to the Reader le ts all men know that he offered to come among them and confer with them and they refused it and so put him to write and that 's their fashion If a man would write they put him to confer to no end because with men uncapable of conviction If he would confer they 'l force him to write Mr. Skip out of his own experience conversing familiarly with them speaks thus of them Sometimes when I have desired to have had some fair reasonings with them about some things and found they would not I have told them they were possessed of a dumb Devill as well as a railing Devill for Satan is all upon extreams Worlds wonder p 24. 3. That others may beware of them many Books have been written to confute their opinions by which though be there little hope of doing good on inveterate Quakers they being too like those of whom it was said Who hath warned you to flee from the wrath to come Luke 37. yet we believe they will effectually warn other Christians to beware of their way Of Imposition of hands T. S. YOu say that imposition of hands is a sign of consecration and the blessing of God settling on them so consecrated Hath not imposition of hands been used on them that are enemies to God and goodness and doth the blessing of God settle on such W.T. A. It is a sign of consecration because used to that end Exod. 29.10 Acts 13.3 And a sign of the blessing of God settling on them so consecrated because we finde in Scripture blessing adjoyned to the laying on of hands Gen. 48.14 15. Mark 10.16 it is expresly said that Joshua was full of the Spirit of wisedome for Moses had laid his hands upon him Deut. 34.29 And the gift whereby we may understand both the calling of the Ministry Ephes. 4.11 and qualifications for that calling was given Timothy with the laying on of hands Tim. 4.14 Yet Ministers that impose hands are far from assuming to themselves the giving of grace which belongs to God onely nor do they make it an operative ceremony but whilest they use that Rite and declarative Sign which the Scripture holds forth in the aâ—tion of Ordination they humbly hope that through our Lord Jesus Christ by the solemn prayer of the Churches that blessing shall be obtained of God which he hath formerly been pleased to give in that way Nor is it of any moment that divers so Ordained have proved bad afterward for are not the Sacraments of Baptism and the Lords Supper signs of inward spirituall grace and of a blessed condition to those that do as they ought partake in them though to many they be condemning Ordinances because they reject and rebell against the Lords conditions required on their part T. S You prove the laying on of hands is not the foundation of your Call To which I say You esteem it so much the foundation that you judge him no Minister that hath not received it W. T. A. If any do judge so which I believe he cannot shew that doth not prove that imposition of hands is the foundation of our Call but onely a necessary ingredient to a regular Call T. S. Whereas you say that they that do assume unto themselves the name of Saints do persecute the general company of ordinary Ministers in their scolding Books I answer They who were Saints of Old did call an Idol Shepheard by his name and a greedy dumb Dog by his name W. T. A. But they did not write to all the publick Teachers of the Nation wherein they lived and call them so T.S. If any charge those with that of which they are not guilty I am no Patron of them but do judge them Revilers W.T. A. I wish he may judge himself according to his own rule that he may not be judged of the Lord for hath he not written To all the publick Teachers of this Nation And doth he not charge those so to whom he writes If he charge some onely this Book hath no reason for some yea many in all Ages were bad that were lawfully called If he meâ—n all or say that there are not a very considerable company that cannot be charged with being Idol Shepheards or greedy Dogs then his Book hath no Patron for he will be no Patron of such as revile Of Calling to the civill Magistrate for the punishing of the open enemies of Religion T. S. I challenge you to produce me one example through all the Scriptures of any Saint that persecuted any for conscience sake or that called to the civill Power to punish Hereticks W.T. You finde the Prophet Elijah calling to King Ahab for a tryal that brought many false Prophets to execution 1 King 18.19.40 T.S. How do you prove the Prophets of Baal to be Hereticks any more than the poor Indians in America that worship the Creatures W.T. I did not say the Prophets of Baal were Hereticks nor was it needfull for his question was extended to the punishing of men for conscience sake but yet why may not such be called a Hereticks who were habitual and most obstinate opposers of the truth yea of the nature of God in their most abominable Idolatry And must the poor Indians therefore be Hereticks who never heard of God nor were ever convinced of the evill of their Idolatrous worship because they were so that were bred up in the knowledge of God and had the true Prophets of God among them by whom they might and should have been but never would be reclaimed T.S. Doth the Scripture say that Elijah call'd to Ahab to punish Baals Prophets who was himself a worshipper of Baal or doth it onely say that he bad him send and gather them together and do you read that Ahab did more than Elijah desired of him W.T. A. The afore-cited Scripture shews that Elijah called to Ahab when the Kingdome was pestered and pined with Idolatry and why made he his address to him but to have the assistance of his kingly power for a course and concertation tending to and ending in the false Prophets execution which he being a Prophet did in all likelihood fore-see should come to such an issue yea this Objector saith after It cannot be imagined but that if Elijahs God had not been known to be the God that answered by fire the portion of Baals Prophets had fallen to Elijahs Lot Therefore on the other side it may be reasonably said that if God did answer Elijah by fire then Baals Prophets should undoubtedly have the portion which in conclusion befell them else the business had been unjustly carried and would have become an useless tryall Should Ministers make such address to Authority as Elijah did what out-cries should we hear when there be so many cryes against us though we be in many respects on the suffering side Nor doth it follow that because Ahab himself was a worshipper of Baal therefore he would not
way Tit. 2.5 and that Christ the Apostles and extraordinary officers being gone hath appointed Pastors and Teachers for the work of the Ministery and the edifying of Saints to the end of the world Mat. 28.19 20. Ephes. 4.11 12 13. 4. They assert That the light within leads to Justification those that are taught by it when the Scripture saith that We are justified freely by the grace of God through the redemption and righteousness of Jesus Christ which is not within us but without us Now all these things that I may speak of no more being so contrary to the will of God revealed in his Word let me seriously advise you and while I say so I think of that great God to whom shortly we must be accountable and with whom there is no trifling I say let me seriously advise you to take heed of the society and wayes of such men Remember and read what a strict rule the Apostle gives us concerning them that bring not right Doctrine 2 Joh. 10 11. God hath given you ability to do good take heed I beseech you of losing your self or endangering others in a way of errour Who knowes if a man shall give way to opinions so dangerous as these are how far he may go yea how far God in his just judgement may suffer him to run on in a soul-destroying way My intent in these lines is to tender a Christian admonition for your spiritual safety As it is only between you and me so I desire you to keep it to your self to prevent further trouble and contestation The Lord follow it with his blessing I rest Yours in Christ W. T. Now considering what and how this un-malleable man hath written since It may perhaps seem strange to some or to many that I should bestow so much time and pains upon an Adversary whose ability and reputation reacheth not so far as one would think as to win upon Christians who have any skill in Religion or bear good will to the wayes of God And I confesse that such apprehensions have often given a check to my proceedings But yet on the other side being cald to by name to speak in this cause and controversie I have been carried on so far as after the publishing of my late Answer to his Epistle to Rejoyn also to the body of his Book and that for these Reasons 1. Because it is the duty and safety of Gods people to cry for and against the abominations of the 〈◊〉 Ezek. 9.4 Isa. 58.1 Ezek. 20.4 2. Because it is the duty of a Minister to do that sincerely by his utmost endevour which God will do effectually by his power that is to magnifie the Law and word of God and make it honourable Isa. 42.21 3. As the servants of the Lord ought so to live and carry themselves as that the Ministery may not be blamed justly * So to plead vigorously according to all the strength that God hath given them that it may not be blamed unjustly whereof the Apostle Paul is an eminent pattern who is still arguing for his Apostleship that the efficacy of it might not fall with the estimation 4. Because it is too evident by sad experience in these injudicious licentious and Apostatising times that many professing Religion are more caught and carried away by the subtilty and sophistry of erroneous men then kept or established by those demonstrations of the Spirit of God which they do or might receive from sound and Orthodox Teachers which though it be a thing exceedingly to be lamented yet is not so much to be wondered at if we consider how few â—here be in the Church that belong to God to whom alone it is given to know the mysteries of the Kingdom of God Mat. 11.13 with Mark 4.11 and withall how Satan and the world without and a world of corruption within helps the Seducer to do his work whereas on the other side none but they that are transformed by the renewing of their mind are in a capacity to prove what is that good that acceptable and perfect will of God Rom. 12.2 5. Even they that have grace want growth and are not so wise but that they may be bewitched Gal. 3.1 therefore these things are written as with a desire to undeceive them if possible that are already entangled so with a purpose to arme those weaker ones that are yet uncorrupted that they may be stedfast and constant in the right wayes of God Hereupon I have been more large in opening some Scriptures as intending not only to Answer this Replyer which might be much more briefly done but to inform less expert Christians who for want of a right understanding of Gods word are exposed to the wiles and wils of seducing men For the same reason also I use more words and circumlocutions then are needful for or grateful to men of more understanding as knowing my self to be a debtor to those that have lesse After all this I can truly and sincerely say notwithstanding any sharper expressions wrested from me that it would be a singular comfort to me if this sometimes hopeful person with whom I have had so much to do might be brought yet back again * And what cannot that God do and what cannot that God undo that puld Paul out of the hands of Satan who was so long educated and so deeply principled in a damnable belief that he ought to do many things contrary to the Name of Jesus of Nazareth †and that it was his duty to do hell service O that that God whose free grace none can fathom would be pleased to put to his hand in the like miserable case for the like eminent mercy But if that may not be wherein I confesse I am at a stand but knowing from whence my first writing to him arose will not despaire yet I shall account it a great happiness and an high reward of my poor pains if any one or other may be won from or kept from such pernicious wayes However according to my time and talent I have done mine endevour which God assisting shall be followed with the earnest prayer of him who much needs and much desires the prayers of the generation of Seekers and in whose heart it is to approve himself A lover of every true lover of the truth of God in these holiness-pretending and truth-deserting dayes William Thomas A VINDICATION OF Scriptures and Ministry IN A REJOINDER TO A REPLY published by Thomas Speed Merchant in Bristol I shall begin with his Epistle to the Reader T. S. REeader thou mayest understand that I writ a former Letter to my Antagonist in answer to one sent me by him from whence he raised Reports touching me which were boâ—h untrue and scandalous for which cause it is principally that I have caused this Reply to come to the Presâ— W. T. A. 1. If I said he denied the Scriptures not in words but really whilest he denied them to be the Rule of
is one part but still he is unhappy whilst he speaks of lying for how can Calvin conclude me to be a lyar with those words which he never spake And what he cites out of Calvin is not to be found in him but in Calvin upon that place I mean on Eph. 2.20 these words are to be found Quâ—â— fundamentum hic pro doctrina sumatur minime dubium est that the word foundation in this place is to be taken for doctrine that is for the doctrine of the Apostles and Prophets is not at all to be doubted of for which he gives his reason before mentioned and then concludes Itaque docet Paulus fidem ecclesiae in hac doctrina debere esse fundatam therefore Paul teacheth that the faith of the Church ought to be founded in this doctrine But suppose some other interpreter speak the words that he puts upon Calvin the matter is soon answered for Christ is the foundation witnessed the word of the Prophets and Apostles is the foundation witnessing or the fundamental doctrine giving testimony of Jesus Christ W.T. There 's a double foundation 1 personal or real that 's Christ 2. doctrinal or declarative that 's the Scripture T. S. If the Scripture be no real foundation it is then imaginary Pag. 22 for that which is not real is imaginary W. T. A. His silence had been better then his sophistry Is the story of a thing the whole story of Scripture nothing but an imagination because it is not the thing acted Had he had as much mind to understand as he had to cavil he might have seen that I did not oppose real to imaginary but to declarative and that my plain meaning was that Christ is the person or the thing whereupon we build our selves but the word whereupon we build our faith that we may build our selves upon that thing or person is the doctrine and declaration of Scripture T. S. You go on to distinguish between Gods testimony and Gods truth Pag. 23 Is not his testimony his truth W. T. A. Its true I make a distinction but he falsly cries out that I creat an opposition and then runs on to poure out his pulpit-hatred he cares not how I onely ask him this question When he receives letters from France or Spain is there no difference between the things themselves whereof the letters speak and the letters and lines that testifie of those things T. S. But the ground of faith you say may be corrupted nay pag. 22 you say further that faith may be lost Is faith bottomed on a corruptible foundation W. T. I did not say the ground of faith may be corrupted but only that if the Scriptures be corrupted they must be purged And yet if any man say that the Scriptures which are the ground of faith may be corrupted it doth not follow thence that the faith of the Elect is bottomed on a corruptible foundation for their faith is not bottomed on Scripture as corrupted but as pure and clear and as it is that word of God that endureâ— for ever having no dross in it though men seek to mix their dross with it which the Elect of God that build upon it do both detect and detest It s worse then this that he reports me to say that faith may bâ— lost when the words of my letter were that if the Scriptures could be 〈◊〉 â—here would quickâ—y be found a loss in faith And hath not he wit to distinguish between a loss in it and a loss of it between less and nothing T. S. You confess that the Scriptures were not the ground of Abeâ—â— Enockâ— and Noahs faith and if they were not the ground of their faith then neither were they the ground of any of the Saints faith since them for that they and all the Saints since have the same foundation and are built on the same Rock which can never be removed nor corrupted as you do most absurdly assert VV. T. A. The name Scripture denotes and contains two thâ—ngs in it 1. The revealed will of God 2. The written will of God The revealed will of God is the foundation of Saints faith from the beginning to the end of the world but in a different manner viz. as delivered by God without writing in the first times but in writing since and being now delivered in writing that written word is now the ground of Saints faith 2. Unto this argument a I answer That all Saints former and later have the same foundation in regard of the substance but not in regard of the manner of communication The ground of the faith of the first Saints was the revealed will of God unwritten since the same will of God revealed and setting forth the object of our faith in and by writing that is the doctrine contained in the old and new Testament about which two things are considerable 1. something inward and that is the immutable truth of God 2. Something outward and that is in the writing by which it is exactly presented unto the Churches view when we say the Scripture is the ground of faith we put both together and say it is the word ofâ—God as writter and communicating unto us in that way the doctrine of our salvation 3. I never asserted nor ever thought to say that the Rock whereon our persons are built can be removed yet it may be granted that the Scripture on which our faith is founded may be corrupted though our faith be not grounded on corrupted Scripture T. S. Did ever any of those called Quakers say that the Word of God was not the ground of Abrahams faith and still is of the faith of all Saints VV. T. In that book which was the occasion of writing my first letter called The fiery darts of the dâ—vil quenched * there are these words a This again I affirm as before I did that the Scriptures is not the Saints Rule but the Spirit that gave forth the Scriptures we walk as Abel Noah c. by the immediate Spirit of God which was before those Scriptures were wâ—itten Here I observe two things 1. That this Quaker saith the Scripture is not the Saints Rule which is all one as to say the Word of God is not the Saints Rule for the Scriptures are the Word of God Christ calls the written Law of Moses the Word of God which the Pharises made of none effect by their traditions Maâ—k 7.10 13. The Scripture speaks Rom. 4.3 and whose words doth it speak but the words of God Rom. 10.17 2. I observe here that though he do not say The word of God is not the Saints Rule but onely that the Scripture is not yet the same reason why he holds the Scripture not to be the Saints Rule to wit because we must walk by the immediate spirit of God excludes the word of God also for the Word and Spirit are different things Isa. 59.21 T. S. Pag. 24 Because Christ saith to the
declare themselves to be men fearing God It seems he is of their minde who think men may be saved in any Religion if they be honest in their cariage when it was wont to be said in England They are to be had accursed that presume to say that every man shall be saved by the law and Sect which he professeth so that he be diligent to frame his life according to that law and the light of nature for holy Scripture doth set out unto us only the Name of Jesus Christ whereby men must be saved Articl of Relig. art 18 They therefore are against holy Scripture that are of that opinion Other trifling catches and Câ—vils I shall leave and in conclusion advertise the Reader of two things 1. Whereas this Replyer p. 70. complains though causelesly of the proofs that are produced from several writers to discover what the Quakers are the Reader may observe that the most I have cited is out of two Books the one called A faithful discovery of a treacherous design c. The other The Worlds wonder c. which Books whosoever shall unpartially read as I wish all to doe that would be fully acquainted with the Quakers light and life will easily see that they write so Candidly and Charitably of them that there is no cause to suspect their testimony 2. I cannot but here admonish all Christians with fear and trembling to take into consideration and to take warning by the late story of the Entrance * of James Nayler that famous infamous Quaker into the City of Bristol October 24. 1656. With one man going bare-headed before him and two women one on one side the other on the other side of his Horse holding the reins and leading him singing Hâ—sanna and Holy Holy Holy Lord God of Israel I doubt not but many of those that are turned out of the right way are in respect of this horrid height of Blasphemy of Hazaels mind 2 King 8.13 Am I a dog that I should do this great and hideous thing but this Narrative of Nayler may let them know that they cannot now conceive how far they will range and rise when once they have begun to wander and to take head Particularly three things come in here to be considered 1. What it is to follow an inward light separated from and unagreeable to Scripture light That 's so wilde and wicked a thing that it suggests at last to sing Holy Holy Holy to a most sinfull man for the Apology for that singing is this They that did sing were called to it by the Lord * and one of them saith The power of the Lord carried me to sing and lead his Horse †Dorcas Erbury cals that wretch over and over again The only begotten Son of God and then Lord and Master whom she is to serve for the Spirit within her doth command her to call him so * It 's true that Quakers say they disown this abomination but do they not own the principle that leads to it to wit a being led and instigated by that which is within them Unto which what limits do they put 2. What it is to have low thoughts of Gods word and of the Preaching thereof which God hath appointed to be the means of feeding his people with knowledge and understanding Jer. 3.15 Such men quickly come to set up a Religion and in the end a Jesus of their own making with this hellish Blasphemy Thy name shall be no more James but Jesus †Let every one whom it concerns weigh it well Why may not he that now speaks scornfully of bowing down and crying Hosanna to the mutable directions of the Pulpit as this Replyer doth p. 2. come at length to have others fall down upon the ground at his feet as it is informed upon Oath some did at Nailers feet * yea and to have Hosanna also sung to himself He that cries out wickedly against Ministers for persecuting Jesus may come himself to be so wicked as to be named Jesus and to have Hosanna sung before him yea he may come to such an height of pride and madness as to take such honours and defend the taking of them saying as Nayler said I may not refuse any thing that is moved of the Lord and that their Father commanded them to do †I wish and pray that James Naylers just punishment may be foelix flagellum an happy Scourge to drive yea by grace to draw him and his company not only from the highest risings but from the lowest root and rise of ever-increasing errour He spake truly and wisely that said Blanda sunt quae Haeretici proponunt sed aspera quae subinferunt sicut radices spinarum molâ—es sunt sed tamen ex ipsa sua mollitie proferunt unde pungunt Heretical things are like the roots of thorns that are in themselves soft but from that softness they bring forth pricking and piercing things See Eccl. 10.12 13. 3. What it is to be ever learning and never setled in a sound Religion such are easily drawn to the utmost height in soul-ruining wayes For which reason I shall I hope without offence seriously advise younger Students in Divinity by reading Scripture Orthodox Divines and much Prayer to season themselves at first with a right Religion lest the conclusion bâ— to have no Religion particularly to arme themselves against that man-exalting and God-depressing Arminianism which is the forerunner of Popery and that much-spreading Socinianism which is the entrance to Atheism I have now done with the Quakers and intend not to make any further return to this Replyer The old proverb is It will weary an old man to follow a childe I am sure it 's very tedious to walk in and out after an unprincipled man not well acquainted with Religion at first and led by phansie at last If there be yet any thing that he can reasonably object some or other it 's likely will answer it perhaps some honest Merchant or Tradesman that loves the Ministery as much as he hates it If he contend only in a way of railing and vaunting therein he must be suffered to get the better and he shall for me have the last word only if he make any further Reply upon me I desire the Readers to do me so much right as to reflect on what I have already done and to view my writings before they believe his I told him formerly that I would not have further to do with him that is that I would not direct my speach to him though I meant to make Answer to his Reply but to the Reader for whose sake I wrote hereafter I mean not to say any thing to him or of him Let him first answer the Books that have been printed against his phansies already and know that those Books how mean soever he makes them will not be answered by Bravadoes or by counting the sheets and making the sum total wrath and confusion *
Spirit a pretended light but the inward light of the Quakers T.S. I wish eternall good tâ— your pretious Soul and rest c. W.T. That 's a good wish only I must minde him that he wish it really he must wish it in such a way as is like to attain that end which is not as he saith it is by abiding faithfull in the measure of light received for no man shall come to heaven by his own faithfulnesse though that be necessarily required but by faith in Jesus Christ Mark 16.10 Ephes. 2.8 To conclude together with him I thank God I can truly say that I most heartily desire that to him which he wisheth to mee whereof there being no hope but only this that To God all things are possible I doe therefore humbly pray that omnipotent God to enlighten his understanding with a better light then every man hath that comes into the world to sanctify his heart to awaken his conscience and by one happy means or other to lead him out of those dangerous delusions wherein he is detained and which are so preparitory to everlasting misery and to set him in the right Scripture path and way of life that so his precious soul may be saved in the day of Jesus Christ A Postscript A little to acquaint the Reader with some passages published by Thomas Speed in a late Pamphlet Entituled I know not with how good sense I am sure with little truth The Guilty covered Clergy man unvailed WHen Thomas Speeds first Reply was Printed I left it to all that had any sense of Religion to consider whether ever they knew so strange and ugly a thing brought to Bristol-fair I did not blame him * for bringing a Book thither at the Fair for to every thing there is a season but for bringing a Monster thither that is such an horrid spectacle as was never I think seen before either in Bristol or in England or in the Christian World I mean an Epistle written to all the publick Teachers of the Nation and that by one that was himself a late publick teacher wherein all reproaches are cast upon them and upon the same account on the Ministery all over the world since the Apostles time as because they are not infallible because they do not take upon them to Preach as the Apostles did by immediate inspiration because they sprinkle Infants because they take that maintenance that the nursing Fathers and nursing Mothers of the Church have provided for them and alotted to them and because many in that calling are not such as they ought to be At which enmity of Apostates none should marvell because Ministers stand so much in their way and the very end of the the Ministery is to keep Christians from being carried about by flatulent Seducers in this windy world Ephes. 4.11 14. But as one evill begets another so now very lately this mishapen-birth is followed with another like it self that is very deformed as the former but much more audacious as being prefaced and presented to the world with an addresse To the Parliament of England now assembled at Westminster And is a Parliament of England become so low a thing or is a Quaker so high a thing or the Ministery of England and all Protestant Churches so base a thing or is the whole frame of sound and saving Religion grown so despicable and so friendless a thing in this Englâ—sh Nation that such an empty and impious invective should be ushered and introduced with the prefixing of so great a Name and an application to so high and religious a Court and Convention and that also to so sad a purpose for the sum of that which their plain-dealing friend would preâ—â—â— them to is to suffer him and his complices and those whose faith they have overthrown or can overthrow to run themselves quietly and without any compassionate restraint into the hands of Satan and out of the Kingdom of Christ for to that issue Errour and Heresie comes as well as Drunkeness and Adultery 1 Tim. 1.20 with 2 Tim. 2.17 18. 2 Thess. 2 10 11 12. Gal 5.19 20 21. In this his last Reply there 's very little wherein the Religious and rational Reader that shall be pleased to take a view of what I have written formerly in Answer to his Epistle will require an account but yet he may expect some satisfaction in regard of a personal defamation wrapt up in this Quere T. S. I would demand of William Thomas whether he did not some yeers since receive of his Parishioners the Sixth part of all their increase for one year and whether he did not urge them to continue the same for one year more If this be true for which I can produce testimony out of his own Nâ—ighbourhood then I demand What shadow of a rule in Scripture he had for this and whether supposing the tenth to be his due it be not extortion to receive the Sixth W. T. Ans. 1. The urging that he speaks of for a second year is to my self and any other that I know absolutely unknown As for the taking of the Sixth part of their increase suppose it were true which he shall never make good yet what is there in it for he dares not say that I demanded it and it were foolish to say so for there 's no way to have it only he charges me with receiving it Now I thought he would have granted us voluntary contribution what must we have nothing neither by Law nor by love And is it extortion to receive Where did he learn that the meaning and the English of Extorting of Extorquere is to take that which is freely given 2 Both for the pretended receiving of this Sixth part and the Urging to have it another year my Parishioners and the Neighbourhood shall answer for me who hearing of this report were willing to meet together and consider what truth there was in it and thereupon have written and subscribed this Testimony Ubley Decemb. 15. 1656. WHereas a scandalous report is printed by Mr. Thomas Speed Merchant of Bristol against our Pastor We the Inhabitants of his Parish whose names are here subscribed do certifie and testifie that our Minister never received from us the Sixth part of our Estates It 's true that for one year when he had been some time absent from us in Prison and at London we concluded to give something more then ordinary * but it was voluntarily by our selves without his seeking or motion And having met together and viewed the note of what every one gave we judge that as for those from whom Tithes were due they were so far from giving the Sixth part that they gave no more or very little more then the Tenth though divers young people from whom Tithes were not due gave what they pleased Further none of us can say or do know that he urged the having of that which was given this year for another year only he desired to
nor will the arguments in them be taken off with animosities admirations and outcries which are his wayes of answer To conclude I am very sorry that when my intentions were better and I am sure I gave this impetuous man no cause by any thing I wrote or spake to rave against the whole Ministery yet that I should be any occasion to him of his abominable abuses and misapplications of the Holy Scriptures and of powring forth so much corruption and virulency as he hath done and by a dreadful hardness of heart is resolved still to do against Gods Officers and Gods Ordinances whereof the Ministery is one Ephes. 2. â—â— Tit. 1.5 and their Maintenance another 1 Cor. 9.14 The Lord open his eyes that he may find out his sin before his sin finde out him Num. 32.23 Amen FINIS * 2 Cor. 6.3 * 1 King 28.37 †Act. 26.9 * Which were these VVhen you have got more Piety and humility you will have other thoughts and when you have recovered your civility you will write other Letters a In a Letter from the Elders and some brethren of the Church of Christ meeting at Stopport in the name of the rest Sam. Eaton Dan. 5.6 (b) Psal. 119.120 Hab. 3.16 Dan. 10.7 VVorlds wonder p. 17. See an answer to an Epistle of T. Speed p. 67. Nihil dat quod non habet d As Deut. 3.4 See the way to the true Church by Iohn VVhite in answer to a Jesuit pag. 161. v. 36. e Sicut esse noxium solet si unitas desit bonis ita perniciosum est si non desit malis quos tanto magâ—s incorrigibilâ—s quanto unanimes facit f Some Queries proposed to Quakers by Francis Harris a q. d. By the same Touchstone whereby my neighbor tries his coyne the same I own * Cum Thessalonicenses laudat spiritus Dei in eorum Exemplo regulam nobis praescribit Calv. in Acts 17.11 * A Quatenus ad omne valet Argumentum a See the Quakers quaking by Ier. Ives p. 6. The blinde guides the Priests of England they do teach the people and say Hearken to the word of the Lord as it is in a chapter and a verse See a sober answer to an angry Epistle pag. 25. Debita sunt reddenda omnibus charitas est debitum perpetuum universale per petuo igitur omnibus reddendum Parae in Rom. 13.8 Argumentum a Regulajuris equi Paraeus Arâ—tius P. Mart. Parr VVilson d Quod affiâ—matur de genere etiam affirmatur de spâ—cie a superiori cum signo universali ad inferius sâ—mper valet consequentia ut Deus est ubique Ergo hic adest Kâ—â—k â—ystem Log. Lib. 3. c. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies lowly Mat. 11.29 and base 2 Cor. 10.1 a Mic. 6.3.5.10.16 b 1 Cor. 1.2 a Act. 13.10 Gal. 5.20 Heresies a Explicat testimonium quod Deus a coelo fidelibus sua conscientia a â—piritu edocta dictat Beza in 1 Iohn 5.11 Psal. 119.11 Col. 3.16 b Now to be eternal life to be the record of it declaring and witnessing that it is given of God and where it is to be had are distinct things Acts 7.38 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Beza a Rom. â— 16 b Psal. 19.7 8. c 2 Tim. 3.15 d Mic. 6.8 Ephes. 6.4 e Tit. 1.9 f 2 Cor. 2.16 a Vide Tâ— Aquinatem in commentariis ad locum hac de re plene ut plurimum probe disserentem b Vid. Musculum in Mat. â—6 28 c Diodat in loc. Caâ—v in Eph. 2.20 Diodâ—â— a Eph. 2.17 18 19.20 * Intelligit Iesum Christum cui testimonium tulere Apostoli Prophetae Calv. in locum See the sober answer to an Epistle of T. S. page 73. a This is just like the old Popish argument for tradâ—tions Bâ—llarm tom. 4. lib. De veâ—bo Dei non scripto c. 4. answerd by VVhiâ—tak controvers de Scripturae perfâ—ctione c. 7. quaest. 6 and the fallacies in it discovered * VVritten by Fran. Hougil a Pag. 19. a Deut. 30.19 32.47 b Psal. 36 9. Ioh. 8.32 a In my Letter there were divers things to detect his deceit which hefâ—irly leaves and onely catch at this close that which he undertook was to give his Testimony concerning Scripture why did he not do it but talk of owning the Spirit and livâ—ng the life of Christ which are things beside the point in hand a Servato etiam militari jura mento quod est unum principatus Romani â—â—sterium sanctâ—ssimum 〈◊〉 Lib. 8. â—e verbis non 〈◊〉 litigandum 〈◊〉 conâ—tiâ— a Luke 7.5 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} proprie congregatione 〈◊〉 significat Hic 〈◊〉 locum ubi â—ongregatio fiebat pis in locum Pag. 33. 1 Tim. 5.22 2. p. 36. See the Divine right of the Ministry of England p. 2. chap. 3. See Mr. Perkins Treatise of Callings b Sum baptisatus Christiaus atque adio juratus Sacrae Scripturae Doctor Sed â—t quotidianus concionator cui pro nomine conditione juramento atque officio suo conveniat perversas falsas seductorias ac impias doctrinas abolere vel saltem impedire Luther opera Tom. 2. fol. 316. Vid. Calv. in Ezek. 13.9 Cogimur faceri penes Papistas esse ordinarium Ministerium c Vid. Lutheri Opera Tom. 2. fol. 554. de Instituendis Ministris Reliquum est aut permittere Ecclesiam Dei perire siâ—e verbo aut opportere ecclesiam conventu facto communibus suffragiis ex suo gremio id 〈◊〉 eligere orationibus ac manuum imposicionibus universitati commendare ac confirmare atque eos tum pro legitimis Episcopis Ministris verbi agnoscere colere Ita ac camero in Myrochee in cap. 10. v. 15. Epist. ad Roman Non officiiâ— Majoribus nostris quorum saecuto aetate caepta est reformatio etiamsi missione vocatione illa externa quae ab hominibus est certis formulis ritibus veluti definita instructi non fuissâ—nt Neque enim ratâ—o tempoâ—um illorum ferebat auâ— patiebatur ac constitutu◠〈◊〉 commmode 〈◊〉 servari possit c. a Ego vicisâ—ssim instinctu ut spero spiritus libros Adversariorum combussi Luâ—â— oper. Tom. 2 p. 307. Vid. Jus divin. Regim. Eccles. in Append Jus divini Ministerii Anglicani p. 46.47 See the form and manner of ordering Deacons c. p. 36. p. 37. p. 38. p. 40. p. 41. p. 41. p. 41. p. 42. a Haereticum hominem tria faciunt Error convictio contumacia p 42. p. 42. a 1 King 18.21 p. 43. a A fathful discovery of a treacherous design p. 47. p. 44. Acts 26.19 p. 44. c Quod autem vobis videtur in vitos ad veritatem non esse cogendos erratisnescientes Scripturas neque virtutem Deiqui eos volentes faciâ— duÌ„ coguntur in viti Aug. cont Gaudent Epist. 2. l 2 c. 17. p. 45. p. 45. Fallacia homonymiae * Eccles. 7.20 p. 4. p. 49. p. 50. p. 51. p. 52. See Railing 〈◊〉 p. 12. â—3 a Mark 16.15 p. 52. Acts 4.12 p. 53. p. 53. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Alvarus de constructione intransitivà interdum redditur Relativum vici-mori Scil. Antecedenti e. g. Cic. in Pis. Mihi non venerat in mentem furorem insaniam optare vobis in quam incidistis c Cicir de Offic l. 1. Deinceps de Beneficentia deliberalitate dicatur qua quidem nihil est naturae homnis accommodatius Where the Relative may agree with the latter Antecedent or the former also as here both with Redemption and Righteousness it being truly verified of either that it is without us p. 53. p 56. * Falacia plurium interrogationum a Colos. 1.14 p. 57. p 59. p. 59. p 60. * As he would have the Reader think p. 9. p. 54. * The whole sum that year was but 53 l. 10 s. 6 d. p. 14. p. 38. p. 41. Heb. 12.23 p. 63. Yea Paul also â—esired Saints â—aâ—ers as a â—eans of his â—ssistance in â—reaching â—phes 6.19 †p. 23. A sometimes Blaspeming Seneca â—hat saith Fâ—rte fortiter hoc â—st quo cum antecedatis Ille extra patientiam â—alorum est vos supra patientiam â—hus that proud Stoick De divina proâ—identia Cap. 6. Yet no man denies â—im an eminency in naturall abiâ—â—ties †Christopher Fowler and Simon â—ord * See the Naâ—â—rative entituled Satan inthron'd in his chair of Pestilence By Mr. Farmer * p. 18. †p. 15. * p. 19. †p. 19. * p. 23 25. †p. 15. Greg. Moral. 〈◊〉 Job lib. 5.12 * As he doth in the Title page of his last Book