yet he did not hide ink and paper there that he might not sin against God Psal. 119 11 Are the great things of the word and Gospel of God which are said to be the power of God a to convert the son rejoyce the heart enlighten the eyes b which are able to make wise to salvation c come to be nothing else but paper and ink was ink and paper sweeter to David then the hoâ—y and the hony comb Ps. 19 10 119.103 Doth not Christ say that the Scriptures testifie of him John 5.39 But if all the ink and paper in the world were brought into America would that without any thing else testifie of Christ to the poor Heathens there let quakers quake to think that by this word Christ will â—udge the world John 12.48 and ink and paper if there were no more never drew any â—aâ— to execution in a way of justice Doth this Writer and Railer on the Ministry of this Nation and that offers such indignity to Scripture think he hath nothing to answer for but the wasting of so much ink and paper I wish he may think of more Yet it may be granted that the Law works not without Gospel-grace nor the Gospel to salvation without the sanctifying spirit But it is notwithstanding without that grace and spirit an informing word d a convincâ—ng word e and the savour of death to death f none of which can be reasonably ascribed to a poor thing called ink and paper T. S. Was there not faith and was not Jesus Christ before the written word and yet must that be first believed or and be the ground of our faith W. T. A. To leave out his empty exclamations he may know that the question is not what men were to do before the word of God was written then they were to ground their faith upon it as it was delivered then though not written but what we are to do unto whom it is written The Word of God being now written I must first believe it before I believe in Christ for how can any rest his faith on the person testified of if he do not believe the testimony T. S. Is not the foundation spoken of Eph. 2.20 that Jesus which was both preacht and believed on by the Prophets and Apostles Pag. 20 W. T. A. The foundation spoken of in the latter part of the â— and expressed by the chief corner stone is Christ alone The foundation spoken of in the former part of the v. is if we speak of the essential foundation or the personal foundation Christ also whom the Prophets and Apostles preached and held forth as the sole foundation for believers to build up but if we speak of the doctrinal foundation it is the word of God delivered by the Prophets and Apostles The word of the Prophets and Apostles was the foundation teaching Christ himself the foundation taught so that to say we are founded on the Apostles and Prophets that is on their doctrine and that we are founded on Christ is upon the matter all one a for their doctrine was in sum Christ onely there is this difference the doctrine is the immediate foundation Christ the â—lâ—imaâ—e on that we build our faith on this our selves But the business in hand will be more plainly made out to those Christians whom I would assist by answering two questions 1. qu. How can the doctrine of the Prophets and Apostles be called a foundation A. Because we are to build our faith upon that doctrine when Christ saith Upon this rock will I build my Church I conceive it is rightly understood thus upon this truth preached and manifested to the world to wit Thou art the Christ the true Messias and Son of the living God Will I as upon a Main ground-stone found the faith of all Believers b or I will cause the doctrine of this self same faith to be the foundation of my Church c This is agreeable to our ordinary manner of speaking which is Build upon my word this shall be done for you If a King shall speak such words to a subject he fals to building presently on that foundation such a foundation and infinitely above that in firmness and stability is the Word of God which faithful men therefore build upon as the people sometimes leaned and rested on the words of Hâ—zekias 2 Chron. 32.8 with Judg. 16.29 where the same original word is used 2. Qu. How doth it appear that this doctrinal foundation is spoken of or is to be taken notice of in this Scripture A. Because Apostles and Prophets are named and why should they be named but to point at their Ministry and the main part thereof namely the manifestation of Jesus Christ both to come and already come upon which manifestations Believers have ever built and so setled themselves on the Rock Christ This is it that Calvin marks He doth not saith he name Paâ—riarchs or Godly Kings but onely those that had the office of teaching and that were set over the Church for the building thereof 〈◊〉 therefore he concludes that the faith of the Church ought to be founded on this doctrine To conclude this I shall not deny that in these words The foundation of the Apostlâ—s and Prophets Christ is principally intended All that I contend for is that the doctrine and Ministery of the Apostles and Prophets is here also included and contained under the name of Foundation as that which is no way opposite but subservient unto the great foundation Jesus Christ for first our faith is built upon the word of God revealed to and by the Apostles and Prophets and then and in that way our persons are built upon the Son of God And thus were the Ephesians built on the foundation of the Apostles and Prophets to wit by receiving their doctrine by faith a and by being thereby put in as living stones into that spiritual Temple whereof Jesus Christ is the Foundation in regard of superstruction and the corner-stone in regard of coagmentation union and coalition of Jews and Gentiles T. S. Could you so confidenâ—ly give Paul the lye Pag. 20 who saith expresly Other foundation then Jesus Christ can no man lay W. T. Christ alone is the foundation revealed whereon to build my person The Scripture is but the foundation revealing whereon I build my faith I shall ever say that the only person the Church is built on is the Son of God but that I may build on that person I must have such an infallible revelation of him as I may firmly build upon T. S. Doth not Calvin conclude you to be a lyar who saith in terminis that the Apostle doth in that Scripture intend Jesus Christ to whom the Prophets and Apostles did bear witness * W. T. A. He cannot speak like a Christian that is Pag. 20 meekly or like a Citizen that is civilly he must speak like a quaker of whose Religion rudeness
an end in Christ deny Christ to be come in the flesh but whether taking Tythes be such an upholding which we deny and he shall never be able to prove T.S. Qu. 3. Whethâ—r they that claim the Maintenance particâ—larly appointed to the Priests and Levites are not to do their work viz. Prepare the Sacrificeâ— slâ—y Oxen Shâ—ep Goats c. VV.T. A. 1. We take not the Maintenance particularly appointed to the Priests and Levites they had a far greater proportion of Maintenance then the Tythes we take and of another kind also 2. The Priests and Levites work was not only to prepare Sacrifices and to instruct about Jewish-Rites but also 1. To open the Scripture and teach the good knowledge of God generally Deu. 33.10 2 Chroâ— 30.22 Neh. 8.8 Mal. 2.7 2. To blesse and pray for the people Numb. 6.23 Joel 2.17 1 Sam. 12.23 The Ceremonial part of their work we do not because we ought not it being abolished yet while we minister the Gospel of God we are still sacrificing spiritually as â—aul did Rom. 15.16 The two other parts which we ought to do those we do and so receive Reward for our service as they did Numb. 18. â—1 3. Melchisedeck received Tythes and yet did no Levitical Work Heb. 7.6 and in him Christs Priesthood is represented whose â—inisters we are and therefore may take maintenance in that way without doing that Work Of Infants Baptism THe next thing is Infants Baptism in the defence whereof I usâ—d this Argument Christ by the Apostle Paul coâ—maâ—dâ— to render to all their aâ—â—s Rom. 13.7 Buâ— baptiâ—m is an Infants 〈◊〉 Ergo T. S VVas it ever heard Pag. 14 15. or did it ever enter into the heart of any sobeâ—-â—inded man to conceive that Paul intended the seventh vâ—rse of the thirteenth Chapter to the Romans to prove the sprinkling of Infants faces with water to be an Ordinance of Jesus Christ W.T. Surely if great words would carry a Cause this man would never fail to conquer But to come to the matter I answer That though the Apostle doth not intend in those words to prove Infant-Baptism yet he intends what he saies and what I cited the words for to wit That we must render to every one that which is due and more then that I desire not nor intend to take from that Scripture for that Baptism is an Infants due I prove otherwise and if it be so then by that general Rule both of Scripture and Nature it ought to be rendred to him And I did the rather bring this place of Scripture because the great Objection against Infant Baptism is That there is no command for it whereas if Baptism be an Infants due there lies in this Scripture though not a particular yet a pressing command for it in the general Law of rendring what is due If any shall say for I am not onely willing to answer him which is soon done but to satisfie others I say therefore that if any shall say and object That the Apostle applies this general Precept onely to things civil and therefore it is improperly drawn to Baptism which is a religious Ordinance 1. I answer That the application of a general precept or axiome is one thing the restricti is another The application of a general Rule to one thing doth not hinder the extent and application of it according to the general latitude in it to other particulars rightly ranked under that general So that general sentence like to this we have here in hand Whatsoever ye would that men shouâ—d do to you do even so to thâ—m Mattâ— 7.12 is very justly not onely applyed as Joâ— doth cap. 16.4 5 6. to shew that every man should put himself into a miserable mans case and speak and do as himself would expect in the like case but also is justly extended to any particulars in the Law and Prophets relating to the second Table In like manner that general truth It is required in Stewards 〈◊〉 a man be found faithful 1 Cor. 4.2 is rightly applyed not onely to any ordinary Steward in the house of the Lord but to every Minister and spiritual Steward in the Work of his Lord In sum Had the Apostle restrain'd that general Sentence to things civil there had been no room left for enlargement but being that he reciteth it as a known Maxim and applyeth it only to the matter in hand there is both a Liberty and a Pattern to make the like application in other the like cases 2. I answer That if it be true that every one is to have his due in things civil and belonging to the second Table then by proportion in things religious also and belonging to the first Table for the general Rule of rendring to every one his right runs thus not only Render to Cesar the things which are Cesarâ— that is which are due to Cesar and which are here spoken of to the Romans but also to God the things which are Gâ—ds that is which are due to God Matt. 22.21 3. It 's plain That the Apostle in Rom. 13. doth not only apply this to the rendring of what 's due to Magistrates but carries it further to all that love and duty which is required and owing in regard of the second Table v. 8.19 and therefore it hath a binding force to impose upon all men the rendring of that which is due to private persons as well as to Magistrates and consequently to tye Parents to every due and duty owing to their children If therefore it be Parents duty and childrens due to bring their children to baptism as in my Letter I have prov'd then that general Precept of rendring to every one their due is justly extended to the urging of their baptizing Now its true that baptizing Infants as it is a duty of Religion belongs to the first Table but as it is a duty of relâ—tion to the second Table As to bring up children in the nurture and admonition of the Lord belongs to the first Table as it is a duty of Piety promoting the honor and service of God but it belongs to the second Table as it is a duty of Pâ—rents and as it is a debt of love in them to teach their children as David and Baâ—hsheba did their dear Solomoâ— Prov. 43 4. 31.2 Now to winde up all since the Apostle applies the general Law of rendring what is due to all men generally and that also in all the duties of the second Table and since to the first commandment of the second Table every due from Parents to children is to be referred it is therefore manifest that if baptizing Infants be a due then Parents are not only permitted but commanded and that not onely by vertue of that general sentence in it self but also by the Apostles application of it to render it to them T.S. Your Argument runneth thuâ— Pag. 15 If we ought to render all their dues then Infants ought to be baptized but we
but they do procure our happiness neither will any wise man rest upon them for the obtaining of salvation Gal. 5.2 Isa. 64.6 3. It's wonder he should own such a Religion as saith nothing of faith when that is a chief lesson that the Gospel teacheth for a sinners salvation Mark 16.16 1 Tim. 1.16 This is an old Popish trick to make much of the doctrine of St. James in a mistaken interpretation and to lay aside the doctrine of St. Paul in its true sense Rom. 3.28 when they should join both together and ascribe to â—aith the justification of men as sinners and to works their justification as believers Jam. 2.22 4. Whereas he saith Christ is the â—ight of the world which I own as the fouâ—dation of my Religion who is within me The question is whether he build his Religion and salvation on that Christ who is within or on Christ as he is within that is on that of Christ which is within I grant that Christ is in us except we be Reprobates but its true also that Christ doth not save us as within us nor by any thing he hath put within us as if that were the cause of our salvation or Christ by that for how can that save us which is imperfect which needs a Saviour It is therefore Christ without us that saves us that by what he wrought without us that is by dying for our sins and rising again for our justification nor doth grace reign to eternal life any other way then through Christs righteousness made ours by faith Rom. 5.21 which clearly appears in converted Paul within whom Christ was abundantly he feared God and wrought righteousness and yet he desires to be found not having his own righteousness which is of the Law but that which is through the fâ—iâ—h of Christ the righteousness which is of God by faith Phil. 3.9 T. S. That you may know my Religion will bear the trial I do hereby declare my self free and willing Pag. 28 upon seasonable notice to appear in the midst of your Congregation or in the presence of the whole County to have my principles tried by the Scriptures of truth VV. T. A. 1. It seems he thinks now the Scripture is the touchstone or Rule to try things by whether they be of God or no 2. He hath been in my Congregation once already which considering his sad Apostacy since I am sorry for and shall not have to do with him there again nor by way of dispute anywhere else I have not been used to tumultuous things nor is it like his conference will be better then his writing and then let others judge whether it be fit a Congregation especially a whole County should be called together to hear it I began with him in writing and shall walk with him no other way nor long in that but shall leave him as a man whom no conference or writing is like to do good upon unless the Lord be pleased to change his heart which I should be most glad to see T. S. Can â—ny man be said to own the Spirit that breathed fâ—rth the Scripture and living the life of Christ and yet disown the Scripture which is the testimony of that Spirit and that Christ a W. T. A. I grant that they that truly own the spirit breathed forth the Scripture and live the life of Christ will also own the Scripture yet are these two distinct things though they meet together and agree in the same person But I answer further that a man may own the Sgirit in profession that breathed forth the Scripture and yet not own the Scripture as we see in Zâ—dekia that owned and arrogated the Spirit of the Lord and yet disowned and detested what Michaias spake by that Spirit 1 King 22.24 28. 2 Thes. 2.2 so quakers talk much of the Spirit and yet instead of owning the Scripture their design is found to be to depend upon an unwritten word immediatly dictated to them within themselves proceeding from him who is as they say the word from the beginning and is the life and is manifested as they give out within them as to the Apostles â—am. Eatonâ— answer to the quakers 19. queries pag. 20. Yea they do little less then deride the Text of Scripture calling Ministers in contempt preachers of the letter when as they preach those spiritual truths that be contained in it yea one of them makes this out-crie All people cease from their outside lights and return to the light of Christ in you and this light is not a chapter without you in a book c. Perfect Pharisee p. 20. out of James Nayler in a book called The glory of the Lord shining out of the north Of the word Sacrament T S. Pag. 30 SAcrament principally signifieth the Oath by which Souldiers of old bound themselves to be faithful to their Captains and is there such affinity between this word and the word sign seal Antitype and example W. T. A. Its true that the word Sacrament among profane Authors signifies a military oath which because it was accounted of all things the most sacred yea and went under the name also of a most holy mystery a hence use was made of the same word in the Churches of God to set forth the holy things instituted therein of God wherein there was a secret and mysterious signification and in special the two New Testament Seals of the Covenant of grace I deny not therefore that notion and acception of the word Sacrament which he and many others mention it being very fit to set forth these Seals as they represent the covenant of grace in which regard as on the 〈◊〉 side they assure us of the benefit of the Covenant on Gods part so on the other side we are therein consecrated unto God and bound as Souldiers were that took that military Oath to perform the Covenant on our part But this being granted it no way crosseth the ordinary description of a Sacrament which is that it is an outward and visible signe of a spiriâ—ual and invisibâ—e Grace Now to set two things one against another which being rightly taken do very well stand together is a poor quarrel And so is the whole contestation about the word Sacrament it being not made any matter or necessary appurtenance of our faith but used only as a convenient and received expression of that thing which is found in Scripture Whereas he questioneth further what affinity there is between the words sigâ—e and seaâ— and the word Sacrament as it relates to the aforesaid Military Oath I answer the words signe and seal expresse what we have from God to wit the benefits of the Covenant of Grace represented and sealed in that Ordinance The word Sacramen in that sense wherein he takes it shews what God is to have from us As for his cavilling about my forbearing to answer his quâ—râ—es I shall only say this Pag. 32 That though questions may
to be made Ministers for which no doubt there were able and faithful Instruments and Agents employed As for his Expression of keeping Chaplains that 's but to make himself his company merry who had more need to be made wise T.S. But who are those that tryed you were they not such as are like unto your self Pag. 35 could they try your gifts who had not the gift themselves Could those that were enemies to the cross of Christ try who were fit to be made Ministers of Christ c. W.T. A. 1. If they were as he saith like my self I leave it to others to speak and judge whether they were such as he describes afterward nor would he speak so of former-Ordainers without any exception or discretion if he were as careful to speak the Truth as he is vvilling to speak the vvorst 2. Though Tryars be very blamable in regard of their personal carriage yet having abilities in themselves and rules to walk by in their examination they might make a true discovery in the capacity of Tryars An Artificer may be a dissolute man in his life and yet being skilfull in his calling may be fitter than a man of better carriage to try those that pretend to that Calling And as for grace and goodness besides that many that were Examiners and Ordainers formerly were godly men even he that we cannot say is possest with true grace himself yet may be so farre acquianted wiâ—h it as to be able to enquire into the probable evidences of it Whereof on the other side the holiest man that is is not able to give an infalible character in another man W.T. And that there might be an outward calling we were Ordained by Bishops that were Presbyters and other Presbyters that were not Bishops who were to be and werâ— joyned with them in our Ordination T. S. You have well derived your Succession and very learnedly acknowledge your self and your Brethren to be Romes Emissaries brats of Babylon c. W.T. A. 1. He must have leave to say any thing and it must be true because he saies so who in all his Book shewes himself a man of a deceitfull tongue But were those Bishops and Presbyters Antichristian that for the testimony of Jesus were buried in Antichristian flames Or divers others that have imployed themselves from time to time since that time in the opposing of Antichrist and his antichristian doctrines renouncing also in their practice his waies of worship 2. If he say they were Antichristian because their Ordination and call to the Ministry came from Antichrist although I doubt not they that fear God sufficiently see the Lords approbation of our Ministry by the effect they have found it to have on their hearts and souls yet for their further satisfaction this being a thing that is still urged by those of all sorts that are adversaries to the Ministry I shall give this more particular account of it First as ordinary Ministers that is Pastors and Teachers are from Christ Ephes. 4.11 and the ordinary way of their ordination also is from Christ Tit. 1.5 so the ordaining of publick Teachers in that way was not from but long before Antichrist for we find it in Scripture Acts 14.23 1 Tim. 4.14 If the Ministry be said to have been under Antichrist it is not denyed but that amounts to no more but that it passed through Antichrist as the Scriptures also did and the ordinance of Baptism which it is confessed are not therefore to be rejected Now though it be granted that our Ministry came through Antichrist yet that doth not prove that it came from him but that it came not from him for how could that come from him that was before him and onely passed through him as an Army through an enemies countrey Nor is it denyed that this and other Ordinances were defiled in the passage but its one thing to be made â—oul another thing to be made null and to loose their nature and substance It is observed that Priests and School doctors ordained in popish Churches and Schools were by Oath solemnly bound to confute errour and to maintain the antient Apostolick Faith I am saith Luther a baptized Christian and withall a sworn Doctor of the holy Scripture and a daily preacher whom it concerns in regard of my name condition oath and office to abâ—lish perverse false seducing impious doctrines or at least to hinder them And this reason he gives of his burning of popish and poisoning b Books As this on the one side addes little to the reputation of the Church of Rome who though they had the things of God yet have managed them for the devils use no more than it added to Belshashers honour and happiness that he had in his custody the Golden vessels that were taken out of the Temple of the house of God to drink and quaff in Dan. 5.3 So on the other side it cannot be justly reckoned a disparagement to our Ministry received from Christ and his Apostles and the Primitive Churches that it hath passed through and been polluted by the Romish Channel no more than it was a dishonour to those holy Vessels or them that bare them and ministred with them Isa 52.11 that they were abused to the praise of Idol gods in Babilon Dan. 5.4 when after they came to be used according to the minde and to the honour of the true God in Sion Secondly I answer That if there had been no lawfull Call to the Ministry in the Church of Rome no not for substance yet our first Reformers and noble Predecessors might be surely said to be lawfully called because they being men of extraordinary abilities spirits and zeal for God and so inwardly and eminently qualified and called were also accepted chosen and clos'd with and outwardly called by the Church of God that is by those Christians that were lovers of the truth and wayes of God in those corrupt times whereby they might be truely said as things then stood to be sufficiently set apart for the ministerial work Obj. But you say Ministers are to be Ordained by Ministers and to be set apart by the Presbytery c Answ. True regularly and in settled times and when it may be had for Paul doth not send to the Christians of Creâ—e to Ordain Elders themselvâ—s but he leaves Titus to do it But many things may be done lawfully in a confused time and when Churches are in constituting and reforming that are not to be allowed when they are once formed and settled When a town is on fire every one that hath a Bucket that hath strength and means to do it is called to quench it The world was all on a flame as it were by the popish fire This fire was to be quenched that it might not devoure all The first Reformers had Buckets that is gifts and abilities to draw water out of the wells of salvation to prevent the consumption of all right
Religion And God put a spirit into them more than ordinary to be invincibly stout and vigorous in that work When the Papists therefore burn'd Luthers Books to the hinderance of the truth and the alienating of the mindes of the multitude from it a I in like manner saith he I hope by the instinct of the Spirit to confirm the hearts of the common people and preserve the Christian truth burn'd the Books of the Adversaries whom there was no hope to reform Unto these abilities so animated and heightened by the Spirit of God if we adde the consent and call of all Protestant people that they lived amongst in those times we may upon good reason judge that as things stood then they had a sufficient call to the Ministry themselves and from and by them other succeeding Protestant Ministers might and did receive a more compleat Call carried in every point in scripture order Thirdly it is answered and declared by others that Popery prevailed not in England as in other places but the Gospel being planted here by the Apostles or Apostolical men who in all probability that they might preserve and propagate a Church ordained a Ministry according to the Apostles Rules there were still here some reserved even in the reign of Antichrist who bowed not the knee to Baal but contended for the truth of God And to speak more particularly the corruptions that the Church of Rome would have introduced about the ordination of Ministers and other Ecclesiasticall affaires were withstood by the Kings of England Speed Hist. of great Brit. Book 9. chap. 3. p. 446. Fourthly I answer That how far soever Popery had prevailed to corrupt this Nation yet through the mercy of God there hath been many years since a Reformation Antichrist and Popery have been ejected Ordination as well as other things purged and ever since exercised in the way of Christ for it was managed by Ministers upon precedent tryall in the face of the Congregation and that with notice given to the people present that if they knew any impediment or notable crime in any presented to Ordination they should discover it which if they did the ordering of that person was to be staied till he cleared himself There was also adjoined an earnest admonition to those that were admitted into holy Orders to do their office faithfully I do not say notwithstanding all this that there was nothing defective in the ordination but nothing destructive to it nor giving any just reason to renounce it or question the validity of it These things will be considerable and I doubt not prevalent with those that are willing to be satisfied as concerning our ministeriall Calling But for the establishing of weak Christians that are not able to search into matters more removed from their capacity they may comfortably content themselves and preserve in their hearts and consciences the reverence of our Ministry by the Apostles popular and powerfull argument drawn from the success of it upon their own souls Who are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart 2 Cor. 3.3 When a proof was sought of Pauls preaching from Christ or Christs preaching in him 2 Cor. 13.3 there is this proof given ver. 5 6. If you be not reprobate Christians we are not reprobate Ministers Examine your selves saith the Apostle ver. 5. Prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And then he addes ver. 6. But I trust however I bid you search and put it to the question yet that you shall know to wit by finding true goodness in your selves that we are not reprobates but the approved Ministers or Apostles of Jesus Christ So that the â—â—eration and approbation of the Ministry go together we justly offer to those many Christians that have been converted by the Ministry of England the same proof though not in the same height nor hath it ever been known that God hath given such an ordinary and eminent efficacy to any unapproved Ministry as he hath done to the Ministry of this Nation T. S. As for that blessing from heaven which attended the labours of the Apostles consisting in turning men from darkness to light from Satan to God how few are there among you that can boast of this blessing for who is turned by your Ministry from the evill of his waies c. W.T. Here I shall not answer but call all that fear God to answer for me thousands of whom have witnessed and can witness that God hath wrought that blessed work of conversion upon their souls by the publick Teachers and Ministry of this Nation which nothing but impudency and a feared conscience can deliberately deny yea even here also so much of convincement is left as to say whether with a good will or an ill will let him see that saies it How few of you T. S. You charge me for closing with them which wander about the Nation Is it wandering for any to go too and fro to declare that which they have heard and seen of the words of eternal life If so what were Paul and Peter but wanderers W. T. A. My charge was and is the leaving of their callings wherein every one ought to abide with God to wanâ—der about and testifie that which they never heard from God nor saw in Scripture See what one said of them who was nearly acquainted with them Some of them have said to me when I enquired what our Families should do if all our callings and labours should be neglected that truely they must shift for themselves They are a people for as many as I know of them wholly possest with a principle of idleness and going about from place to place pretending they are moved of the Lord c. Worlds wonder p 30.31 As for his comparing of Apostles and Apostates together I shall onely say this that it doth not follow because Ambassadors travell lawfully and honourably with Commâ—â—sion from their Princes and Letters of credence that therefore Vagrants may walk which way they please with a Pass that themselves have made under an Hedge So it doth not follow that because Apostles by a known Call from heaven preached the Gospell therefore Quakers are licensed to compass the Nation according to their own fancy to cry down every where that preaching T. S. Why do you not come where these false witness bearers are and manifest them to others that they may beware of them you have a rare faculty of conquering men in the Pulpit who never had liberty or opportunity to give you an answer W. T. A. 1. Have they not been talkt withall by divers but to what purpose when they have lost those principles by the owning whereof good should be done upon them 2. Mr. Baxter in his Epistle