in this and all Nations throughout the world.  W. T. 
Upon the whole let me seriously remember you of this, that it hath ever been the Devil's grand design (wherein he hath palpably played his part in our late changes) to throw down the Ministry.  T. S. 
That Ministry by which the Kingdom of Jesus Christ (who came to destroy his works) is advanced, the Devil ever designed against; but that Ministry by which the Kingdom of Antichrist is upheld, and the works of the Devil maintained, hath him for its patron. Where this Ministry is, and whether the Devil hath been an instrument designing the throwing down, or the upholding of this Ministry, let all that are wise hearted judge.  W. T. 
It's not enough for him (viz. the Devil) that Bishops be taken away branch and root, unless he root out the Ministry also.  T. S. 
I never heard before that the Devil took away the Bishops And if it was he that did it, sure I am he was not alone in the act, but had many co-workers with him, who do in words bid great defiance to the Devil; I could soon call more than a cloud of witnesses to prove, that many of the most zealous Teachers of those times had an eminent share in that work of removing the Bishops; in which if you allow the Devil also a part, either he wrought by them or they by him, but whether of the twain I shall leave you to determine.  
And whereas you speak of Bishops being taken away root and branch; if you accuse the Devil for being an agent in the business (as plainly you do) you do him wrong, in bearing false witness against him; for they were not plucked up root and branch; if they had, he had sure enough at the same time rooted out your Ministry also, as a plant of the same root.  
No, no, the Devil is wiser than so; if he did take away the Bishops, it was only as men take away the withered tops of trees, that so a number of young sprouts might grow in their room. It's requisite sometimes that old trees should be removed, which shade and keep down the young plants, that by the others removeall they may the more thrive and flourish Have there not upon the removeall of one Bishop in a Diocese, many scores grown up in his room? whose little fingers prove far heavier than the Bishop's loins? so that they that cannot worship the Beast in the Nation have only changed their taskmasters; and whereas of old they had but one in many miles, now they feel the scourge of one almost in every Parish. And if the Devil did play his part in these changes, he acted like himself (viz.) very subtly, in making a great noise about the taking away of names, and offices, but leaving the things and power still standing.  
Neither need you fear the Devils designing the rooting up your Ministry, for he was never found less than a friend to that which is a support to his own Kingdom: and whilst that the works of the flesh are practised, and patronised, his work is not hindered. Certainly the Devil will contribute the help of both his hands to the upholding of that Ministry, that can cover over the filthiest lusts, both in themselves and others, of pride, envy, covetousness, and bitter persecution, with the spetious veil of humane infirmity.  W. T. 
I shall wish you so far a Quaker, as to fear and tremble to act this design.  T. S. 
Do you wish me evil, or good, in wishing me a Quaker? if evil, you break the law of Christ, in wishing that to another, you would not have him wish to you: if good, then it's a good thing to be a Quaker by your own confession; to fear and tremble to act that which is evil. And how much do you contradict yourself, in striving to make it matter of reproach to me, that I close with those called Quakers, when as I close with no other than those that fear, and tremble, before the mighty God of Jacob, which you cannot but own as a good thing. But what is the design I must fear and tremble to act? is it to endeavour the rooting out of your Ministry? And why fear and tremble at it? Is your Ministry such a precious plant, that it may not be plucked up, under the same penalty as was in eating the forbidden fruit? are you such holy things, that you may not be touched, but it must be esteemed a profanation? This is a fine scarecrow to affright ignorant souls from taking up the skirt of your covering, and viewing your hidden abominations that lie under. But as for myself, know that my trust is on the Lord for power to be made able, and willing, to seal my testimony with my blood, against the horrible wickedness of those that calls themselves the Ministers of Christ, but are not: who under their fair vizards are full of filthiness, and pollution; who Preach in words against what they approve by their works: and whose hearts are full of blood, and violence; which they manifest by their bitter persecution of Christ, in his innocent lambs.  W. T. 
And let me tell you further, that if God love this Nation, and intent to show us mercy, you shall find that he will hold these stars in his right hand, (etc.)  T. S. 
Stars full of filth, and pollution, that shine not with the pure light of the Lord; that serve rather to set the Nation on fire, then to lead it to peace, and rest, the Lord holdeth not in his right hand; for he is of purer hands then to touch such unclean things: Neither can it be esteemed the fruit of his love, and mercy, to this or any other Nation, but of his sore displeasure, that such stars are, and do multiply in the midst thereof. And let me also tell you, that were not the falls Prophets, held faster in the hand of the beast, then in the hand of the Lord, they would soon drop down from the firmament of this world's pomp, and glory, into the bottomless pit, out of which they did at first arise.  
From hence you proceed to mention five Queries, proposed to you in my last; to which you return no direct Answer, but instead thereof you offer a heap of impertinent words, and many groundless distinctions: to which (being not to the things spoken to) I shall not spend time to make Reply; only by the way I shall note two things with which you falsely accuse me.  
1. The first is, that I inveigh against humane learning.  
To which I answer, that I neither did, nor do inveigh against humane learning: Let it stand where it should, and I am very well content. If any man say a tile-stone is not fit for to make a foundation stone for a building, must it presently be concluded that he denyeth the use of tile-stones? The greatest measure of humane Learning cannot render the carnal man spiritual (which you yourself are constrained to acknowledge) but do leave him still carnal, who is shut out for ever from discerning the things of God. The Mysteries of the Kingdom of God are hid from the wise and prudent, and revealed unto Babes. Paul with all his learning persecuted Jesus Christ (as many do at this day) neither did all that which he had gotten at the feet of Gamaliell, advance him one step nearer to the knowledge of the Son of God, of whom he was as ignorant as the most unlearned person under heaven, until the Lord revealed him unto him. The knowledge of the father and the Son (to know whom is eternal life) can never be gained by study: For no man knoweth the Son but the father, neither knoweth any man the father, save the Son, and he to whomsoever the Son will reveal him. There is nothing more manifest than this, that many in this and the bypast Ages, which have pretended to seek Christ by much study, have and do imprison, and crucify him where they find him.  
2 You accuse me with seeking to justify absurd Tenants.  
To which I shall only say, That I seek to justify no Tenants, but such as also the Scripture doth justify: And if you call such absurd Tenants, I do then indeed seek to justify Tenants that are absurd.  
It's no rare thing with you that pretend yourselves Leaders to the people, to esteem any thing an absurd Tenent (though never so clearly owned by the Scripture) that crosseth your gain or your glory. And therefore (until you can prove that whereof you accuse me) I shall pass it over as a scandal, that you have ready to throw upon any man that hath so much honesty and courage, as to bear Testimony against all your false ways and worships.  
Many more expressions you add touching Learning, which do not at all Answer my Queries; repeating again that distinction of an ordinary and extraordinary Call; to which the Scripture being wholly a stranger, I shall pass it over as that which deserveth no other Answer but to be disowned.  
After this you come to speak of the light within, its leading to Justification those that are taught by it; upon which you come to suppose a meaning, and say, That the light they speak of, they make to be a light enlightening every one that comes into the world.  
To which I Answer: That if they make no more of that light then the Scripture maketh of it, they are not therein found erring from the truth. Now whether doth not the Scripture testify that Christ is the true light that enlighteneth every man that cometh into the world? And also, that he that followeth that light, shall not walk in darkness, but shall have the light of life?  
And whereas you quote that place, Rom. 10.14. How shall they believe in him of whom they have not heard? You might have found an Answer if you had looked a little further, (viz.) in the 18 Verse, where it's written, But I say have they not heard? yes verily, their sound went into all the earth, and their words unto the end of the world. To which I shall only add these four following Queries, and close this. 

1 Querie. Whether had not the Lord his witness in the Hearts of those of whom Paul speaketh in his first Chapter to the Romans, convincing them of, and condemning them for sin, though it was kept under, and held in unrighteousness?  
2 Querie. Whether that which left them without excuse, did not also reveal to them the way to life? which if it had not done, whether had they not been excusable?  
3 Querie. Whether were they condemned, because they knew not God, or for disobedience against the light they had, in that they glorified him not as God, according to the measure of light they had received?  
4 Querie. If they had obeyed and glorified God according to that measure of light and knowledge they had received, whether had they been condemned?    
And now I am come to your last Dart you shoot at me; which you discharge with so much passion, as if you had reserved the very bottom of the rancour of your spirit, as the sharpest stone to throw at me; in conclusion, accusing me of railing, and using groundless and insolent exclamations; with many other expressions savouring of much fury and bitterness.  
Now whether I am become thus your Enemy for telling you the truth, or the contrary, I shall leave to be determined by all that live in the fear of the Lord, from what followeth.  
The thing that I charged you with, was the denial of Jesus Christ to be within us; which charge I grounded on these words of yours, (viz.) The Scripture saith, That we are justified freely by the grace of God, through the redemption and righteousness of Jesus Christ, which is not within us, but without us.  
Now the thing in controversy betwixt you and myself is, in which of these two orders these words must be read; either thus, Which redemption and righteousness is not within us, or Which Jesus Christ is not within us. You would have them (to save yourself out of the mire) to be read in the former order, (viz.) Which redemption and righteousness is not within us. Which being supposed, I demand of you two things.  
1 What number is the word Which, the Singular, or the Plural? The Singular you cannot say, unless you will destroy your Grammar, which saith, That many Antecedents singular having a conjunction copulative coming between them, will have a relative Plural. This being granted that the word which is the Plural number: I demand  
2 What is the Nominative Case to the Verb Is? for whom you can find no other, but the word Which, and that being the Plural number, and the Verb Is the singular number, pray produce me some Rule in your Grammar that alloweth any Concord betwixt a Verb of the singular number, and a Nominative Case of the Plural? So that I do appeal to all that are sober-minded, whether any man (taking your words plainly and honestly as they lie, without altering or wresting them) could or can read them any otherwise then as I did, in the second order, (Viz.) Which Jesus Christ is not within us, but without us.  
All which being considered, had you in your last Letter (upon a serious perusal of what you had written, and of what I had charged you with) acknowledged your error to have proceeded from your forgetfulness of your Syntaxis, or the escape of your pen; I should have been contentedly silent, (as knowing myself not exempted from all mistakes) but since you stand to own the expression as it lieth, and do throw much dirt of reproach and false accusation upon me, for taking your words aright, according as they are written; let me tell you again, that whatever you intent, yet your lines as they are written, do blasphemously deny Jesus Christ to be in us. And therefore you might well have spared your following words, which are these.  W. T. 
Whereby it clearly appeareth, that I never said that Jesus Christ is not within us; but only that the redemption and righteousness of Christ, by which we are justified, is not within us, but without us; and against that you say (you can say (nothing.  T. S. 
Whether you did say that Jesus Christ is not within us, or not, I shall leave to all that are serious, to be determined: And also, whether your repetition of your own words be not sufficient evidence against yourself. And therefore I shall spare to speak aught more touching that, and shall admit your expression to be according to what you say you intent, (viz.) That the righteousness and redemption of Jesus Christ, are not within us, but without us.  
Against which you say (that I say (I can say) nothing, Of which your expression I would gladly make the best interpretation: And therefore shall not take it as intending thus much, That I said I could say nothing against those words of yours; for that never proceeded out of my lips; and consequently, it would have been a false Charge. But I shall take it as importing thus much; That I neither did, nor could say any thing against what you spoke concerning the righteousness and redemption of Jesus Christ. Which most favourable Interpretation of your words, do yet argue, that you speak rather from a spring of presumption, than knowledge; for because I did say nothing against them, doth it truly follow that I could say nothing? Is it fair or sober reasoning, A non esse, ad non posse? because a thing is not, therefore it cannot be? This I can say, that in vain doth he talk of, or profess Christ in notion, that doth not witness him a destroyer of the works of the Devil within him. And if you preach Christ in word all days of your life, and do not witness cleansing and redemption within you, you will die polluted, and no unclean thing shall ever enter into the Kingdom of Heaven. It's a very pleasing Religion, that helpeth a man only to talk of a righteousness beyond the Stars, and he in the mean time live in filthiness and pollution. I know no swearers, drunkards, covetous, or profane persons, but will embrace that as very Orthodox doctrine, which teacheth them to pretend to a righteousness, and redemption, a far off from them, when as they cannot witness a washing, and cleansing, from their mire, and uncleanness within them.  
And since you are so confident that I can say nothing against what you did so peremptorily assert; I shall further offer to you by way of inquiry, as followeth. 

1 Queen Whether Christ be separable from his righteousness? if not, whether (he being within the Saints) his righteousness Be not there also? And consequently, whether he that denyeth the righteousness of Christ to be within the Saints, doth not blasphemously deny Christ to be there also?  
2 Queen Whether Christ be not made of God unto the Saints, Wisdom, Righteousness, Sanctification, and Redemption; and whether is he so made to them within them, or without them?  
3 Queen Whether redemption and righteousness must not be there witnessed, where the seat of sin and uncleanness is? And whether is that seat of sin and uncleanness within or without?  
4 Queen Whether doth not the Scripture witness, that Christ gave himself for his, that he might redeem them from all iniquity, and purify them unto himself? And whether is that redemption and purisying from their iniquity, and pollution, within them or without them?    
As you draw nearer the conclusion of your Papers, you wax more fierce and furious; casting out a great deal of folly, and froth, from your unsavoury spirit, charging me with laying foul hands on you, and reviling of Protestant Ministers, (etc.)  T. S. 
To which I Answer, That it was never my Principle, neither is it my practice, to lay violent hands upon any man. And as for that spirit that teacheth men to revile, I do abominate it, as such, betwixt whom and the Spirit of the Lord (which is the Spirit of meekness) there is no fellowship. If I were inclined to be led by example, I must needs say, that I might ere this, perfectly have learned how to practise both these, from the example of your brethren of the Clergy, and their enraged Disciples, who are at this day very frequent in laying their bloody hands on the innocent; beating in, and casting out of their Synagogues, and haling before Magistrates, and Rulers, those, that bear testimony against the same deceit, and hypocrisy in them, that Christ bore testimony against, in their Predecessors the Scribes and Pharisees, crying out to those in Authority, Crucify them, trucifie them, for they are not fit to live; foaming out mire and dirt, speaking all manner of evil causelessly for the truth's sake. And are these the Protestant Ministers you say I revile, because I speak the plain truth of them? You pretend the Scripture for you rule, then let me ask you (and let that of God in your own conscience judge betwixt you and me) Doth the Scripture judge those to be true Shepherds, or Wolves, that worry and persecute the poor sheep? Are they ever numbered among Christ's sheep, that devour his innocent Lambs? Is it the badge of the Dovelike Disciples of meek Jesus, to be Persecutors, or Persecuted? Christ before he left the world foretold what should be the Portion of his Ministers and Disciples, (viz) They should be beaten and scourged in the Synagogues, be brought before Rulers and Magistrates; be cast into bonds and Prisons; hated of all men; nay be killed by those that zealously intended the service of God thereby. And if this be the portion of Christ's Ministers, and Disciples, to be thus evilly entreated by others; can they be other than the Disciples and Ministers of Antichrist, who do themselves beat, and scourge, or cause others to be beaten and scourged in their Synagogues? who do bring before Rulers and Magistrates; who do cast into bonds and into Prisons; who do hate, nay who do (for want of power in their own hands) stir up the Magistrates to proceed to take away the lives of those, whom they condemn for Heretics, because they cannot bow down, and worship the golden Calf which they have set up. Now then judge (if you can) righteous judgement (the Tree by his fruits) and say, if such as these be your Protestant Ministers, for speaking truth of whom (without flattery) you accuse me of reviling; and tell me if these be Ministers of Christ, who do not abide in the doctrine of Christ, who never persecuted any man, nor gave any such Commandment to those that were his; but instead thereof, did strive to fore-arm them against all the sore persecutions they should undergo from the hands of the false Teachers, and their zealous Proselytes. And therefore whatever the doctrine of these your Protestant Ministers be, sure I am, their deeds are evil, and may expect the reward of those that say, and do not.  
Thus have I traced you (even unto weariness) through the dark and crooked paths of your arguings, and assertions contained in your last Papers. And now a few words by way of Reply to your Satirical monitory added in your conclusion, and I shall close all.  
In which you charge me very highly, but prove nothing. Specify some of those ways of practice, or opinion in which I live contrary to the truth, and I shall soon disown them. Otherwise you beat the wind, in making a great noise with your Rhetoric touching dangerous Practices, and Opinions; but neither have quoted, nor can prove any upon me. With comfort and confidence shall I die, living in the fear of the Lord, and being found faithful to the teachings of that Jesus whom you persecute. That many are found passing from one fancy to another in these changing times (as you call them) is no wonder; for they learn it from the practice of their Teachers, who own, and preach, some one fancy, some another. I know no seducers in the Nation, but such as draw men from the light, love, and fear of the Lord, to listen to their own fond dreams; stilling him who is the only sure Teacher of the Saints, a pretended inward light. And therefore (by way of retortion) let me advise you, not to trifle in those things that are of eternal concernment, calling darkness light, and light darkness. Put not far from you the Son of God, because of the meannes of his Garb. Stumble not at his coming, because not attended with the pomp and splendour of this decaying world. The worldly-wise- Jew expected him from the Palace, but the great God (whose habitation is in the contrite spirit) called him from the Manger. This was the stone which the wise bvilders refused; this was the Rock against which the learned and the mighty dashed themselves in pieces. What the Religious Scribes and Pharisees esteemed the (Deliriaor) mad whimsies in the lives and teachings of the Saints in those days, the same do you judge now; but the persons and things which they judged base, the Lord hath made honourable; and what proud man would root out of the Earth, or shut up in the grave of silence, he hath caused to flourish as a branch of renown, which shall outlive all the Idols set up by the wisdom of the World. Therefore look well to your standing, and build not on that Religion which consisteth only in outward profession, crying, The Temple of the Lord, The Temple of the Lord, lest you be found in the great day of the Lord, to be of no Religion, but that which must be burned up as hay and stubble. I desire you nor to become a Disciple to any practice, or opinion, because mine, but unto the truth; turn not unto me, but return unto the Lord, against whom you are now found fight. You utterly mistake me, in judging that I endeavour the bringing you over to any opinion, for I disown that Religion that consisteth in opinions; and do desire in singleness and seriousness of spirit, to wait for that power to which all Opinionists are strangers.  
Therefore do not esteem me studious to prevail with you to be of this Opinion, or that Sect; no, my hearts desire unto the Lord is, that he would prevail with you to come down from the height of your vain imaginations, and wait to be made wise with the Wisdom of God, to live low in his fear, which is the beginning of that Wisdom; to become a fool that you may be wise; and finally, to abide faithful in that measure of light which you have received, which would lead you out of the by-paths of deceit, and hypocrisy, and bring you to witness singleness of heart, which leadeth unto that peace which the world knoweth not; and to that joy, which none should be able to take from you. I wish eternal good to your precious soul, and rest  
Your Friend as you own and walk in the Truth as it is in Jesus. T. SPEED.  
FINIS.