WE having met with a Paper of thine, and finding our selves and others of the people called Quakers concerned therein, with our Christian Religion and Faith in the Lord Jesus Christ, which we are called to bear witness unto and contend for, were not willing to let it pass without taking notice of thy false Charges upon us and our Religion, together with thy weak Vindication of thy self, with the rest of the Clergy of your Church in those things which thou hast yet to prove: And we find our selves the more concerned because of thy Challenge in thy Paper, where thou saist; It does become your Teachers to make this plainly appear to you, and me, from whom they have drawn you; and therefore if they can make it out, I again challenge it of them and you.

By the way we would have thee take notice of this, that Robert Lacky, in his Letter to thee, doth acquaint thee, that it was the Light or Grace of God that let him see the Evil or Defects in himself and others, and so meerly the Love of God that prevailed in his heart; so that it was not Man that drew him from thee and thy Teachings, but the Lord Jesus Christ the true Shepherd, whom the Father promised, that by his Spirit of Light and Grace did draw him, and so fulfilled the Promise of the Father in Ezek. 34. 10. where he saith, He would deliver his Flock from the mouth of such as fed themselves, that they might not be meat for them, &c.

In the first place we observe thou blamest him for saying. If he or any other, through the Light of Gods Grace in the heart, do see Defects in themselves or others, that profess that Religion where in they were bred, he does not understand how he incurs Damnation by forsaking it, &c. And so in thy Answer blamest him for confounding Religion (as thou sayest) with the Carriage of its Professors, &c.

Answer. It's true, there may be wicked men Professors of a most holy and pure Religion; and therefore for some particulars being of an evil carriage, to condemn a Religion, is not proper: But when a man finds and understands that in the Exercise of his Religion he receives not power against Sin and Temptation in himself, nor yet sees the effect of such a power in others (it may be not in the very Teachers,) but that is lived in, which answers not the Law of God, nor the Life of a true Christian; and yet here is no dismembring of such, or excluding them from their Church-Fellowship; This may justly give ground to suspect a Defect in that Religion: and therefore it may be warrantable for a man under these Observations, both concerning himself and others, to enquire and seek after a Religion wherein Power may be enjoyed from Christ to overcome Sin, and withstand Temptation; and we do believe thou thy self art not ignorant how that not only many of the people of your Church are of a loose Conversation, but diverse of your Clergy also; and yet they suffered to abide in their Places and Offices, without either being excluded or silenced; though the Apostle exhorts to withdraw from every Brother that walks disorderly. And again, 1 Cor. 5. 11. He writes unto the Church, not to keep company with any called a Brother, that was a Fornicator, or Covetous, or an Idolater, or Railer, or a Drunkard, or an Extortioner; such thou maist see were to be denied Fellowship in the Church. But we have often observed how that in your Church there have been and still are both Swearers, Liars, Drunkards, and men given to other profaneness; and yet little zeal appearing to excommunicate or exclude them. But when any for Conscience sake could not pay the Priest his Wages, though it were but some small matter, oftentimes such a one should soon be prosecuted and excommunicated; so that by your practices (whatever you may profess in words) you are more zealous for your Gain and Interest, than for excluding Evil, and promoting Righteousness in your Church, and so, like them the Apostle speaks of, who minded earthly things, whose end (he said) was destruction. Phil. 3. 19. Now such practices are no marks of the Church of Christ; but of a false Church, where there is want of zeal for Righteousness; whereby it is manifest that you are not in the undefiled Christian Religion, which keeps from the Spots of the World, and leads into Fellowship with the Father and his Son. And therefore there was no such danger (as thou insinuates in thy Letter) in his leaving of your Church, of incurring the Damnation of his Soul, or choosing an unsafer way to Heaven, in coming to that Religion he hath chosen.

Next, we observe thou seemest to take an advantage at his saying, It is the Light of Gods Grace that let him see the evil of his own heart that he lived in, and the evil of others also; and so wouldst strain these words, the evil of others, particularly to the seeing of the hidden evils of their hearts in secret, as he saw his own; whereas it is not to be questioned, but that he intended the evil that others brought forth into Words or Actions: Though when he speaks of himself he names his heart, saying, my own heart; yet thou unfairly makest a great deal ado about it, to bring him under blame, as if he assumed Gods Prerogative, and plainly contradicted the Apostle Paul in the 14th chap. of the Romans; but that thou hast no just reason for these thy endevours, wise men may easily comprehend: However it is certain, that through the Light of Gods Grace in the heart men may come to see the defects in themselves, and also in others, without assuming Gods Prerogative. And as to thy saying, It's a Term often used by the Quakers, but not rightly understood by them, thy Charge is false; The Quakers understand it, and thou canst not make out the contrary, though it's easie for thee and others to accuse; but that we leave upon thee to prove and make out. But as for his seeing the wickedness of his own heart, it is not to be questioned, and also to see the vanity and wickedness of others is not difficult: For it is apparent enough, that men that are in the Society of the people of your Religion may see what is brought forth daily that is not agreeable to Christianity both in words and actions, And seeing this, and that which Christ lays down being granted, that out of the abundance of the heart the mouth speaks, and a good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. Matth. 12. 35. Then according to this Rule of Christs, by what men bring forth in their Conversations the Heart may be judged; and though the Lord search the Heart and try the Reins and to know secrets is his Prerogative, yet what is thus manifested (according to the rule of Christ) is no presumption to believe or give judgment in.

And as to the Apostles words, Rom. 14. thou makest an impertinent application of them, in bringing them as a testimony in this concern against him; for the case in which they were not to judge one another, was in point of Faith, or their growth or liberty therein; the weakness of the Faith of a weak Brother was to be born with in that straitness that was upon some, as in respect to Meats, and the observing of Days, which others were grown over, that were not to be judged, but in point of Faith were to be left to their own liberty; and in that case, saith he, Let not him that eateth not judge him that eateth, for God hath received him; and he that did eat was not to despise him that did not eat.

So thou maist see that the Apostle had a regard to their growth in the Faith, and so would have all walk accordingly in wisdom, with care not to hurt one another: But what is this to people of a loose life, whose words and actions are contrary to the Law of God, and so sinful? May we bear no Testimony against such? was it not the practice of the Prophets, Christ and the Apostles to reprove such, and give Testimony against them, and yet not contradict Paul in this case? How ignorant thou shewest thy self to be of the Scriptures!

But mark thy Judgment, and where it will fall; Have not (these many years) your Church and Ministry been cencerned in persecuting such as could not for Conscience sake, and in the liberty of their Faith, observe days, and other things, which you required; and when they could not conform to you, they have not only been judged by you, but sorely abused, and cast into Prison, put in the Stocks, and their Goods spoiled. Thus have many suffered only for matters of Faith and Conscience towards God: And so herein it is evident, that your established Church thou speakest of is highly guilty of the Fact thou chargest to be plainly contrary to the Apostle in that forecited Scripture in Rom. and so is judging another mans Servant in that wherein he ought to be left to his own Master, and presumest to meddle with Christs Prerogative; so you are under thy own Condemnation, being guilty of that which thou wouldst condemn in others: And this to be your practice can be proved by many Witnesses that have suffered upon this account by your Church both in England and Ireland. From what is beforesaid it's evident, that for a man to say, that he sees the evil of his own heart by the Light and Grace of God, and the evil of other men, which were conversant with him in his loose Conversation, doth not bring him under the Censure of the Apostle, as thou ignorantly dost imply: therefore thou maist take it home to thy self, and thy Brethren as a just Judgment upon you for the reasons aforementioned.

Thou further sayest, that perhaps we will object, that Christ, in Matth. 7. 16. says, ye shall know them by their Fruits, &c. To which thou answerest, he does so; but tellest us, it hath relation to false Prophets, and withal wouldst insinuate as if the Teaching Quakers (as thou callest them) were such; but that they are such is a false insinuation, which thou canst never be able to prove. And by Fruits, thou tellest us, that both there and in other places is meant the Doctrine of those false Prophets, or Teachers, that being the proper Fruits of such men, and not their particular Actions.

Answer. That Christs words here have a relation to false Prophets, we grant it, and that they are to be known by their Fruits we also acknowledge; but that the Fruits there meant are only their Doctrines, and not their particular actions, as thou affirmest, we do deny. And that it is not so as thou saist, doth plainly appear from the words of Christ in many parts of the same Chapter: For first he saith, they shall come in Sheeps Clothing, but inwardly they are ravening Wolves, (so not in the Sheeps Life.) And what is the Sheeps Clothing? Is it not the words of the true Prophets, Apostles and Servants of God? as appears by the Testimony of the Lords Servants, as may be seen in Jerem. 23. 30. Behold I am against the Prophets, saith the Lord, that steal my Words every one from his Neighbour. And the Apostle speaking of Deceivers, Rom. 16. 18. saith, that by good words and fair speeches they deceive the hearts of the simple. So that it is evident these false Prophets and Deceivers had good words; for God said, they had stolen his words from their Neighbours, &c. and they had fair speeches, but were inwardly ravening, from whence evil Fruits were brought forth: but that by Fruits there is not meant their Doctrine, as thou saist. Observe further what Christ saith in that Chapter; Do men gather Grapes of Thorns, or Figs of Thistles? even so every good Tree bringeth forth good Fruit: but a corrupt Tree bringeth forth evil Fruit, &c. Wherefore by their Fruits ye shall know them, ver. 20. And in the following verses it is most clear, that by Fruits he means their deeds and particular actions; for his words are, Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the Will of my Father, which is Heaven; (so the Fruits here meant are doings, not sayings.) Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name, &c. and then will I profess unto them, I never knew you, depart from me ye that work iniquity. Here the working of iniquity was the cause of their exclusion from him. And further, speaking of the wise and foolish Builders, he saith, He that heareth these sayings of mine, and doth them, I will liken him unto a wise man, &c. And every one that heareth these sayings of mine, and doth them not, shall be likened unto a foolish man, &c. so that all along it doth appear that the particular actions are the Fruits whereby Christ declares they may be known, and accordingly may be judged; though thou saist, many Hereticks, men who have embraced vile Doctrines (as thou affirmest the Quakers do) have been of good Lives.

First. As to thy affirming that the Quakers do embrace vile Doctrines; that is false, and we turn it back upon thee as a wicked slander, and challenge thee to bring them forth, that we may know what they are that thou accounts so, and whether they be ours or not. In the next place where dost thou read in all the Scriptures of men that held vile Doctrines that were of good Lives?

The next matter thou takest in hand to defend in thy Paper, is, [your Tithes, your great Dalilah:] for it's evident, that it is your Tithes, and other Revenues, that is the very cause for which the most of you did become Ministers; otherwise, we are perswaded, we had not had one of a hundred in those Offices at this day of you: for it's the Trade, as it's made by you, whereby you get your rich Gain, that is chiefly in the eye of those concerned in the preferring of Youth into the Schools; and we think it is as much in the eye of the Ministers in their coming out of the Schools, and going into the Nations to be Teachers, as your practice doth manifest. So that Christ and his Gospel is the least of your concern in the ground of your design, what. ever may be pretended; For in all things mens ways and actions are a more sure evidence to demonstrate what they are than their words; therefore Christ saith, by their Fruits ye shall know them: So that we do not wonder to find thee so concerned to plead wordly Gain. But to come to the matter, thy business is to prove Tithes of Divine Institution now under the Gospel Dispensation, (which if thou do, then we will confess it is no defect in your Religion.) Thou sayest, it will be no hard matter to do; but thou hast not done it: and if it be so easie to do, thou shouldst have done it to have convinced him that scruples its Lawfulness. However it may be supposed, thou hast brought thy chief proof, in quoting Christs words in Matth. 23. 23. and Luk. 11. 42. where he speaks of the Pharisees paying Tithes of Mint, Anise, Cummin, &c. and tells them, these things ye ought to have done. And then thou sayest, nothing can be plainer to them that are not desirous to wrest the Scriptures to their own destruction. So by thy own words this is thy chief proof, being (as thou saist) nothing can be plainer. But as plain as thou wouldst make the simple believe it is, all that are wise do clearly see that this has no relation to the Gospel Dispensation, but to the first Covenant and Priesthood: And saith the Apostle, Hebrews 7. 12. For the Priesthood being changed, there is made of necessity a change also of the Law. And in the 8th chap. thou maist see how he proves the Law changed, and gives the Reason for the Lords giving a new Covenant or Testament, and making the first old. So its plain, the Priesthood that received Tithes, and the Law that made them of Divine Right to the Priesthood, are both changed, and both a new Law or Covenant and Priesthood set up and established by the Oath and Promise of God, which are the two immutable things by which God shews the immutability of his Counsel abundantly unto the Heirs of Promise, for the strengthening of their Consolation through Christ, that is made an High Priest for ever, as thou mayst read, Heb. 6.

Now thy work is to prove Tithes of Divine Institution in the New Covenant, and then to prove and shew the Priesthood that is, to receive them; for thou maist see both the Law that gave them and the Priesthood that received them are changed; and though Christ told the Scribes and Pharisees they ought to have done it; that was according to the Law of the first Covenant, which was not then disannulled, Christ not being offered up, but he himself under it: for it is said, He was made under the Law, to redeem them that were under the Law, Gal. 4. 4, 5. and so he taught people to observe it; as when he had cleansed the Leper, in Matth. 8. he bid him shew himself to the Priest, and offer the Gift that Moses commanded for a Testimony unto them: and so while under the Law he was for observing the Law; but now that being ended in him, his Law is to be observed, and what he has ordained we are to be subject to. But before we speak to that, we are willing to take a little observation of the difference between your Priesthood that now takes Tithes, and Gods Priesthood that received Tithes by his Law in his first Covenant. First, Levi's Line, that was to receive Tithes of Israel, had not their Inheritance of Land among their Brethren, this the Lord ordered to be their Inheritance, to wit, Tithes and Offerings, which they were to have from the rest of the Tribes; as thou maist see in Numb. ch. 18. And likewise when they had received the Tithes, which was all the Inheritance they had among the Children of Israel, they were not to have it only to themselves; but the Stranger, the Fatherless and the Widow were to have a share with them; they were to be relieved out of the Tithes by the same Law, that there might be no Beggers; and the Owner himself was also to partake of them, as thou maist see in Deut. ch. 14. and ch. 26. So it is evident you far exceed them as to self-advantage; you have all to your selves, your Ministry is far more chargeable than the Priests under the Law; neither Poor nor Owner must have a share with you, nor the Payers of the Tithes eased from the burthen of the Poor, for all that you get.

Pray thee tell us how your Tithes come to be of Divine Right? Thou saist, it is not hard to prove when demanded; we demand it, and also deny it, do thou prove it if thou canst; we are sure, if this Law were in force that gave it to Levi, you in the using of it walk far beside the Law, and so still are under Condemnation. Oh! is it not a shame, that men that pretend to be Ministers of Christ, and can tell the people (as thou dost in thine) of forsaking all for Christ, and yet in your practices do neither walk answerable to the Freedom and Ease of the Gospel, nor Justice and Equity of the Law of the first Covenant? And therefore we advise thee to lay down thy Religious Plea for these Wages of thine; for we can account them no better than Balaams Wages of unrighteousness, which he loved, but durst not take, spoken of 2 Pet. 2. 15. for it doth appear there were such in the Apostles days that forsook the right way, and followed Balaams Errour, and certainly we are not without such now in our days.

But now let us consider what Christ hath ordained, who is the Lawgiver under the new Covenant; thou saist, though Paul does not mention Tithes and Offerings, yet he speaks what is equivalent to them. We desire to know what thou intends by equivalent? dost thou mean of an equal Value and Institution with them? we grant what Paul saith to be just and reasonable, and according to the Gospel, that it was no great thing where they had sown Spirituals to reap of their carnal things: and thou seest Paul puts it upon an If, and says, If we have sown spiritual things, he claims no power to it else: But this will not serve you, you cannot abide within the Gospel Ordination and bounds, no more than you do the Law, about your Tithes, but you will reap Carnals where you sow no Spirituals. Thou maist see also the Apostle speaks of feeding a Flock, and planting a Vineyard, and eating the Milk and Fruit; but still it's the Milk and Fruit of the Flock and Vineyard that they had fed and planted, and not other mens; But this will not serve you, let the Nations bear witness; you will reap whether you sow or not, you will eat whether you feed and plant or not; you will have it by force, like Eli's Sons, if you cannot get it otherwise: And thou bringst the Apostles words, Even so hath the Lord ordained that they who preach the Gospel should live of the Gospel; and then queriest, doth Paul say the Lord has ordained? and will you say the Lord has not ordained? is not this to give the Apostle a flat lie?

We answer, Nay, we will not say, nor never did, that they which preach the Gospel may not live of the Gospel, according to Christs Ordination; (but then it must be according to his Ordination) and not according to mans Will and Invention, to answer his own covetous Inclination. And we also grant what the Apostle saith, Let him that is taught in the Word communicate to him that teacheth in all good things; but still he must be a Teacher, and it is from them that he teacheth that he must expect it: But this will not please you, but you will have from them that were never taught by you, as thousands in Ireland may bear witness. So thou maist see here how impertinently thou wouldst apply the Scriptures to them that have no right to them, upon that account thou bringst them; but they will not serve thy turn. And where is the Wrester of the Scriptures to their own destruction that thou speakest of? Thou hast need to see if thou canst clear thy self of it.

Thou goest on, and saist, thou canst tell what we will say to these and such like Texts; you will, I warrant you, (saist thou) say that Tithes are not mentioned, &c. But thou maist see thou wast under a mistake, and it was a vain confidence in thee to say so. We have something else to say, as before. But you will allow sure that they enjoin a Maintenance, &c. Thou saist we will allow that: But then let it be what the Lord has ordained, and we are content. And now let us observe what that is in Matth. 10. when Christ sent forth his twelve Disciples to preach and heal the sick, he said, freely you have received, freely give; and the Allowance he ordained for them, when he sent them out without Money or Gold, was, that they might eat such things as were set before them; for, saith he, the Workman is worthy of his meat. And in Luke 10. when he sent out his seventy he gave them the like Command, and told them, they might slay in that House into which they had entred, eating and drinking such things as they did give; for, saith he, the Labourer is worthy of his Hire; and in the 8th vers. he saith, into whatsoever City ye enter, and they receive you, eat such things as are set before you. So here it was such as did receive them that they were to abide with, and it was such things as they did give, and set before them, that they were to eat: so it was the free act of such as did receive them that they were to live upon, and be supplied by. Here is no liberty to compell; but the Power of the Gospel was to open their hearts to minister freely of their Carnals, as they received freely of the Spirituals from them; and this agrees with what the Apostle says in all those places before mentioned; so that it is evident he had regard unto what the Lord had ordained: But this will not serve your turn; you cannot be content with what Christ ordains, and the Apostle approves of, 1 Tim. 5. 18. Thou shalt not muzzle the Ox that treadeth out the Corn, and the Labourer is worthy of his Reward. The question may be by some asked what this Reward is? The Apostle clears it up in the 6th ch. 8th v. having in the former vers. told Timothy, that we brought nothing into this world, and it is certain we can carry nothing out; and having Food and Raiment let us therewith be content. Here was the Counsel of an Apostle to a Bishop; for it's said he was Bishop of the Church at Ephesus. Now things being well weighed according to the Scripture, where is the Divine Right either for Tithes or the other great Revenues you Clergymen compell the Nations to pay you? It is not from Christs Command, nor the Apostles, nor from any of their Examples, neither Apostles, Bishops, Pastors nor Teachers: you are without Warrant from the Scripture; you have neither Precept nor President for your Practices, either as in respect to your great Revenues that you seek after and enjoy, nor your manner of forcing people to pay you: All we see in Christs Ordination that was to be done to them that would not receive them and relieve them, was, they were to shake off the dust of their feet, as a witness against them: and then Christ shews the danger of their rejecting, but refers it to the day of Judgment; but this will not serve you, though ye pretend to be spiritual men, yet it plainly appears you are for your carnal ends; you cannot trust your selves under Christs Care, to live of the Gospel, and what that freely produceth in the hearts of the people, as Christs Ministers did. And you may see what they answered when he questioned them, as in Luk. 22. 35. And he said unto them, when I sent you without Purse, and Scrip, and Shooes, lacked ye any thing? and they answered, Nothing. So here is Faith and Obedience, and the effects also of the Faith and Obedience of Christs Ministers set before us for an example: But it's evident you do no more love to follow the example of the primitive Ministers, than you love to submit to what Christ hath ordained; as appears by the great bustle thou makest, and the many shuffling Arguments thou usest, to invalidate the good example of the Apostle in that godly Care that was upon him, that he might not make the Gospel chargeable; which is no more than the real duty of every true Minister of Christ; although you make it not your concern, as is evident from your practices. And what if the Apostle had Power, and asserted his Power? thou seest what Power he asserts in these words; Have we not power to eat and to drink? and again, have we not power to forbear working, &c? as in 1 Cor. 9. so thou mayst still see that he pretended to no power above his Masters Commission, who said, they might eat such things as were set before them, the Labourer was worthy of his Meat: So still this makes nothing for thee and thy Brethen; his Power you will not be content with no more than his Example; for then you know you must not live in pride, height, fulness and idleness, as ye do: and so being his Power will not answer your ends, you fly from his Power, which was the Gospel which they that preached it were to live by, to Man's Power and Law for your Maintenance; and by that, force and compell people to pay you, for whom you do no work, and to whom you cannot say as he did, 1 Cor. 9. 1. Are not you my work in the Lord? But alas! how many thousands do you compel in Ireland to pay you, that are not your work in this sense he speaks of? you have no concern in their Conversion (if they be converted,) but whether they be or not you matter not, you will have your Revenue from among them.

But thou tellest him, He does not consider that the Gospel of Christ was but in its Infancy; Paul was but then planting it, endeavouring to make it the established Religion of the Nations, as now it is.

Answer. That Paul was planting it, we grant; but that the Religion which he endeavoured to establish is now the established Religion of the Nations, we deny: For, first, there is no such Unity nationally in Religion, as he endeavoured to establish; as in 1 Cor. 1. 10. Now I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, that there be no Division among you; that ye be perfectly joyned together in the same Mind, and in the same Judgment. Secondly, They are not established in Holiness, and that Perfection, which he laboured to establish and present in; as Col. 1. 28. Warning every man, and teaching every man in all Wisdom, that we may present every man perfect in Christ Jesus. And likewise in Ephes. 4. we read, that he gave Ministers, and Gifts for the Ministry, for the perfecting of the Saints, and for the edifying of the Body of Christ, &c. till they all come in the unity of the Faith to a perfect man, &c. And 2 Corinth. chap. 7. ver. 1. His Labour was to bring them to perfect Holiness in the Fear of God. This is the Religion Paul and others endeavoured to establish in the Nations, and to establish people in; and for this end Peter exhorts the Believers to be holy in all manner of Conversation, that as he which had called them was holy, so they might be holy. 1 Pet. 1. 15. Here is that which they laboured to make the established Religion of the Nations, viz. Uunity, Perfection and Holiness in all manner of Conversation. Thou affirmest that now it is made as he (to wit, Paul) endeavoured to make it. If this were true, then the Nations would be gathered into Righteousness and Holiness, Unity & Peace, Love & Good will: But alas! there appears no such Fruits of the true Religion amongst the generality of the people of the Nations; which doth demonstrate, that there is no such Establishment of it as thou hast asserted, whatever may be professed in words.

We take notice how much thou art offended at his telling thee, that the Ministers wrought with their hands, and takest occasion at the word Ministers, as if he had said, All laboured, and then affirmest it's very false: whereas he only saith Ministers in the plural number (not All,) which is proved true by the Scripture and thy own consession, who grantest that Paul and his Fellowtravelling Apostles did labour with their Hands: And then when thou hast asserted it to be false, thou challengest him to shew another Apostle besides them in the New Testament, that wrought; For, saist thou, they forsook their Boats, their Nets, their Trades for his sake and the Gospel, and the New Testament doth not inform us that they ever returned to these Trades again for a Livelihood.

Answ. We read, John 23. that Peter, above three years after he was called by Christ, with several other Disciples, after they had so forsaken their Boats, &c. went a fishing, and that Peter then had his Fishers Coat, [not a long Gown, as those called Ministers now wear,] and we do not believe they went for Pleasure, but to get Fish; from whence we may groundedly conclude that they used that Imploy for a Livelihood, at times, when they were not immediately imployed in preaching the Gospel; and we challenge thee to prove the contrary, if thou canst.

Concerning thy querying for a Command for keeping the First day of the week, or calling it the Lords day. We say, we meet together on the First day of the week, (for to meet is our Duty,) and also upon other days; and for this Practice we have both Command and Example; the Saints were commanded not to forsake the assembling of themselves together, Heb. 10. 25. and we account every day is the Lords; and he that regardeth a day, ought to regard it to the Lord: and he that regardeth not the day to the Lord, he doth not regard it, Rom. 14. 6. But what Scripture have ye for all such days as you observe, which are called such and such Saints days?

Thou saist, thou hast been the longer on this particular, because thou findest it galls us most.

Answ. When thou hast read our Answer (which by reason of thine being so long, hath caused ours to be so too,) thou maist consider of it, and of thy impertinency in quoting the Scriptures to prove your Practice, which being well observed doth witness against you; and then we doubt not but it will prove that which will gall thee and thy Brethren, who are so found in such covetous practices as the Scriptures plentifully testifie against: and for a further Testimony against your Practices, read these following Scriptures, of which for brevity sake, having been so long already, we shall forbear to write the words, they that can may read them in the Bible, Isa. 59. 9, 10, 11, 12. Jer. 5. 30, 31. Ezek. 13. 19. Ezek. 34. ch. Mich. 3. 5, 11. Joh. 10. 12. Tit. 1. 10, 11. 1 Tim. 3. 1, 2, 3. 2 Pet. 2. 14, 15, 16. Jud. 11. 12, 13.

In the next place, thou undertakest to inform him of some Defects in that Religion he had chosen: and first, thou saist our Teachers have no lawful Call to preach the Gospel, and quotest the Apostles saying, Rom. 10. 15. How shall they preach, except they be sent? that is, saist thou, how can they preach the true Doctrine of Christ, unless they be sent by him, or by those Apostles of Christ who received immediate Commissions from him, &c.

Answ. We grant what the Apostle saith, How can they preach, except they be sent? &c. But that our Teachers are not so sent thou neither undertakest to prove by Argument nor Scripture; although thou hast the confidence to affirm that they have no lawful Call or Commission to preach the Gospel; which we turn back upon thee, as a false Accusation; and demand of thee to prove and make it appear to be true, if thou canst; for we do believe that none can be true Ministers, but such as are sent by Christ, and have their Call and Commission from him, and also receive the Gospel which they preach, and their ability from him: for the Scripture is plain, that the Gospel-Ministers were sent by him, and received the Gospel they preached, and ability to preach it from him, and not from men; as in Gal. 1. 11, 12. and in 2 Cor. 3. 6. the Apostle saith, they were made able Ministers of the New Testament, not of the Letter, but of the Spirit; and in the fo • egoing verse he saith, our sufficiency is of God. And Ephes. 3. 7. he declares, that he was made a Minister according to the Gift of the Grace of God, given unto him by the effectual working of his Power. And Peter saith, 1 Pet. 4. 11. If any man speak, let him speak as the Oracles of God; if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified, &c.

And so from him, we say, we have received our Call by his eternal Spirit, and do wait upon him to receive our ability daily, that what we do may be by the Gift of the Grace of God given unto us, that God in all things may be glorified: And if this be not according to the Scripture, and the way of God, do thou in thy next shew what is; and prove your way of being bred up at Schools, and learning your Tongues, and taking your Degrees there, and observing your Ceremonies in your Ordination, and coming forth according to your Traditions, and then looking for a Benefice the greatest you can get, and then settling in a Parish for so much a Year, until you can hear of a Place with a greater Benefice, and then remove for greater Gain and Preferment, and while you stay in a Parish take such Lordship upon you, that none of your Church or Hearers may have liberty to speak, or preach, but such as are so ordained as you are. Clear these things in thy next to be according to Scripture, if thou canst. In the mean while we charge this method and these doings not to be according to the Rule of the Gospel, or Example of the primitive Ministers; that this is your practice, we believe thou canst not deny: But in the true Church this Order and Liberty was ordained by the Apostle, as in 1 Cor. 14. 30, 31, 32. If any thing be revealed to another that sitteth by, let the first hold his peace; for you may all prophesie one by one, that all may learn, that all may be comforted; and the Spirits of the Prophets are subject to the Prophets. But this Liberty which the Apostle ordained you do not admit of, no more than you do of other things, which were the practice of the true Church, and Christs Ministers; but instead thereof are gone into things which are of Mans ordaining and setting up. And therefore Robert Lacky, and all in whom God hath opened an understanding to see you aright have reason enough to forsake you and your Church: and as for those Scriptures thou quotest to prove a successive Power to send others, they make nothing for your method of Ordination at all; for, Matth. 28. he said, he would be with them, &c doth not say they should send others. In Acts 1. the Apostles desired one in the place of Judas, to be numbered with them, and he was chosen by lot: so here was the Lords lot. And in Acts 14. 23. it is said they ordained Elders in every Church. Now how these Scriptures do prove a true Succession to your Call and Ordination, let all that are wise in heart judge.

Secondly. Thou saist, we have no Sacraments administred in our Religion, neither that of Baptism, whereby people are admitted into the Christian Church, nor that of the Lords Supper, by which they are strengthened and preserved in it.

Ans. First, we demand whence thou hast this Term Sacraments, and what is the proper signification of it? we are sure thou hast it not from Scripture. And secondly, We put it upon thee to prove whence you have your Authority for that which thou callest Baptism, by which thou saist people are admitted into the Christian Church, viz. sprinkling Infants. We deny that you have any Authority from Scripture, either by Command or Example for it: for we never read in all the Scriptures of either baptizing or sprinkling Infants: there is no such thing in that Scripture by thee quoted: therefore thou art in a great mistake in charging this to be a defect in the Quakers Religion, not to have such a Practice, which is an unwarrantable human Invention▪ and it is a great defect in your Religion, to perswade people, that when you have sprinkled a little Water on the Head or Face of a Child, and signed it with the sign of the Cross, it is thereby admitted into the Christian Church, and call it Baptism, when it is but sprinkling; and therefore a defect throughout. But thy Charge upon the Quakers Religion, that we deny that of Baptism, by which people are admitted into the Christian Church, we affirm to be false; for we own that Baptism according to what the Apostle saith 1 Cor. 12, 13. For by one Spirit are we all baptized into one Body, whether we be Jews or Gentiles, &c This we own to be Christs Baptism, and we also own Johns Ministration of Water to have been Gods Ordinance in its day: but yours we leave for thee to prove from whence you had it.

Secondly. Thou saist, Nor that of the Lords Supper, by which they are strengthened and preserved in it.

Ans. Let all that are wise in heart consider whether that which thou callest a Sacrament, which you take, hath such a great effect in it, as to strengthen & preserve in the Christian Church, which is Christs Church, for the Protestants do account it no more than a Sign of an inward spiritual Grace. But we are satisfied concerning what Christ did, as in that Scripture thou quotest, Luke 22. for he had regard to the fulfilling of the Law, and his time drawing near that he was to be sacrificed, and so the true Passover; as Paul saith, 1 Cor. 5. 7. For even Christ our Passover is sacrificed for us, had a desire to eat the figurative Passover with his Disciples before he suffered; as thou maist see Luke 22. and in eating the Passover he took the Cup and gave thanks, and gave it to them, and bid them divide it among themselves; and likewise took Bread and brake it, and gave it to them; and after Supper again he took the Cup and gave them; and thou maist see what he said both of the Bread and the Cup, the one was his Body which was given for us, the other was the Cup of the New Testament in his Blood which was shed for us; which words import that his Body, which is broken for us, is the substance of that unleavened typical Bread; and his Blood, which was shed, is the substance of that Cup; not that the Bread and Wine was his Body and Blood, for that was but typical: though some do ignorantly imagine that ho meant, the outward Bread and Wine was his real Body and Blood; as the Jews thought he had meant the Temple made with hands, when he spake of the Temple of his Body: For we read, that when the Passover was instituted, they were to have a Lamb without blemish, and unleavened Bread, and the Door-posts were to be sprinkled with the Blood of the Lamb; which Passover was certainly a Type of Christ the immaculate Lamb, whose Body is the true Bread that nourishes the Soul to Life eternal, and his Blood sprinkles the Concience from dead works to serve the Living God. This is that we have an eye to, that which was broken for us, and shed for us; and we think, by thy Writing, thou art not of the Papists mind for the Real Presence: and if not, then consider what that Bread and Drink was that was broken and shed for us, which he spake of, though he was then eating the Passover with his Disciples; and then come on and see what the Apostle saith to the mystery of it, which was that which he preferred in the Church at Corinth, 1 Cor. 10. there he tells them of the Fathers, viz. the Church in the Wilderness, and saith, they did all eat of the same spiritual Meat, and did all drink of the same spritual Drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. So here thou maist see the Meat was spiritual, and the Drink was spiritual, and the Rock was spiritual, that they drank of, and that was Christ: So the Apostle, speaking to wise men, bids them judge what he saith; as in ver. 15, and in ver. 16. saith he, The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? and the Bread which we break, is it not the Communion, of the Body of Christ? and ver. 17. For we being many are one Bread and one Body; for we are all partakers of that one Bread. The Judgment of this thou seest the Apostle referred to wise men; and we know wise men will judge that it is this spiritual Meat and Drink that strengthens and preserves in the Church of Christ, whatever thou maist say to the contrary; and so thou wrongest the Quakers in saying, that we have not the Lords Supper administred in our Religion; for we greatly delight in the Lords Supper, to eat and drink that which strengthens and and preserves us in the Church of Christ; and for your Practice that you use in your Church, we demand your Example for it, and whence it did arise? for thou maist see that Christ in the Figure did eat the Passover with his Disciples according to the Law, and gave them the Cup both before and after Supper, as aforesaid.

Thou pretendest thou hast other notorious defects in our Religion, but forbearest to bring them forth; only one, thou saist, thou canst not omit, which is so great a one, that it renders the generality of the Quakers almost no Christians at all; and thou saist most of us are guilty, and that is a defect in the very badge and mark of a Christian Disciple, which, saist thou, is Love and Charity; and so quotest Christs words, Joh. 13. 35. By this shall all men know that you are my Disciples, if ye love one another.

Ans. Thou dost in this as thou hast done in other things before, charge us to be guilty, but dost not bring one Proof or Argument to prove the Guilt upon us from matter of fact, unless thy saying it is so, be either Proof or Argument, which no wise man will understand to be so. Thou saist, perhaps, we have charity among our selves, we love one the other who are of our Perswasion. However that is well so far, it answers this Text of Scripture which thou hast quoted; we wish we might say in truth so much for all of your Persuasion. But thou goest on to shew how we should love Enemies, &c. and tellest us what John says, that God is Love, and the more a man hath of Love, the nearer he doth approach to the Nature of God; and so tellest us what Paul saith of Charity, &c. But what doth all this towards the proving us to be defective in this great badge and mark of a Christian Disciple? That this is both your and our Duty we grant; but thou dost not shew matter of Fact wherein we are guilty: it is an easie matter to accuse and charge, but wise men will consider how they can make good the Accusation before they charge: But since thou hast provoked thereunto, let us take an observation of the Works of your Church and Ministry, and see how you have born this badge and mark of a Disciple of Christ, or whether we can find any Defects in her or not, that we may see whether there is any reason to forsake her or not? For many years past the Fruits of your Church and Ministers have been such, that we think it will be hard for any to say, they are the badge and marks of Christian Disciples, (for thou speakst in thy Letter of the Protestant Religion as it is profest in the Church of England and Ireland) and so it is of that Church we now have Reason to take an observation, let it be considered from whence hath all that great Persecution for many years proceeded, whereby so many Families have been ruined, many thousands imprisoned, their Goods taken away, not leaving some so much as a Bed to lie upon, Cattel to till the Ground, nor Corn for Bread and Seed nor Tools to work withal, Whipping, Stocking, Stoning, and grievously abusing; so that many thereby have lost their Lives, and meerly because they could not come to your Worship for Conscience sake, or for meeting together to worship God according to their Faith, and in these Persecutions the Ministers have often had a hand themselves in sending forth wicked Informers, and sometimes appearing in their own persons, besides the great Sufferings wherein many have suffered for the Ministers Wages and Hire, which hath not been a little, this in England. Yet we have not escaped in Ireland, but have often been imprisoned for meeting together to worship the Living God, as we have also been for the Ministers Wages. Now these not being the acts and deeds of former ages, but of our present age, and of a people yet living: We need not say much to make it out, it being still as Wounds bleeding, which may be seen; therefore come to the Application, and see where the Imputation of this great Desect, which thou couldst not omit, will fall: If thou canst prove these doings of yours to be the effects of Love and Charity, then thou clearest your Church from this great defect; and if so, may be, it may be a true Church; but sure they manifest quite the contrary, and were never the marks of a true, but of a false Church; as may be seen from the days of Cain downwards. So that there's no want of Reasons why R. L and others may turn from your Church, and so in turning from you to the Truth, which the Quakers are Witnesses of, is not unsafe, but a safe way to Heaven, notwithstanding all that thou hast said to the contrary in reflection upon us and our Religion, as also upon him, as if he had forsaken you, and changed his Religion out of Covetousness, for which thou neither dost nor canst give any grounded Reason; and therefore having said so much already, we need not say much more to these matters.

When he answered thee, and told thee, it was the Love of God manifested in his heart, &c. and not Covetousness, neither Humours, Passions, nor Prejudice, &c. for all he tells thee so, yet thou still asserts, that it plainly appears to be out of Covetousness, and sayest in this, as in other things, he shakes hands with the Papists, and not meerly for Conscience sake; so here, as in other things, thou dost charge and accuse without proving what thou sayest, as if thou knew his Heart and Conscience better than himself: what dost thou think, who is now judging another mans Servant? and who is now assuming Gods Prerogative? And when he tells thee, it was the Love of God manifested, thou tellest him, it seems to thee, that God had withdrawn his Love from him, in suffering him to forsake so rational and pure a Religion as the established one is, for a Persuasion that has either little or no Reason or Purity in it.

Ans. As for your esteablished Religion, what Reason and Purity is in it, or the contrary, we have in some measure before shewed, and all that will but observe your Religion, and the effects of it, may easily see that this is but a vain boast in thee, to set forth your Religion for such a rational and pure one. And for thy saying, That which he hath chosen hath little either of Reason or Purity in it; it is but thy Say so; thou dost not undertake to prove or make it out at all: so that if people will believe what thou saist, it must be because thou saist it, and not from any thing thou makest appear to manifest what thou saist to be true.

Thou goest on still after the same rate, and when he saith, he felt nothing of incurring the Displeasure of the Lord; but on the contrary, had more Peace in his own Conscience than when under thy Teaching; thou tellest him of what Paul saith of some whom God had given up to a reprobate mind, and so wouldst persuade him that this is his state; and when he speaks of enjoying Peace more than when under thy Doctrine, thou saist the reason is plain enough, while under thy Doctrine his Conscience was under a tenderness, it wassore with sin, &c.

Ans. Truly we believe there was Reason for it to be sore with Sin, but he might stay long there before it would be saved from Sin, and so healed from that soreness; for that you never come to, by your own confession; for all your days you are complaining that there is no Health in you; so you are like to be sore with Sin; but all that see their infirmity, and what Physicians of no value you are, had need to look out for a better Religion and better Ministers, or Physicians to their Souls: So that its still evident he had reason to forsake yours, and look out for a Religion that had more Power and Vertue in it, to deliver from Sin, and heal the Wounds it had made; but it is not to be questioned, that if he had slayed with thee, and lived in his vain Conversation, that would have been better born with by thee, than his owning of that which leads to a Reformation: and so like them of old, that while people put it into their mouths they cried Peace; but when they did not, then prepared War against them.

Thou tellest him of going into the Quakers old way of uncharitable censuring, because he saith, many of the Protestants in England and Ireland profess Christ in Words, but in Works deny him.

Ans. This is evident from their doings, as is before proved; so that it is no hard matter to make that Charge good against them. Do thou clear them if thou canst.

When he saith, as far as he understands our Principles and Practice are according to Christs Institution, which he doubts not but we will make good upon occasion; thou, in answer, saist, thou knowest our Practice well enough: which if true▪ and if so bad as thou endeavourest to make people believe of us; why hast thou brought none of them to make good thy Charges against us? And as for our Principles, thou saist, thou never heardst we had any. Then thou must needs be ignorant of our Way and Religion: and therefore in thy speaking evil of it, thou speakest evil of things thou understandest not; and so art of that Generation spoken of 2 Pet. 2. 12. And as for our Faith and Principles, they have been published to the world both by Words and Writing, they have not been hid in a corner; so that any that had a mind to concern themselves against us, and yet (as wise men) would not judge without an understanding (lest like thee they should speak evil of the things they did not understand) might easily be informed what our Principles are: However we are a people that believe in the Lord Jesus Christ, and that the Father sent him into the world to lay down his Life a ransom for all men, that whosoever believeth in him shall not perish, but have eternal Life: that he was crucified without the Gates of Jer.salem, and so became a Propitiation for the Sins of the whole world: and that after he had suffered, and was buried, God the Father raised him again by his eternal Spirit, after which he shewed himself unto many Witnesses, and then ascended into Heaven, and is glorified with the Father, with that Glory he had with him before the World was made. And we further believe, that he is the Light of the World, and that he ought to be followed, according to his own words, John 8. 12. and that he lighteth every man that cometh into the world, according to John 1. 9. and that this Light, wherewith he lighteth every man, all ought to believe in, that they may be Children of the Light, according to Joh. 12. 36. and so we believe in his spiritual Appearance, according to his Promise, who said, He would pray the Father, and he should send them another Comforter, even the Spirit of Truth, according to John 14. 16, 17. and this was his own Spirit, for he is the Truth; and of this the Saints were Witnesses, as the Apostle saith, Gal. 4. 6. And because ye are Sons God hath sent forth the Spirit of his Son into your hearts, crying Abba Father. And thus was Christ in the Saints, the Hope of Glory, according to Col. 1. 7. And thus believing and witnessing the Truth of the Scripture, we wait upon God for his Spirit, that we may worship him therein according to the Institution of his Son Christ Jesus, as in John 4. 23, 24. and that we may pray with the Spirit, and sing with it, according to 1 Cor. 14. 15. for the Apostle exhorted the Saints to be filled with the Spirit, Eph. 5. 18. and the Saints were to pray in the Holy Ghost, Jude 20. So our Faith stands in the Power of God, which is that, the Apostle laboured that the Saints Faith might stand in; as thou maist see, 1 Corinth. 2. 5. believing that there shall be a Resurrection both of the just and unjust, they that have done good unto the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation, according to John 5. 29.

Here we have given thee some account in short of our Faith, Principles and Practice, and proved them to be according to the Scripture, whereby thou maist see, if Prejudice and Self-Interest do not blind thine eye, that Robert Lacky in turning from thy Teaching, to Christ the true Light and his Teaching (according to Gods Promise under the New Covenant, who said, they shall be all taught of the Lord, which according to our Principle we direct people to wait for) is no unsafe way to Heaven, nor as thou falsly accusest us, a pursuing such ways as are directly contrary to holy Scripture, which thou (in some measure) promisest thou wilt make appear; but hast it yet to do.

Thou saist, because thou art fully satisfied we cannot make this out, therefore thou wilt shew him how he has incurred not only the Displeasure of God for the present, but the Damnation of his Soul hereafter (unless he repent and return) by this his departure from the Religion he was bred in.

Ans. Thou maist see thy Satisfaction is without ground, as also thy confident presumption in thy passing such a Sentence upon him concerning his present and eternal estate: And surely thy Judgment herein is groundless, rash and vain, as all may see who have any true Christian understanding and discerning, and do but observe what is brought forth under your Teaching in your Religion: for we understand no reason thou assignest for thy Judgment, but his leaving of your Religion, which we have before proved he had good reason so to do: and therefore neither he nor any other need be afraid of thy threatning upon this account, because from what is before written it is clear, that there are great defects in the Principles and Exercise of the Religion he was bred in (if he was bred in yours) and so not according to Christs Institution, as may be seen if compared with the Scripture: And that there are no such defects in the Religion he now embraceth, but proved in the Principles and Exercise of it to be of Christs Institution according to the Scripture: and herein thy Challenge we have answered, and endeavoured to make it appear both to thee and him, according to thy demand: but if thou hatest to be informed, it shall lie at thy own door, and thou shalt answer for it thy self. So it is plain he may have changed out of a Principle of Conscience and pure Love to God and his Soul, and not out of Interest, Humour, Passion or Prejudice, as thou seemest to accuse him.

And as for thy assuring him upon thy word, that it is not for any temporal advantage that thou seekest to reduce him, but only in love to his Soul, as thou hast to all mens, as thou saist.

Ans. We think he hath no reason to believe that thou and the rest of your Clergy have such a love to the Souls of all men, as to be the only reason of your coming amongst them to be their Teachers; for your Practice (which is a surer evidence than your words) speaks the quite contrary, in that you do leave any people where you are, to go to another place for an Augmentation and higher Preferment; so that it's evident, it is not the good of peoples Souls, nor the Glory of God, that chiefly moves you in this concern, whatever may be pretended to. And so to the Consciences and Understandings of wise men we refer these things to be considered of, with our hearts desire to God for you all, that he would open your Understandings, and let you see the errour of your ways, and bring you to a Reformation, that the people you may lead in Errour no longer. We conclude and remain Desirers of the Good of all men.