to examine what we say and to see whether God in his Word do not say it also and according as it agreeth or disagreeth with that Word so to receive it or lay it aside But withal two things may be considered 1. That it is no untruth nor immodesty to say That the Ministers of this Nation be as infallible as other Teachers are so that the matter will be brought to this issue Either there must be no Teaching and that 's against Scripture which declareth Teaching to be a perpetual Ordinance Matt. 28.19 20. and as it were the Churches Inheritance d Isa. 59.21 or else there mast be found in these dayes infallible Teachers and that 's against experience none pretending to infallibility but the Pope or they that are like him or else we must be taught and that 's the truth by men that are fallible But secondly Notwithstanding this we affirmâ— that what we collect by sound natural and necessary inference from Scripture that 's infallible though we be not Is it not an infallible truth that there be three Heavens though we do not read in Scripture that I remember of a first and second Heaven I mean in expresse words if there be a third Heaven which the Scripture expresly assureth us of 2 Cor. 12.2 then there must needs be two more though the Scripture name them not T.S. Take six of you that esteem your selves the most able Doctors and a portion of Scripture being given you to interpret Pag. 7 shut your selves up in six several Rooms and after some time give your interpretations thereof to one that shall receive them from each of you apart from the rest and perhaps not two of the six shall agree in the same interpretation and would you have poor people adventure their souls on the truth of such mens deductions from Scripture who dwell in such vast confusion and difference in their deductions W. T. Here 's the old Popish Argument against the Protestant Religion whereby the Franciscan Fryers may observe them to be pretty well prepared for the Pope for Papists declare we must needs want unity because we do not acknowledge one chief Pastor to wit the Successor of Saint Peter and wholly submit to his definitive Sentence In this declaration of the want of Unity the quakers join with them how hopeful therefore is the invitation Come from those dissenting men that are call'd Ministers unto us for we have one infallible proponent of Truth the Successor of Peter in whom we are all perfectly united But how well the Papists agree hath been shewed to their shame And suppose they did agree in that which is evil they are thereby in greater danger as they may understand from one that was a Pope himself but of a far better minde then his Successors who tells us and the Quakers if they please may hear it that e As it is very hurtful if Unity be wanting to the good so it is pernicious if it be not wanting to the evil who are so much the more incorrigible by how much they are the more unanimous Greg. Moral in Job Lib. 33 c. 33 But to come neerer to the matter 1. I shall relate what one hath answered them already which is this They speak of Unity but it is young dayes as yet they are but learners and imitators yet they branch themselves to walking singing naked and Virgiâ—-quakers f 2. I answer more particularly and it is that which is plain to those that be not partial that though the faithful Ministers of this Nation be not onely shut up in several Rooms that is confined to several stations but also live many of them in parts far distant one from another yet people hear the same things from them all in their several places I mean as to the substance and saving Truth of Religion If in some lesse things we differ God having not given to all the like light Phi. 3.16 or if the distemper and loosnesse of the times have more then ordinarily diversified us yet there is enough of that wherein we generally agree to guide the feet of the Christians into the way of Peace 3. It is not yet resolv'd that the Quakers do agree in all things among themselves for consider how high and how horrid their expressions are One said that he was equal with God Another that himself was as holy just and good as God Another she-quaker in hold at Reding being convented and asked her Name answered I am that I am and stood to it These and many more the like you finde with the proofs in the Sober Answer of the Ministers of Redding to the Epistle prefixed to this Book to which I adde what is published in answer to Mr. Nyâ— Mr. Goodwiâ— c. which is this That Christ is God and man in one person is a lye Another of the quakers said that it is alike for to take a Sentence out of their Letters that is the quakers Letters and to preach from it as to take a Sentence out of Pauls Epistles See this in the Faithful Discovery of a Treacherous Designe pag. 33. Now if this Writer and his fellow-quakers be all of this minde and close with those other of their way in the fore-recited things then there 's a good company of them if they do not then they also want Unity The Truth is It 's incident to all to agree in Error the Devil and corrupt nature furthering that conjunction it is of the Grace of God that they that are right hold together Yet that Protestant Ministers and Churches do so let the Harmony of Confessions witnesse And that the publike Teachers in this and the Neighbor-Nation do agree let the late Confession of Faith framed and concurr'd upon by the Assembly of Divines testifie T.S. Next you urge that Scripture Deut. 5.32 33. viz. You shall not turn aside to the right hand or the left c. Pag. 7 Could Moses intend this in relation to Scripture the greatest part of which was not then written W.T. Answ. Though the greatest part of Scripture was written after yet the ten Commandments in reference whereunto Moses spake those words were written then Deut. 5 22. Exod. 24.3 4. Now by the same reason whereby the Scripture written then was a Rule then by the same the Scripture written since is a Rule since to wit because it is the word of God after which our steps ought to be ordered Psal. 119.133 But the Reader may observe that he leaves out the Explication of that Scripture Deut. 5.31 32 33. whereby I shewed it to be a Rule to wit because Ye shall not turn to the right hand or the left is equivalent to this Make your Rule exactly to walk by and then asks Doth this Scripture say that the Scripture is the Saints Rule To which I answer That it saith so to his reason and conscience if he have any if not in Sillables yet in Sense T.S. Because the word Rule
fiery work to burn up in them and take off their hearts from hanging after old dispensations wayes and discoveries So that in this way they look to be purged from that which they have received formerly from the Truth and Ordinances of God 2. It is conceived from their own words to be for their justification for they say They must be brought to suffer as Christ did and to undergo as great a sense of wrath as Christ did when he cryed My God my God why hast thou forsaken me Thus reckoning saith the Relator of these things as far as I am able to determine that upon this account they must be justified before the Lord Worlds wonder pag. 23. Now let all men judge what agreement there is between this and Scripture-quaking 4. I wonder that among all the quaking which they would have us suppose ariseth from the fear of God they did never tremble in conformity to that Scripture wherein God himself saith VVherefore were ye not afraid to speak against my servant Moses but in stead of that are still inveighing against men of Moses his minde and Office Numb. 12.8 VVhether Scripture be the Saints Rule T.S. NO Scripture saith so in terminis W. T. 1. That is Scripture which is necessarily deduced from it though it be not in so many words expressed in it Our Saviour to shew that the Scriptures hold forth the Doctrine of the resurrection to all knowing men produceth this Scripture I am the God of Abraham Isaac and Jacob Mark 22.29 32. Now shall a Quaker come to our Saviour and say Your proof is nothing because the Scripture you bring saith not in terminis There shall be a resurrection 2. That in Deut. 5.31 32 33. is all one to a rational man as if it had been said in plain terms You shall walk perfectly according to the Rule and direction of my word 3. Add hereunto that Gal. 6.16 the word Rule is expressed to shew the Doctrine laid down there is the Rule they must walk by that look for peace and mercy Hence Scriptures are called Canonical because they are a Canon and Rule to walk by T.S. Let me ask you and many others who have been Teachers were those things that you have taught so many yeers together necessarily deduced from Scriptures if not then by your own confession you have taught falshood if they were then all that you have so taught is infallible for you say it is Scripture and the Scripture is infallible W.T. A. Here is an horned Argument wherewith he pusheth hard but wants strength One horn is this If the things you have taught were not necessarily deduced from Scripture then by your own confession you have taught falshood To which I answer That what he saith had something in it if it were not a falshood that I made any such confession I was not so lost as to confesse that to be a falshood which neither my self nor any man well in his wits ever thought to be so Was all that Moses learned from the Egyptians or Daniel from the Chaldeans a meer falshood A Minister may have occasion to deliver divers things for peoples help not necessarily deduced from Scripture and yet very true as Paul said of what a Poet said Tit. 3.12 13. This witness is true yet what we have taught people to believe and practise as the mind of God that we have prov'd to them out of the word of God But now the other horn seems stronger T. S. If they were necessarily deduced from Scripture then all that you have so taught is infallible Pag. 6 W.T. A. So it is but not because we taught it but because it lies in and was necessarily deduced from that Scripture which is infallible T.S. Why then do you not adjoin all your Sermons to the Scripture for if necessarily deduced thence they are Scripture and a part of the Saints Rule but what a sad condition would many poor souls be in whose small Estates would not amount to the purchase of a Bible so voluminous would it be c. VV.T. A. When it is said why do you not then adjoine all your Sermons to Scripture that sure is something simply spoken for what need that be adjoined and added to Scripture that is already in it as all is that is necessarily deduced from it for how could it be gathered from it and that necessarily if it were not in it who can take any thing from thence where it is not to be had The poor souls therefore of whom he speaks need not trouble themselves about the purchasing of a bigger Bible any more then of another well in the place of that living Fountaine from whence water hath been drawn which when it was drawn was that well-water this hundred or thousand yeers T.S. Whereas you quote Christ his proving the resurrection of the dead c. I answer That what Christ spake was infallible he neither did nor could erre in what he said W.T. A. It 's true that what Christ spake was infallible but this he saith to no purpose for Christ doth not speak there as one that would presse them to receive what he delivers upon his bare word but as one that would convince them of the truth of what he spake by Scripture that is by his necessary and unanswerable reasonings from it He doth not say Ye do erre not knowing me to be an infallible Teacher whom you ought to believe upon his word but not knowing the Scriptures and the Power of God both which plainly prove that there shall be and may be a resurrection T.S. Were you as infallible in those meanings and interpretations which you force upon the Scriptures as he was in what he spake from the Spirit of the Lord I should readily close with them as the Oracles of God W.T. A 1. If all Pastors and Teachers were Apostles then these men would presently be Converts This is like them that said to our Savior Let him now come down from the Cross and we will believe him but they who contemn that means which God in his wisdom ordains and will do nothing without that means which they in their folly demand justly perish 2. Neither is this device of any value for the question is not whether we be infallible in our meanings and deductions but whether that which is deduced and drawn from Scripture that is necessarily and upon supposal that we are not deceived in the deducing be Scripture or a thing truly contained in Scripture which I affirm it is Let him not talk to no purpose but keep him to his work and prove the contrary T.S. Either say to the people plainly that you are infallible or else say that you are fallibles that so they may take liberty of proving both your actions and Doctrine W.T. A. We willingly acknowledge we are fallible or men that may be deceived therefore do not onely give liberty but give counsel to people and exhort them
to be tolerated but yet till discipline have passed upon them unto Excommunication they are called Brethren But when I say such are Gods people I mean onely that they are his calâ—eâ— people and a corrupt part of the body of the Church they do not yet shew themselves his chosen people for many are called few choseâ— Mat 22.14 and therefore I grant what he saith viz. that continuing such they shall be shut out of the kingdom of God hereafter and are to be shut out of the Church here 2. I adde that though it be far from my purpose to speak any thing in favour of profane people whom our Ministry doth still testifie against yet it behoves him and his company to consider whether such men as are opposers of the truth of God and run themselves out of all right religion be not as guilty by the sentence of Scripture a as they that order not their conversation according to the Rules of Scripture and yet we dare not say they are none of Gods people but wish their conformity to that holy calling and truth of God whereof they are made partakers But let the Reader mark that he that pretends to be a replier to what I set before him doth not so much as mention the intire proof which I brought that Baptism is an Infants due It s the most compendious way to brand that with folly which a man cannot answer with reason I shall therefore my self for the Readers sake transcribe in the close the whole argument as it was in my letter Christ by the Apostle Pâ—ul commands saying Render to all thâ—iâ— dâ—e But Baptism is an Infants due Which I prove thus If the Infant of a believing Parent be as soon as it is born a holy child and hath a right to the Covenant then the initiating seal of the Covenant is due to him also This sequel I prove because he that is an holy child to wit by federal holiness ought to be declared so to be by putting that mark upon him by which Gods holy people are outwardly distinguished from Heathens And he that hath a right to the Covenant should be possessed of his right that is be taken in Gods way into the number of Gods Covenant-people I assume But the Infant of a believing Parent is as soon as it is born an holy child 1 Cor. 7.14 And hath a right to the Covenant for this is the tenour of it To be a God to thee and thy seed after thee Gen. 17.7 therefore the initiating seal of the Covenant which declares him to be one of Gods and solemnly puts him into the number of Gods people is due to him also Upon this ground of the everlasting Covenant besides divers other reasons we administer Baptism to Infants as their due and as our duty by vertue of this general command Render to all their dues It comes now to be examined whether the Scriptures be the ground of faith T.S. EIther it is written that the Scriptures are the ground of faith or it is not if it be written why had you not quoted the particular Scripture in which it is wâ—itten Pag. 19 W. T. A. I told him it was necessarily deduced from Scripture and for that cited divers Texts I therefore demand of him The Scriptures brought by me to prove themselves the ground of faith either do prove it or do not If they do not why doth not he shew wherein they fail but onely make out-cries If they do why doth he not acknowledge the truth T. S. How wretchedly do you abuse that place 1 John 5.10 saying Pag. 19 That the record there spoken of is the Scripture when as the very Scripture it self giveth you the lye saying That the record and witness there spoken of is within the Saints which record the very next vâ—rse there expresseth to be eternal life which God hath given to the Saints and is paper and ink within the Saints or are they eternal life W. T. A. Its wonder he should talk of lying to another who whilst he is doing it tels three untruths himself For 1. I did not say The record there spoken of is the Scripture but in the Scripture is â—aid up the record which God hath given â—f his Son And that the Scripture I put in the margin John 5.39 plainly proves for Christ saith there the Scriptures testifie of him 2. It is a worse falshood and of an higher nature to say the Scripture gives any man the lye when there is no such matter that is to abuse him and Scripture too and so it is here for what if this Scripture say that a Beâ—iever hatâ— this witness within himself doth that give him the lye who saith it is without may not the same thing be both without and within us in divers respects and in different wayes a Is not Christ now without us that is ascended far above all heavenâ— Eph. 4.10 Acts 3.21 and yet within us i dwelling in our hearts by faitâ— Eph. 3.17 so is the witness of Jesus Christ laid up and held forth in Scripture â—saiah 53.1 John 5.39 but yet it is within the Believer also that is received into his heart by faith Luke 8.15 and is firmly imprinted upon his renewed soul and conscience by the holy Ghost 1 Cor. 3.3 3. He saith that this very Text expresseth this record to be eternal life and that 's false too for the Apostle doth not say This record is eternal lâ—fe but This is the record that God hath given to us eternal life b But his last words may not be lightly passed over wherein he saith Is paper and ink within the Saints or aâ—e they eteâ—nal life This is the right but the sad language of the blaspheming quakers for hath it not reference to those first words to wit that the recoâ—d spoken of 1 John 5.10 is the Scripture This he refutes after his fashion because it is within and because it is eternal life And then addes Is paper and ink i Is the Scripture within the Saints or Is that eternal life In the page before this he is highly displeased because some of his Informers told him that I suggested he denied Scripture to which I have spoken before in answer to his Epistle But But here the Reader may see he doth not deny Scripture for he acknowledgeth it to be ink and paper Now I grant that heavenly truths are written with ink in paper as John 3. v. 13. but for all that there 's a Spiritual and saving sense and meaning in them A Malefactors pardon is written with pen ink and paper but his life is laid up in it which yet ink and paper could never help him to Have we not all cause to tremble that there is a generation of men risen up amongst us who do so vilifie that word of God which is quick and powerful and sharper then any two edged sword Heb. 4.12 which David hid within his heart and
Jews that they thought they had eternal life in the Scriptures did he therefore direct to look for life in them Christ telleth his Disciples that the time should come that whosoever killed them should think he did God service and will you thence gather this doctrine which is as true as the former that Christ in that Scripture directeth men to kill his Disciples W. T. A. Is there the same reason between these two were not their thoughts right in the one but altogether unrighteous in the other Doth not Christ approve the one and condemn the other Are not the thoughts which Christ approves right because the same men have other thoughts which Christ condemns They thought rightly that eternal life is laid up in Scripture a for it is said Hear and your soul shall live Isaiah 55.3 and of that song and of those words of the Law which Moses wrote Deuteronomie 31.22 24 it is said it is your life â—euteronomy 32.46.47 Therefore from their own right concession Christ presseth them to search the Scripture and shews further how that eternal life which they truly thought was to be had there was to be had and enjoyed of them to wit by their testify nâ— of him Unto this my Letter spake further which he lightly passes over for a mans easiest way is to slight that wherein he cannot satisfie T.S. Cant at eternal life which alone is to be had in Christ Pag. 25 bâ— yet had in Scripâ—ure and in that which is not Christ where had you this rare piece of Logick That that which is to be had in one thing is yet to be had in anotheâ— W.T. A. Here are great words but he must know and men of understanding do know that it is not against Logick nor any right reason to say that what is alone to be had in one thing in one sense may yet be had in another to wit in another sense and in another war as Deut. 30.20 it is said of God He is thy life and we may truly add He only b And yet it is said Deuâ— 32.47 It is thy life that is the Word of God So Prov. 3.18 and 4.22 in like manner The Son makes freâ— Joâ—. 8.36 that is he only for who else is the Redeemer and yet that Redeemer saith The Truth shall make you free So God is a Saviour and there is none beside him Isa. 45.21 and yet men are ordinarily called Saviours Judg. 3.9 1 Sam. 14.45 Obad. v 21. Thus the life of a condemned Malefactor lies only in the mercy of the supreme Magistrate and yet it lies also in the pardon sealed as the Instrument reaching forth the Magistrates mercy for the Malefactors safety T.S. The Scriptures testifie of Christ but is life therefore to be had in them Pag. 25 Is the dâ—câ—aration touching any thing the thing it self W.T. A. Whether it be the thing it self or no it s the means of obtaining it as the declaration of plenty in Egypt shewed life was to be had there directed a famished creatures to repair thither for it So the Scripture declaring the way of life with a purpose also in God in that way to bring men to it it is said truly to help us to life the rather because the Scripture not only declares the person in whom life is to be had but shews also what manner of persons we should be yea and puts us also through the Grace of God into a capacity that we may receive it from him John 20.31 yea such a neerness there is between the word of life and life it self that he who is our life saith I knâ—w that his commandement that is that doctrine of the Father which himself was to deliver is everlasting life John 12.50 W. T. I would ask you this one question whereupon must I believe that Christ is the true light that lightens every man that comes into the world T. S. I ask you again whether that all the holy men of God from Abe to 〈◊〉 Pag. 26 who spake those words did believe that Christ was the true light if they did then I demand on what ground did they believe it and on what ground did John himself who spake the words believe the truth of them W. T. A. Here are shuffling things instead of answering one question of mine he puts me to answer two or three of his I shall not slide out of his questions as he doth out of mine but answer him that the holy men of God to whom that truth was revealed extraordinarily as to John and the pen-men of Scripture such truths were believed them because of that extraordinary Revelation they to whom any such was revealed before the word of God was written believed it because of the certainty of those wayes of Revelation which God was pleased to use then but since the Church of God hath had the Scriptures holy men have believed the truth of God and this in particular after it pleased God to record it because of Scripture-revelation But after this answering of his questions I must call him again to mine and ask him once more wâ—eâ—eupon he believes that Christ is the true light that enlightens every man that comes into the world If he saies he believes it be extraordinary revelation let him shevv prove such a revelation which is now as needless as to do that in an extraordinary way which is already done in an ordinary way if he say he believes it because the Scripture Joh. 1.9 saith so then I say still he must believe and build on that Scripture first and so grant the Scripture to be the ground of faith otherwise the house and edifice of Quakers will fall for want of a foundation And so it will howsoever because howsoever that be an excellent and established truth yet they build â—wood hey and stubble upon it After he hath spoken his pleasure of what he calls my droâ—sie interpretations which whatsoever they be were occasioned by his jugling expressions he comes further to lay open himself thus T. S. I own no Religâ—on but thâ—t which teacheth a man to fear the Lord and work righteousness Pag. 20 to visit the fatherless and widows in their affliction and to keep hiâ—self unspotted of the world Christ is the light of the world which I own as the foundaâ—ion of my Religion who is within me unless I be a Reprobate W. T. A. Here 's the account of his Religion may not a man make as fair a profession as this is and yet come short of salvation But I shall explicate my self 1. I grant that they who truly fear God are the persons that shall be saved but no man fears God truly that doth not so reverence the Lord Jesus and his righteousness as therein alone to look for his salvation Phil. 3.9 2. I say that the fear of God and the working of righteousness are evidences to a man of his good estate and Gods way wherein to come to salvation
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
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
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
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