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

The Inscription of the Epistle.  
[To all the Public Teachers in this Nation, who are by themselves and the world, called Ministers of the Gospel.]  
BEfore I go further, I shall observe in answer to this Inscription, these four things.  
1. That this Author thinks it not enough (I know not whether he scorn or not) to lay hands on Mordecai alone, and to oppose himself against my poor self, whom he might with more ease, and less sin, have trodden under foot; but his design is to disgrace the public Teachers throughout the whole Nation, unto whom therefore he gives the odious name of Chief-Priests, (which they never owned, and by which never any Saint, that we read, or know of, called them) the better thereby to fasten upon them his monstrous and fictitious accusations.  
2. That he that prefixed this Title cannot but know, that himself hath heard, not only the world, but many Saints also, call the Teachers of this Land by the name of Ministers, unless he be come to that pass to think that none are Saints but Quakers, and that he was none himself, till he was one of them.  
3. That the people of this Nation, and he among the rest, whether they and he hear, or whether they will forbear, shall know one day that there have been Prophets and Ministers among them Ezeck 2.5.  
4. A fourth thing which I observe, and offer to the Reader to take notice of is this, that he that casts all that dirt, that is in this foul Epistle upon public Teachers, was lately a public Teacher himself, though not by the world nor the Saints, called a Minister, as having not (for that his carriage makes to appear) so much love to the Ministry, as to engage in it, nor so much fear of it as to forbear without a due Call, or a true heart to it, to be tampering about it he gave a Say to that calling, and it might have been thought that he would have been a star to have lead others to Jesus Christ, but he he is proved a Comet, and is now not only fallen to the earth, but (which I am sorry to speak, but this Book will speak it) falls foul upon heaven, which I cannot but present as a very considerable warning to all others that take the boldness to be public Teachers without any mind and meaning to be Ministers of Christ in the way of Christ, lest God not only give them over to teach erroneous things (which they often do) but leave them at last to fall of from preaching themselves without a calling, to be bitter enemies to those that preach with a calling; as this miserable man declares himself to be; who notwithstanding hath nothing to defend himself from the dint of his own sword-like words, but only this, that he is no Minister, and making us none neither, the case is alike, and so all falls on himself in reference to the time wherein he was a public Teacher, and no better (sure) than other public Teachers, whom in this satire he so much inveighs against.   

The Epistle.  T.S. 
Sirs, the night is far spent, the day is at hand, and blessed, yea, blessed from the Lord are all they who are found walking not as children of the night but of the day. The hour is coming, and now is, that all cover shall be removed and the vails plucked from of all faces, and lamentation and woe will be to all them who are found covered, but not with the covering of my Spirit, saith the Lord God. Awake therefore O ye Shepherds, awake, awake, stand up, seriously consider of and prove your cover; make diligent inquisition and search whether ye are covered with power or profession, with the substance or with the Form etc.  
You do all pretend yourselves servants to the Son of God, and to be Ministers by him called forth to preach the everlasting Gospel, from the bottom of my heart do I wish, that I were able truly to say of every individual of you, 
* But why doth he not say what he may truly say of so many of us?  that you are found walking worthy of such a Master, and bringing forth fruit worthy of that high and holy calling, with which you pretend your s●lves ca●led, I shall not undertake rashly to judge you, or accuse you unto the world; let your fruits demonstrate what Trees you are, and let your works judge you]  W.T. 
The Ministers of this Nation are not unwilling to be awakened to the serious consideration of ny thing wherein they are truly concerned, nor are we deaf at, but yet we wonder at those false witnesses that in these days rise up against us, and lay to our charge things that so many of us know not of, Psal. 35.11. Among whom the Author o● this Epistle will needs appear to all the world, and that as an eminent undertaker; one would hardly think th●t one that is so much a Novice, 
1 Tim. 3.6.  should so far lift up himself (●ut that Novices will do so) as to sit in judgement upon, c●ll to the Bar, indite ●nd prepare for the highest condemnation, not only the public Teachers of this Nation, (to ●ll whom he writes) but (which he may do upon the same false account) of all the Reformed Churches, yea, of the Churches of Christ generally since the Apostles times, as if Christ had forsaken his Church for so many Ages, with which he hath promised to be present in the Ministry to the end of the world 
a Math. 28.19, 20.  Strange it is that a man pretending to piety should put himself into such an office, if the adversaries of a right Religion, that say as the King of Syria fight neither with small nor great, s●ve only with those whom they call Ministers, seek for a Proctor to pled their cause throughly, may not they find one here? unto whom it belongs seriously to consider (and I hearty wish he would think upon it before it ●e too late) how near he comes to that Tertullus that loved to call Paul a pestilent fellow, and how that will speed when he comes to ●e tried by th●t word, he that despiseth you, despiseth me; if such Scriptures be nothing to him, but he will needs think he doth God service, when he will cast all reproach up●n his servants▪ therein lies his danger, which I speak the rather for their sakes▪ that are of the sa●e way and spirit with him, who, if the Teachers of the Nation be found at the last day the Lords Ministers and Ambassadors (as the consciences of so●e of them cannot choose but acknowledge they will, if the work of the Word be not clean blotted out of their hearts) than may they collect wh●t a fearful reckoning there doth (without repentance) remain for them from those direful things that befell the Ammonites state upon their base usage of David's messengers 
b 2 Sam. 10.6. & 12.31 .  
Yet had the Ammonites a pretence for it, and made as if David's servants had come to search the City, to spy it out & to overthrew it 
c 2 Sam 10.3 , nor did Tertullus want a colour for that which he pretended as Paul's black character; for he doth not say of Paul, he is reported to be, but we have found him to be a pestilent fellow; just as this man says, let your fruits demonstrate what Trees you are; let your works judge you, and so Tertullus; this Paul is a pestilent fellow, let his works judge him, for he is a mover of sedition among all the Jews throughout the world: Here is a great proof, if Tertullus had not been a great liar.  
Howbeit I do not deny but that if he speak of particular men, there may be divers or many among the public Teachers of this Nation justly blamed, (though few in that height in which he sets them forth) whom neither myself nor any godly Minister will pled for, but mourn for; but what is this to [all] the public Teachers of this Nation? Yea, how is this to any purpose at all? Since there was never any National Society of Ministers wherein there was not an observable corrupt company? If that be a sufficient reason to condemn the Ministry, because there is not a walking worthy of that calling in every individual Minister, than no society of men will be uncondemned, because unworthy persons are still mixed, and (ordinarily) the most.   
T.S. 
[You pretend the Scripture to be your rule; come therefore, let us plainly reason together, and see if your own rule will condemn you or absolve you.]  W.T. 
We own the Scripture for a Rule though this Writer doth not; and are willing (as in duty we are bound) to be tried by it; but while we acknowledge the Rule and the Law, we deny the Fact, and the things that are here alleged against us in that generality wherein he allegeth them: We say (as Jeremy 
d Jer. 37.14. ) its false: And as Paul, Neither he nor his Partners can prove the things whereof they accuse us 
e Acts 24.13. .   
T.S. 
[The Spirit of the Lord by the mouth of the Prophet Micah ch. 3.11. accounted it among the abominations of the Priests and Prophets of those days, that they taught for hire and did divine for money; and as an aggravation of this their wickedness, he further testifies, that they even prepared war against him that refused to put into their mouths v. 5 Let these Scriptures be your indictment before the Judge of all the Earth; And to the light of Jesus Christ in every one of your Consciences do I appeal, whither you are able to pled to it not guilty, and if guilty, how than can you escape the same sentence and condemnation that fell on those Priests and Prophets, who were found in the same transgressions.]  W.T. 
To this I answer.  
1. If the taking a maintenance for our Labour in Preaching be Preaching for hire, than we acknowledge we Preach for Hire: But that such a construction is a vain surmise, is evident by Scripture that says, The Labourer is worthy of his hire, Luke 10.7. We profess we take that which Christ saith we are worthy to have; but if he understand by p●eaching for hire, that we exercise and order our preaching for the getting of money and maintenance, there are enough of us that (through God's mercy) know that to be a mere slander, as the other also is, of preparing war for those that put not into our mouths. If this man made conscience of applying Scripture, he would otherwise apply it, and use more caution, that there might be less calumny.  
2. Nor are we afraid to hear of an appeal to our consciences: For though we do not know so little of our Rule, or of ourselves as to pretend to perfection, (as Quakers do) but find many things amiss, for which we humble ourselves before the Lord, yet, in reference to those gross things whereof he speaks, our hearts shall not reproach us so long as we live, Job 27.6.  
3. We will not secure ourselves only within this brazen wall of an accusing conscience, but freely offer ourselves (in this and in the things following) to the trial and testimony of the people of God among whom we have lived: Let them say whither they have found such evils in us as are objected against us, while we have walked in and out before them 
f Act. 24.20 .  
4. We shall willingly and cheerfully join issue in referring our cause to the great God that knows perfectly our hearts and ways, and before whom we doubt not to stand in the judgement through Jesus Christ at the la●● and great day If our sentence should come ●orth from Quakers we might very well and very much fear; but Lord, let our sentence come forth from thy presence 
g Psa. 17.2. .  
5. I wonder it should never come into the heart of this man that hath so many [It's] If guilty, If so etc. to think what if it be not ●o? What if they be not guilty? Shall not they that be wronged have reparations? Will God take it well to have his servants slandered, or shall they go , that make it their trade to traduce them?   
T.S. 
[Jesus Christ, the true and great Prophet of his people, denounceth the woe again t the Teachers in his days, for that they did their works to be seen of men, standing praying in the Synagogues and the corners of the streets, as also because they loved the uppermost rooms at Feasts, and the chief seats in the Synagogues, and greetings in the markets, and to be called of men Rabbi, Rabbi; view yourselves in this glass also, and let the light of Christ in all your consciences judge whether these spots are not manifestly to be seen in your garments; and if so, who can absolve you from being sharers in their woe, who are found partakers with them in their evil works.]  W.T. 
Let the Reader observe that Christ condemneth not 1. Standing in prayer (whereof there be divers examples in Scripture Nehem. 9 4, 5, 6. Luke 18.13. And whereof Christ himself saith, when you [stand] praying Mark 11.25) 2. Nor Praying in the corners of the streets, (though this man of this company know we do not so) (for wisdom cries (and may to cry God) in such chief places of concourse Pro 1.20, 21.) 3 Nor taking the uppermost rooms and seats, as if it were a sin to take them, for ●ome body must needs h●ve them. Nor 4. greetings in the markets and meetings (which humanity requires, and Scripture favours 
h Acts. 15.23. We found greeting in letters to be dispersed in every City & Acts 21.19. 1 Pet. 5.14. ) 5 Nor being called Rabbi 
* Read more of this in M. Baker's Catichisme. p. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  else 'tis like Christ would not have taken that name John 1▪ 38. Ma●k 14.45. On the contrary, it is evident by the text, that the thing which our Saviour flames, is, prayer in places where we may be seen [to be seen] as Mat. 6.1. To be seen of men, that is, in a vain glorious way; and the [loving] (for so he speaks) and [willing] and [affecting] of higher places and Titles. To what purpose than is this place brought, but only that this uncharitable creature (who hath no knowledge of our heart's an● ends) takes it for granted, 
Mark 12.38. compared with 1 Sam. 2.16. Gen. 34.19 vide Beram in locum sign●ficatur voluntas cum summa cupiditate conjuncta.  that when we stand in a Pulpit for the people's edification, we do it for our own praise▪ and that because we [take] therefore we [love] those a little higher places and titles which civility casts upon us.  
This is so senseless an allegation and imputation, that one would not take notice of it, but that the Quakers generally bring it, and Christians may understand the text better by giving some explanation of it.   
T.S. 
[The Scripture witnesseth that the sheep and the shepherds of Jesus Christ were not of the world, because by him chosen out of the world, and therefore by the w●rld were they hated, persecuted, imprisoned, stoned, beaten in their Synagogues, dragged before Rulers and Magistrates for his name sake, cast out as the sweep and offscouring of all things. Stand to the Bar, O you Shepherds before the righteous Judge that cannot be bribed, and in the presence of him that searcheth the heart and tryeth the reinss of all men: Give true answer to what I shall demand of you. Are you by the world hated, or are you haters of others? Are you persecuted or Persecutors? Are you imprisoned for Truth's sake, or are you imprisoners of others? etc.]  W.T. 
To this I answer, 1. That we are hated and persecuted in the height (with Ismael's persecution 
* Gal. 4.29. with Gen. 21.9.  yea) and ma●e the of scouring of all things in the Quakers Books, and in this o● his more especially, and more studiously, more virulently and more generally than in many (or for aught I know in any) other. 2. He shall answer himself in the next Page but one of his Epistle; where he saith, that the Bishops did in their daws imprison, and evil entreat many of us. Why doth he say, are you imprisoned, when he himself tells us we have been imprisoned? If he mean that we are not now imprisoned, neither were the Shepherds of Christ still imprisoned Acts 9 31. Besides this, how many were tossed and troubled in the High-commission-court, by wicked men in and about their own places?   
T.S. 
[We never read that Paul or any of the Ministers of Christ, in Scripture, did so much as claim a maintenance from those without, much less did they Commence suits at Law against the world or the Saints for the tenth of all their Labours. Are you the of Christ? And is the Scripture your rule? How is it than that you dare not engage to preach, h●ving not fir●t made firm Indentures 
* See this about Indentures answered in the 7. Article of his scoffing Cha●ge.  for your livelihood? Or why is it that you fill the Courts of Justice with your actions against those that refuse to pay you the tenth of all their increase? Nay, by what rule do you exact it of those that never hear you, nor own you for their Pastors?]  W.T. 
We read that Paul saith and proves that he might claim of maintenance of right; if he forbore it in fact (for reasons referring to those times) doth that hinder the righteousness of the claim in these days, 
Cor. 9 l. 6.6.  which was righteous in those?  
As for commencing Suits at Law, 1. I inquire what are Courts of Justice made for, if labouring men may not come thither to seek for their hire which is unjustly detained from them? 2. Charity hath two eyes and ears, malignity but one; else could he not see or hear of so many Ministers that never went to Law in all their lives, whereof (because this man puts a force upon modesty) I must affirm myself to be one, who have continued in a place (but mean for maintenance) now these 39 years and never called any to any Court for Tithes or any thing else; yet others may take another course (or myself i● there be further occasion) and patiently seek their right by Law, when they cannot have it otherwise, without any just blame. 3. Whereas he demands by what rule do you exact the tenth of those that never hear you, nor own you for their Pastors? I answer, 1. If Pastors be faithful, by what rule do they disown them and withdraw themselves from them? Must a Minister that desires and endeavours to do good, lose and be deprived of the members of his Church and the maintenance of his place both at once? 2. I shall not deny but things may so stand, that a man living in one place may have reason to be an hearer in another, but I am sure that he can have no ●eason to be unjust, that is, to withhold that maintenance which by law and right is d●e to, as being affixed unto, the place where he lives, though he be in some account of his own, an hearer el●e where; especially considering that no human law binds him to pay where he is an hearer, but only in that place where he is an Inhabitant, so that what he lays out in one place he saves in another.   
T.S. 
[Moreover the Scripture manifestly declareth against all the works of the flesh, such as are drunkenness, swearing, hypocrisy, covetousness etc. and are your bands all clean from this filth? Are not a great part of you found wallowing in this common mire?]  W.T. 
Our Saviour saith of his own company, you are not all clean John 13.11. And if there were one bad among so few, no marvel if there be many bad among so many, whom yet there is no purpose to defend, but a course taken to cast out.   
T.S. 
[And among those of you that have escaped that open pollution of drunkenness with wine, are you not yet intoxicated with wrath & rage against the innocent? Let me ask you further, (and let you anger be turned into a serious consideration of what I shall say) is there scarce a Prison this day in the Nation in which some servant of the living God or other is not prisoner to your insatiable fury? Doth not Jesus Christ as truly lie bound in many nasty holes and dungeous in England by your instigation and procurement, as he did by the procurement of Saul in Damascus? If any poor Jeremiah come from the Lord to bear testimony against all your abominations, is there wanting a lordly Pashur among you who (in case the Magistrate be so honest as to refuse) will not with his own hands put his feet in the stocks? Now than to your Rule etc.]  W.T. 
1. Here he makes many Questions wherein he must answer himself. I neither know nor believe any such thing as his interrogations import: In particular I doubt not but Ministers are as far from being Pashurs' and putting, men's feet in the stocks, as Quakers are from being Jeremiahs and that is far enough.  
2. If unruly persons be imprisoned, do Ministers put them in prison or Magistrates? If Magistrates, have they not authority and order to do it from the civil Power? Why than doth he not blame and cry out upon the supreme Power, because it will not suffer the public service of God to be every where disturbed by the sottish messages of deluded souls, tending to the hindrance of the delivery of Gods, message and the abusing of his messengers? Must the blame be laid on Ministers because men and poor misled women suffer as malefactors, that is, for breach of civil Laws, disturbers of the public peace and tumultuating in solemn religious meetings?  
What follows after, is by others already answered 
k In a sober Answer to this angry Epistle, p. 10.11. .   
T.S. 
[As it was of old so it is now, there being no new thing under the Sun; the seed of the bondwoman persecuteth the seed of freewoman; the form fighteth against the power; and the letter against the life. The professing religious Jew's cried out against the Apostles and Saints in those days, Help O Caesar, help men of Israel, for there are a Sect of men called Christians risen up, who turn the world up side down; The late Bishops, they cried out, Help O King against this factious generation of Puritans, who will not ●ave us to reign over them; own us, and guard us w●th thy sword, for if thou suffer us to fa●l, this will be the consequence, no Bishop, no King▪ Those called Persbiters, they also invokated the Powers late in being, crying out, help O Parliament, help against these schimatical Independents and Anabaptists, who begin to refuse subjection to those yokes we would lay upon them, as we did to those laid by the Bishops upon our necks. But now so it is at this day, that all the Teachers of all sects and factions (like as the Pharises and Sadduces against Christ) do with one lip cry out and say, help O Protector, help O Magistrates, help, for there is now a strange Generation of men risen up, that the Earth is not able to bear; such as strike at our very root, and if we fall, this will be the consequence (if you dare to believe us) no Minister, no Magistrate]  W T. 
To all this I answer,  
1. Th●t it is very ill (where it may be justly charged as here it is unjustly) that the form of Religion should fight against the power, and the letter be abused against the life of the word. But 'tis an evil as bad as that, or much worse, when a pretended power of piety fights against the form of sound Doctrines, or any of those forms which Christ hath appointed in these times of reformation 
l Heb 9 10 : or when an inward light and life is lift up, to disparage that Word of God which is not a dead letter, but quick and powerful, and sharper than a two edged sword 
m Heb. 4.12. .  
2. For his [Help O Caesar &c] if you take out the fancy that is in it (which its like much pleased the Framer) it comes (in regard of the two former passages in it) to this sense, (if it be sense) you must not call upon the Magistrate to punish those that deserve it, because sometimes the Magistrate is called upon to punish those that deserve it not: A man must not call upon Moses to put a blasphemer to death, 
n Levit. 24.13, 14, 15.  because the Elders and Nobles of Naboths City, were sometimes called upon to put Naboth to death upon an unjust accusation of blasphemy 
o 1 Kings 21, 8, 9, 10. . Is not this a good Argument, you aught not to call upon the Magistrate to to trouble a true man, therefore you may not prosecute the Law to hung a Thief and a Murderer?  
3. It's true, that the Parliament was called upon by Presbyters, for the settling of a Government according to the Word of God, and the example of the best Reformed Churches, wherein they held (and held forth) a brotherly compliance with Independants, even unto the utmost of that which their principles, built (as far as they could apprehended) on Scripture, would give way unto, with sufficient declaration also of due respect unto and willingness to close with, others that were godly though of dissenting principles and persuasions. They intended no yoke but the yoke of Christ, and were not (as some have been formerly) friends to soule-annoying restraints, but only enemies to soule-destroying Liberties.  
4. It may be something wondered at that he should acknowledge, that Teachers of all Sects and Factions cry out for help against his Sect: Doth not this show them to be like Ishmael? Not only because of their persecution of others with bitter words 
p Gal. 4.29. , but also of others disaffection to them, their hand being against every man, and every man's hand against them 
q Gen. 16.12. . I do not say, bad men's only, but good men's a also, unless there be no Teachers good in the Nation besides Quakers; now, how sad is the condition of these men, whom so many wise and godly men can see no cause to approve and favour?  
5 What he saith in jest, No Minister, no Magistrate, will be found a truth in good earnest; for they that contemn Gods express ordinance in the former 
r Ephes. 4.11. , will (for the same reason) undermine it in the latter, to wit, that an open way may be made for what they like, and what they like, yea, Magistrates are in so much more danger than Ministers, because such men are more hindered in their purposes by their greater power, and may gain more (if they can accomplish their purposes) by their subversion. Herein late experience will give some light, by which it hath been observed, that they that had an evil eye upon the Ministry (and being not content with Reformation thereof meditated ruin) were also possessed with principles leading to the overthrow of the Fundamental Laws, and of Magistracy. The affecting of a fist Monarchy hath an evil aspect upon whatsoever is reckoned a branch of the fourth.   
T.S. 
[Horrible blasphemers they are; grand Heriticks; and notorious blasphemers, and that you may know we do charge them to be such on as ju●t grounds as our brethrens the Scribes and Pharises charged Christ 
a If we should admit that we are as like the Scribes and Pharises as the Quakers are like Christ, we should not suffer much, for that's to be most unlike.  we desire you to scan over this ensuing list of their monstruous blasphemies]  W.T. 
The generals being passed over, we must now come to the particular charge, which this accuser hath drawn up, in ●est, against himself and his assosiates, in earnest, against the public Teachers of the Nation: I cannot but exreamly loathe the spirit with which it is written and exceedingly blame the writer; and yet it grieves me whensoever I think of it (and that is very often) that one formerly reputed to be religious, should so far forget Religion, and show so little fear of God as to strain his wit (which God hath given him for a better purpose) to frame such a play Book as this is, made up of Fifteen fancies thereby to mock and blaspheme God's Messengers 
s 1 Pet. 4.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : As concerning which he must be told in the first place, that persons criminous would think themselves in very good case, if they might but draw up their own charges, and make such a list against themselves, as themselves list. Yet shall the several Articles of this his charge, be considered as they proceed from himself, that sits down (let all men judge whether it be not) in the seat of the scornful, and thus gives them forth,   
T.S. 
[First, they blaspheme and say, that Christ is the light of the world, 
Joh. 1.9.8.12.  and hath enlightened every man that cometh into the world, and that he that follows that light shall not walk in darkness, but shall have the light of life, which light is sufficient to teach them and guide them unto the Father, etc.]  W.T. 
Here are two Scriptures joined together with more subtlety than soundness, and upon a design rather than reason; for though there be a similitude in words, 
nv indicat eam praesentiam quae cum ipso mundo coepit.  yet the words import different things and are spoken upon a different account; for which purpose I shall take it for granted, that the first Scripture, to wit, John 1.9. 
nv Nempe etiam antequam mitteretur Johannes, aut ipsemet in mundum veniret Beza.  speaks of Christ's enlightening the world as God before his coming in the flesh, or at lest as well before his coming as after, which will I suppose appear clearly two ways. 1. Because the purpose of the Evangelist in the former part of that chapter, is to set forth Christ's Divinity, which he doth both by reason and the testimony of John Baptist. 2. Because it is not said that [is] the true light, but that [was] 
Calvin in Mat. 23.37. Neque hic disseritquid sacere inceperit 〈◊〉 quo suet in ca ne manefastatus, etc.  If any say, that enlightening work is still carried on, I shall not deny it, but that will amount to no more but this, that the thing intended there, is to advance Christ in the eminent work of enlightening the world in the generality, and to show that Christ is the fountain of light to all generations & successions of men. 
* Viri per nativitatem ex utero matris, as Joh. 18.37. & 12.46. piscat.  Now I conceive that it may with good reason be made out that the lighting intended there is most properly with the light of nature, and that 1. Because of the latitude of the subjects enlightened, to wit, every man that cometh into the world, that is, that is born into the world 
* Calvin Cartwright Piscator. Polanus Syntagm. L 6 c. 18. Cameronis Opera. p. 233. est locutio in scriptures usitata illud Deo tribuere quod fieri non potest nisi a Deo, licet in omnibusnon fiat, ut Psal. 145 14. Omnes cadentes licet in lapsibus suis multi manent,  2. Because it doth not appear, that the light of God's Word and the knowledge of Christ, hath been, or is, communicated to all the world universally, much less to every one born into the world Individually, but rather the contrary, Psal. 147.19, 20. Acts 14.16 with Deut 18.14. Acts 16.6. Divers there fore understand this of the light of nature and they that understand it otherwise, yet no way favour that which the Quakers would deduce from it; for they limit the words thus, Christ lighteth every man that comes into the world, that is, every man that is enlightened, he enlighteneth him: And again thus, every man that cometh into the world, that is, both Jews and Gentiles, in which sense the world is taken, 1 john 2.2. And yet again, every man that comes into the world, that is, that comes into the Church, or into the world collected into a Church (as world is taken Mat. 13.38.) though not by saving illumination, yet by saving revelation, that is, by that Gospel-revelation that is fit to save them 
* And therefore is called salvation Acts 28 29 Heb. 2.3. , though divers receiving the revelation, do (through their own fault) lose the salvation. So that which was soever the words be taken, the sense that the Quakers fasten upon them will fall. For, understand the text of natural light, and the [no man] hath enough to save him; understand it of spiritual and saving light and than [every man] hath not enough to save him Mat. 13.11 John 17.25. I shall leave this text (worthy of the view of the worthiest men) to their  consideration, observing only what sufficeth to the present purpose, 
Mr. Baxter hath answered them well and warily, when he saith, All that come into the world of nature he enlighteneth with the light of nature, and all that come into into the world of grace, he enlighteneth with the light of supernatural revelation The Quakers Catechism p 7.  which is, that the lightning there spoken of, doth at lest include (and that signally) the light of Nature; the other light (I mean the light of the Word) being not communicated to any (in any observable generality) before the coming of Christ, but only to the Jews, who were the only people of God, and whose privilege it was to have the Oracles of God communicated and committed to them. Rom 3.2. Which I note for this purpose, to show▪ that this Scripture cannot be rightly urged to conclude, that there is a light in every man reaching unto Christ and unto salvation.  
But the other scripture, to wit, John 8.12. is of another consideration, as being delivered by Christ as God manifested in the flesh, and appearing in the world in person and in Gospel-preaching; and so it directly intends his enlightening of the world, that is both Jews and Gentiles (for he doth not say as in the other place, I am the light of every one that comes into the world) with the saving knowledge of the Gospel, and concerning this its true, that whosoever follows Christ enlightening them by his voice (which some do through grace, many do not, and none can without it) shall not walk in darkness, but have the light of eternal life, John 10.27, 28.  
Now here lies the deceit, that both scriptures are confusedly clapped together, when the first speaks (if not of the light of Nature only; yet) of that in a great part, and the latter speaks only of Gospel-light; particularly it lies in applying that effect to this light spoken of in both places (as if every one that comes into this world had a light to lead him to heaven) with belongs properly to the light spoken of in the latter place And yet the light spoken of in the latter place is not saving by the use of our own , but by the grace of God.  

Sober Adswer p. 12, 13.  I shall now apply myself to my Opponent, with whom my Brethrens have dealt providently in Querying him out of his starting holes, that so there may be a fair fight in the open field. Were his meaning fair and honest, and he intended no more when he saith, he that followeth that light; but that he that follows Christ the great light of the world, as he directeth by his Word & Spirit should have the light of life; or that Christ Jesus the light were sufficient to teach and guide to the Father. I say, if he meant thus, we should not gainsay him, and The Charge in such a sense is his own, not ours: But if his meaning be that Christ puts a sufficient light within every man that comes into the world to guide him unto the Father and unto life. I deny that to be true, and charge him and his company with falsehood in affirming it, for that natural light (which is the alone light that Christ the word communicates to all men universally) shines in so much darkness since the fall that the darkness comprehends it not so, as to make out that from it which is sufficient for salvation 
t Joh. 1.5. . It's true, that Christ or the light [lightning] is sufficient to guide to the Father every one that comes into the world, but not every light of Christ [lighted] Let him show any Scripture that saith, that Christ so enlightens every man as that that light is sufficient to guide him to the Father, that explication is his addition; nay the light that all men have, though it seem to make them know God as God, yet it sufficeth not to make them know that there is a Father, that is, to inform them that there is Father, Son and Holy Ghost, or that there is any Gospel: Since natural light insists only on the moral Law and covenant of works; for there cannot be more written in the heart of fallen man without further revelation than there w●s in the heart of innocent man which was only the Law of works, not the law of faith. There is nothing known of the Gospel but by report and tidings from God Rom. 10 14, 15.  
But let all Christians mark the poison that lies under these lips; every man hath a light, that is, a light within him; (for so they still express it) to help him to life and guide him to the Father. Therefore 1. No need of teaching, or the ministry of man, that is his own inference here; therefore come no more at Sermons. 2. Nor need of Scripture: For what necessity of a light without, if there be a light within sufficient for the enjoyment of life, and for direction to the Father, the fountain of life! Therefore throw away Scripture as a dead letter. 3. Nor need of grace; for every man that comes into the world, whether he have grace or no grace, hath that light with him: which if he will make use of it, it is enough for him, therefore set up freewill, which Quakers (as they conceive that are nearly acquainted with them) call a power accompanying the light to destroy every evil as appears in them that yields themselves to it, and watch that their vain minds draw them not from abiding in the the pure light of Christ: 
A faithful discovery of a treacherous design p. 11.  Thus corruptly do they speak, but do you Christians who have been taught better things, look with a jealous eye upon the light within. If the light of the Word, and the light in the heart agreed together, than you may take the light in the heart as God's light, but if that light within, agreed not with the light of Scripture without, than look upon it as darkness, and fear it as a traveller doth a dark night, or a mendipmist, or that which they call a [foolish fire] by which so many wander out of their way.   
T.S. 
[And than what need of our teachings?]  W.T. 
By our teachings, he means Ministers teachings.  
To this therefore I answer,  
1. That his inference is little worth, because it is brought from a false ground of his own, to wit, that every man hath a light in him sufficient to bring him to God, when none can come to God but by Christ, Heb. 7.25. Nor by Christ unless by faith, nor have any such faith or dinarily, unless by hearing, Rom. 10.14. Nor hear without the Word of God, which every man hath not, yea, the Gentiles in general are said not to have the Law Rom. 2.14.  
2. For the thing itself, when he saith, what need of teaching? I do thereupon demand of him (not to what purpose the Quakers teach, for sure there is no need of their teaching, yet they that make nothing of other men's teaching, make something, yea, much of their own; but I demand) what need had Christ to sand forth his apostles, and bid them go and teach all Nations? Math 28.19. Or what need had Christ to give some to be Teachers to the end of the world? Is it not for the perfecting of the Saints till we all come to a perfect man? Eph. 4.11, 12, 13. Or what need had the author to the Hebrews to say both these things you aught to be Teachers and have need to be taught? Heb. 5.12. And yet sure those Hebrews had as much light in them as is in every man that comes into the world.  
3. Considering there be some places of Scripture seeming to make the teaching of men not so needful. I shall for satisfaction of weaker Christians speak a little to those Scriptures.  
The Scriptures are Jer. 31.34. 1 John 2.27. In regard of both which I shall speak generally and particularly.  
1. In general, and with respect to both Scriptures, I shall repeat the common and true answer, to wit, 
1. The Scripture speaks not in those places logically and definitively, but Rhetorically & by way of amplification.  that the Holy Ghost saying, you shall teach not more every man his neighbour, and you need not that any man teach you, doth not speak strictly and absolutely, but comparatively, to wit, so as to signify that there should not be so much need of teaching in the time of the Gospel as formerly, and that because the Spirit should be poured forth in a greater measure than ever was before, whereupon knowledge should abound 
v Isa. 11.6. Act. 2.17.  If any ask why I give this interpretation? I answer, 1. Because other Scriptures declare the teaching of men to be necessary Paul says necessity is laid upon me 1 Cor. 9.16. Yea, in Isa. 2.2. 
w Jer. 3.15.  The Gospel Prophecy (such as that of Jeremy is) runs thus, we will go to the Mountain of the Lord and he will teach us, to wit, by the Law coming out of Zion, and the word from Jerusalem, by the mouths of God's messengers, Isa. 52.7, 8. Add to this, that Christians also are to teach and admonish one another, Col. 3.16. Now, that is a certain rule that no Scripture must be so interpreted as to cross another Scripture, therefore that in Jeremy must not be taken in its full latitude, but with due limitation. 2. Reason, and our ordinary manner of speaking justifies the foregoing interpreatation, for we say usually of a witty child, that he will learn of himself without a Teacher, not absolutely ●ut in comparison with other children, that have no such prompt and precious Spirit. 3. The Scripture itself speaks thus, Jer. 16.14, 15. It shall be not more said, the Lord liveth that brought the children of Israel out of Egypt, but that brought them from the Land of the North; where the Prophecy must not be taken absolutely, as if deliverance out of Egypt should never be mentioned more; (for we remember it and magnify the Name of God for it to this day) but in comparison with, and to set forth the excellency of their more glorious Redemption from Babylon; and this is the use of Scripture, to deny and make nothing of one thing, when it would advance another, making th●t which is excerded as if it were not existent, as Psal. 51, 16. Hos. 6 6. so, 2 Cor. 3.10. a th●ng is said to have no glory in comparison with another thing which far excels it in glory.  
2. To speak more particularly, to the several Texts.  
1. As to that in Jeremy, I conceive that a special thing considerable there is that the Prophet holds forth the difference between the Old-Testament and New Testament dispensation. In the former they were t●ught by men (other inward teaching was not so conspicuous) in the latter by God, John 6 45 The reason why I mention this is, because those words, You shall teach not more every m●n his neighbour, Jer. 31.34. follow upon the promise of the Spirits effectual ●nward teaching v. 33. as if he should have said, in the New Testament the teaching of the Spirit sh●ll be eminent, as teaching by men was in the Old not but that God taught by his Spirit in the Old-Testament also, but yet Spirit is in special manner ascribed to the New-Testament, 2 Cor. 3 6. which may be for two reasons, 1. Because the Spirit of God was given in all ages, from that which Christ was to do and did in the time of the New-Testament, john 7.39. and therefore it is ascribed to the New-Testament only, when the two Testaments that is the two dispensations are opposed, as they are, 2 Cor. 3.6. 
a They taught at a great disadvantage in the Old-Testament, for no teaching was effectual without the New (there was never any merit or Spirit, but from things acted in the New-Testament) nor so effectual as in the New. The knowledge [than] was but like a d●op, this [now] is like the Sea, Heb. 2.14. Acts 2 17.  2. Because the spiritual teaching in the Old-Testament was nothing, that is, very inconsiderable in regard of the abundant teaching of the Spirit in the New. So that the proper answer to that place in Jerremy may be this, that under the New-Testament-dispensation they shall not teach every man his neighbour, that is only 
b So Tremel, & Jun. in Jer. 31.34. Non autem [solum] docebunt eclipsis frequens ut, Gen. 32.28, 1 Sam. 8.7. , with such restraint of the accompanying Spirit of God as was in the Old-Testament, but all the people of God (however taught either by Pastors or Neighbours) shall be truly said to know God as persons taught not so much by men outwardly as by the Spirit inwardly, and, in regard of former times, eminently.  

c Take these three together, The Spirit in the Word, the Spirit in the Ministry of the Word, and the Spirit in the heart of a sanctified Christian, and than it's true, that no Christian (taught by these) needs any man should teach him (or Angel either, Gal. 1.8.) otherwise or any other thing than the Spirit in these three teacheth.  2. For that other Scripture 1 John 2.27. two answers may be given  
1. That being instructed so far and so long already, they needed not any man should teach them, to wit, the Fundamentals and main things of Christianity; for those they had learned and come to a full knowledge of.  
2. They needed not any man should teach them, that is, otherwise than they had been taught by the Spirit that is, by the Spirit in the Word, and in the heart; for it is not spoken to exclude the teaching of men, because the Apostle was now teaching them himself, and he wisheth them to abide in that which they had heard, v. 24. to show, that teaching and hearing was than in use; but what he speak● is to arm them against seducers, v 26. by putting them in mind that they had been so sound and so fully taught that they needed not to seek other Teachers to receive from them a righter or an higher Doctrine▪ The thing they were to do, was, not to heaken after a new Gospel to be thereby tau●ht, but to abide in the old Doctrine wherein they were already instructed by the spirit in the Word, and which was sealed up unto them by the Spirit in their hearts.   
T. S 
2. They say that that which may be known of God, is manifest in the consciences of the very Heathen (God having revealed it unto them) even his eternal power an● Godh ad: 
Rom. 1.19, 20. ch. 2.15  And that though they have no Law without them, yet the● show the wo●k of the Law written in their hearts, and ar● a Law unto themselves.  W.T. 
I know not what there is in this second Article, unless it be a double untruth 1. If he say (as he doth) th●t the Teachers of th●s Nation lay to the charge of Quakers the bore affirming of that which is here put-down, that is one untruth; let him produce tho●e Ministers that blame any man for saying what the Scripture ●ales in ●oth the●e places. But 2. If he mean (as his fellows do and as himself seems to do by his former words) that such heathen-knowledge is a sufficient guide to the Father, or to blessedness, that is another untruth; for the Scripture speaks truth when it saith, The invisible things of God are clearly seen of men, even of Heathens (not so as they may be saved in that way, for how could they without the knowledge of a Christ which neither Nature, nor creature reveals? but) So that they are without excuse Rom. 1 20. To shut up this therefore in brief; If he say that men that never heard the Word of God, have light enough to help them to heaven, let that be his charge; for he that believes not shall be damned, and how can they believe in him of whom they have not heard, Mark 16.16. Rom. 10.14.   
T.S. 
[3. They say that Christ did not mock nor impose an impossibility upon his poor Lambs when be exhorted them to be perfect even as his heavenly Father is persect, 
Mat. 5.48.  &c]  W. T. 
I answer, 1. The Scripture exhorts us to many things, that we have made ourselves unable to do, because however we are not able, yet it is our duty to do them. And God hath reason to claim his right though fallen man hath lost his power.  
2. Yet we may be perfect as our heavenly Father is perfect, to wit, by way of imitation, and as aspiring to perfection. We may be perfect as God, though not as perfect as God, as the Air is light as the Sun, though not as light as the Sun: There may be, and should be an inchoate, and a progresive, but there cannot be here an absolute perfection; and it is blasphemy to think that we shall ever be perfect as God is perfect, that is, an inequality.  
3. Neither doth Christ intent any such thing there, as either perfection infinite or equal with God, or perfection absolute and equal with the Word of God; it is evident by the context, and that [therefore] which is in the verve he citys, that he speaks of a comparative perfection in opposition to Publicans, who love those that love them and salute their brethrens only; and thence he infers (without any such mocking as this Fabler feigns, if there were not a plenary perfection) th●s serious exhortation, Let it not suffice you to be perfect as Publicans are perfect, but labour to be perfect as your heavenly Father is perfect, that is, make him your pattern and aspire to that perfection that appears to be so eminently in him, while he makes his Sun to rise on the evil and the good; yea, gives his only Son not for the comfort of his Friends, for he had none among fallen men, but for the salvation of his enemies Rom. 5.10.   
T.S. 
[And that the same Christ spoke truth, whenas he bear witness of Nathaniel, that he was an Israelite in whom there was on guile, John 1.47.]  W.T. 
Christ does not say there was no sin in him, but only that there was no guile in him, which imports not absolute perfection, but sincerity 
y Gen. 20.5, 6. Psal. 66.18. . To have no guile in the spirit, doth not prove that a man is perfect, or no sinner, but only that he is a pardoned sinner. Psal. 32.2.   
T.S. 
[As also that Paul did not design that which was impossible, when he laboured to present men perfect in Christ Jesus. Colos. 1.28.]  W.T. 
The Question is not, whether men may be perfect in Christ Jesus in a way of justification, but whether they may be perfect in themselves in a way of sanctification; 
z Rom. 10.4. Col. 2.10. vide Davenant in locum.  this latter (though Ministers labour still that people may be carried on to perfection) cannot be attained here, but is reserved to the last day 1 Cor. 1.7, 8. 1 Thes. 3 13. Judas v. 24.  
If the Scriptures which he quotes be rightly understood, 'tis his own charge still not ours; (we shall never charge him for saying any thing the Scripture says, in the Scripture sense) but if his, and the Quakers meaning be under such expressions of Scripture to affirm a perfection without sin, than let them take their charge from the Apostle, which is, that they are therein liars 1 John 1 10. Yea, while men pled perfection and sinlessness, God himself professeth he will pled with them and every such person as they are, because he saith, I have not sinned. Jer. 2.35.  
Let Christians therefore go on and bear up to perfection, but never boast of perfection; no man can do that reasonably, that either knows himself or that knows Scripture; that is, that knows how high and perfect the rule is, and how imperfect and defective himself is, being compared with that rule. Our duty here is to be always perfecting 
a 2 Cor. 1.7▪ , but it belongs to our wisdom to know that we can never be fully perfected till the last day wherein our souls shall be among the souls of just men made perfect. 1 Cor. 13.9, 10, 11. Heb. 12.23.  
Mean while they may fear and tremble to think of the perfection of Quakers, as is related by one th●tbest knew them, (being once far entered into their way) who relateth this of them, that They are people bereft of former ways and means, wherein the Lord doth work faith, knowledge and enjoyments in the hearts of his children, and of al● those former excellent things which we e brought forth in them by the power of truth, and of the use of those ways of waking, wherein they have manifested any love or obedience to God: They are people b●r●av●d of all things of this nature, and they reckon it their happiness and their perfection so to be. 
The world's wonder or the Quakers blazing Star. p. 16.17    
T.S. 
[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 interpretation as needless, etc.]  W.T. 
Quakers have reason to ●lush (if they know how) at such a consequent as here they bring in: For it is as if one should say, God spoke as he meant by Moses in the Law, therefore there was no need that Ezro and the Levites should give the sense, and 'cause them to understand the reading, Nehem. 8.8 O that Godly the Prophet Isaiah spoke as he meant, and therefore the Eunuch h●d no need of a guide, for the understanding of his Prophecy, Acts 30, 31. 
See John 2.19, 20 21. & 16.18.19. Luke p. 4.27.  Or that Christ spoke as he meant, and therefore his expounding afterwards was needless, Mark 4.34. May not a man speak as he means, and yet the expressions be so dark or doubtful to many a man that he is not able to discern what he means? Every Author ordinarily speaks as he means, Is there no need therefore of Commentators and Expositors to make it plain, that the words which may be taken diversely, yet in such a place carry such a meaning with them and not another?   
T.S. 
[Effecially because we differ among ourselves in our own meanings, and are fallible in our Interpretations we give of them, by which means a great part of our craft and employment is like to fall to the ground▪]  W.T. 
I answer, 1. That in the interpreting of Scriptures 1. concerning the Fundamentals of Religion, we do sufficiently agreed. 1 Cor. 15.11. Whether it were I or they so we preach and so ye believed. 2. What ever difference there is that proves only that the examination of Scripture is needful 
b Acts 17.11. , not that the Interpretation of Scripture is needless: Is there no use of Physicians? Had people as good be without them, because there is a difference of judgement among them? Or is it safe therefore for diseased persons to go ●rom them to Mountebanks, because Physicians will ●ckno●ledge they may be deceived or disappointed, but Mountebanks will tell them they will cure certainly and infallibly? Yet a great difference there is between Physicians that have not, n●● Ministers that have an infallible Rule; after which while they walk they can neither be deceived nor deceive 
c Jer. 20.7.  3. H●s coughing close wherein he comp●res 
d Gal. 3.1.  Ministers by who●●hrist is evidently set forth, and, as it were, pictured, to though e th●t made silver shrines for Diana, 
e Act. 19.24, 25.  shows w●th how good a w ll he sits in the se●t of the scornful, and there laughs at a Minister's employment, committed to him of God, which is to be a Messenger and ●n Interpreter, Job 33.23. For the people should se●k the Law at his mouth. Mal. 2.7. Whereby is not meant ●h t they should seek from him the Law itself (for th●t they had from God) but the Interpretation, and tr●e meaning of the Law, which it belonged to their office to make known  
While these men there one deny God's Ordinance of opening and Interpreting difficult places of scripture ●y his Messenger Malipiero 2.7. We charge that upon them as a wicked error, and warn all Christians to take heed of though e men that will take away the Exposition of Scripture from them, an● the knowledge oh the mind of Go●, by the men of God; and who (as the Papists with whom they do much agreed) may well be afraid the scriptures should be opened, and the light of God let in, because by that way of God their own f●lse Wares and sophisticated stuff will be soon discovered.  
In the close of this, I cannot omit to mention these two things,  
1. That Quakers are enemies not only to the Preaching of Ministers, but to the teaching of men: For no man can te●ch the things of God, but by opening the mind of God, as t●s revealed in Scripture.  
2. That there is one thing in these times, which (when there's much deformity in them otherwise, yet) may be counted, their proper ornament, that the devil very much envies, and that is Scripture-Exposition, wherein good men before this time ha● never so great assistance, and of which never men that went under the name of Chistians declared such dislike.   
T.S. 

Mat. 5.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prohibition so universal, that it admitteth of no exception.  [5. They assert, That Christ did not speak one thing and intent another, when as he commanded men not to swear at all; but 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 way haply go without our maintenance, for want of sw●arers in our Courts of justice, against those Heretics that refuse to pay us Tithes.  W.T. 
This man and Anabaptists (for the Quakers Religion is a me●ley) would be excused for accusing all Oaths as sinful, because Christ says, swear not at ●ll: a prohibition saith this Commentator, so universal, that it admits no exception: But that you must take on his word, who though he be against Interpretations, and so declared himself immediately before; yet gives such an Interp etation of that place. 
Fallacia à dicto secundo quid etc.  Now it's very true, as Christ saith, we must not swear at all, but that expressions wherein there is such an universality admit no exception, that is not true; as will appear in other instances; All things are lawful for me, saith Paul, again and ●gain: 1 Cor 10.23. What? Without exception? Was it lawful for him to lie, steal, commit adultery, etc. Not: but such large expressions are to be limited to, and by the subject matter and the argument in hand: namely, in the forecited places, it is to be restrained to things indifferent. In kine manner the same Apostle faith, 1 Cor. 9.22. I am made all things to all men, not by an unlimited and lawless compliance, as if he would be a blasphemer among blasphemers; or among persecuting Jews a persecutor, but by an humble, justifiable, and advantageous condescension.  
We Assert also that Christ did not speak one thing, and intent another, when he said, swear not at all: but all the question is, what he intended, and that may appear by the words subjoined: For he did not only say, swear not at all, and there make an end; but proceeds and shows what he means by that general saying, while he adds; neither by Heaven nor by earth; nor by Jerusalem, nor by the Head 
f So James cap. 5.12. (without any comma) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  that is, whereas the Scribes & Pharises made as if the third commandment forbade perjury only, Math. 5.33. Our Saviour shows that there is such a kind of swearing as is not to be at all used, to wit, 1. when men swear by the creatures, either impiously and Idolatrously, putting them in the place of God, as if they knew whether we swear true or false, or could recompense us accordingly; or else irreligiously and irreverently, abusing, in the profane use of such creatures as are here enumerated, the name of God imprinted on them, or God himself related unto in them; this is one [swear not at all [that is implously or profanely by the creature. 2. The other is, that none should swear at all (by God, or creatures 
g Therefore James saith▪ neither by the heaven nor by the earth, nor by any other oath, to wit, by the like creatures; again, by no oath at all in ordinary talk, so as to make our communication a swearing communication, opposite to Yea and Nay (i.e.) to an affirming or denying communication, without any oath. ) rashly, unadvisedly, uncertainly, that is, without a just cause, or calling, or ordinarily, that is, in familiar communication, thus also our Saviour explains his injunction of swear not at all. Math. 5.34. by that which he saith v. 37. but let your communication, that is, your ordinary communication 
* Your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be Yea, Yea, Nay, Nay; to this purpose also the Apostle James speaks; above all things swear not, to wit, by heaven, earth and such creatures, according to the profane usage of those times, for it seems men than were like ungodly people now, who think it no fault to swear, so they swear the truth, when not only to swear falsely is a great salt, but to swear frivilously, causelessly, and in familiar conference. The Apostle therefore adds, but let your yea, be yea, and your nay, nay; that is, in common discourse let there be no oath at all: But a constant and candid expressing yourselves, in simple and stable affirmations and negations. In brief, that which Christ speaks is not against all swearing (wherein the Name of God is so much advanced in his Omniscience and Justice) but against creature-swearing and common swearing: we may therefore put our Saviour and his Apostle together and concluded that both Christ and James (whose words we may call a comment upon our Saviour's words) do not take away the use, but establish the reverence of an Oath, by prohibiting the profane and trivial taking of it up in men's common talk.  
Let this than be the charge (since these men will needs be charged) that they absolutely deny the use of an Oath, when yet God commands it in the Old Testament as a part of his Moral worship, Exod: 22.11. Deut. 6.13. 
h Psal. 63.11. Isa. 65.16. Jer. 4.2. And thou shalt Swear etc.  laying down also special rules for the holy use of it. Jer. 4.2. And with that the New Testament tells us, that an Oath for confirmation is the end of all strife. Heb. 6.16. Let them consider therefore upon what good account they put an absolute end to that which God himself says, puts an end to all strife.  
But this man sits and laughs at this necessary and effectual assistance for the administration of Justice, and speaks as if he would let the world know, that he will neither swear himself, nor get any body else to swear for him to obtain that which is due to him; for if it be not thus, but he will seek his own as Ministers seek their own, than he himself will be accounted one of those Orthodox men among whom he is so loathe to be numbered.   
T.S. 
[6. They are bold to assert, that in taking Tithes: for preaching, we are true neither to the Old Covenant, nor the New: Not to the Old, because Tithes were the maintenance peculiarly appointed to the Tribe of Levi, 
Deut. 14.29.  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 stranger, the Fatherless and widow, were to come and eat of them and be satisfied, which we practise not; nor to the New Covenant, 
Numb. 18.21.  for that Jesus Christ hath put an end to the Levitical Priesthood, and consequently to all the maintenance and appurtenances thereto belonging.]  W.T. 
A. 1. Though we are not of the Tribe of Levi, yet we are Ministers of the Gospel, 
1. Heb. 5.1.  taken from among men, & ordained for men, in things pertaining to God: So there is an agreement in the generality of the office, and such a succession and correspondency in regard of the spiritual substance of it, that New-Testament officers taken from among Gentiles are prophesied of under the name of Priests and Levites. Isa. 66.21. with Rom. 15.16.  
2. As we are not properly of the Tribe of Levi, 
2.  so we have not those Tithes that were appropriated to that Tribe: It's true, we receive a portion of the fruits of the earth called Tithes, yet it comes very short of that ample proportion which the Tribe of Levi had 
i See Ainsworth on Deut. 14.28.  who yet besides the Tenths and Fift-fruits, and the share they had in the sacrifices, had also 48. Cities with their suburbs.  
3. Tithes were not so appropriated to them, but that there was one Tithe for the people themselves, Deut. 14.22.23. and another Tithe was to be laid out for the poor, Deut. 14.28.29. which was called the Poor man's Tithe 
* Godwins Moses and Aaron lib. 6 cap. 3. . If people were to lay out a Tithe for the use of the poor now, as they did than, we should be as far from hindering them of it, as this writer from a just imputation, when he speaks of not practising that by ourselves in these times, 
Godwin ubi supra.  which was to be done by the people in those times; and yet out of that we have, the poor have an allowance, both by way of yearly pay, and of voluntary Alms.  
4. For the objection of being true neither to the old nor new Covenant, I answer, 
4.  that we are true to the new Covenant (under which we stand) because though Christ hath put an end to the Levitical Priesthood, yet he hath not put an end to the Church Ministry, nor to that maintenance which is necessary for it; for there is a new Gospel-Ordinance to establish it, to wit, that they which preach the Gospel should live of the Gospel. 1 Cor. 9.14.  
5. Whereas it is objected here, that the Levitical Priesthood is gone with all the appurtenances whereof Tithes were one; thereunto I answer, 
5.  that Tithes may be considered two ways,  
1. In the general nature of a maintenance of the servants of God in the service of God] As to speak more plainly and by way of instance, in regard of the matter now in hand; the Levites having no part nor inheritance with their brethrens Deut. 14 27. and yet being Gods special Officers about the service of the Tabernacle, wherein there time was taken up, they had need of a sufficient support for them and theirs. In this respect Tithes belonged not to the Ceremonial but rather to the Judicial Law; as the Levites were a part of that body of people, all of which was to be provided for in the land of Canaan; yea, we may say to the Moral Law of the 2. and 4. command of the first Table, as they were God's servants: An● to the 8. command of the 2. Table as they were the servants of the Church laboriously improved for them, according to the rule of service prescribed in those times:  
Now to apply this: In this nature we take Tithes, that is, as they serve to make up a fit maintenance, for the support of the servants of Christ, in the service of Christ for the people of Christ who partaking of spiritual things from us, aught in equity to minister carnal things to us, Rom. 15.27.  
2. Tithes are considered under the notion of the support of, and their special application to the ceremonial service. Now as they were given, received and made use of, to maintain and uphold that old Testament worship, and the Priests and ●●evites in order to that, so they are abolished: we lay no claim to them in th●t relation; but yet the Tenth being the only maintenance designed unto us, we ●o with a good Conscience take it, because there is no ceremony in the proportion, that is, in maintaining the ministry ●y laying out a Tenth, but only in the old Testament application. Tithes were an appurtenance to the old ceremonial worship, but they were not [in themselves] a Ceremonial appurtenance: for we found a tenth part given to God long before the Ceremonial worship was instituted by the hand of Moses, Gen. 28.22. Yea, whereas he saith, they were appropriated to the Levitical Priest hood, or to the Tribe of Levi, we find them paid by Abraham to Melchisedeck, who was none of that Tribe, Heb 7.6.9.13. Yea, to him even Levi himself paid tithes in Abraham, Heb. 7.9. How than were they proper to Levi?  
Let the Quakers than take their right charge which is this: that while we challenge not Tithes by Moses law; but only a maintenance form out by the just and pious laws of the land in that proportion, they deny Ministers that maintenance, & would have us labour (if we will labour) without any livelihood, without any hire: When Paul saith, I took wages, 2 Cor. 11.8   
T. S 

Luk. 10.3, 4.  [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 purse nor scrip with us: which should we practise, we are doubtful we should be reduced to one of these two straits, to wit, either to work or beg; the first of which we cannot do, and to do the second we are ashamed.]  W.T. 
I Answer, 1▪ There's a great difference (but that this man will not open his eyes to see it,) between taking hire, and being an hireling; for Christ approves the former, 
a Luk. 10.7.  and condemns the la●ter, Joh. 10.13.  
2. In those places which are called Benefices, and are in the disposal of Patrons and wherein the●e is a competency, there's no need of Indentures, a maintenance being by law already settled upon every ●uch place.  
3. As for other places, wherein no maintenance is settled, 
3.  the people that seek out a Minister, and know he cannot subsist to do service to their souls without a worldly support, do freely offer such a maintenance as they conceive may be competent, which if it appear so to ●e, the Minister (after he hath first found the place fit for the execution of his Ministerial Function, and that he is thereunto lawfully called) doth accept of it, and so closeth with them, to do his office among them. He lays no necessity upon them to give him such an allowance; but they seeing the necessity of enjoying the Ministry, are willing to give it. Hereupon happily some writings are drawn up, that while the Preacher doth his duty he may not (through the injustice or inconstancy of the people) be defrauded of his necessary maintenance, which on both sides is agreed upon; In this transaction, the charge which is here laid upon Ministers (for the meaning of the man in all these charges, is to discharge the Quakers, and to charge and deride the Ministers,) is as vain and foolish, as the ground thereof is weak and frivolous.  
Now whereas he speaks of our going forth, not trusting our master Christ, as his Ministers of old did, etc. I Answer,  
1. our master Christ doth neither require us, nor allow us, to depend on, or rather to tempt him 
k Mar. 4.7.  in resting on, extraordinary courses, when there be ordinary ways before us wherein we may lawfully walk.  
2. All may see what enemies they be to truth that are enemies to distinctions, & will not put a difference between our Saviour's extraordinary & temporary commission, upon grounds peculiar to that time & state of Gospel affairs, & successive ordinary missions, wherein no such charge was given, not not to the Apostles themselves. Is it a perpetual Law that a Minister when he goes forth to preach, must carry no silver, no shoes, 
o Nominasse est refutasse. , 
Acts 21.7.  nor yet a staff? Mat▪ 10.10. Nor salute any man by the way? Luk. 10.4. Or was it not rather such a Law as was given the Isralites at the eating of the first Passover, Exod. 12.11. (but unobserved after) and that for the same reason, to wit, because they were in haste, and two Coats might clog them, Salutes stay them, ordinary worldly Provisions cumber them; Neither do I deny, that it was to teach them Faith also, but than I add that though dependence upon God be a perpetual duty, yet we are not bound to exercise it always, in the same way; for we find Ezra taking one course that is, an extraordinary, & resolving against a band of Soldiers, Ezra 8.22. and yet Nehemiah taking another, that is, an ordinary, & accepting from the King Captains of the Army and Horsemen to go along with him, Nehem. 2.9. What doth this show, but that we are to rest upon God in an extraordinary way, when the Word, or honour of God requires it, and in an ordinary way, when Providence, without any prohibition, or just prejudice opens it; God would have the walls of Jericho thrown down with Rams horns, to confirm their Faith in God; but in the next onset upon Ai, his will was that they should go to work in an ordinary way, both of power and policy, Josh. 8.3, 4. Yet observe, that in the forecited places, where Christ sent them forth without providing for themselves, he tells them also, that the workman is worthy of his meat, Mat. 10.10. and the Labourer of his hire, Luk. 10.7.  
Let this man therefore, and his company take their charge, which is this; that they call us hirelings, because we take that hire which Christ saith we are worthy of, and that (whiles we are not doubtful of provision from our master Christ himself extraordinarily, if there were no ordinary lawful way therein to have it,) these men show themselves desirous we should be reduced to one of these two straits, either to work, (when another work is required 
* 2. Tim. 2. ) or else to beg, (whereof the world might be ashamed, but especially the Saints)  
Collect from hence what honest men these be, and how unlike that godly Jehosaphat, who commanded the people that dwelled in Jerusalem, to give the portion of the Priests and the Levites that they might be encouraged in the Law of the Lord, 2. Chron. 31 4.   
T.S. 
[8. They call us greedy Dogs, because we do not walk after the example of those whom Christ sent out to preach the Gospel, 
Luke 10, 7▪  to wit, eat and drink such things as the people give us; but instead thereof do force that by Law, even from the poor and needy (to wit, the Tenth of all they get by the sweat of their brows) which by fair means we should never obtain. A thing they say which the true Prophets and Ministers of Christ mentioned in Scripture never practised.  W. T. 
A. 1. We profess we do not (because we believe we aught not) walk after extraordinary examples, not more than they after the example of Elijah, Luk. 9.55. Christ bad his Disciples when he sent them forth, heal the sick, and cleanse the Lepers, and raise the dead, Math. 10.8. Must we undertake that work too? If extraordinaries now are to be followed, let Saints go and cell all (as in the first times they did) and lay down the money for the Church's use: Will this young Merchant do so? With whom we must needs be Dogs and greedy Dogs too, because we take a maintenance, which devout persons, and in particular, such as aught to be Nursing Fathers and Nursing Mothers to the Church have provided for our nourishment, and which people (that love those that labour for their souls) are willing to give us and set before us, what have we but what Christian people have given us, or do give us? In which respect we eat and drink what is set before us.  
2. If he mean we must have nothing but from hand to mouth and from meal to meal, how comes it to pass that he that is received into the office of a Minister must be an housekeeper? 1. Tim. 3.4. and a lover of hospitality? Titus 1.8. What? And have nothing to keep house or hospitality with of his own, but only other folk's meat and drink?  
Object. But they say we force it.  
Answ. If some better minded, set meat and drink before us, and others that are worse affected, will come and catch it away, must we be so unthankful to those that have set it before us, or so injurious to ourselves, as to let them carry it from us?  
Object. But we force from the poor and needy the Tenth of that which they get by the sweat of their brows.  
Answ. Either the poor and needy be spaced and nothing is received from them; or else it is (as their state is) very little. That little is given to God by being given to faithful Ministers for the support of that work of his wherein they labour.  
(For I pled not for idle, or Idol-Shepheards) It's laid out also that their souls may be provided for; and that not without good ground of hope of prospering the  in their outward estate, Mal. 3.10. If this little may not be had without Law, it is many times lost; but suppose the Minister do by law seek his maintenance from them who get their living by the sweat of their brows (which is the lot of all men, and of conscientious Ministers especially, that spend and are spent for their people) I say, suppose he use force to get those deuce which (as he confesseth here) by fair means he should never obtain, is he an Oppressor that seeks his right forcibly? Or is not he unjust and wicked that detains it, and forceth him so to seek it, if ever he will come by it? I speak of such poor as be in some measure able to pay this, as well as their other debts. If their poverty be such as that they have nothing at all to pay, than his outcry is as just against the Merchant or any Tradseman, that shall demand his due of them, as against the Minister.  
3. Though some people cry out of oppression in the maintenance of Tyths (because it is now the fashion so to do) yet to men that understand themselves there is no such thing: For it hath been sufficiently and openly proved 
* Before the honourable Committee of Parliament when the business of Tyths was in agitation An. 1653. See the Paper entitled, Some modest and sober Considerations about Tyths , that the Minister hath full as much right to the Tenth part as any man hath to his Nine. The Tenth is the Incumbents own, not given to him by the present generation that lay it out, but paid as a Rent-charge on the Land, charged with it before either Lord or Tenant had any propriety in it. None but a Minister possessed of the place, can claim a right to it, as being freely given to the Church.  
This may suffice for answer to him and them whom Tithes trouble so much, but the Ministry much more, by which latter trouble Christians may judge of the former; unto which I add that many of those men that are enemies to the Ministers Tenth, are no friends to Gods Seaventh, that is, are ill observers, yea, bold slighters of the Sabbath day; which I speak to warn Christians from closing with them that have so lost the reverence of Religion.  
But since I am drawn fo● far into this subject, I hope I shall not be injurious, if I do a little detain the Reader by adjoining and offering (only) some Arguments for this kin●e of maintenance by laying out the Tenth, that being the thing that in these times is in so much question.  
I say therefore,  
1. That this kind and proportion of maintenance is to be reverenced, as having upon it a divine stamp, by being ordained of God in the old Testament, without any repeal in the New. Nor is it reasonable to reckon Tithes among Jewish and Ceremonial things, belonging to the Pedagogy of Moses, considering that the Apostle gives this construction of that Old-Testament maintenance, that they who ministered holy things, who waited and served at the Altar, were in that respect, partakers with it, and lived upon it, 1. Cor. 9.13.14. whence therefore he collects, that they who preach the Gospel, should live on the Gospel. Now is it a Ceremonial thing or is it a Moral thing, that a man that labours should live of his labour? And into that the Apostle resolves the Altar-maintenance in the Old Church.  
2. It's a way of maintenance that hath been reverenced and approved in all Ages of the Church, for whence is it that Tithes have so long 'slud in the Churches of Christ, and under the Government of Christian States? 
l A sad complaint of this was made by Pareus Professor in Hiedleberg to Dostor Twisse, when he was there with him, as was reported by D. Twisse himself to a friend of his  But because wise and godly men, saw there was no other wav so like to fulfil the mind of God, for a competent and a convenyent main tenance▪ as by ordering it to be Lid out in that particular w●y of Tithes? I offer this as an Argument drawn from the judgement of discretion in the Christian world It's true that in some Protestant Churches there hath been an alteration, but followed (as I have heard credibly reported) with lamentation for the straightness, falling upon Ministers by such change of maintenane.  
3 I propound this way of maintenance as most rational, and that in divers respects,  
1. Because equal, and though reproached as oppressive, yet cannot be proved so, nor possible be so, For  
1. People have nine parts and do but lay forth the Tenth, and is it hard when God gives men ten parts of the Fruits of the earth that they should give him one again? But  
2. Now man can be oppressed by laying that out to another which he never farmed himself, nor paid any thing for, and which no man but the Incumbent had any right to cell him.  
2. Because Suitable: A Minister's duty is, to be given to Hospitality. (1 Tim. 3.2.) for which he will be best enabled by receiving something of every kind, for thereby he is furnished with those various things, whereof Hospitality is made up This is the more confirmed ●y that Scripture-Rule, Gal. 6.6. Let him th' t is taught in the Word, communicate to him that teacheth him in all good things, one and another.  
3. Because this is (as a Suitable, so) a simpa●hizing maintenance, that is, a Minister being to have his subsistence from the ●ruits of the earth, is ●hereby moved the more feelingly to pray for ablessing from Go● upon them. If pe●ple be loser's therein, he is a loo●er with them; and if they have more, he hath more: Nor will it follow from hen●e that Covetousness makes him pr●y, but ●nterest doth, and Interest (if it be a just Interest, though it be in some ●ense a self-Inte est) aught to do it; for, is not that it which God himself propounds as a motive to the performance of that duty, while he s i'th' by his Prophet, Pray unto the Lord for the peace of Babylon, for in the peace thereof shall you have peace? Jer. 29.7. so may Ministers pray (and that according to God's mind) for a blessing on the fruits of the earth, because in the increa e thereof is their increase. Yea, and in this very case, Ma●h 3.10. Bring your Tithes to God, is urged by an Argument from their own Interest, to wit, that God will pour a blessing upon them.  
4. Because it is a maintenance of all other freest from temptation. If subsistence come from the people, than there is a great temptation to please them; if from the State, than, if the State and higher Powers hap to be corrupted (and who in so much danger as they) There is another and greater temptation lies on that hand, to comply with it, I mean, with the corruptions of it, for in all justifiable things, there aught to be a compliance. This Argument receives strength from our daily prayer, which is, Lord lead us not into temptation.  
5. Th●s maintenance is most easily obtained: Whilst the occasions of people require continual layings out, but espeially at such a time as this is, when the necessities of the State force upon men many and great payments: hence money is very har●ly had; but at that time when God (in the fruits of the earth) gives in much, its easy to part with a little of the same kind.  
6. That Promise which is proper to this kind of maintenance, and which is before mentioned, may, I doubt not▪ be justly applied for assuring those of gaining ●y it, who are conscientious in it Mal. 3 10  
I do not in wh●t h●th been said press the Jus divinum of Tyths in the new Testament in a strict sense; yet for that much may be spoken An● here (since that I am thus invo'ved in this Argument) I shall not forbear to publish what hath been spoken where myself was (I thank God) an hearer; and is left in Notes in my own custody, by one of singular worth and sincerity, now with God 
m Mr. Sam. Crok Pastor of Wrington in Somerse●shire. preached Ann. 1627.  I shall transcribe it as he left it in his Notes u●o● Mal. 3 8. where the Lord is giving in his Answer to that Question, Wherein have we rob thee? Saith, in Tithes and Offerings, which in tho●e days were expressly requi●ed in the Law: But the people returning f●om Babylon, among other duties neglected that. Nehem. 13.10, 11, 12. Herein therefore saith the Lord am I rob.  
Observe, The inte●verting of things hallowed is a robbing of the Lord.  
1. In freewill offerings: Hence David saith, Psal 56.12. [Thy] Vows (as if he ha● said, not longer Min●,) are up n me O God. So Levit. 27.10.28 See the example of A●anias an Saphira Acts 5. befo e sale all was the●rs; a●ter sale, the money was theirs▪ but being once consecrated, no p rt was theirs. It was a lie against the Holy Ghost to deny it, a robbery of God to detain it: And this was in the church of the New-Testament, and in the ca●e of a Free will Offering.  
2. How much mor● in case of Legaldues established by the Law either of God▪ or of▪ man for God? Un●er both which this due of Tithes falls, and under one at lest, is perpetual.  

Quest.  Quest By what Law are Tyths now due? It seems not by God's Law here urged, not more than other Offerings (here joined with Tithes) unless by the Ceremonial or Judicial Law now out of date?  

Answ.  Answ. Nay, even now, under Christ and the Gospel, Tithes are due, For  
1. Not only Levitical Priests received Tithes, but Melchisedech, Gen. 14.20. In whom there was a Type of Christ's Kingdom and Priesthood, unto whom even Abraham and, in him, Levi paid Tithes, and his Priesthood is everlasting, Heb. 5.6. and so Christ's, and the deuce belonging to it.  
2. If maintenance of Ministers by Tithes be abolished, what other find we established in the place thereof, and where do we find it? If no other, that remains; if it be a Ceremony, what and where is the substance and body?  
Obj. We read of free-gifts Acts 4.  
Answ. That was an [Interim] while the Church [under Persecution] could not receive Tithes. But what provision is there for the Church in peace under Christian Government? Surely none if not this, therefore this is in f●rce still.  
2. The Apostle requires a communion of all goods or in all good things Gal. 6.6. some part therefore of all increase, Ministers are to partake in 
a Something for bread, for cloth, for drink for all men are nourished and maintained by the same elements: Other settled ways of maintenance will not afford a proportion suitable to that Rule. , what part can be more equal than that which the Lord prescribed?  
3. Wherhfore the whole Christian Church (Prince and people) together with the faith, received and established this Order of maintenance by Tithes, whereby (call it Civil, Municiple, or Ecclesiastical Law, yet) now at lest it become Moral by consequence as obedience and Tribute to princes, Rom. 13. 
b 
The 3. thing may be further explained by what he delivered in the preaching of the Sermons, to wit, thus; I take the Law of Tithes (said he) to be more than Judiciary, even Ecclesiastical which comes nearer to the second Commandemt. than a matter of robbery between man and man.  
It's a Law therefore though not immediately promulgated from God, yet enacted by men for God. The things are consecrated to God and the Law of those things is consecrated to God too, therefore cannot be taken away: Do Christian Magistrates require subjection, as to God, because it is said, give to Caesar that which is Caesar's? And is it not a subjection to God to obey this Law for God?    
And it was the wisdom of Christians to departed not further from Jews, than in things necessarily to be left, as Figures yielding to the body, etc. As likewise of Protestant Churches, not further to departed from the Church of Rome, than in those things wherein they had departed from Christ.  
This may serve for ground of resolution, without disputing every objection  
Mean while it reproves those who wink at this sin, willing to persuade themselves, that is not against conscience, which is for their profit, as  
1 The Pope, the great Wolf or thief in the Church, who purloined Tithes by whole sale, appropriating (indeed impropriating) them to Monks and his creatures when they were appointed for God's service.  
2. Those Reformers in the time of Henry the 8 who taking the Pope's robberies from Church and Lay, that is, takeing Temporal revenues and spiritual together, had not so much care and consciences as to distinguish and restore Tithes, but turned both to the Commonwealth. Hence many by a miserable necessity do inherit this Robbery, and live on the Church's Revenue.  
3. Every day people desire to win (as the Sea gains upon the Land) upon the ministerial due by customs and otherwise; finding sweet the bread of deceit, insomuch that it is become a Proverb. Pinch on that side.  
Thus far this wise and godly man of God, and in no wise worldly, but exceeding liberal, as in God's house, by instruction, so in his own, by Hospitality.  
I shall leave what I have written (which had it been published by the Author himself would have been much more like himself) to the judgement of such who have purposely studied this subject, and to whom God hath given a larger light, recollecting myself and resuming that which I have already spoken, that is, that I reach not so high as to press the divine Right of Tithes in a strict sense, but (keeping myself to my own measure) that which I insist upon is this: Th●● whereas they is clearly a divine Right for maintenance in the generality, that general Law hath a special influence into this particular way of maintenance (I mean by laying out the Tenth) inasmuch as no other way is like to be found, in all respects so expedient, for the fulfilling of the will of God in the maintaining of those that do the work of God as this is. I leave it to consideration therefore, where it be not consequentially divine; for a maintenance is due by divine right; if so, than it is God's mind also that it should be made out one way or other, and if in some way than in the fittest way. I shall add only that there are two great ordinances of God, the one of the Ministry, the other of their maintenance; for so hath the Lord ordained, that they which Preach of the Gospel should live of the Gospel, 1 Cor. 9.14. and there is much in the latter of these for the supporting of the former, I mean, in the supporting of the maintenance, for the supporting of the Ministry, which is easily confirmed, while it cannot but be observed, that they that pled against Tithes, do through the sides and upon the account of Tithes, strike at the Ministry of England, and transfer the plea th●ther. The great eyesore is not Tithes, but the Person concerned in the Tithes, that is, the Ministry. The Lord keep it in the thoughts of the hearts of our Governors to establish the Ministry, and that maintenance by which the Ministry may be best established I shall conclude this with two Scriptures, 1. The old Prayer, Deut. 33.11. Bless Lord his substance, and accept the work of his hands. I am loathe to writ (but would have Quakers and Anti-ministerial men to read) the rest. 2. The other Scripture is 2 Chron. 24.16. They bu●ied Jehojada in the City of David among the Kings, because he had done good in Israel, both towards God and towards his House.  
I doubt not but I may say truly that neither my Brethrens 
a In their Sober Answer to this anger● Epistle newly put forth. p. 18 etc.  nor myself have thus extended this Argument out of a mind to make good to ourselves or others, a personal maintenance; but we thus far pled for maintenance, th' t the Ministry may be continued; and for a maintained Ministry, that Religion may be maintained; and for the maintaining of Religion, that our God may be detained, and may not for the forsaking of a right Religeon, for●ake us and utterly departed from us.  
It's high time to return to my Epistler, who saith in the close of this Article that the true Prophets and Minister of of Christ mentioned in Scripture, never practised the procuring of any thing from people by force of Law.  
To which I answer,  
1. That in the Old Testament, express Laws were made by God himself, for the maintaining of the ordinary Ministry; and such ●ourses were taken by godly Magistrates in good times as whereby they were still relieved 
b Nehemiah 10.32. to the end, and 13.10. , which in probability, was by complaint made for unjust detainments 
c To wit, either by themselves or some other godly persons that saved them that labour, which of others would do for us, we should sit still with thanks.   
2. As for the times of the New Testament mentioned in & Scripture, 'tis not reasonable to think of requiring any thing by Law. 1. Because the●e was no Law establishing a ministerial maintenance; yea, 2. it was scandalous also to go to Law about other things wherein the present Laws might relieve them, because it was before infidels. 1 Cor 6 etc.  
Having spoken thus long of this Articles, I shall return it upon this Author and his adherents, with this charge▪ that whilst the● call the Ministers of the Nation greedy Dogs, (such is their Religion, such is their reason, such is their charity because some of them have sometimes forced their right from some poor men by law, who yet were not so poor but they might have paid it (for if any have exacted from persons altogether disabled, I defend them not) but they were so unjust, and froward, that they would not pay it otherwise, let them consider▪ how they will answer this at that great day, when Christ shall come to determine who be greedy dogs, and who be faithful shepherds, and how he will take it to have all branded because some may be blamed.   
T.S. 
[9 They call us hypocrites, pretending these as the reasons. 1. Because we Preach the things we practise not: accusing us for preaching against Pride and yet living in it: against covetousness, and yet being greedy of filthy Lucre. etc.]  W. T. 
A. But how doth it appear that they live in pride or are greedy of filthy lucre? why this man says so, and are not strong affirmations great proofs? especially when they be in the mouth of an adversary? yet in regard of this or the like things before or after, I do not undertake to pled for every public teacher in the Nation. Let this accuser come forth, and speak his mind plainly; if what he produceth against the public teachers be by him meant of all the public teachers in the Nations. it's an absolute falsehood: if only of a corrupt company among them, it's an absolute folly; as if a man should writ an epistle to all the merchants and Tradesmen in the Nation, and say, you couseners and cheaters, and Extortioners etc. because some or many of them be such: were not this a madness?  
Besides that he may know that a man's points are sooner taken from his knees, (yet excesses in that or in any such kind, we preach against) than pride from his heart, as this his Epistle shows.  
But we be hypocrites again.   
T.S. 
[2. Because often times in the close of our Sermons we tell the people we should have proceeded further if time had not prevented us when as indeed we had no more to say.]  W. T 
A Here malice is witty, and the man thinks he hath hit us home: but how doth he know that such Ministers as now and than say so, had no more to say? who made him a window into preacher hearts? and doth he judge so of other men because his conscience tells him it was so with him when he was a public preacher? or doth he think it so hard for one that useth to preach, when the time is passed (as he supposeth it to be) to add yet something more if it were convenient to add it? or hath not he heard that they who say so, preach much longer at some other times? and therefore (for any thing he knows might be provided to say more at that time? But whether that he says be true or not, yet it seems it was one of the choicest aspersions that he could think of, to a base the ministry withal, and therefore (at all adventures,) down it must.  
But if this be not strong enough, he will have threefold cord, to see whether that will hold us and represent us to the world under the notion of Hypocrites.   
T.S. 
[3 Because in our prayers before sermon we frequently beg of God, that he would put words into our mouths, and teach us what to say; whereas even than, we have our sermon notes, either in our pocket's, or our bibles, or the platform of our discourse prepared in our heads.]  W. T. 
A. I Answer,  
1. We are not ashamed to confess (but should be ashamed if it were otherwise) that we have Notes, or at lest the platform of our discourse prepared in our heads and hearts, before we preach; we dare not presume as some extemporary teachers and Enthusiasts do, who come before people with such crudities and confused discourses, that a wise man cannot hear them without indignation, nor a godly man without grief, nor ungodly men and common hearers without laghter.  
2. Notwithstanding this we beg of God what to say, and how to say it, not only because we do not tie ourselves to words, or precisely to our premeditated matter, but also because we know that whatsoever we provide, God hath an hand in the delivery of it. Pro. 16.1. Though we be weakly prepared, he can and often doth, supply us; though we be never so well prepared, he can confounded us. If a man be never so Intelligent, or never so Eloquent a Preacher, yet God can remove away the speech from the trusty, and take away the understanding of the aged. Job. 12.20. We do not therefore pray to God only for what we want, but for what we have, which we hold, or lose, according as God stands by us in our work, or leaves us.  
Now let us judge how just this charge of Hypocrisy is, and withal whether it may not be justly retorted upon him by whom it is published, who (if you look to the bottom of this Epistle) subscribes himself a cordial lover of our souls, when he shows himself by his bitter invectives, a cordial hater of our Ministry, in the exercise whereof we save our own souls, and the souls of those that hear us. 1. Tim. 4.16. Withal he names himself a Servant of Jesus Christ, who witnessed a good confession, and yet makes it his work (and his play too) to reproach his laborious servants and faithful witnesses in the Ministry.  
That an acute Atheist upon the Alebench should babble out such things as these be, or a learned goodfellow please himself with such foolish talking and jesting (when the Pot and the Pipe has whetted his wits) were not to be wondered at, but that a man that professeth the fear of God himself, and that hath been so often in the Pulpit as if he meant to teach it others, should speak after this rate, this is too too bad; the Lord make him and his miserable companions better.   
T.S. 
[10. They call us Thiefs and Robbers, because we spend six days in the week, to gather together the words of the Prophets and Apostles, the words of Jerome, Augustine, Calvin, Luther, etc. and than came forth in the first day and speak to the people, saying, Harken to the word of the Lord, when as indeed we received it not from the Lord, but from the writings of other men with whom we converse.]  W. T. 
A. We acknowledge that we do spend our time to gather together the words of the Prophets and Apostles (with their right meaning) that accordingly we may speak to the people, & than we say, harken to the word of the Lord, for, are not the words of the Prophets and Apostles the word of the Lord? 
a Luk. 1.70. 1. Pet. 1.11. 1. Thes. 2.13.  And if they be so, are we Thiefs because we receive from the Lord that which we deliver to this people? 1 Cor 11.23. These be strange things: But it seems by their writings 
b See the faithful discovery of a treacherous design Pag. 33.  that they make all Thiefs and stealers of the word that quote Scripture, if that which they deliver to others be not delivered to them by immediate inspiration.  
2. For the word of Jerome, Augustine, Calvin, Luther, I answer, that we are not such contemners of the gifts and graces which God bestowed on them, for the edification of his Church as to make no use of them. He that scorns to make use of the labours of man for his improvement in the things of God, shows himself a proud and unthankful man; yet we do not ground any point of Religion upon the words of the most eminent men, but we make use of their light, and that judgement of discretion that was in their time, for our better assistance in a right understanding of the mind and way of God.  
3. When we produce the words of Jerome and Austin we do not say, Harken to the word of the Lord. It's true, we say so before the Sermon, because we take a Text out of the Word of God, and to that, we bid them harken, as also to all those things which our purpose is to deliver to them out of the Word of God afterwards: But if there be occasion to make use of human Authors, (as there is seldom in Country Congregations) we offer to the hearers what we receive from them only as the considerable things of men, not as the infallible things of God; nor do we impose them upon the consciences of any, as we do the Word and worship of God.  
But whereas it is not enough with this man, that he makes us Hirelings, and greedy dogs and Hypocrites, but he must mame us Thiefs and Robbers too; I shall return him his charge, and desire him to reflect upon himself and his company, that cry after us as men do after a Thief, and to inquire whether they may not more justly be accounted such themselves, that strive to steal away the good names of others, and put the name of Thiefs upon them, by a foolish and false fame. For as for the first part of his accusation, it is foolish, to wit, that we gather from Prophets and Apostles, and than say harken to the Word of the Lord, for so we aught to do; and as for the latter, 'tis false; to wit, that we say, Harken to the Word of the Lord, when we bring the writings of men, for that (unless he mean it in some sophistical sense) we do not.   
T.S. 
[11. They have the confidence to advice us (see the boldness of these deceivers) to preach not more to the people, than the Lord hath spoken to us, and than 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 not 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 shephears should do for hire, let all that are in Authority juddge.]  W.T. 
A. This I let pass, as seeming to have nothing in it; but a calumny couched under a counsel & pretended advice, though perhaps there be a device in it also, and some deeper deceit; for when they say, 
see a faithful discovery of a treacherous design. p. 28.  speak not more than you have experience of, than you live in; they who have had personal discourses with them, found from thence ground to declare, 1. That this is to silence you from ever mentioning the Histories and Prophecies of the Scripture, as Creation, coming of Christ into the world, Day of Judgement, Resurrection of the body, which being passed, or to come, we can have no present experience of. Or 2. that by this means all the Scripture must be construed as metaphorical, in an Allegory; the Creation, Adam, Eve, Wilderness, Canaan, Kings, Prophets, yea, Christ himself, his Flesh, Blood, Cross, Jerusalem, Herod, Pilate, Churches, Elders, Antichrist (and what not?) to be fulfilled in the Allegorical construction of particular experiences.  
If there be no such mystery of Iniquity as this in his mind; and again, if he do not intent in these words, a living up to our Doctrine in full perfection, (which we dare not pretend unto) than let him know, that the desire and endeavour of the public Teachers in England is, to express both within and without themselves, the life and power of that they preach to other, wherein what their attainments are, let those witness among whom they are best known, and say whether they be not such, as to prove this part of his charge, a false accusation,   
T.S. 
12. [They say that the mind of God is not to be known by study in an University, but by revelation of the Spirit, who alone knoweth his mind. 1 Cor. 2.11, 12, &c]  W.T. 
A. If he mean the mind of God cannot be known, savingly by nature or by human learning, that we say too, and hold against the Quakers, that God doth not so enlighten every one that comes into the world, as to know the mind of God in that sense: But if he mean, it cannot be known notionally, that is, so as to understand in many points the truth of Scripture-Doctrine, that we deny Scribes and Pharises may sit in Moses chair and teach those truths that other men aught to hear. Mat. 23.2 and therefore they may know them themselves. Unto this I add, that human Learning (considered in itself) will not acquaint us with the mind of God, but yet being sanctified, it's a great Assistant for that end.   
T S 
[And that 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; 
1 Cor. 2.10. Galat. 1.16  but did preach that Gospel which Christ by his Spirit 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]  W.T. 

A. vid. Amesium in 2 Pet. 1.1. de differentia Apostolorum & ministrorum ordinar.  A. Paul. and Peter were instructed by immediate revelation, which we are not so presumptuous as to expect, or to make the condition of the Apostles our condition; if we must do all that Paul and Peter did, than we must go up and down and not tie ourselves to a particular place; and than, what need is there of that reading, study, meditation, which Paul presseth upon Timothy, 1 Tim. 4.13, 14, 15. 2 Tim. 2.15.  
Yet did not the Apostles preach only by revelation of the Spirit within them, but according to that which the Spirit in Scripture revealed to them, Acts 26.22. by which they were willing to have their doctrine examined Acts 11.17.  
As for the rude illiterate scoff of an Apprenticeship, what conscience this Merchant makes to instruct his Family in a right Religion, and to confirm them in piety by Family-prayer, may well be suspected. But you may be sure he is an Apprentice-taker, and so is skilled in this language, and accordingly must thus speak, but it is because he hath a mind to be abusive, for otherwise he hath looked so much upon the University (I think) as to know that scholars do not live the●e in the nature of Apprentices, but study the liberal Arts in a free and ingenious way. But his wantonness (I must say his profaneness also) rises higher when he speaks with all contempt of preaching, as if it were some common Trade, when it is that glorious calling wherein the Son of God spent his time when he was here upon earth, and which is the way of God in which he is well pleased to save those that believe 1 Cor. 1.21. That we are Ministers of the letter only, is his saying only, but he hath a great reason for it, to wit, because we preach the Saints words, but do not witness the Saints condition. And what's this witnessing the Saints condition? that is a part of their gibberrish who devising a new Religion, had need device a new uncouth language. Let him speak plainly, and as men use to speak, that are not afraid to be understood. If he means by witnessing their condition, to give witness to the truth of God, that they still do, and desire more and more to do by their Doctrine, and (wh tsoever he says to the contrary) by their conversation; yea, many of them have formerly sealed it with their blood and many more are ready by God's assistance to do it, when God shall call them to it, which ●ay be quickly; for we a e not so secure (whatsoever heights his petulant Pen puts upon us) as not to think of suffering in a way of cruelty by those by whom we suffer, so much in a way of calumny.   
T S. 
13. Their blasphemies do not end here, but they proceeded on, and declare both to us and our people, that all our talling and profession of Christ, his death, rresurection, and righteousness in the notion (though never so orthodox) shall nothing avail us, or them, unless we witness the life of Jesus in us, and his eternal power raising us up to newness of life.  W.T. 
A. That the profession of Christ; in the notion will nothing avail Ministers (as to their salvation) without the power and life of religion, we easily grant, and therefore (in that reg●r●l) his charge is ground less, and hath nothing in it, but only an obliqne and untrue taxing of the Ministry of this Nation, as if there were nothing of the life of Jesus in the public Teachers thereof.  
But that Orthodox teaching will nothing avail others. When the Teachers themselves are bad, let him prove, and disprove therein our Saviour himself. Math. 23.2, 3.   
T.S. 

Jam. 2 9  14 They do not spare to publish it a truth (and practise accordingly) that he that respecteth persons doth commit sin, and therefore it is (Heretics as they are) that they will not sooner bow down to the rich man wearing the gold-ring and the goodly apparel, than to the poor man that's clad with vile raiment: of which, if permitted (O you Rulers and Magistrates) this will be the sad consequence that you will neither be styled honourable nor worshipful; nor we be called by the wellpleasing Titles, of Doctors, and Divines.  W.T. 
A. Let such uncivil men prove that Christ was a respecter of persons in his concession to Nicodemus, that he was a Ma●her in Israel; or the spirit of God in Luke, when he calls Gamaliel a Doctor of the law. Act. 5.34. And some women honourable women. chap. 17.12. or Paul when he says, most noble Festus, chap. 26.25. This (quandam) Teacher of others might have learned himself by this time, that though it be a great fault to respect men impiously, so as to derogate from God, 
a 1 Sam. 2.29.  or respect men partially, with the contempt of poor christians, (wherefore James speaks, chap. 2, 1, 2.) yet it is no fault to give men Titles of distinction (as to call some noblemen, others Knights, others gentlemans, so some Divines, other lawyers) or to give them those titles of respect & dignity that belong to them in their places; but a duty rather; for we must give honour unto them to whom honour belongs, Rom. 12.7.   
T.S. 
Lastly, they do avouch it to be proper (as in Hebrew, Greek and Latin, so in English) 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou La. Tu thou  to say Thou and Thee to any single person: concluding (see what is to be illiterate) that because Adam, Abraham Moses & we ourselves do say thou, & thee, to the great God that made world, therefore the same expressions may be used to mortal men; and though we do esteem the impropriety proper for great men and rich men, to say thou and thee, to a poor man, and a mean man; yet we cannot but condemn the same (though proper) for a poor man or a mean man, to say thou and thee to a great man, and a rich man.  W.T. 
A. 1. It is not proper, nor possible, to say thee or thou to any man, in Hebrew, Greek or Latin; for neither Hebrew, Greek, nor Latin, have any such words.  
2. It's true that the Hebrew, Greek, and Latin pronouns are translated [thou] in our English tongue when a single person is spoken too. Nor is there any irreverence in speaking so in our prayers to the great God, because in our English translation of Scripture, Scripture-prayers are so expressed, and the use of all the people of God in England hath so far obtained, that there is no abatement of the honour of God in it. But on the other side, such is and hath been the constant manner of speaking in this Nation, that it is thereby become offensive to say thou and thee to our superiors, and when such offence, may be avoided by another way of speaking which (according to the usage of our English tongue) 
Loquendum ut vulgus.  is as proper as that, the offence aught to be avoided; for Scripture saith, Give no offence, 1 Cor. 10.32. To wit, if it may lawful, fairly, and especially easily, be prevented, the old rules is to speak as people commonly and ordinarily speak. Now custom hath made it to be the civility of our language to testify our respect by saying you, and disrespect by saying thou, to any superior or equal (unless it be in a way of familiarity)  
3. It's true also that when a child learn his Accidence he must say Ego, I, Ille, He, Tu, Thou. But must he therefore go to his Father and say O Thou Father, give me this or that?  
What a strange thing is this to make rudeness a matter of religion? as if a man could not be holy, unless he be humorous, nor a perfect Christian, (as perfection is attainable) unless he be a perfect Clown.   
T.S. 
[These are the horrid blasphemies, and damnable Doctrines, against the Abettors of which, you do at this day discharge so much passion, and rage, both from Press and pulpit; calling, to the civil Powers for Bonds and Prisons; nay fire and faggot against all those, who (fearing the Lord) do fear to call darkness light, and light darkness. But stop a little and consider, what you are doing whilst you are upon the full carrere posting to Damascus upon Sauls bloody errand. Will you not out of your own mouths be condemned before him that cannot err in judgement? Do you fulfil or violate that Royal Law of Christ written in your hearts, to do unto other, as you would they should do unto you? are not you as notable heretics in the esteem of those whose blood you thirst after▪ as they are in yours? and would you esteem it just that (were the power in their hands) they should meet the same measure unto you?  W.T. 
A. This studious Accuser of those Elders against whom no accusation is to be received, but before 2. or 3. witnesses. 1 Tim. 5▪ 19 Thinks (its like) he hath acquainted himself and cleared his company very well in the forenamed list of 15. (as he scoffingly calls them) Blasphemies, (which are for the most part, truly and in good earnest such in the Apostles sense 1 Pet. 4.4) And yet he is not quiet▪ but proceeds to blaspheme further, and to condemn the public Teachers of this Nation, not of any petty crime, but as posting on Saul's bloody errand and thirsting after blood.  
What he says is very high; but how vain is his Religion, who bridles his tongue not better than to fasten upon us those horrid things, which being applied to all the public teachers in this Nation (to all whom he writes) are just as true as the like accusation of Shimei was when it was applied to David. 2 Sam 16.7,8.  
But let him and his complices consider, whether their own mouths, which are so full of the curse of ministers, & their bawling Books (that are so full of swords) do not sufficiently signify that it is fare more probable that they will shed our blood (if God should once give them power) than true that we desire theirs. Our desire and prayer is, that God would open their eyes to see the error of their way, and turn them from their by paths that they may not perish in them, wherein we believe we shall prevail for those among them that belong to God.   
T.S. 
[If you shall despise it as mine, yet accept of it as the counsel of Gamaliel, that sober Pharises, take heed to yourselves, what you intent to do at touching the innocent whom you now so fiercely pursue, jest haply yond be sound even to fight against God. etc. And note what is in all the world that I (who am become your en●my because I tell you the truth) do wish unto you Teachers? Even this, that the gracious God would gran● you to witness the same change that Sa●l did, that the same hand of love that struck him to tip earth, would likewise bring you down from all your high thoughts, and lofty imaginations to stoop to the teachings of that Jesus whom you now persecute, that you may come to witness all the wisdom of this world to be foolishness with God, and may be content to become fool s, that you may be wise. That you may cry out (from the same root of li●e) with the same Saul, Lord what wouldst thou have us to do? That you may not in words only▪ but in tru●h, come to witness all your excellency but l●sse, and you● glory but as dung, for the excellency of the knowledge of J●sus Christ: And fin●ll●, that you may be made a●le to comprehend w●●h all Saints, what is th●●●e●dth, and length, and depth▪ and height, and to ●n●w the love of C●r●t 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 w●n●st a good confession before Pontius Pilate.  
Thomas Speed.  W T. 
A In these last lines of his Epistle he rat●rnes to his exhortations and supplications; wherein (having expressed his detestation of us by ay●ng the worst he can, and th●t w●th all the wit he hath against us) he woul● be thought to wish us well▪ if he do so, it's the ●etter for h●m●elf, and w● would not be behind with him that way However good and wellgro●nde ●ad onitions we shall not refuse to observe, though coming out of the ●●outh of an enemy not n enemy as he saith, because he tells us the tr●th, but because he tells (let him search whether the not out of ●n envenomed spirit against us) so many untruths of us, though he speak some truth to us.  
I e●re to think the best, Charity is ●inde 1 Cor 13.4. but yet it is not blind: Nor can less be said (I think) concerning the best he says (by any man that will not shut his eyes) but that his dealing therein is like the old management of the business of Jobs Friends with their unjustly condemned Job. They were grave and wise men, gave him very good counsel, told him how much comfort he might expect from God, but all this was, If he would be an honest man, when as he was one already, yea, better than themselves (as appears by God's commendation of him in the beginning of the Book chap. 1.8. he was a None such) and righter th●n they in the cause he maintained, as appears by God's approbation of him and condemnation of his Friends in the latter end of the Book chap. 42.7, 8. Just so it is here, for though this man come as short of these men's wisdom as he doth of their years, and indeed be no way worthy to be compared with them, yet he comes full up to their mistakes. If we Ministers would take his counsel and become honest men, (who are a company of greedy Dogs, and Hypocrites, and Thiefs, and Robbers,) than it would be well with us; but (though we detest the carriage of any of our calling, that shall be found guilty of those evils and abominations, yet) the public Teachers of this Nation can speak with a good conscience (yea, and aught to speak) in that language of abused Job, God forbidden that we should justify him: Till we die we will not remove our integrity from us; our righteousness we hold fast and will not let it go; our hearts shall not reproach us so long as we live: 
Job 27.5.6.  We desire to be much humbled for our miscarriages, and know what need we have of a Saviour; but yet can confidently refer ourselves for the trial of our cause and carriage as it stands here, to that righteous God and supreme Judge, who will throughly pled the cause of Zion (ever shot at through the sides of Ministers) and will one day disquiet the Inhabitants of Babylon, and all those Instruments of theirs that fight against them and him Jer. 50 33.34.  
As for his cordial love which he doth not show, but say, he hath towards our souls, my return thereunto (for my own part) shall be only this, that whatsoever I have spoken in dislike of, and opposition to this scandalous Epistle, yet I may truly say▪ it hath deeply affected my heart, to think of the sad condition of these poor and miserable men (whom we call Quakers, because we know not how otherwise to distinguish them, or to converse with them) whereunto I am moved by these two reasons.  
1. Because they are (I do not say, nor do I mean, such bitter enemies to us) but such adversaries to the eternal salvation of their own souls; as many other ways, so especially whilst they bring not the light within them to God's light, which is contained in Scripture, but God's Scripture-light to that light which they pretend to be in their hearts; which is the ready way to their undoing; for he that trusts in his own heart is a fool, and so r●ns upon his own ruin and perdition, Prov. 28.26. and they are the Scriptures, and the Scriptures only that make us wis● unto salvation 
* 2 Tim. 3, 15.  unto which I may ad●●e their other pernicious e●● our o●pl●cing Justification and salvation in a Righteousness within, and not in Christ and his satisfaction without  
2. Another reason is, because these poor creatures are left (I mean the principal of them) by those generally that have written most tenderly to them, and that not without great and sad reason as ●en whom it is to no purpose to speak to; they are left (whose heart would not grieve to think of it?) as men irrevocably lost, like those men of whom the Scripture saith, who hath for warned you to fly from the wrath to come? 
Luk. 3.7.  they are possessed with such opposite principles as tender them incapable of all tho●e warnings that should work upon them and be effectual in them, to free them from the wrath to come; but Turn thou them o Lord, and they shall be turned. It is impossible for all even and means to save such hardened souls from death, but none have so erred from the truth, but that a God can convert them. Lord, what thou would●st have us to do, and what it is impossible for us to do, be pleased to do thyself to whom all things are possible: We cannot but thou canst, save even such souls from death, and so cover a multitude of sins Jam. 5.9, 20. what is it that Omnipotency cannot do? What is it that Freegrace will not do? So work in them, so work for them, that in the Ages to come, the exceeding richeses of grace may be manifested and magnified; and a probatum may be put upon that glorious truth, that even in regard of such grace reigns through righteousness unto eternal life by Jesus Christ our Lord Rom. 5.21. 
Eph. 2.7.   
If my stile seem to any so severe as to call In question the reality of such compassions and supplications, to that I have spoken in my Epistle 
a Tit. 1.13. Rebuke sharply, praecisely, severe. , and shall add this further, that my spirit hath been much humbled within me (let it not be accounted fondness to say so much) and not a little contained and immoderated by what providence pointed me to, while I was about this work in Mr. Beza's Argument on Psal. 143. wherein he tells us that that Psalm declares what moderation we should use, when we are oppressed with slanders; for though he that is unjustly accused (saith he) be not guilty of that crime in his own conscience, as it appears that David was banished without all deserving as a seditions person, and guilty of high treason (which causeth him both in other places and in this psalm, boldly to appeal unto God, tru●ting in his innocency) notwithstanding whereas the conscience before the judgement seat of God doth abundantly reprove them also, which are most innocent before men, it must needs be that the conscience here sustain a double prison, both confessing itself guilty, and also setting itself as innocent before the same Judgement seat, and David doth this thing most manifestly in this Psalm, adding a sentence as notable as any is any where in the holy Scriptures, whereby all and every man without exception (besides him only who was borne pure without all spot) being considered in themselves, are condemned of injury done to others, and therefore wothy of sundry punishments. Thus far that holy and humble man.  
And shall it not be our testimony that we the Ministers of Christ, are not such as we are made to be, because we freely acknowledge ourselves worthy to be made such? I say worthy, in regard of our guilt before our God, though I doubt not but such charges as these (as they come from those that charge us) shall be cast out of the Court of heaven. Yea, and that we shall receive through Jesus Christ for all those things wherein our consciences do accuse us, and wherewith that God that is greater than our consciences, is able to charge us (while we accuse ourselves and fly to freegrace) an absolving sentence.  
Yet sure this sends us (for I shall not fear to conjoin my dear Brethrens in this concession) and that very feelingly to a more special scruting, and severe search, into our own hearts and ways, to find out if it may be, whence it may arise in true consideration, that God should permit so much scorn to be cast upon us. He spoke like a Philosopher that says, What evil have I done, that bad men speak well of me. but he speaks like a Christian and like Divine, that says, what evil have I done, that bad men speak evil of me? 
a Honest Photion applauded once by the people, who never used to like him, wondered at it, and said to one near him, Ecquid improdenti hodiè mihi excidit mali Have I let fall any ill passage that the people are so pleased.  I know not why they should be so offended, but there is reason enough, whether I know it or not, why God should be displeased, and by their most unjust, manage his most just displeasure. Surely it is meet to be laid unto God (from the rod of men, and that scourge of their tongues, which is ever in the hand of God) I will not offend any more, that which I see not, teach thou me, if I have done iniquity, I will do not more Job. 34.31, 32.  
Having thus far made bold with my Reverend Brethrens (yet speaking all to myself most) I may not leave without adding a few words concerning those of the Ministry, who may be justly charged with some or many of these enormous things, that are heaped up in this Epistle: Yea, from whom such aspersions have risen upon the whole company and calling of public Teachers. I hope they will give me leave without impatience or contempt, in a fair and loving, but yet serious and sad way, to impart myself unto them.  
1. Than for the matter of Teaching, though this Epistle be not such a friend to public teaching, as to tax us for neglect that way, yet that no dou●●, is a Ministers principal task, and to be looked upon as a matter of absolute necessity 1 Cor. 9.17. The Call to Preaching reacheth as high as heaven, and the woe for not Preaching goes as low as hell, and will be found so to do, when Christ shall come to require an account of that charge of Preaching the Word, and being instant in season and out of season 2 Tim 4.1, 2. but th' t which it concerns me more especially to intimate, is this, that whereas much is here spoken, concerning maintenance, they have no cause to lay hold on the wages, that have no care to do the work of the Ministry for it is the Labourer, not the Loiterer that is worthy of his hire. I shall pass this with Gregory's censure 
Moral. in Job. l. 22. cap. 23.  Fructus absque pecuniâ comedit qui Ecclesiastica commoda princ●pit sed ministerium popu●●non impendit. Quid ad haec nos Pastores dicimus qui offieium quidem praeconis susipimus, sed aliment a Ecclesiastica muti manducamus; exigimus quod nostro debitur corpori●sed non impedimus quod subjectorum debetur cordi.  
2. That which there is more cause to speak to here, is this, that if any that are of this great Calling shall (in these days wherein men are more pressed to take pains) preach frequently and live desolutely, they have to consider, that they are under our Saviour's black character of those Scribes and Pharises (with whom this indiscreet and un-distinguishing Epistle shuffles us all up) and that's this, they say and do not, Mat. 23.3. like Kine (its an homely similitude but which comes home) that give a good meal (and that perhaps of sincere milk) and than throw it all down with their foot; or like children that writ a fair copy, and than I lot it out with their slieve. How dishonourable a thing is this, and how uncomfortable? 
Haeres. 64.  For here I remember what is storied of Origen, who being drawn in by a device (as Epiphanius reports) to offer Frankincense to the Heathen gods, he left the place where he did it, which was Alexandria, being not able to endure the infamy that succeeded such a fact, and came to Hi●rusalem, where when they constrained him to teach, he risen up at length, and read this sentence of the 50. Psalm, But unto the wicked saith God, what hast thou to do to declare my statutes, or that thou shouldst take my covenant into thy mouth? And when he had done, laid aside the Book and fell a weeping and wailing, and the whole company with him. And sure, if ever God awaken a misliving Ministers conscience, an evil carriage will be a weeping business, and the 50. Psalm to him will be like the 51. to David.  
3. That which I have most cause to mention, and which hath moved me to speak of all the rest, is, that this Book of reproaches taxes its rise an● the little strength it hath, from the lose and unjustifiable carriage of divers persons in the ministerial Calling. Now what a lamentable thing is this, that Ministers of the Word should so live, as to dishonour both the Word & the Ministry It is but reason that they suffer me to speak, by whom we all suffer 
Rom. 2.  Thou that teachest another teachest thou not thyself? Thou whose business it it to preach the Law and Word of God, by breaking the Law, dishonourest thou God? For the Name of God (even that Name of his which is stamped on his ordinances and Ministers) it blasphemed among the Quakers and Anti ministerial men through you. Is it nothing to you, that you make the offerings, the ordinances of God, the ordinances of the Ministry to be abhorred? 
1 Sam 2.17.  Will not the account be sad at the last day, that you have not only lived scandalously yourselves, but also brought a scandal and all approby on all those of the same calling, that have lived better? O think seriously and seasonably of that heart-smiting aggravation and the sheath-lesse sword that followed it. By thy sin thou hast given great occasion to the enemies of the Lord to blaspheme. 
2 Sam. 12.14. 2 Cor. 8.23  A good Minister is the Ornament of the Ministry, yea, the glory of Chri t; but a bad one, the blot and the blemish, who hath therefore three heavy things to be acountable for, a bad carriage, the bad carriage of a Minister and making the Ministry itself despicable by so bad a carriage. Let this (if any thing hasten an amendment for the preventing of an accumulated Judgement: And for that reason I have written thus much, and not as assuming any thing to myself over others of the same calling, or as loving the faults of any; were it not that there is such a cause, and by occasion of this Book, such a call.  
It's high time for me to draw to a conclusion, wherein I shall return to him with whom I have to do, & to those of the same way, concerning whom myself, and I doubt not to say, the public and pious Teachers of this Nation, are willing and ready to pray that they do no evil, not that we should appear approved, but that they should do that which is honest, though we be as Reprobates, and yet I trust they shall know that we are not Reprobates 2 Cor. 23.6, 7.  
But I had cause notwithstanding thus to apply myself to this first and foulest part of our Adversaries Book, out of a sense of what David sometime said 
a 1 Sam. 22.22. , I have occasioned the death of all the persons of thy Father's House; to wit, fourscore and five Persons of the Lords Priests, My love to my Brethrens will not suffer me to do less than to reflect upon ●y self (when I re●d these most abusive things) as the Person, through whose occasion the dear servants of God have been thus vilified; and though the rail of injudicious and uncivil men be of little value upon right consideration, (save only to lay upon themselves a fearful guilt) yet because divers weak Christians, who●re not so well able to see into the subtleties of Deceivers, and to find out the de●ths of Satan in this design, may be induced to less estimat on of pu lick P●eachers and Preaching, which are Gods principal ordinary way to the salvation of they so les▪ I have taken the ●ore pains to afford the the hel● oh thi● Discovery, that o the ordinance of he Ministry aye not have les●e efficacy upon their souls, ●y having le●●e respect in their hearts  
Now if God shall be ple se to bless any thing that hath been spoken, so as to make t prevalent for the confirming of though e who have yet kept the Faith, an the reducing o those who are not f●r gone, or not long gone fro● the right way, I shall humbly ble●●e● oh for it an doubt not but they will do so also▪ however I shall leave all to that all-working Go●, who when Paul plants, and Apol●o waters doth hi●●el●●one give the increase, and a ●de (through his goo● Spirit, which I humbly beg for that end) an effectual operation.  
FINIS.