A just defence and vindication of Gospel ministers and Gospel ordinances against the Quakers many false accusations, slanders and reproaches. In ansvver to John Horwood his letter, and E.B. his book, called, A just and lawful tryal of the ministers and teachers of this age, and several others. Proving the ministers calling and maintenance just and lawful, and the doctrine of perfection by free justification, preached by them, agreeable to the scriptures. VVith the Quakers objections answered. And the Quakers perfection by hearkning to, and obeying a light within them, proved contrary to the scriptures. And their practices in ten particulars proved contrary to the commands and examples of Christ and his apostles. By a lover of gospel ministers and gospel ordinances.

A just defence and vindication of Gospel ministers and Gospel ordinances against the Quakers many false accusations, slanders and reproaches. In ansvver to John Horwood his letter, and E.B. his book, called, A just and lawful tryal of the ministers and teachers of this age, and several others. Proving the ministers calling and maintenance just and lawful, and the doctrine of perfection by free justification, preached by them, agreeable to the scriptures. VVith the Quakers objections answered. And the Quakers perfection by hearkning to, and obeying a light within them, proved contrary to the scriptures. And their practices in ten particulars proved contrary to the commands and examples of Christ and his apostles. By a lover of gospel ministers and gospel ordinances.

A just defence and vindication of Gospel ministers and Gospel ordinances against the Quakers many false accusations, slanders and reproaches. In ansvver to John Horwood his letter, and E.B. his book, called, A just and lawful tryal of the ministers and teachers of this age, and several others. Proving the ministers calling and maintenance just and lawful, and the doctrine of perfection by free justification, preached by them, agreeable to the scriptures. VVith the Quakers objections answered. And the Quakers perfection by hearkning to, and obeying a light within them, proved contrary to the scriptures. And their practices in ten particulars proved contrary to the commands and examples of Christ and his apostles. By a lover of gospel ministers and gospel ordinances.

Table of contents

Title page

The Epiſtle to the Reader.

To John Howard one of the Quakers, Teachers, and all ſuch as plead for, and maintain their erroneous opinions and practices.

A POST-SCRIPT.

§

[Page]

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A JUST DEFENCE and VINDICATION OF Goſpel Miniſters AND Goſpel ordinances AGAINST The QƲAKERS many falſe Accuſations, Slanders and Reproaches.

In ANSVVER to John Horwood his LETTER, and E. B. his Book, called, A Juſt and lawful Tryal of the Miniſters and Teachers of this Age, and ſeveral others.

Proving the Miniſters Calling and Maintenance Juſt and Lawful, and the Doctrine of Perfection by Free Juſtification, preached by them, agreeable to the Scriptures. VVith the Quakers Objections anſwered. And the Quakers Perfection by hearkning to, and obeying a light within them, proved contrary to the Scriptures. And their Practices in ten particulars proved contrary to the Commands and Examples of Chriſt and his Apoſtles.

By a Lover of Goſpel Miniſters and Goſpel Ordinances.

Contend earneſtly for the faith which was once delivered unto the Saints,

Jude 3.

Now, as Jannes and Jambres withſtood Moſes, ſo do theſe alſo reſiſt the truth; men of corrupt minds, reprobate concerning the faith. But they ſhall proceed no further, for their folly ſhall be manifeſted to all men, as theirs was,

2 Tim. 3. 8, 9.

London, Printed by W. G. for the Author, and are to be ſold by Iſaac Pridmore at the Signe of the Golden Falcon neer the New Exchange▪ 1660.

The Epiſtle to the Reader.

[Page]

Chriſtian Reader,

I Know it will ſeem ſtrange that I ſhould ſpend ſo much time in writing An Anſwer to thoſe people called Quakers; for I confeſs it ſeemeth ſtrange to my ſelf. For when I firſt entered upon this Work, I did not in the leaſt intend to have written ſo much, nor that which was written ſhould have come to publick view in Print. I ſhall therefore give the Grounds or Reaſons, moving me both to write, and to publiſh what I had written.

Wherefore know, that the firſt Reaſon moving me to undertake this Worke, was becauſe of that great Malice and Envie againſt the Miniſters at that time. When the black Cloud appeared, the Quakers, Anabaptiſts, and other Sectaries, threatning the utter ruine of our Miniſters; not onely by their reviling Reproaches, falſe Accuſations, and the like, but by their labouring to get hands to Petition thoſe then in Authoritie, to take away their maintenance ſetled by Law, and that becauſe they were no lawfull Miniſters; as is expreſſed in one of their Printed Papers, preſented to thoſe then in Authoritie: and by thoſe many Pamphlets [Page] printed againſt Tithes and our preſent Miniſtery; Publiſhed by the Quakers and Anabaptiſts; and when thoſe failed, by getting the Army to joyn with them to turn the Parliament men out, and ſetting up themſelves in their ſtead to rule all by their giddy heads; theatning that now all the Prieſts ſhould be turned out as unprofitable burthens to the Common-wealth: Notwithſtanding all this, the Miſters were for the moſt part ſilent, not willing to foul their pens by writing againſt ſuch a wild generation; but in patience committed their cauſe unto God by prayer, who hath in ſome meaſure anſwered them. For whoſe ſake, next my Lord and Maſter Jeſus Chriſt, I did undertake this Work, hoping they and all others will except of my poor weak endeavours, and paſs by my weakneſſes wherein I have ſlipped, either in impertinences or otherwiſe; nor regard the rudeneſs of my Stile, but look on the ſcope and end of my poor Labours to maintain a Goſpel Miniſtery, and Goſpel Ordinances, although defended without Eloquence or humane Arts; in which I hope I have pleaſed the Adverſaries, though I deſpiſe them in other things.

The ſecond Reaſon was, becauſe of thoſe many Letters and printed Books ſent unto me by ſeveral Quakers, ſome of themſelves reporting they are unanſwerable. And conſidering what Solomon the wiſe ſaith, Anſwer a fool according to his folly, leſt he be [Page]wiſe in his own conceit. And I perceive the not anſwering theſe men, is one ground of their ſelf-confidence, and being wiſe in their own conceit. And although this Anſwer be plain, without humane Art or Eloquence, yet conſidering, that the perſons with whom I have to deal are ſuch as deſpiſe all ſuch Learning, and mock at Univerſities, and Colledges. I ſuppoſe this Anſwer may beſt fit their ſpirits, coming from a private perſon, who hath not the help of outward Learning and Tongues no more then themſelves, of wch they boaſt that they can write ſo many Books without thoſe humane helps, and that what the Prieſts (as they call them) write, that is only by their humane learning, which they think is ground ſufficient for them not to regard what is written by them: But I hope they will have ſo much regard as to read what I have written, ſeeing we are on even terms in that particular.

The third Reaſon of writing and publiſhing this Anſwer, becauſe of the great growth and increaſe of theſe Errors, by reaſon of the diligence of the Devils inſtruments, in writing and printing ſo many Books, to ſpread abrode their Errors; ſome of them have affirmed in my hearing, That there is a thouſand of their erronious Books printed every week, and moſt of them given away on purpoſe to delude ignorant people, and that there are above thirty thouſand Quakers in England, and that within leſs then 3. yeers they ſhall [Page]ſtop the mouths of all our Prieſts, as they call them, they having but one ſtring left to their bow, and that Gods Sword was now drawn to cut that, and then they are gone; Wherefore conſidering the great diligence of theſe men and women for promoting of Errour, not only by writing and printing their erronious Books, but by their diligence in running or going about from one place to another to ſpread their errors, not onely in England, but in Ireland, Scotland, Barbadus, and new England, Holland, and other places. I was aſhamed to ſee how cold and backward we are in oppoſing their errors, and defending the Truth of the Goſpel Miniſterie, and Goſpel Ordinances, againſt the many aſſaults of the adverſaries; and is it not a ſhame, That Sectaries ſhould be more zealous in promoting the kingdom of the devil, then we are in promoting the Kingdome of Jeſus Chriſt? and yet how many of us have ſolemnly ingaged our ſelves by Oath or Covenant to indeavour the extirpation of Superſtition, Heriſie, Schiſm, Prophaneneſs, and whatſoever ſhall be found to be contrary to ſound Doctrine, and the power of Godlineſs, leſt we partake in other mens ſins and thereby be in danger to receive of their plagues? The conſideration of which, hath been a chief motive to undertake this work, and to caſt in my Mite, others having brought forth out of their Treaſure.

The fourth Reaſon moving me to under take this work, [Page] and publiſh the ſame, was, becauſe many of my old friends & acquaintance are ſeduced from the Truth to theſe errors, of whom I may ſay as the Prophet David ſaid, We took ſweet counſel together, and went unto the publick aſſemblies together; and not onely friends and acquaintance, but ſome of near relation, for whom the bond of nature bindeth me to endeavour their recalling back, and the rather, becauſe I believe in Charity, that they are honeſt hearted, and ſtrict in their lives, and yet through ignorance, and the fair ſhews and pretences of a ſtrict holy life, are ſeduced and drawn away; but I hope, not ſo far gone, but that they may be reclaimed and brought back to the truth: To that end I deſire them ſeriouſly to examine what I have written by the Scriptture rule, and if they can ſhew me my error by that, and that their religion is more agreeable thereunto, I ſhall lay down all my weapons and joyn with them, for I ſtrive not for victory, but for truth; but if they cannot, I hope they will remember from whence they are faln, and repent and do their firſt works: but if any of them are ſo obſtinate, that they will go on in their deluſions, my ſoul ſhall mourn for them in ſecret, but I hope better things, at leaſt of ſome.

The fifth reaſon why I writ and publiſhed this, was to ſtrengthen ſuch as are wavering through ignorance and weakneſs. For I obſerve, that when the Quakers come into a Pariſh to vent their errors, many ignorant [Page] people are ready to hearken to their errors, and be taken with their pretended ſhews of zeal and holineſs; and when they ſee none to oppoſe them, nor anſwer them, they are ready to think and ſay, it it is, becauſe they are unanſwerable, which I have heard ſome ſay in the place where I live, the which did move me to enter into diſputation with them ſeveral times, until they gave over their meetings there; and what I have written is the ſame that was ſpoken in reaſoning with them more inlarged; and I hope the reading hereof may be a means to ſtabliſh and ſettle ſome that are wavering, and keep them from thoſe baits and ſnares which are laid to draw and catch them by theſe ſeducers.

The ſixth reaſon was to clear my ſelf from thoſe lies and ſlanders raiſed by ſome Quakers, as that they laid me in the dirt, and that becauſe I was not able to anſwer them, I was a great perſecutor of them; the truth of which I refer to the impartial Reader to judge, and ſome of them have reported, that I am faln from thoſe Principles, that I formerly held and and publiſhed in a Treatiſe of the grounds of Religion, called The Chriſtians Profeſſion, the truth of which, I refer to thoſe that have read the ſame, & that ſhal read this: And although I know it is their uſal manner to revile and ſlander all that oppoſe them in their wild opinions; yet I ſee too many are apt to believe what they ſay, becauſe[Page]of their pretended ſhew of holineſs, and ſome think them ſo perfect that they cannot erre: wherefore leſt my ſilence ſhould be taken for a confeſſion of being guilty, I thought it neceſſary to publiſh this, to clear clear my innocencie: for if a man be bound by the law to pleaſure the good name and credit of his neighbour, ſurely he is bound by the ſame law to preſerve his own.

Laſtly, the reaſons moving me to publiſh this in print, was firſt, the deſire and requeſt of ſeveral friends to whom I was ingaged to grant their deſires, in what might be for their and the publick good.

2. Becauſe if I had onely ſent a written Coppy to the Quakers, they would have kept it from the knowledge of ſuch, whom they feared might be drawn away from them, & would have rais'd ſeveral falſ reports, & I could not have had ſo many of my friends who are Quakers, have had the ſight thereof, becauſe I could not have gotten ſo many written Coppies, becauſe of the largeneſs thereof, ſo that it would have been like the Tallent hid in the earth.

3. Becauſe I conceive it may be more profitable by being in many hands then in a few; Although I know I ſhall thereby incur the revilings of ſome, and the mocks and ſcoffs of others, and the ſenſour and judgeing of many; all of which I am contented to paſs through, ſo that my poor labour may be profitable to any.

[Page] And I know ſome will Object, That I ſpent more time then I needed, in regard I have written not onely againſt the Quakers, but the Anabaptiſts alſo, who write nothing to me.

I Anſwer, That they do ſo nearly joyn together in ſome things, as that I could not Anſwer the one without the other; For the Quakers both in their Printed books, and in their Diſputations, doe make the Baptiſm of Infants their great objection againſt our Miniſters and Churches: alſo the Quakers and Anabaptiſts are both of opinion, in denying the lawfulneſs of ſinging Pſalms, and ſome Anabaptiſts agree with the Quakers in hearkning to Revelations and impulſes of the Spirit, and in hearkning to a light within them in things contrary to the light of Scripture; and they agree in oppoſing our Miniſters and Churches with great eagerneſs, although in many other things they diſagree and oppoſe, and are contrary to one another: Like Sampſons Foxes, whoſe heads were all contrary one to the other, but they were tied together by the tails with a fire-brand to ſet the corn on fire; Even ſo do thoſe Quakers and Anabaptiſts ſeem contrary one to the other, and oppoſe each other, and yet they knit and unite together to ſet the Church on fire, by their fierce and fiery oppoſing our Churches and Miniſters; witneſs the ſeverall books written and publiſhed by the Anabaptiſts againſt our Miniſters and their maintenance;[Page]as John Can his book, called The firſt and ſecond voice from the Temple, and ſeveral others; cmpared with Jona Dell his book, called A voice from the Temple, and ſeveral others; by which it appears that they agree in one in oppoſing our Miniſters, becauſe they knew if they could deſtroy the Miniſtery, it were an eaſie matter to perſwade people to any Religion, as a man that hath loſt his guide in a wilderneſs may eaſily loſe his way. Alſo, who knoweth not that the Anabaptiſts were the firſt Original from whence the Quakers came? for moſt of the Quakers were firſt Anabaptiſts, as Mr. Baxtar hath at large proved; wherefore conſidering how theſe agree in ſeveral opinions & practices, I have by the way, as I found occaſion, written againſt their errors, not their perſons.

Alſo ſome will Object againſt my writing againſt the Quakers, becauſe they ſay they are a people that live very ſtrict holy lives.

1. I Anſwer, That for their ſtrict holy lives, I refer the Reader to thoſe ten Particulars I have proved againſt them. 2. I Anſwer, That the holyneſs of a Chriſtian life, doth not conſiſt in Negatives only, but in Affirmatives, as well as Negatives; now that they doe live in the neglect and contempt of many Chriſtian Duties commanded by Chriſt and his Apoſtles is plain, by what I have written. 3. I Anſwer, That the living a ſtrict moral [Page] life only, doth not prove them, nor manifeſt them nor any other to be Chriſtians; for many heathens have done as much, as Hiſtories relate, and many Papiſts have walked with as much ſtrictneſs in their lives as any Quakers; as Luther writeth of himſelf when he was a Monck, and of ſeveral others. Alſo the young man in the Goſpel ſaid, All theſe Commandements I have kept from my youth; and I believe many of the Phariſees were as ſtrict and zealous in their way as they; and the Apoſtle Paul teſtifieth of himſelf, while he was a Phariſee, that touching the righteouſneſs which is in the Law blameleſs. But all, that his and their righteouſneſs did not make them, nor manifeſt them to be Chriſtians, becauſe they did do thoſe works not from an inward principle of life, but for life, to be juſtified and ſaved thereby, as the Papiſts and Quakers do. Now, what the Devil ſpake in this ſenſe is moſt true, Skin for skin, yea, all that a man hath will he give for his life; and what would not a man do & ſuffer for the ſaving his ſoul, and gaining heaven? But all that a man can do and ſuffer will not make him a Chriſtian, nor manifeſt him to be ſuch, if he beleive not the Goſpel, nor profeſs the ſame; For if thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved, ſaith the Apoſtle, Rom. 10. 9, 10. for with the heart man believeth unto righteouſneſs, [Page] and with the mouth confeſſion is made unto ſalvation; and therefore Luther ſaith, that Doctrine is heaven, and practice is below here among men, and therefore I am of the opinion or judgement of thoſe that underſtand Chriſt his words, You ſhall know them by their faces, to be meant their doctrines, as well as their lives, becauſe generally falſe Prophets, and falſe teachers are ſuch as walk very ſtrict in their lives; yea, the devil is more cunning then to ſend men of profane lives to vent and ſpread errors, for he knoweth people will not be eaſily deluded by ſuch; and therefore, he ſendeth ſuch as cover over their errors with the ſheeps clothing of a pretended ſtrict holy life, then any others, as the falſ teachers did among the Galatians, and the ringleaders of all ſects and errors ever ſince have done; wherefore I return their own Argument upon their own heads which they often bring againſt our Miniſters, that they are the falſe Prophets, Chriſt ſpake of. I ſay, their teachers are the falſe Prophets, becauſe I know them by their fruits, their errors which they hould, and teach, as well as their practiſe. Judas was a true Apoſtle, called by Chriſt, and yet a covetous wretch, and a devil; but that did not prove him a falſe Apoſtle, he being called by Chriſt, and teaching the Doctrine of Chriſt; Alſo Chriſt ſaith, the Scribes and Phariſees ſit in Moſes ſeat; Wherefore what they command you that obſerve and do, for they ſay and do not; ſo [Page]that by Chriſts commanding to hear them, it doth appear that the Phariſees not walking according to what they taught, was no ground to prove them falſe teachers, nor to refuſe to hear them, they being called to teach, and teaching the truth. It is one of the cunning wiles of Satan to perſwade people, as the Quakers do, not to hear any Miniſter that walketh not perfectly in his life, and that they are no true Teachers that have any failings in their lives, though lawfully called, and teach the truth: and one of the other hand, to perſwade people that thoſe are the onely true teachers that walk with an outward ſhew of holyneſſe, though never called to teach, & teach falſe erroneous doctrines, contrary to the grounds of Religion; and this the Apoſtle Paul proveth, ſaying, falſe Apoſtles, deceitful workers, transforming themſelves into the Apoſtles of Chriſt; and no marvel, for Satan himſelf is tranſlated into an Angel of light; wherefore the Apoſtle warneth the Galatians, though we, or an Angel from Heaven preach any other Goſpel unto you then that which we have preached, let him be accurſed; the falſe Apoſtles and falſe teachers pretended to be the only holy men, for they taught, That faith alone was not ſufficient to juſtifie, but that they muſt joyn their good works; and that the Apoſtle Pauls Doctrine, tended to carnal liberty, and taught people to live in ſin, as the Quakers ſay of our Miniſters,[Page]and their Doctrine. But the Apoſtle charged the Galatians and the Corinthians, not to hear them for all their pretended holyneſs, ſeeming like Angels, becauſe they preach another Goſpel of their own, as the Quakers do, for they teach the ſame Doctrines thoſe the falſe Apoſtles taught, namely, that we are not juſtified and ſaved by believing what Chriſt did and ſuffered for us, but by hearkning to, and obeying not Gods Commandements, but a light within us; and ſome of them do deny Chriſts Body to be riſen from the grave, and to be in Heaven; and are not theſe ſufficient grounds to write againſt ſuch people, that hold, teach and maintain ſuch erronious doctrines, I mean not their perſons, but their errors? What eſteem ſoever many have of them for their outward pretended holyneſs; I ſay outward, for did people ſee their hearts they would ſee them foul; the Lord ſaid unto the Prophet Ezekiel, Sonne of man, theſe men have ſet up their Idols in their heart; he did not ſay, they did worſhip Idols with their bodies; and do not the Quakers ſet up idols in their hearts, when they ſet up their inward works in the room and place of Chriſt? What do they elſe when they ſay and teach, that they are not juſtified and ſaved by what Chriſt did, and ſuffered, but by what they do in obeying a light within them? and is not this to make an idol of their own works; which is worſe then the Papiſts Images made [Page] of wood and ſtone? and is not their maintaining that they can perfectly keep the law, by living without ſin, a making of themſelves equal with Chriſt, for it is his Prerogative only to have no ſin, that Satan found no ſin in him? and to ſay, which of you can accuſe me of ſin? and do not they thereby Idolize themſelves, and will people ſtill be ſo mad to Idolize them, by ſaying, they have no ſin, and that they never ſin? Wherefore I hope I have anſwered that Objection. There is one objection more which I have heard againſt others writing againſt them, and I muſt look for the ſame; Wherefore I ſhall indevour to anſwer that, and ſo conclude.

The 2. Objection, That it is loſt labor to write againſt them, becauſe they are a peeople ſo wedded to their own opinions, and ſo ſelf-conceited of their own knowledge, that they will not be convinced, let any man ſay or write what he will againſt them.

Anſwer I confeſs it was an Objection that did ſtick much with me before I began to write, and did keep me back for ſome time from writing; but I did ſatisfie my ſelf before I began, and ſhall indevour to ſatisfie the Reader. Wherefore I ſay firſt, That I have heard and known ſome that have been convinced and called out from among them, and that by being reaſoned with and reading ſome books written againſt their errors; and who knoweth whether God hath not a purpoſe to call others out from amongſt them, and who knows what God may do by ſmall weak means? and if the Lord [Page] pleaſe to convince one ſoul, I ſhall think my labour abundantly ſatisfied.

Secondly, I ſay, that there is ſome hopes of ſtabliſhing ſome that are wavering, and that I have had experience of in ſome, that have been ready to cloſe with them, that by reading and conference have been ſetled again in the Truth.

Thirdly, I ſay, That ſuppoſing neither of theſe prove, yet I ſhall not think my labour loſt, becauſe in Anſwering them, I have written ſeverall Fundamentall Truths; in writing, which I found much benefit to my ſelf, and it may be that ſome may receive ſome benefit in reading, which ſhall be my Prayer to God, and then I know my labour is not loſt in writing, being written at ſuch leiſure times, as I could beſt ſpare from other Imployments. And I hope, that ſome may find ſome ſpare time which they may ſpend in reading, as I did in writing; Deſiring all that read, may lay aſide all prejudicate Opinions, and accept of the good will of him, whoſe deſire and Prayer is, that the Goſpel of Jeſus Chriſt, his Miniſters and Ordinances may be defended and maintained, and all Errour, Hereſie, Superſtition, and Idolatry, ſuppreſsed and deſtroyed.

J. G.

To John Howard one of the Quakers, Teachers, and all ſuch as plead for, and maintain their erroneous opinions and practices.

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HAving received thy Paper, which thou didſt read, or cauſe to be read, at your meeting in William Bond's houſe at Cheeſwick; and finding in the ſame, many falſe railing accuſations againſt all the Miniſters of the Goſpel, calling them Pariſh-hirelings, Deceivers, and falſe Prophets, deceivers for money, ſuch as ſtand up in the ſtrength of the Dragon againſt the Lamb, and in the way of Balam; Miniſters of Antichriſt, ſuch who keep people in their ſin, by teaching that none can be perfect and free from ſin ſo long as they live in this world. And for my ſelf, to whom you direct your black Paper, you do write many falſe ſlanders and revileings, ſaying that I came into your meeting in a raging envious manner, uttering forth my malice and poyſon againſt the truth, barking like a Dog; vomiting up my poyſonous ſtuffe, and venomous ſtuffe, with many other the like. But I may not expect to fare better than my Maſter? for all that have read your Papers, or heard your words, know that [Page] you make it your chiefeſt ſtudies to utter forth railing, curſing, revilings againſt all perſons that are not of your opinions: But for all ſuch as are of your opinions, you call them in your Letter, the Servants and Children of the Lord God, the innocent Lambs of Chriſt, the holy ſeed, the called, the choſen of the Lord, the witneſſes, the Saints, the Children of the Light, the perfect ones; theſe are your words, and many more; and that the truth of this heavy charge againſt the Pariſh-teachers as you call them, and my ſelf may appear, and the innocencie of your ſelf and others Quakers may appear unto all that have the Spirit of diſcerning, I ſhall by the help and aſſiſtance of Almighty God vindicate both the Miniſters, and my Self, from your falſe accuſations: And that I may keep ſome Order and Method, which you deſpiſe, I ſhall firſt ſhew the occaſion and manner of my coming into your Meeting, and ſhall appeal to all that heard and ſaw me whether I writ not the truth: I hearing thee prate into the next houſe, and into the ſtreet, that the grace of God did condemn man, I came into the Room, being much troubled at thy many falſe non-ſenſical ſpeeches, telling thee that thou didſt talk of the Goſpel and the grace of God, but thou didſt not know what the Goſpel was, nor the grace of God; where I did prove that men are ſaved by the grace of God, and that the Goſpel is glad tidings bringing peace, and that the Law was called the Miniſtery of condemnation, and not the Goſpel, which thou couldſt not gain-ſay; when and where in a peaceable manner I demanded of thee by what Authority thou didſt come there to teach; thou ſaidſt that God did ſend thee, and that thou waſt not ſent by men, as the Pariſh Prieſts were: I replied, that all Miniſters that were lawfully called to [Page] Preach now, are not only called inwardly by the Lord, but by the Church; our Office bearers of the Church; which I then proved by plain Scriptures, which I've here writ, the better to help your memory, and the rather becauſe it is one of your Objections, that our Miniſters (as you call them) are not lawfully called, as the Miniſters and Elders in the Primitive time were: And, that you may the better perſwade and delude people that they are no lawfull Miniſters of Chriſt, but of Antichriſt, you do write many reaſons to prove them (as you think) to be the Miniſters of Antichriſt; all which reaſons I ſhall ſet down in order, and then give you the Anſwer to every perticular. Your firſt Ground you alledge is, that they are not called by the holy Spirit, and made over-ſeers by the holy Ghoſt, but by Men. Your ſecond Ground is, becauſe they go to Oxford or Cambridge, to learn Natural Arts and Languages, Hebrew, Greek, and Latine, Logick and Phyloſophy. Your third Ground, becauſe they ſtudy for what they ſay, and get their leſſons as a Scholar. Your fourth Ground, becauſe they ſtudy old Authors, the writings of thoſe called the Antient Fathers, Popiſh Writers (as you call them.) Your fifth Ground is, becauſe they take money for Preaching by the year, or Tithes, or Glebelands, or Augmentations. Your ſixth Ground is, becauſe they keep People in their ſins, teaching none can be perfect nor free from ſin ſo long as they live upon the Earth. Your ſeventh Ground is, becauſe of thoſe fruits which do ſpring up among Teachers and People, as pride, and many other ſins you name. Theſe are all your Grounds which I have gathered out of your confuſed Paper, where the ſame things are often repeated, as your manner is both in writing and ſpeaking; and now I ſhall anſwer your grounds in order, which anſwer in writing, is the [Page] ſame in fact, which I have formerly ſpoken to your ſelf and others of your company, at your Meetings at VVill. Bond's houſe, and other places, as many other perſons which were then and there preſent can witneſſe; and I am the rather moved to take this labour of writing, that other ſober-minded people may judge, whether thoſe things ſpoken were poyſonous, venomous ſtuffe, barking like a Dog, as you write in your Paper, and others of your company have ſpoken.

Your firſt ground is, becauſe the Pariſh Hierling-Teachers, as you call them, are called and made Miniſters by men, and not by the Spirit and holy Ghoſt.

For Anſwer to which,1. Anſw. I ſhall firſt lay down this propoſition, that all Miniſters, ſince the Apoſtles days, are not called immediately by an extraordinary call, as the Porphets and Apoſtles were, but mediately in an ordinary way of calling. Which calling is not the calling of men, but the calling of the Holy Ghoſt; becauſe that calling which the Holy Ghoſt hath revealed in the Scripture, and that I ſhall prove by Scripture; for after that he was aſcended into heaven,Acts 1. 20, 21. 22. Judas being faln from his Apoſtleſhip, and another to be choſen in his room, the Apoſtles being met together, concluded from what was written in the Scripture, that another ſhould take his charge, wherefore they preſented two out of the number of thoſe who was converſant among them, from the Baptiſm of John, and they prayed,Act 1▪ 23, 24, 25. and gave forth their Lots, and the Lot fell on Matthias, and he was numbred with the eleven Apoſtles. No man pretended that he had the Spirit, and therefore that was a ſufficient call; neither did God call any by revelation, or a Voyce from Heaven, to that place of an Apoſtle in his room. Alſo, after the Apoſtles [Page] had gathered Churches,Act. 14. 23. they ordained Elders by election in every Church;Titus 1. 5. and the Apoſtle Paul ſaith, that he left Titus in Creet, 1 Tim. 4. 14. that he ſhould ordain Elders in every City; and the Apoſtle,1 Tim. 3. writing to Timothy, ſaith, Deſpiſe not the gift that is in thee, 1 Tim. 4. 22. which was given thee by Prophecy, with the laying on of the hands of the Presbytery or Elderſhip. And Paul directed him whom to make Biſhops or Elders. And alſo the Apoſtle doth not only direct him, but alſo charge him, among other things, that he ſhould lay hands ſuddenly on no man. One of your Speakers or Praters, at one of your meetings at VVilliam Bond's houſe, hearing ſome in the Street threaten to pull them out of the houſe, cryed out lay hands ſuddenly on no man, as if the Apoſtle had meant of ſtriking men ſuddenly: But the Apoſtle ſaith that a Biſhop or Elder muſt be no ſtriker. By which you may ſee how you are miſtaken in the meaning of Scripture, who pretend to have the infallible Spirit, by which the Scripture was written, as I have heard ſome of your company ſay. And Jona Dell, in his Book called The Voyce from the Temple, writeth. But your Spirit of error in miſapplying Scripture is plainly diſcerned by all that have the Spirit of diſcerning; and now I pray mind theſe things, to uſe your own phraſe, and conſider of theſe Texts of Scripture here written, and let the Light of the Scripture enlighten your dark minds, to ſee that thoſe who have an external call, as well as an internal call, are the lawful Miniſters of the Goſpel, and ſuch are our Miniſters. Can you believe that God hath appointed order and government in a Common-wealth, and in a Family, and hath appointed none in his Church? Now is it a ſufficient warrant, for a man to execute the Office of a Juſtice of the Peace, a Conſtable, or any other office [Page] in the Common-wealth, becauſe he hath ſufficient gifts and inward qualifications, without an outward call, by thoſe who are in authority, either by Commiſſion or otherwiſe; and it is lawful for any man to execute the the Office of a publick Miniſter, without a lawful call from thoſe who are in publick Authority. But I know your opinions are againſt all order or offices in the Church, and ſo much you write in your paper, making it to be a great fault that our Teachers bear rule: Now, that I may ſhow you your error, mind theſe Scriptures, that prove Miniſters, to be Officers, and ſuch officers as are to rule in the Church.1 Tim. 1. 4. The Apoſtle Paul writing to Timothy ſaith, If a man deſire the Office of a Biſhop or Elder, he deſireth a good work; and ſhewing how he ought to be qualified, ſaith, he muſt be one that ruleth well his own houſe, elſe how ſhall he take care of the Church. And the Apoſtle writing to the Corinthians ſaith,1 Cor. 12. 28. That God hath ſet ſome in the Church, firſt Apoſtles, Secondarily Prophets, Thirdly Teachers, helps to Government. Alſo, the Apoſtle writing to the Romans, Rom. 12. 7, 8. ſaith, All Members have not the ſame Office. Wherefore he that is a Miniſter, let him wait on Miniſtering; or he that Teacheth on Teaching, he that ruleth with diligence; Alſo the Apoſtle writing to the Hebrews, ſaith,Heb. 13. 7. & 13. 17. Remember them that have the rule over you, and who are they? the Apoſtle ſaith, ſuch who have ſpoken unto you the Word of God; and in the ſame Chapter, Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſouls. But though you are like Korah and his company,Numb. 16. 1, 2, 3. who were many, Two hundred and fifty Princes of the Aſſembly, famous in the Congregation, men of renown; who gathered themſelves together againſt Moſes and Aaron, and ſaid (as you Quakers do to other Miniſters [Page] and Magiſtrates) you take too much upon you, Numb 16, ſeeing all the Congregation are holy, and the Lord is among them. So you ſay, Have not we the ſame Spirit the Apoſtles had? Are not we all holy? wherefore do you Prieſts take ſo much upon you? But what became of thoſe men? God cauſed the Earth to open and ſwallow them up; and take heed leſt God ſhow ſome ſpecial Judgement upon you, by delivering you up to blindneſſe of mind, and hardneſſe of heart. Korah and his company, had the ſame pr [...]ences that you have; but know, it is not the inward gifts and qualifications only, that makes a publick Teacher, as I have proved, but the lawful ordaining a man to that office; and a man that is ſo called, although he want the power of that which he teacheth, as the Sons of Ely were lawfull Prieſts, becauſe lawfully called, though, they were wicked men;Matth. 23. 2, 3. and the Phariſes and Scribes, Chriſt ſaith, ſit in Moſes Seat all; therefore whatſoever they bid you obſerved, that obſerve and do, but do not ye after their Works, for they ſay and do not: Now, by their ſitting in Moſes Seat, was, that it was their office or calling to teach the Law, and therefore Chriſt ſpake both to the Multitude and to his Diſciples to hear them;Acts 1. 17. and Judas was a true Apoſtle, and one that preached as the reſt of the Apoſtles, for it is ſaid, he had part in this Miniſtery: But all thoſe who are authorized for that work, ought to be careful that they ordain none but ſuch who are inwardly fitted and called, and to that end the Apoſtle chargeth Timothy, 1 Tim. 5. 22. that he lay hands ſuddenly on no man; but to try and examine both himſelf and others, of his fitneſſe and ability, leſt he be partaker of other mens ſins Conſider what I have here written in anſwer to your firſt Ground. And now I ſhall anſwer your ſecond Ground, which is, [Page] becauſe they go to Oxford or Cambridge, and learn Latine, Hebrew or Greek. To which I anſwer, I know many Miniſters that never went to theſe places to learn theſe languages, and yet think they are not the abler Miniſters, but leſſe able; and yet I doe not deny but they are lawfull Miniſters, being lawfully called. But I wonder that you make theſe things to be a ground of their unfitneſſe, which is rather a ground of their fitneſſe; for do you not read of the ſchools of the Prophets,1 Cor. 14. 18. and Paul doth thank God that he ſpake with tongues more than they all; which he would not have done, if it had been a ſin ſo to do; and Paul was brought up at the feet of Gamaliel, a learned man in all tongues:Act. 22. 3. and if there had been no Scholars that had learned the Hebrew and Greek tongues, I wonder how we in England ſhould have underſtood the Scriptures, ſeeing the Old Teſtament was written in Hebrew, and the other in Greek; and they are not ſo perfectly tranſlated, but that there is need of the Hebrew and Greek tongues to explaine ſome texts of Scripture: And for the Latine tongue, how many learned godly men have written ſeverall excellent books in the Latine tongue uſefull in the Church, which we had neither known nor underſtood, if they had not been tranſlated out of the Latine tongue into Engliſh: And beſides, the Latine tongue is a help to Reading and Writing in the Engliſh tongue; and by this we may ſee what friends Quakers are to Religion, that would have no helps,1 Tim. 3. 6. either for underſtanding or reading: But the Apoſtle ſaith, that a Biſhop muſt not be a novice; and the Apoſtle Peter ſaith that there are ſome things in Paul his Epiſtles hard to be underſtood, [...] Pet. 3. 15, 16. which they that are unlearned and unſtable wreſt as they do alſo the other Scriptures unto their own deſtruction; and are not you Quakers [Page] ſuch unlearned unſtable perſons, who plead againſt Learning? And that you are unſtable, doth appear, becauſe, for the moſt part, you have been of ſeverall opinions in Religion, running from one opinion to another, and now grow obſtinate for the moſt part in your opinions. But I know your objection, that Peter and the reſt Apoſtles were not brought up at Schools, nor had no humane Learning: To which I anſwer, that as they had an extraordinary Call, ſo God did in an extraordinary manner endow them with the gift of Tongues, as you may read in the Acts of the Apoſtles, where it it ſaid, They were all filled with the Holy Ghoſt, Act 2. 3, 4. and began to ſpeak with other tongues, as the Spirit gave them utterance. Now when I ſee or hear you Quakers have the gift of Tongues, to ſpeak all manner of Languages without being taught, in a miraculous extraordinary manner, as the Apoſtles had, then ſhall I believe you have ſuch an extraordinary Call as the Apoſtles had, and till then I ſhall believe you are a company of deluded, bewitched people. To ſay no more to this particular,Fox the Quaker. but beware the Geeſe when the Fox preacheth, who hath more Subtily then Learning or Solidity. And now I ſhall anſwer your third ground againſt our Miniſters, [Becauſe they ſtudy for what they teach] To which I anſwer, that the Apoſtle Paul writing to Timothy ſaith,1 Tim. 4. 13, 14, 15, 16. Give attendance to reading, to exhortation, to doctrine; neglect not the gift that is in thee, which was given by propheſie, meditate upon theſe things, give thy ſelfe wholly to them, that thy profiting may appear to all. Take heed unto thy ſelf, and unto thy doctrine, continue in them; and is not Meditation ſtudy? if you ſay it is not, then read what the Apoſtle ſaith in the ſecond Epiſtle to Timothy: 2 Tim. 2. 15. Study to ſhew thy ſelf approved unto God a workman, that needeth not to be aſhamed, rightly [Page]dividing the word of truth. You Quakers are wiſer than the Apoſtle, you ſay your teachers need not ſtudy, and Timothy was, I believe, more able to preach without ſtudy, than any of your Quakers, who take upon them to Teach without ſtudy, and therefore I marvel not that your Teachers, Men and Women, ſpeak ſo much nonſenſe, and uſe ſo many vain repetitions of the ſame things: But for dividing the Word or Doctrine, which the Apoſtle exhorteth Timothy to uſe, I never heard among any of the Quakers ſo oft as I heard them ſpeak; alſo the Apoſtle exhorteth him that▪ is a Miniſter to wait on Miniſtering, Rom. 12. 7, 8. or he that Teacheth on Teaching; the Apoſtle would that they ſhould make it their buſineſſe or whole work, Give thy ſelf wholly to them, ſaith Paul to Timothy. I know your objection is, that the Apoſtles preached without ſtudy, and Paul did work, and we Quakers have the ſame ſpirit that the Apoſtles had. To which I anſwer, That as the Apoſtles had an extraordinary Call, ſo they were indowed with extraordinary gifts above any man of an ordinary Calling; and although all Miniſters have the ſame Spirit the Apoſtles had, yet have they not the ſame meaſure of the Spirit,1 Cor. 12. 4, 5, 6, 7, 8. for as the Apoſtle ſaith, there are diverſities of Gifts, but the ſame Spirit, to one is given by the Spirit the word of Wiſdome, to another the word of Knowledge, to another the working of Miracles, to another Propheſie, but all theſe worketh that one and the ſelf ſame Spirit, dividing to every man ſeverally as he will: Now, if you Quakers have the ſame meaſure of the Spirit as the Apoſtles, had, why do you not work miracles as the Apoſtle did? when I ſee that, then ſhall I believe you can Preach without ſtudy, and t [...]ll then, I ſhall believe you Prate, and not Preach. And now I come to anſwer your fourth ground, which is, that our Miniſters [Page] ſtudy old Authors, the writings of the antient Fathers, and Popiſh Writers: For anſwer to which, I do marvel how you Quakers know thoſe antient Fathers to be Popiſh Authors, ſeeing moſt of their writings are in Latine, and you count it a ſin for a Miniſter to learn Latine; and ſurely if you Quakers had formerly learned the Latine tongue, yet now you dare not read Latine books; wherefore you have no ground to ſay they are Popiſh Authors from your own knowledge, but from hear-ſay of others, and ſo you are a falſe witneſſe-bearer: But it is no new thing for you to count all men Popiſh, that are not of your wild opinions; but if you had not plowed with the Papiſts heifer, you had never known nor learned ſo many of their errors, as I ſhall prove hereafter you have: but I do believe it is lawfull for a Miniſter to read Popiſh Authors, and to ſtudy what they read, elſe how ſhall they know what they hold, and how to confute their errors, unleſſe they do as you do, take all by hear-ſay: But the the Apoſtle ſaith,1 Theſ. 5▪ 21. Try all things, and keep that which is good, and the Apoſtle writing to Titus, that he ſhould oppoſe thoſe that ſay againſt the truth;Tit. 1. 9, 10, 11. for ſaith he, There are many diſobedient and vain talkers, and deceivers of mindes, chiefely they of Circumciſion, whoſe mouths muſt be ſtopped, which ſubvert whole houſes, teaching things which they ought not. And that their mouths might be ſtopped, the Apoſtle alledgeth what one of their own Prophets ſaid, The Cretians are alwayes lyers, evil beaſts, ſlow bellies; Tit. 1. 12, 13. This witneſſe is true, wherefore rebuke them ſharply, that they may be ſound in the faith: Now, if the Apoſtle did quote a Heathen Author to confute error, ſurely it is no ſin for a Miniſter now to quote Authors to confute error. Alſo the Apoſtle writing to Timothy of falſe teachers, ſaith, Of this [Page]ſort are they which creep into houſes, and lead captive ſilly Women laden with ſins. Now, ſaith the Apoſtle, as Jannes and Iambres withſtood Moſes ſo do theſe alſo, reſiſt the truth men of corrupt mindes or judgements, and reprobates concerning the faith.

Now I would know of you where you read in the Scripture of Jannes and Jambres withſtanding Moſes: wherefore it is ſuppoſed that Paul did read it in ſome ancient writing▪ and did alledge it for conviction of thoſe falſe teachers. But I know you cannot indure Antiquity, becauſe you know you have taken up a new Religion, which none of the ancient Fathers knew; nay, I believe you cannot produce any modern Writer, that ever writ in the maintaining of your new wilde opinions; and is it to be ſuppoſed or imagined that the truth of the Goſpel hath been hid a thouſand ſix hundred years, and that Chriſt had no Church upon earth till you Quakers ſprung up, which [...]th been but of late years? if ſo, then Chriſt ceaſed to be a Head, or elſe he was a head without a Body, which is folly and madneſſe for any man to imagine.

But I ſhall ſhew you hereafter of what antiquity many of your opinions are, and ſo paſſe from your fourth ground, and come to your fifth ground, [that The Miniſters are no lawful Miniſters, becauſe they take money for Preaching, or Tithes, or Glebe lands, or Augmentations:] But ſay the Apoſtles preached freely, to all which I ſhall give you anſwer: And firſt, I ſhall lay down this for a ground from the Apoſtles words, that God hath ordained,1 Cor. 9. 14. that they which preach the Goſpel ſhould live of the Goſpel; and this Chriſt and his Apoſtles taught contrary to you Quakers opinions; for Chriſt when he gave his Apoſtles their charge, to go abroad to preach the Goſpel, commanded [Page] them to take or provide neither ſilver nor gold in their purſes, Math. 10, 10. nor ſcrip for their journey, nor coats, nor ſ [...]aves, for the workman is worthy of his meat; ſo that Chriſt did promiſe to the Diſciples a ſufficient maintenance for meat, drink, and apparel at that time, when there were very few that durſt profeſſe the Goſpel.

After Chriſt Aſcention, when the Goſpel was more ſpread abroad,Act. 4. 37. the people ſold their Land and Houſes, and brought the money and laid it at the Apoſtles feet: and Ananias and Sapphira having ſold their poſſeſsion, and kept back part, Act. 5. 1, 2, 3. were ſtrook dead; and do you think the Apoſtles were not maintained out of that common ſtock? after that the Apoſtles had gathered Churches, he complained of the Church of Corinths backwardneſſe in allowing him maintenance;1 Cor. 9. 4▪ 5, 7, 8, 9, 10, 11. ſaying, Have not we power to eat and to drink, and to lead about a ſiſter, a wife? who goeth a warfare at his own charge? who planteth a vineyard, and eateth not of the fruit? for it is written, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corn: doth God take care for Oxen? or, ſaith he, Is it not for our ſakes altogether, that he that ploweth ſhould plow in hope? if we ſow unto you ſpiritual things, is it a great thing if we ſhall reap your carnal things? do we not know, that they which miniſter about holy things, live of the things? even ſo hath the Lord ordained, that they which preach the Goſpel ſhould live of the Goſpel. 1 Cor. 9. 13, 14. And the Apoſtle ſaith, That he robbed other Churches, taking wages to doe the Corinthians ſervice: 2 Cor. 11▪ 8. That is, to ſpeak plainly, the Apoſtle did take maintenance from other Churches, when he preached to the Corinthians; and ſo many Miniſters at this time take maintenance from other Churches, becauſe the Pariſh or people unto whom they preach, are not able or not willing to allow them ſufficient maintenance, which [Page] I know of a truth. Alſo many Miniſters have the greateſt part of their maintenance from a few honeſt godly perſons, when many of far greater abilities, and that of right ought to pay far greater ſhare, pay far leſſe; and many in a Pariſh, to my knowledge, neither give nor pay any thing towards the Miniſters maintenance, and many but four pence a year for their whole families; in which ſenſe, many of our Miniſters may ſay, they rob other Churches, or Chriſtians, to do other ſervice; and yet you Quakers cry out, that all our Miniſters are Hirelings, and falſe Prophets, becauſe they [...]ke wages or yearly ſtipends; and may you not [...] ſay ſo of the Apoſtle, ſeeing he ſaith of himſelf, that he did take wages? alſo the Apoſtle writing to the Calatians, ſaith, Let him that is taught in the word, Gal. 6. 6. communicate unto him that teacheth in all good things; but few that are taught do ſo communicate unto their teacher, as Luther complaineth in his Sermon upon the ſame verſe in his time,Luther on Gal. 6. ver. 6. fol. 246. for Satan, ſaith he, can abide nothing leſſe then the light of the Goſpel, therefore he goeth about with all main and might to quench it; and this he attempteth two manner of waies: Firſt, by lying Spirits, ſuch as you are, and then by Poverty, and that he endevours by withdrawing the Livings of the Miniſters, that they being oppreſſed with Poverty and Neceſſity, their perſons and miniſtery ſhould be brought into contempt, or forced to forſake the miniſtery to work for their livings, and ſo the people being deſtitute of the miniſtery of the Goſpel, ſhould become in time as ſavage and wilde beaſts; where he complaineth of many Magiſtrates, Noblemen and Gentlemen, who take away the Church goods, whereby the Miniſters ſhould live, and turn them to other uſes.

[Page] And I could wiſh that we in England had no cauſe to take up the like complaint: I hope I have not offended you in quoting what Luther writeth, ſeeing he was one of the greateſt enemies the Papiſts ever had, and therefore I hope no Popiſh Father: But to proceed, mind what the Apoſtle writeth to Timothy; 1 Tim. 5. 17▪ 18. Let the Elders that rule well, be counted worthy of double honour, eſpecially they who labour in the word and doctrine. Now that the Apoſtle doth mean by one of the honours the honour of maintenance, is plain by the words following, for the Scripture ſaith, Thou ſhalt not muzzle the Oxe that treadeth out the corn, and the labourer is worthy of his reward; and the Apoſtle in the ſame Epiſtle ſaith,1 Tim. 3. 2. That a Biſhop or Elder muſt be given to hoſpitality. Now, if a Miniſter muſt live upon the Charity of others himſelf, have ſhall he have wherewith to releive others? and by given to hoſpitality, can be no other thing meant. Alſo the Apoſtle ſaith, If any man provide not for his own family, he hath denied the faith, and is worſe then an Infidel; and if all men, then ſurely Miniſters ought to provide for their Wives and Children, unleſſe you would have them worſe than Infidels; and you ſay they are Infidels becauſe they do provide for their Wives and Children, for you ſay they ought to preach for nothing, and moſt of them have nothing elſe to maintain themſelves, Wives and Children, but what they have by their miniſtery, and muſt not Miniſters Wives be maintained, and Children brought up and educated as well as other mens Wives and Children? muſt their Wives and Children be leſt deſtitute of all means and maintenance, and rely only upon the charity of others? if they ſhould, I believe you Quakers would rather ſee them ſtarve than relieve them.

But you will ſay, if that Miniſters muſt have maintenance [Page] yet not by Tithes as our Miniſters are.

To which I anſwer, that none of you Quakers have anſwered thoſe books that have been written to prove the lawfulneſſe of Miniſters maintenance by Tithes, nor are able to anſwer them. But having proved by Scripture that Miniſters ought to have a ſufficient maintenance, I marvel why not in that way which God firſt appointed: are you wiſer then he? there was Tithes paid long before any ceremonies were appointed, as you may read Gen. 14. 20. and God complaineth that the Jews robbed him: [...]. 3. 8, 9, 10. but ye ſay, Wherein have we robbed thee? In Tithes and Offerings?

Now I would have you prove where the Lord doth forbid paying of Tithes in the Scripture? if you ſay that Tithes were to continue but till Chriſt came, I ſay that is more then you can prove, for Chriſt reproving the Phariſes, ſaith,Matth. 23▪ 23. Ye pay tithe of Mint, and Aniſe, and Cummin, and have omitted the weightier matters of the Law, Judgement, Mercy, and Faith; theſe ought ye to have done, and not to leave the other undone. Now, if Chriſt had ſaid, theſe ye ought to yave done, and to leave the other undone, then I ſhould be of your minde; but ſeeing Chriſt ſaith the contrary, I am bound to believe him before you Quakers, or any other whoever he be, and ſhall not ſpend any more time about proving Tithes of Divine Right, but ſhall prove the lawfulneſſe and equitableneſſe of paying Tithes to Miniſters by humane right, and that I ſhall do from an Author, who hath written An Item againſt Sacriledge, whoſe name is not to his book, but I ſhall make bold to quote his words, becauſe they are ſo pertinent to the point in controverſie, and being a ſubject about Lawfulneſſe of Tithes, I believe few Quakers have ever read it, but I [Page] hope, though you count in a ſin to quote antient Fathers, yet you will not count it a ſin to quote antient Statutes.

The Author aforeſaid doth alledge,See Sir Henry Spelman Cancil. Anno 855. that Ethelwolp Son of King Egbert, who had brought the Saxon Heptarchy into a Monarchy, had all the Lands in England for his Demeaſne, as is acknowledged by Sir Edw. Cook in his Commentaries upon Littletons Tenures, and conferred the Tithes of all his Lands and Goods by his Charter Royal upon the Church, and adding in the end, That who ſo ſhould encreaſe that gift, God would pleaſe to proſper and increaſe his dayes, and if any ſhould preſume to diminiſh the ſame, that he ſhould be called to an account for it at Gods judgement ſeat: and this he did not only as Lord Paramount, but as proprietor of the whole Land, the Lords and great men of that time, having no Property or Eſtates of permanency, but as accomptants to the King, whoſe the whole Land was, and yet they alſo gave their free conſents, which the King required, that thereby they might be barred from pleading any Tenant-right, as alſo to oblige them to ſtand in maintenance of Tithes againſt all pretenders.

Becauſe the people can have no right or propriety in them, for they never bought or paid for them, neither could they come by inheritance, for that which was not their Fathers could not deſcend to them. Now conſider whether it be agreeable to Piety, Prudence, Juſtice and Equity, to alienate Tithes from the Miniſtery, which have been ſo freely given by our Chriſtian Kings, out of zeal to advance Gods glory, confirmed by many Acts of Parliament, of times renewed and reiterated, as by Magna Charta thirty times confirmed, and many other Statutes ſince.

Now conſider whether the miniſtery in England hath not as good a propriety in Tithes, as Noblemen, Gentlemen [Page] and Free-holders have in their Lands; Seeing Tithes were ſo freely given, and confirmed by ſo many Acts of Parliament, who are the Repreſentative of the whole Nation, and thoſe Parliaments have taken ſeveral Oaths and Proteſtations to defend and maintain the ſame; and is it not a great ſin for any man to endevour to bring the guilt of ſo many Oaths and Proteſtations upon the land?

As for Augmentations and Glebe-land, which you alſo complain of; I anſwer, that, what is freer than gift? is it a ſin for a Miniſter to take that which was and is voluntarily given towards the Miniſters maintenance? do not your Teachers take what is given them? have they not maintenance? can they live without meat, drink, lodging and cloaths, while they wander up and down from place to place? Now, what have our Miniſters more than maintenance for themſelves and families, and thoſe who give the Miniſters, do it according to the light within them.

I ſhall Anſwer your objections againſt Miniſters taking maintenance,1 Object. which is, that the Lord complaineth againſt ſuch Prieſts and Prophets that did teach for money, and look for gain from their quarters, that fed themſelves and not the flock.

To which I anſwer,Anſw. that the Lord complaineth againſt ſuch as only teach for Hire and not for Conſcience, nor love of Souls, elſe why did the Lord complain againſt ſuch as with-held the Tithes;Mal. 3. ſaying, You have robbed me, but ye ſay wherein have we robbed thee? In Tithes and Offerings. Alſo, the Lord doth not ſimply complain againſt the Sheepherds,Ezek. 34. 3. becauſe they eat the fat, and were cloathed with the wool, but becauſe they did ſo only, and did not feed the flock, and minde that, he calleth them Sheepherds; and in Iſaiah where he complaineth by the Prophet, againſt ſuch, [Page] the text ſaith,Eſa. 56. [...]0, 11. His watchmen are blinde, they are all ignorant, they are dumb dogs that cannot bark, ſleeping, lying down, loving to ſlumber, they all look to their own way, every one for gain from his quarter: Come ye, ſay they, I will fetch wine, and we will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant. That which the Lord reproveth by his Prophet, is not becauſe they had maintenance, but becauſe they cared for nothing elſe, they were ignorant, laſie, blinde, gluttons and drunkards. Now, I wonder you are aſhamed to compare our Miniſters to ſuch, ſure I am you know none ſuch now that are ſo laſie that they Preach not, nor ſuch as give themſelves wholly to gluttony or drunkenneſs: Such there have been, but bleſſed be the Lord they are all, for ought I know, or can hear, caſt forth as corrupt and unprofitable members; and the Lord complaining by the Prophet Zephany, maketh complaint againſt the Princes and Judges,Zeph. 1. 3, 4. as well as the Prophets and Prieſts, ſaying, Her Princes are roaring Lyons, her Judges are ravening Wolves; and yet the Lord calleth them Princes and Judges, for the wickedneſſe of the perſon doth not diſanul his office, being lawfully called thereunto, neither in Magiſtrates nor Miniſters, untill they be degraded from that office.

You farther object in your paper,2 Object. That the Apoſtles did take only that which was freely given them.

I anſwer,Anſw. That our Miniſters do take nothing, but what was and is freely given, either by their anceſtors or otherwayes, and who ever payeth the Miniſters T [...]thes, payeth nothing of his own, but that which was freely given; for no man in buying any Land, or leaſing any Land doth buy the Tithes, becauſe by Law they cannot be ſold.

You farther object,3 Object. That the Apoſtles did work with [Page] their hands to maintain themſelves, becauſe they would not be chargeable to others.

I anſwer,Anſw. That the Apoſtle Paul and Barnabas did work, but the reſt did not, as appeareth by the Apoſtles words, Or I only and Barnabas, 1 Cor. 9. 4. have not we power to forbear working; by which the Apoſtle plainly ſheweth, that the reſt did forbear working, and they had power to forbear working, but that the Apoſtle did, becauſe of the poverty of the Church of Corinth, and becauſe he would give no offence to any,1 Cor. 9. 20, 21, 22, 23. He became as a Jew to the Jew, to them that are without Law, as without Law he became, made all things to all men, that he might by all means ſave ſome; to that end he cauſed Timothy to be Circumciſed, Acts 16. 3. that he might gain the Jews. Now why do not you Quakers follow the Apoſtle in that, as well as in your Teachers working, which I think is very ſeldome.

Beſides, as I ſaid before, the Apoſtles had extraordinary Gifts, as well as an extraordinary Call, and were able to Preach without Study, but the Apoſtle writing to Timothy, commandeth him to meditate upon thoſe things, Give thy ſelf wholly to them, that thy profiting may appear to all; [Minde] 1 Tim 4. 15. and do you Quakers think that you are more able to preach without Study than Timothy was? and that you can work on your ordinary Callings, and preach too, when Paul commandeth Timothy the contrary.

And now I anſwer your ſixth Ground, againſt the lawfulneſſe of our Miniſters, and that is you ſay, becauſe they teach, that none can be perfectly freed from ſin while they live here.

For anſwer to which, I ſay, that you Quakers neither know nor underſtand what our Miniſters preach; wherefore that you may know, and be better inſtructed, I ſhall by [Page] the aſſiſtance of Almighty God, ſhew you what our Miniſters do preach and hold, concerning this great point in controverſie, of being perfectly freed from ſin, and that, according to what I do believe concerning the ſame, according to that meaſure of light within me, according to the Scriptures. And I pray God to open your eyes, that you may be able both to ſee and believe the ſame, without which there is no ſalvation.

Wherefore know you, that our Miniſters do both Preach and Write, that all and every one that doth by a true and lively Faith, believe on the Lord Jeſus Chriſt for Life and Salvation, are perfectly freed from all ſin here by Juſtification, and that alone by the blood of Chriſt, and are made perfectly righteous by the righteouſneſſe of Chriſt imputed, and that all thoſe who are ſo juſtified by the blood and righteouſneſſe of Chriſt, are truly ſanctified by the ſpirit of Chriſt: Which Sanctification, is, perfecting all our life here, and perfected at the end of our lives,2 Cor. 7. 1. according to that of the Apoſtle: Having therefore theſe promiſes (dearly beloved let us clenſe our ſelves from all filthineſſe of the fleſh and ſpirit, perfecting holineſſe in the fear of God; not perfected, but is alwaies a doing. Now that I may prove theſe two points, and explain them, I ſhall firſt ſhew you by the Scriptures, that we are made perfectly free from ſin, and made perfectly righteous by the blood and righteouſneſſe of Chriſt; for as Adam in the eſtate of innocency was not only without ſin,Epheſ. 4. 24. but made in an eſtate of righteouſneſſe, being made in the Image of God, which as the Apoſtle ſaith,Coloſ. 3. 10. conſiſteth in knowledge, and righteouſneſſe, and holineſſe, ſo all that are ſaved are by Chriſt the ſecond Adam, made perfectly free from all ſin by his death, reſurrection, and interceſſion, and made perperfectly [Page] righteous by his righteouſneſſe. Wherefore I ſhall plainly prove both theſe to be by Juſtification, in and by Chriſt alone, according to that of the Apoſtle▪ being juſtified freely by his grace, Act 13▪ 38, 39. through the redemption that is in Chriſt; And, be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveneſſe of ſins, and by him all that believe are juſtified from all things, from which ye could not be juſtified by the Law of Moſes; but to him that worketh not, Rom. 4. 5, 6, 7. but believeth on him that juſtifieth the ungodly, his faith is counted unto him for righteouſneſſe. Even as David alſo deſcribeth the bleſſedneſſe of the man, unto whom God imputeth righteouſneſſe without works; ſaying, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſins are covered; Bleſſed is the man to whom the Lord will not impute ſin. 2 Cor. 8, 18, 19, 20, 21. All things are of God who hath reconciled us to himſelfe by Jeſus Chriſt, and hath given to us the miniſtery of reconciliation. Heb. 10. 14. To wit, That God was in Chriſt, reconciling the world unto himſelf, not imputing their treſpaſſes unto them, for he hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſſe of God in him, and by one offering he hath made perfect, or hath perfected for ever them that are ſanctified.

You ſee the Apoſtle doth make our perfection to be by that, which Chriſt alone hath ſuffered and done for us, and not by what we work or do: But I know this is a ſtrange new doctrine unto you, and hard for you to believe, becauſe you dote ſo much upon a Light within you, and Righteouſneſſe within you; wherefore I ſhall endevour to make this doctrine appear plain unto you, if you will not ſhut your eyes againſt the Light,2 Cor. 4. 3, 4. or that the God of this world hath not blinded your mindes, leſt the light of the glorious Goſpel of Chriſt ſhould ſhine unto you. Werefore [Page] minde what I ſhall write from the Scriptures.

Firſt, I ſhall ſhew how this perfection by Chriſt was typed out in the time of the Law, as in the ſcape-Goat the Lord commanded; ſaying, Levit. 16. 21. 22, 23. [Minde] Aaron ſhall lay both his hands upon the head of the live Goat, and confeſſe over him all the iniquities of the children of Iſrael, and all their tranſgreſsions in all their ſins, putting them upon the head of the Goat, and ſhall ſend him away by the hand of a fit man into the wilderneſſe. And the Goat ſhall bear upon him all their iniquities, into a land not inhabited, and he ſhall let go the Goat in the Wilderneſſe. Now minde how this type was to ſet forth Chriſts taking away all our ſins that believe on him, as may appear by the Prophets prophecying of the ſame, as the Evangelical Prophet Eſay; Surely he hath born our griefs, and carried our ſorrowes,Eſa. 53. 4, 5, 6. yet we did eſteem him ſtricken, ſmitten of God and afflicted. But he was wounded for our iniquities, the chaſtiſements of our peace was upon him, and with his ſtripes we are healed. All we like Sheep have gone aſtray, we have turned every one to his own way. [Minde] And the Lord hath laid on him the iniquity of us all. Alſo the Prophet Daniel plainly ſhewed this, Dan. 9. 24, 25, 26. Seventy weeks are determined upon thy people, and upon thy holy City, to finiſh the tranſgreſsion, and to make an end of Sins, and to make reconciliation for Iniquity, and to bring in everlaſting Righteouſneſs. And after threeſcore and two weeks ſhall Meſsias be cut off, but not for himſelf.

Minde who it is that maketh an end of ſin, and bringeth everlaſting righteouſneſſe, namely Chriſt the Meſſias; this the Prophet Zachariah prophecyeth of, ſaying, Zach. 3. 8, 9. I will bring forth my ſervant the Branch, for hehold the ſtone that I have laid before Joſhuah, upon one ſtone ſhall be ſeven eyes. Behold I will engrave the graving thereof, ſaith the Lord of Hoſts, [Page] and I will remove the iniquity of the Land in one day:Joh. 19. 30. What day? ſurely that day when Chriſt ſuffered, when he ſaid, It is finiſhed, according to that of the Apoſtle to the Coloſſians. And you being dead in your ſins,Coloſ. 2. 13, 14. hath he quickned together with him, having forgiven you all treſpaſſes: Blotting out the hand writing of Ordinances that were againſt us,Coloſ. 1. 21, 22. which was contrary to us, and took it out of the way, nailing it to his Croſſe. And the Apoſtle ſaith to the Coloſsians, Though you were ſometime alienated, and enemies in your mindes by wicked workes,Coloſ. 1. 28. yet now hath he reconciled. In the body of his fleſh through death, to preſent you holy and unblameable, and unreproveable in his ſight, whom we preach, that we may preſent every man perfect in Chriſt Jeſus, not in your ſelves, or by any thing you work, ſuffer, or do, but by what Chriſt ſuffered and did in the body of his fleſh, even by that one offering, ſaith the Author to the Hebrews,Heb. 10. hath he perfected for ever: hereunto agreeth that of the Apoſtle to the Epheſians, That Chriſt loved the Church,Epheſ. 5. 25, 26, 27. and gave himſelf for it, that he might ſanctifie and clenſe it with the waſhing of water by the word, tha [...] [...]e might preſent it to himſelf, a glorious Church not having ſpot or wrinkle, or any ſuch thing.

By theſe Scriptures I hope you may ſee how our perfection is in and by Chriſt: By what he did our ſins are perfectly aboliſhed, not out of us, as the Papiſts and you Quakers hold, but fully ſatisfied for by Chriſt, God having received an attonement for them by Chriſt. This alſo was typed by the brazen Serpent, that Moſes by the Lords appointment cauſed to be put upon a pole,Numb. 21. 9. and any man that was bitten with a Serpent, when he beheld, or looked upon the Serpent was healed;Mal. 4. 2. and this was prophecyed by the Prophet Malachi, ſaying, The Son of righteouſneſſe ſhall ariſe with healing in his wings: alluding to the wings of the [Page] Cherubims,Exod. 25. 21, 22. that covered the Mercy-ſeat upon the Ark, which Ark was alſo a lively type of Chriſt: This the Lord alſo promiſed by his Prophet I ſaiah, ſaying, Eſa. 57. 18, 19▪ I have ſeen his waies, and I will heal him, I create the fruit of the lips, peace, peace, to him that is far off, and to him that is near, ſaith the Lord, and I will heal him. This the Lord alſo promiſed by the Prophet Jermiah,Jer. 50. 20. In thoſe dayes, and at that time, ſaith the Lord, the Iniquity of Iſrael ſhall be ſought for, and there ſhall be none, ad the ſins of Judah,Jer 31. 31. and they ſhall not be found, for I will pardon them. This alſo is ſet forth by ſeveral other metaphorical propheſies and promiſes, Eſa. 34. 17. & 44. 22. as that the Lord will not remember their ſins,Mica 7. 9. that he will caſt them into the depth of the Sea, to caſt them behinde his back, to wipe it away like a cloud; and this John Baptiſt pointed at Chriſt, ſaying, Behold the Lamb of God that taketh away the ſin of the world.Joh. 1. 29. And as Moſes lifted up the Serpent in the wilderneſſe, even ſo muſt the Son of man be lifted up,Joh. 3. 14, 15, 16. that whoſoever believeth in him ſhould not periſh, but have eternall life,Coloſ. 1. 14. for God ſo loved the world,1 Joh. 1. 7. that he gave his only begotten Son,Rev. 1. 5. that whoſoever believeth in him, ſhould not periſh but have eternall life, by whom we have redemption through his blood, even the forgiveneſſe of ſins. And the blood of Jeſus Chriſt cleanſeth us from all ſin. This is the perfection from ſin by Juſtification which our Miniſters teach, and not a perfection inherent in us, as your Quakers, Papiſts, Cathariſts, and Familiſts teach; and as they teach a perfection from ſin by Chriſt alone, ſo do they teach, and ſo do I believe, that Chriſt hath wrought perfect righteouſneſſe for all the elect, according to the Scriptures.

For it is not ſufficient to bring us to Heaven to be freed from ſin, for a Horſe hath no ſin, but there muſt be perfect righteouſneſſe, without which no man can enter into Heaven; for, as I ſaid before, Adam was not only made without [Page]ſin, but was made righteous, and we muſt be reſtored to an eſtate of righteouſneſſe, by Chriſt the ſecond Adam; and this was typed by the two Tables being put into the Ark, Exod. 25. 21. and there to be kept, to ſhew that Chriſt the true Ark kept and fulfilled the Law; and this the Prophet David propheſieth of Chriſt; Pſal 40. 7, 8, 9. Then ſaid I, lo I come, in the volume of the book, it is written of me, I delight to do thy will O God, yea thy Law is within my heart. I have preached righteouſneſſe in the great Congregation. I have not hid thy righteouſneſſe within my heart: This alſo is plainly ſet forth, in the propheſie of Zachariah;Zach. 3. 4, 5, 8. ſaying, Take away the filthy garments from him; and unto him he ſaid, Behold, I have cauſed thine iniquity to paſſe from thee, and I will cloath thee with change of rayment; for behold, I will bring forth my ſervant the Branch. [Minde] that his iniquity was not only to paſſe, but be cloathed with change of rayment, which is the righteouſneſſe of Chriſt called the Branch; and ſurely ſhall one ſay, In the Lord have I rigteouſneſſe, in the Lord ſhall all the ſeed of Iſrael be juſtified.

This is that the Church rejoyceth in, Iſa. 61. 10. ſaying, I will greatly rejoyce in the Lord, my ſoul ſhall be joyfull in my God, for he hath cloathed me with the garments of ſalvation, he hath covered me with the robe of righteouſneſſe

And as this righteouſneſſe was typified, propheſied of, and promiſed in the Old Teſtament, ſo did Chriſt accompliſh the ſame; Matth. 3. 15. for ſaith Chriſt, It becometh us to fulfill all righteouſneſſe, wherefore the Apoſtle Paul ſaith, But of him are ye in Chriſt Jeſus (not in your ſelves) who of God is made unto us wiſdome,1 Cor. 1. 30. and righteouſneſſe, and ſanctification, and redemption: He is made wiſdome for our folly, he is made righteouſneſſe for our unrighteouſneſſe, and ſanctification for the corruption of our conception, birth and converſation,[Page]and redemption for our bondage; the ſame Apoſtle alſo to the Romans ſaith, Rom. 3. 21, 22. But now the righteouſneſſe of God without the Law is manifeſted, being witneſſed by the Law and the Prophets, even the righteouſneſſe of God which is by faith of Jeſus Chriſt, unto all, and upon all them that believe, for all have ſinned, and come ſhort of the glory of God, being juſtified freely by his grace, through the redemption that is in Jeſus Chriſt.

The Apoſtle calleth it the righteouſneſſe of God, becauſe wrought by him, that is God, to ſhew the worth, virtue and excellency of the ſame;Rom. 5. 18, 19. alſo the Apoſtle ſaith, For if by one mans offence, death reigned by one, much more they which receive abundance of grace, and of the gift of righteouſneſſe, ſhall reign in life by one Jeſus Chriſt; Therefore as by one mans diſobedience, many were made ſinners, ſo by the obedience of one, ſhall many be made righteous. [Minde] the Apoſtle ſaith,Matth. 22. 11, 12. as, and ſo that is, as by Adams ſin, or diſobedience, we were made ſinners, ſo by Chriſts obedience we are made rigteous; this is the wedding garment, without which we have no acceptance, but are abominable and filthy in Gods ſight; as Chriſt ſaith to the Church of Laodicea, Thou ſaiſt I am rich, Rev. 3. 17, 18. and increaſed with goods, and have need of nothing, and do not you Quakers ſay the ſame in effect? for they thought they were rich by doing good works, and had need of nothing; do not you Quakers ſay you are ſo perfect by what you do and ſuffer, that you have no need of any teaching or exhortation, reproof or admonition? But what ſaid Chriſt to them, and take it home to your ſelves, And knoweſt not that thou art poor, and wretched, and miſerable, & blinde, & naked; becauſe they were deſtitute of the true wiſdome & righteouſneſs of Chriſt, & haſted to a wiſdome & righteouſneſs in themſelves: But Chriſt ſaith, I [Page]councel thee to buy of me gold tried in the fire, Rev 3. 18. that thou maiſt be rich, white raiment that thou maiſt be cloathed, and that the ſhame of thy nakedneſſe do not appear; which is the merits and obedience of Chriſt, to put him on, as the Apoſtle ſaith; this is that righteouſneſſe that Chriſt ſaid,Rom. 13. 14. Except your righteouſneſſe ſhall exceed the rigteouſneſſe of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdome of Heaven. The Phariſees thought themſelves the only righteous people in the world,Matth. 5. 20. as you do; for ſaid the Phariſee, I thank God I am not as other men, nor as this poor Publican, for I do many good works; like thoſe Hypocrites ſpoken of by the Prophet Eſay, Stand farther off, for I am holier than thee. But they were ignorant of the righteouſneſſe of Chriſt,Rom. 10. 3. as the Jewes were, who went about to eſtabliſh a righteouſneſſe of their own works; for ſaith the Apoſtle, They being ignorant of Gods righteouſneſſe, and going about to eſtabliſh their own righteouſneſſe, have not ſubmitted themſelves unto the righteouſneſse of God.

Again,Rom. 9. 30, 31, 32. What ſhall we ſay then? that the Gentiles which followed not after righteouſneſſe have attained to righteouſneſſe, even the righteouſneſſe which is of faith. But Iſrael which followed after the law of rigteouſneſſe, hath not attained to the law of righteouſneſs. Wherefore? becauſe they ſought it not by faith; and this the Apoſtle knew by himſelf, as may appear by his own words, Touching the righteouſneſſe of the Law blameleſſe: Phil. 3. 6. But he was an enemy to this righteouſneſſe of Chriſt, becauſe he was ignorant of the ſame; and are not you Quakers ignorant of this rigteouſneſſe, Faith? for ſome of your Speakers have ſaid to me, when I have ſpoken the ſame things among you, that here, with Hold thy peace and ſpeak no more, thy dirty puddle, thy ſtinking ſtuff; and ſome of you in your printed Pamphlets have [Page] written againſt this Doctrine of Juſtification by faith. Burrowes his Book. But may I not juſtly return the ſame unto you? [hold your peace, and ſpeak no more, nor write no more your dirty dungy righteouſneſſe.]Phil. 3. 8. For if the Apoſtle Paul counted all his righteouſneſſe to be but dung, in compariſon of the righteouſneſſe which is of God by Faith, well may I count and call yours ſo, for while you pretend to be the only friends of Chriſt, you are his greateſt enemies; I, Traitors to Chriſt and his Goſpel, Traitors to his Church and Children, and Traitors to your Bodies and Soules; ſeeming great friends to all theſe, but betraying every one of theſe with a Judas his kiſſe; becauſe you are enemies to this perfect righteouſneſſe of Chriſt by faith, by which alone we are juſtified and ſaved.

But you maintain a perfection within you by the Spirit, ſaying, that you are freed from all corruption of ſin. Wherefore having at large proved, that all believers are perfect by Juſtification, I ſhall now prove, that all thoſe who are perfectly Juſtified, are not perfectly freed from all ſin and corruption in themſelves, and then I ſhall anſwer your objections againſt both.

And to make this appear to be true, according to the Scriptures, I ſhall firſt lay down this propoſition.

That all Believers are Juſtified by the blood and righteouſneſſe of Chriſt, are ſanctified by the Spirit of Chriſt, which Spirit of Chriſt doth remain and abide in them, together with the body of ſin, which I ſhall plainly prove; to that end, know, that this body of ſin is ſometimes in Scripture called Fleſh, ſometimes Concupiſence. Now you do deny that there is both Fleſh and Spirit in one perſon, which is the thing that I undertake to prove by the Scripture.

[Page] Wherefore minde what Chriſt ſaith to his Diſciples, The Spirit is willing, Matth. 26, 41. but the Fleſh is weak. The Apoſtle Paul ſaith, It is no more I that do it, but ſin that dwelleth in me; and after that, When I would do good, evill is preſent with me; and yet in the next verſe, I delight in the Law of God, Rom. 7. 21, 22, 23. after the inward man: But ſaith he, I ſee another Law in my members, warring againſt the Law of my minde.

Now, dare you ſay the Apoſtle had not the Spirit of Chriſt at that time? ſeeing he ſaith, he delighted in the Law of God, which none can do that have not the Spirit of God. Beſides, conſider what a groſſe error and abſurdity will follow by denying the ſame, which is this, that if Paul had not the Spirit at that time, then was not the Spirit the author of that Scripture contrary to that of the Apoſtle Peter, 1 Pe. 1. 20, 21. Holy men of God ſpake as they were moved by the Holy Ghoſt. Beſides, if Paul had not the Spirit at that time, then he had loſt it, unleſſe you ſay he had not the Spirit while after he had written the ſeventh Chapter to the Romans. Alſo the Apoſtle Paul complaineth in his Epiſtle to the Corinthians, ſaying,2 Cor. 12. 7. That a thorn in the fleſh, the meſſenger of Sathan to buffer me, which is taken to be ſome corruption. Alſo,Gal. 5. 17. the Apoſtle writing to the Galathians, ſaith, For the Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, and theſe are contrary the one to the other. So that ye cannot do the things that ye would, according to what he ſaid of himſelf before. Alſo the Apoſtle Peter that Pillar of the Church, which the Papiſts your Fathers do ſo much boaſt of, that he could not erre, as you Quakers ſay of your ſelves: To paſſe by his ſin in denying Chriſt before Chriſt ſuffered, you may read in the Epiſtle to the Galathians, that the Apoſtle Paul withſtood the Apoſtle Peter to the face, becauſe he was to be blamed. [Page] Why? for what? the Apoſtle ſaith, That before the Jews he diſſembled, fearing them of the Circumciſion, and that Barnabas was alſo carried away with their diſsimulation; But ſaith the Apoſtle, When I ſaw that they walked not uprightly according to the truth of the Goſpel.

Now, this ſin of theirs was not a ſin of Ignorance but of Knowledge, diſſembled; and now I am writing of Barrabas, I call to minde that great ſtrife that was between Paul and him, that although they were put apart together, for the miniſtery of the Gentiles,Acts 15. 2, 3, 9. & had travelled through many regions, and preached unto them the Goſpel, that then they ſhould ſo fall out one with the other, that they ſhould par [...] aſunder; there muſt needs be a fault either in Paul or Barnabas, and ſurely they both had the Spirit of Chriſt at the ſame time, and were Juſtified and Sanctified.

Alſo this paſſion of theirs bringeth to minde what the Apoſtle James writeth,James 5. 17. concerning the Prophet Elias, That he was a man ſubject to like paſsions as we are, & that you may read of him in the Book of Kings. Now, if Elias that was taken up into Heaven, was a mah ſubject to paſſion, and Paul, and Barnabas; dare you Quakers ſay, you are more holier then they? I,James 3. 2. the Apoſtle ſaith, That in many things we offend all; and was not the Apoſtle a true teacher becauſe he taught ſuch doctrine? as you ſay our Miniſters are not.1 Joh. 1. 8, 9, 10. Alſo the Apoſtle John ſaith, If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us. [Minde] the Apoſtle doth not ſay, if you, but we, putting himſelf within the nnmber. Alſo he ſaith, If we ſay that we have not ſinned, we make him a lyar, and his word is not in us. I marvel not that you Quakers do ſo often give Men the lye, ſeeing you give God the lye, for ſo ſaith the Apoſtle [Page] that knew better than you; for you know not your own hearts, if you did, you durſt not ſo ſpeak: you never yet knew the Spiritual meaning of the Law, that the leaſt evil thought or motion to ſin, though not acted, is a breach of the pure Law of God, if you did, then would you ſay and pray as the Prophet David did; Who can underſtand his errors? cleanſe thou me from ſecret faults, or ſins. If the Prophet David, who was a man after Gods own heart, and a pen-man of holy Scripture, confeſſed that who can? which interrogation is a negation, none can underſtand or know all the ſecret ſins of his life, & prayed to God to pardon them. Do you Quakers know more? and are you more holy than he? I know you are ſo in your own opinions; But I ſhall have occaſion hereafter to diſcover the falſeneſſe of your opinion in that particular.

Now, to make this appear more plain, conſider that there is no need of Chriſt his mediatorſhip, propitiation, or interceſsion; for if the Church and people of God do not ſin, why then doth the Apoſtle John ſay, And if any man ſin, 1 Joh. 2. 1, 2. we have an advocate with the Father Jeſus Chriſt the righteous; And he is the propitiation for our ſins. [Minde] the Apoſtle ſaith, We have an advocate, and he is the propitiation for our ſins, the Apoſtle includeth himſelf within the number. Alſo the Apoſtle Paul ſaith to the Romans, Who ſhall lay any thing to the charge of Gods elect? Rom. 8. 33, 34. why? [Minde] the Apoſtle doth not ſay for they have no ſin: But it is God that juſtifieth, who is he that condemneth? it is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſsion for us; he includeth himſelf. Alſo the Apoſtle to the Hebrews, Wherefore he is able alſo to ſave to the uttermoſt, Heb. 7. 25. them that come unto God by him, ſeeing he ever liveth to make interceſsion for them.

[Page] Now conſider, that this interceſsion of Chriſt is neceſſary for the Saints, in regard of their beſt works. For the Prophet Eſay ſaith in the name of the whole Church:Eſa. 64. 6. But we are all as an unclean thing, and all our [Minde] rigteouſneſſes are as filthy rags. Alſo the Apoſtle Paul ſaith of himſelf, Yea doubtleſſe, Phil. 3. 6, 7▪ 8, 9. and I count all things but loſſe, for the excellency of the knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſſe all things, and do count them but dung, that that I may win Chriſt. Now the Apoſtle counted his righteouſneſſe, which is of the Law, to be ſuch, that he might be found in Chriſt, not having his own righteouſneſſe, but that which is through the faith of Chriſt.

This interceſſion of Chriſt for the Saints, for to take away the pollution of their beſt actions, was typified by the High-prieſt. Exod. 28. 36, 37, 38. Aaron was to have a plate of pure gold, and engraven upon it, holineſſe to the Lord. And it ſhall be upon Aarons fore-head, that Aaron may bear the iniquity of the holy things, that the Children of Iſrael may be accepted before the Lord.

A Mans beſt works, as they come from Man, are unclean, becauſe there is corruption in the beſt men, for all men are conceived and born in ſin, as David confeſſeth of himſelf;Pſal. 51. 5. Behold, I was ſhaped in iniquity, and in ſin did my mother conceive me. Now this original corruption is in the beſt Man, what ever you ſay or think to the contrary.

Now as water that is pure and clean in the fountain, if it run or come through a corrupt pipe or channel, it will be foul and unclean; even ſo the Spirit of God in Man, being the fountain from whence all good cometh, is pure and clean, but paſſing through Mans corrupt nature becometh defiled. And therefore you may read, that the Angel ſtood at the Altar, Revel. 8. [...], [...] having a golden Cenſer, and there [Page]was given unto him much Incenſe, that he ſhould offer it with the prayers of all Saints upon the golden Altar, which was before the throne; and the ſmoak of the Incenſe which came with the prayers of the Saints, aſcended up before God out of the Angels hand.

Now, that Altar was Chriſt, and that Incenſe was nothing elſe but Chriſts merits and mediation, by which alone the prayers of all Saints are perfumed, and ſo become acceptable with God, or before him; for we do not conceive that Chriſt now in Heaven maketh any vocal prayers to to God the Father for us, but that he doth continually preſent the virtue of his Death and Sufferings before his Father, whereby not only our perſons are accepted, but our ſervices alſo. Now whoever doth deny this interceſſion, or mediation of Chriſt, doth in effect deny Chriſt, becauſe they deny the end of Chriſt his coming; 1 Joh. 2. [...]3. and all ſuch the Apoſtle John ſaith,2 Joh. 7. That whoever denyeth, that Jeſus is the Chriſt, is Antichriſt; and many deceivers are entred into the world, which confeſſe not that Jeſus Chriſt is come in the fleſh; this is a deceiver and an antichriſt.

Now all thoſe that do deny the end of Chriſts coming in the fleſh, do deny his coming in the fleſh; and all thoſe that deny perfect Juſtification from all ſin, in and by Chriſts Death, Reſurrection and Interceſſion alone, do deny the end of Chriſts coming; and that you Quakers do, for you ſay you are made perfect, not by what Chriſt did and ſuffered, but by what the Spirit worketh in you. I, ſome of you have affirmed, that Chriſt never riſe from the Grave, and that his body is rotted in the Grave, and ſome of you have made a mock of this Doctrine of Juſtification, by the Imputation and Interceſſion of Chriſt, and ſome have written againſt it in theis Pamphlets.B [...]rrows the Quaker. Now [Page] I pray you that revile againſt all others that are not of your minde, calling them Antichriſt, and the brood of Antichriſt: Now ſee whether you are not the Antichriſts your ſelves, and the deceivers ſpoken of by the Apoſtle.

We know from whence you learned this Doctrine better than your ſelves, and that is from your Fathers the Papiſts, as I ſaid before, for all you cry out againſt them, and all others that are not of your minde to be Popiſh: and as this Doctrine of the Papiſts and yours, doth make Chriſt and his Mediatorſhip void and uſeleſſe, ſo it doth make Faith to be uſeleſſe; for if a man be juſtified and ſaved, not by what Chriſt hath done and ſuffered for us, but being free from ſin inherently in us, by following and obeying the light within us, then we need not believe our perfection, becauſe we ſee and feel it in our ſelves. Now the Apoſtle defining Faith what it is,Neh. 11. 1. ſaith, That Faith is the ſubſtance of things hoped for, Rev. 1. 17. the evidence of things not ſeen; Gal. 3. 10. and the juſt ſhall live by Faith; 2 Cor. 5. 7. and we walk by Faith and not by ſight, Rom. 4. 18, 19, 20, 21, 22, 23, 24, 25. even as Abraham the Father of the faithfull, is ſaid by the Apoſtle to believe againſt hope, and believed in hope, and being not weak in faith, he conſidered not his own body n [...]w dead, neither yet the deadneſſe of [...]arahs wombe, though he did ſee and feel nothing in his body nor Sarahs, whereby to believe that he ſhould have a Son, yet he ſtaggered not at the promiſe of God through unbelief, but was ſtrong in Faith, giving glory to God: And being fully perſwaded, that what he had promiſed he was able alſo to perform: and therefore it was imputed to him for righteouſneſſe. Now it was not written for his ſake alone, that it was imputed to him, but for us alſo to whom it ſhall be imputed; If we believe on him that raiſed up Jeſus our Lord from the dead, who was delivered for our offences, and was raiſed for our juſtification.

[Page] Now the Apoſtle doth argue, that as Abraham believed the promiſe, contrary to what he ſaw or felt in himſelf, ſo alſo ſhould we. And as this doctrine doth make Faith void and uſeleſſe, ſo doth it alſo make Repentance uſeleſſe; for if a Chriſtian can live without ſin, then he need not repent for ſin Now the Doctrine of Repentance is of uſe in the Church, as we may ſee by what the Apoſtle writeth,2 Cor. 7. 10. ſaying, Godly ſorrow cauſeth repentance, never to be repented of; alſo Chriſt ſaith to the Church of Epheſus, I know thy works, Rev. 2. 2, 3, 4, 5. and thy labour, and thy patience, and how thou canſt not bear them which are evil, and thou haſt tryed them which ſay they are Apoſtles and are not, and haſt born, and haſt patience, and for my name ſake haſt laboured, and haſt not fainted: Such a commendation as never any Quaker deſerved, and yet Chriſt ſaid, nevertheleſſe I have ſomewhat againſt thee, remember therefore from whence thou art fallen, and repent, and do the firſt works.

Now theſe were the firſt Churches, and lived in the pureſt times, and yet had need of repentance, and dare you Quakers ſay, you are more perfect than they? I know you are ſo in your own eyes: but Chriſt knoweth you are ſolely pride and [...]ypocriſie; and how you hold and maintain the Popiſh doctrine, That a man is not juſtified and ſaved by Faith, in believing only what Chriſt hath done and ſuffered for us, and for our ſalvation, but thoſe workes of the Spirit in us, in being obedient unto the light within us. Now, that you may ſee and know, that this is an old Popiſh doctrine, I ſhall ſhall ſhew you what Luther writeth concerning the Papiſts judgement in this particular, who knew better than you do, becauſe he was trained up many years in the ſame Religion, having been one of their Monks.

I ſhall write his very words in his Expoſition of the Epiſtle [Page] to the Galathians, Fol. 66. upon chap. 2. ver. 16. Know that a man is not juſtified by the works of the Law, but by the Faith of Jeſus Chriſt. We have alwaies, ſaith he, recourſe to this article, that our ſins are covered, and that God will not lay them to our charge: not that ſin is not in us [minde] as the Papiſts have taught; ſaying, that we muſt be alwaies working well, untill we feel that there is no ſin remaining in us. Yea, ſin is indeed alwaies in us, and the godly do feel it, but it is covered, and it is not imputed unto us of God for Chriſts ſake.

Alſo on the chap. 3. ver. 20. Who loved me, Fol. 86. and gave himſelfe for▪ me; the Papiſt, ſaith he, uſe this Verſe,

God will no more require of man,

Than of himſelf performe he can.

Moreover they ſay, that nature is corrupt, but the qualities of nature notwithſtanding are ſound and uncorrupt, upon which ground they reaſon, that mans will and underſtanding are ſound and uncorrupt, are pure and perfect in him; and therefore do infer, that a man is able of himſelf to fulfill the Law, and to love God with all his heart, and ſo conſequently to be juſtified thereby. It is well known by all that have read the Jeſuites writings, or have had any conference with the Papiſts, Armenians, Pelagians and Familiſts, that they all hold, plead and maintain, that there is a light in every mans conſcience, which if he improve and husband well, they may attain Salvation; by which you may ſee, how much you are deluded and deceived, that think your ſelves run ſo far from the Papiſts, when you are run to their chief principles of Religion.

I do not much wonder at your change, ſeeing you are [Page] fallen from this article of Juſtification by Faith alone, for as Luther well obſerveth and foretold;Luther on Gal. 2. 20. Fol. 88. Wherefore, ſaith he, I ſay as I have oftentimes ſaid, that there is no remedy againſt Sects and Errors, or power to reſiſt them, but this only article of Chriſtian Righteouſneſſe: if we loſe this article, it is impoſſible for us to withſtand any Errors or Sects, as we may ſee at this day in the fantaſticall Spirits, the Anabaptiſts and ſuch like, who being fallen away from this article of Juſtification, will never ceaſe to fall, erre, and ſeduce others, untill they come to the fulneſſe of all iniquity.Luther was a true Prophet for what he foretold, Germany, and England have found moſt true. [Minde] There is no doubt but they will raiſe up innumerable Sects, and ſhall deviſe new works, but what are all theſe things, though they have never ſo goodly a ſhew of holineſſe, if we compare them to the Death and Blood of the Son of God, who gave himſelf for me? and is it any ſtrange thing to ſee a man go aſtray, when he hath loſt his right way? Now, Chriſt is the way and the only way, all other wayes are by-paths of a mans own invention; he is the rock of ages, the chief corner-ſtone, and who ever ſtumbleth on him, he muſt be daſhed in pieces; and though a man do erre in many things, as we all do, yet if he hold faſt the foundation, he ſhall be ſafe, and this doctrine of Chriſtian righteouſneſſe, or the righteouſneſſe of Chriſt alone, apprehended by Faith, is this ſure foundation; and if we miſcarry in that, we periſh eternally; but holding that faſt, we ſhall be ſafe to all eternity.

And now I ſhall endevour to anſwer you and the Papiſts objections, concerning this doctrine preached and maintained by our Miniſters, that a Chriſtian is made perfect by what Chriſt alone did and ſuffered, and not by any thing done in us or by us.

[Page] Now you Quakers and the Papiſts do object againſt this doctrine, that it is a doctrine that giveth people liberty to ſin, and to neglect good works; for ſay you, if we lay all our ſins upon Chriſt, then we make him a pack-horſe for to bear our ſins, and it matters not how we live in ſin, Chriſt having ſatisfied for them.

For anſwer to this, I ſay, that this doctrine is a doctrine of Chriſtian Liberty, and not a doctrine of Carnal Liberty; but ſuch who have carnal hearts, and never felt the life and power of Faith, have abuſed this doctrine of Chriſtian Righteouſneſſe to Carnal Liberty, and will abuſe the ſame, for the beſt things are moſt ſubject to abuſe; but the abuſe of any thing doth not take away the lawful uſe of it. In the Apoſtle Paul's dayes there were ſuch, for the Apoſtle having preached the doctrine of Free Grace,Rom. 5. 20. That where Sin abounded, Rom. 6. 1, 2, 15. Grace did much more abound, what then ſhall we ſay? ſhall we continue in Sin, Matth. 18. 7. that Grace may abound? God forbid. Offences will come (ſaith Chriſt) but woe be unto thoſe by whom they are given. Some followed Chriſt for by-ends, and there were many in the Church of Corinth, and Galatia, and Philippa that walked diſorderly, but yet the Apoſtle Preached and writ this doctrine of Free Juſtification.

We know in civil things how apt men are to abuſe them, as Wine and ſtrong Beer to Drunkenneſſe, good Meat to Gluttony▪ ſhall we ſay therefore they are not good nor lawfull to be uſed? and we know a ſick Stomach cannot well digeſt the beſt meat, and ſhall we therefore ſay the meat is not good? do you not know that Chriſt ſaith, that many are called, but few choſen? many called to the external profeſſion of the Goſpel, but few that live anſwerable thereunto. But the Goſpel is ſtill the ſame, and [Page]to be Preached, as the Apoſtle ſaith, I am called to Preach the Goſpel, and wo is me if I Preach not the Goſpel; and the chief cauſe why ſo many walk diſorderly is, becauſe people do not believe this doctrine of Free Grace; for The Grace of God which hath appeared and bringeth Salvation, Tit. 2. 11, 12. teacheth us, That denying ungodlineſſe and wordly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. The apprehending of the love of God in Chriſt, is that which draweth the heart to love God, and love our Brethren, as it is ſaid of Mary Magdelen, Matth. 12. 47. Her ſins which are many are forgiven, for ſhe loved much. Her loving much was not the cauſe of her ſins being forgiven, but her ſins being forgiven was the cauſe of her loving much, as appears by Chriſts own words, But to whom little is forgiven, the ſame loveth little.

As for the other Objection, That this doctrine of being Juſtified by the righteouſneſſe of Chriſt alone, is a means to make men neglect good works.

I Anſwer, That no man can do one good work, before he be juſtified by Faith in Chriſt;Heb. 11. 4, 6. for, The perſon muſt be accepted, before the work can be accepted; By Faith Abel offered unto God a more excellent ſacrifice than Cain; but without Faith it is impoſſible to pleaſe him:Gen. 4. 4. The Lord had reſpect firſt to Abel, then to his offering; for as Chriſt ſaith,Matth. 12. 33. Either make the tree good, and his fruit good, or elſe make the tree corrupt, and his fruit corrupt

Now we are made good trees only by b [...]ng ingraffed into Chriſt by Faith, and all the works that men do before Faith, though never ſo good for the matter, and morally good in themſelves, yet are they but beautifull abominations in Gods ſight, the perſon being not Juſtified; the works that a man doth, though good in themſelves, [Page] do not make any man good, no more than the good fruit on a tree maketh the tree good; but becauſe the tree is good, therefore the fruit is good.

But you Quakers and Papiſts ſay, then it matters not whether a man do any good works, ſeeing they make him not good: By which you manifeſt your groſſe Ignorance of the truth, for the Scripture doth teach, that good works do declare and manifeſt the truth of our Faith, that it is not a dead, but a living Faith: as the fruit which the tree beareth, doth ſhew and manifeſt what the tree is; if the fruit be good, then is the tree good, if the tree bring forth no fruit, then it is a barren tree, or a dead tree; and that is the Apoſtles meaning when he ſaith,James 2. 14. 18. that Faith without works juſtifieth not. The Apoſtle treateth of manifeſting and declaring the truth of our Faith, that it is a living Faith, and not a dead Faith, or rather a bare profeſſion of Faith;Matth. 5. 16. for ſaith the Apoſtle, What doth it profit, though a man ſay he hath Faith, and have not Works, ſhew me thy Faith without thy Works, and I will ſhew thee my Faith by my Works; according to Chriſts own words, Let your light ſo ſhine before men, that they may ſee you good works, and glorifie your father which is in Heaven. Alſo the Apoſtle Paul writing to Titus, Titus 3. 8. I will that thou affirm conſtantly, that they which have believed in God, might be carefull to maintain good works, theſe things are good and profitable unto men; as the Prophet David ſaith,Pſal. 16. 2, 3. My goodneſſe extendeth not to thee, but to the Saints that are in the earth. So that there is a neceſſity of good works, though not for our Juſtification, namely, Gods glory, it being the end of our Creation and Redemption, and the good and benefit of others, for we were not made for our ſelves, but for the good and benefit one of another. Alſo good works, the fruits of [Page] Faith, I conceive are neceſſary, and profitable for thoſe that do them in Faith, to evidence aud manifeſt the truth of their Faith unto themſelves, though Doctor Crips and ſeveral others were of a contrary opinion; for although it be true which Chriſt ſaith,John 13. 34. By this ſhall all men know, that ye are my Diſciples, if ye have love one to another; yet it is alſo true which the Apoſtle John ſaith,1 Joh. 3. 14. We know that we are tranſlated from death to life, becauſe we love the brethren; He that loveth not his brother abideth in death: alſo, in that prayer which Chriſt taught his Diſciples,Matth. 6. 12. Forgive us our debts, as we alſo forgive our debtors.

Now, when God hath given us a heart to forgive the wrongs and injuries of men againſt us, it is a good ſign of Gods forgiving of us, and this the Diſciples of Chriſt doth evidence,Luk. 17. 4, 5. when Chriſt ſaid unto them, If thy Brother treſpaſſe againſt thee ſeven times a day, and ſeven times a day return, ſaying, I repent, thou ſhalt forgive him; and the Apoſtles ſaid unto the Lord, Increaſe our Faith. The Apoſtles apprehended, that they had need to have their Faith increaſed, to believe the forgiveneſſe of their ſins, that ſo they might forgive their Brother ſo many treſpaſſes againſt them; for if a man have no apprehenſion of Gods mercy in forgiving his ſins, he can have no true ſeeling bowels of mercy to forgive others.

But having by Faith apprehended the free love and favour of God in Chriſt,2 Cor. 5. 9. in forgiving our ſins, our hearts are ſo warmed and inflamed in the ſame, that we cannot but forgive others:1 Theſ. 4. 9. for as the Apoſtle ſaith, The love of Chriſt conſtraineth us, and ye your ſelves are taught of God to love one another.

Now I hope by this you will be convinced, that this doctrine of being Juſtified and Saved, only by the righteouſneſſe [Page] of Chriſt is no doctrine of carnal liberty to ſin, and to live idly, without doing good works; but contrary, that it is the only ground and foundation of all good works.

But becauſe I have often heard ſome of your Teachers ſay, that a man is ſaved by the hearkning to the light within him, and obeying the ſame, which is a doctrine I have heard taught in the open ſtreet, in Branford Market, by Benjamin Wallis, A better Hangman then a Butcher. one of the Quakers teachers. Wherefore I ſhall endevour to cleer that to your underſtandings, if you will not ſhut the eyes of your underſtanding againſt the truth.

Now, that there is a light in every man, which is a falſe light, by nature teaching him, that by doing and obeying the Law of God he ſhall be ſaved; I deny not, but that this light is Chriſt, that I deny: but ſay it is the light that is naturally in every man, ſince the fall of Adam. For as Adam did loſe the eſtate of Innocency, by diſobeying Gods Commandement, in eating of the fruit of the tree of Knowledge of good and evill; ſo did he naturally think, that by obeying or doing, he ſhould recover himſelf again, and therefore The Lord placed at the Eaſt end of the garden of Eden, Gen. 3. 24. Cherubims and a flaming Sword, which turned every way, to keep the way of the tree of life; knowing that Adam naturally did think to recover his eſtate, by eat [...]ng of the tree of Life, as he loſt it by eating of the tree of Knowledge of good and evil, and this is natural to all the Sons and Daughters of Adam, to believe that they ſhall come to an eſtate of bleſſedneſſe and happineſſe by what they do; and therefore the Lord, when he gave the Law of the Ten Commandements, gave it with Thunder and Lightning, and Fire, ſo that the Children of Iſrael were [Page] afraid, and deſired Moſes that he ſhould go neer and here all that the Lord our God ſhall ſay, and ſpeak thou unto us all that the Lord our God ſhall ſpeak unto thee, and we will hear it, and do it; and the Lord ſaid, I heard the voice of the words of this people, they have well ſpoken all that they have ſaid. Now Moſes was to ſtand between God and the people, in which Moſes was a type of Chriſt; The Lord your God ſhall raiſe up a Prophet among your ſelves like unto me, him you ſhall hear, which was Chriſt, for God never gave the Law to that end,2 Cor. 3. 9. that men ſhould be Juſtified and Saved by it, but that it might be the miniſtery of condemnation to drive them unto Chriſt,Gal. 3. 24. for the Law is a School-maſter to drive us to Chriſt, and ſo long as we live to ſhew us ous ſins, and be a rule of obedience unto us; and yet the veil of Moſes Law is ſtill upon the hearts of the Jews, and many of the Gentiles unto this day;2 Cor. 3. 14, 15. for as the Apoſtle ſaith, The Jews which followed after the Law of righteouſneſſe, have not attained to the Law of righteouſneſſe. Rom. 9. 31, 32. Wherefore? becauſe they ſought it not by Faith, but as it were by the works of the Law; and thus you may ſee the natural light in many others, did lead them and teach them this way of doing or working for life and Salvation. The young man in the Goſpel, that came unto Chriſt ſaid,[Minde] Good Maſter, what good thing ſhall I do that I may inherit eternal life? Chriſt anſwereth him according to his queſtion,Matth. 19. 16, 17, 18, 19, 20, 21, 22. and ſaith, If thou wilt enter into life, keep the Commandements; and asking which Commandement, ſaid, all this have I kept from my youth up, what lack I yet? and then Chriſt ſets him ſuch a task, that he knew he would not do; If thou wilt be perfect, go and ſell that thou haſt and give to the poor, and he went away ſorrowfull. Now the end of Chriſts words, was to convince him of the impoſſibility of attaining eternal life by doing.

[Page] Alſo the Jews that came unto Chriſt at Capernaum ſaid, [Minde] What ſhall we do that we might work the works of God and Chriſt? John 6. 28, 29. anſwered them plainly. This is the work of God, That ye believe on him whom he hath ſent.

Alſo thoſe that were convinced at Peters Sermon, ſaid unto Peter [...]nd the reſt of the Apoſtles;Act. 3. 37, 38, 39. Men and brethren what ſhall we do? that falſe light within them taught them nothing but to do: but the Apoſtle Peter anſwereth them, Repent and be Baptiſed every one of you in the name of Jeſus Chriſt, for the remiſsion of ſins, for the promiſe is unto you and to you Children.

Alſo the Keeper of the Priſon came to Paul and Silas, and brought them out and ſaid,Act. 16. 30, 31. Sirs, what muſt I do to be ſaved? and they anſwered and ſaid, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved. The light in him could not direct him what to do, without the Apoſtles teaching, who taught them to do nothing, but to believe on the Lord Jeſus Chriſt; but if the Apoſtles had been Quakers, they would have ſaid to him, Hearken to the light within thee, and obey the ſame, and thou ſhalt be ſaved; but the Apoſtles knew no ſuch doctrine.

The falſe Apoſtles taught ſuch doctrine, for after the Apoſtle Paul had planted the Church of Galatia, by the preaching of the Goſpel there, preſently after came falſe Teachers, who bewitched the Galatians with this doctrine, That the works of the Law, Gal. 3. 1. are to be joyned with Chriſts righteouſneſſe, for our Juſtification and Salvation. The Apoſtle ſaith,Gal. 1. 6, 7. I marvel that you are ſo ſoon removed from him that called yon into the grace of Chriſt, unto another Goſpel which is not another, but there be ſome that trouble you, and would pervert the Goſpel of Chriſt. [Minde] The Apoſtle doth not marvel that they were ſo ſoon removed from him that [Page] called them, to hearken to the light within them, and obey that, but that called you into the grace or favour of Chriſt, and tells them, that thoſe which taught them to joyn Faith and Works together, in the point of Juſtification, were not Preachers of the Goſpel, but perverters of the Goſpel;Gal. 5. 5. for ſaith he, We through the Spirit wait for the hope of the righteouſneſſe by Faith. [Minde] the Apoſtle doth not ſay, we wait for the revelation of a light within, nor a ſhaking quaking fit by the Spirit, that is from the ſpirit of the Devil, and not from the Spirit of Chriſt. And as theſe Galatians had a natural inclination after the doctrine of Juſtification, and were ſoon drawn away by that, and the falſe Teachers; ſo is there the ſame in all men naturally, becauſe Man naturally would fain ſacrifice to his own Net, he would have ſomething in himſelf, he cannot indure to be robbed, and ſpoiled of all his good works; he would fain have ſome glory to himſelf, like the Phariſee, who thanked God he was not as other men, but did many good works; and like thoſe proud hypocritical Jews, who ſaid, ſtand farther off, I am holier then thou: But now this doctrine of free Juſtification, in and by the righteouſneſſe of Chriſt alone without works, taketh away all glory from a Man, robbeth him of all, and giveth all glory to God in Chriſt alone.

Now take this for a ſure rule for tryal of doctrine, that doctrine which giveth moſt glory to God, and taketh away all glory from Man, that is the true doctrine: but this doctrine, of being perfectly juſtified in, and by the righteouſneſſe of Chriſt alone, doth give moſt glory to God, and take glory from Man, therefore the true doctrine of Chriſt. Having anſwered your objections againſt this doctrine of being juſtified in and by the righteouſneſſe of Chriſt alone; I [Page] ſhall anſwer your grounds, upon which you build your perfection in your ſelves, by the hearkning to the light within you, Matth. 5. 48. and obeying the ſame. Chriſt ſaith, be ye perfect as your Father which is in Heaven is perfect: To which I anſwer, that a Chriſtian is ſaid to be perfect by Sanctification, in regard of the parts of Sanctification, becauſe every part is Sanctified; as a Man childe is ſaid to be a perfect Man ſo ſoon as it is born, in regard it hath all the parts of a Man, but thoſe parts are not grown to perfection; ſo a Chriſtian is perfect, in regard of all parts of perfection, but not in regard of the meaſures or degrees, and that is Chriſts meaning; be ye therefore, which therefore doth imply a wherefore, and doth relate to the words going before: Ye have heard it hath been ſaid, Matth. 5. 43, 44, 45, 46, 47. thou ſhalt love thy neighbour, and hate thine enemy; But I ſay unto you, love your enemies, bleſſe them that curſe you, do good to them that hate you, and pray for them which deſpightfully uſe you, and perſecute you, that you may be the children of your Father which is in Heaven; For he maketh his Sun to ſhine (or riſe) on the evil and the good, and ſendeth rain on the juſt, and the unjuſt; Be ye therefore perfect as your Father is perfect.

Have you the ſame part or quality of perfection as your Father hath? but who can ſay, he loveth his enemies in that meaſure and degree,Joh. 3. 16. as God our Heavenly Father loved his enemies?Rom. 5. 10. that he ſent his only begotten Son to dye for his enemies. I am certain to Quaker hath that perfection, for in ſtead of bleſſing and praying for their enemies, they curſe them, as I ſhall ſhew more at large hereafter.

Alſo, perfection is ſometimes taken for the ſincerity of Man, or ſingleneſſe of heart, in oppoſition to a double-minded hypocritical man; and ſo is it ſaid of Job, that he [Page] was perfect and upright, Job 1. 1. that is, he was a man of a ſingle heart; for if we mark what Job ſaid of himſelf, we ſhall finde that he was a man that confeſſed his own infirmities and weakneſſe;Job 9. 20. If I juſtifie my ſelf, mine own mouth ſhall condemn me, if I ſay I am perfect, it ſhall alſo prove me perverſe. Job 12. 5, 6. Alſo he ſaith, I have heard of thee by the hearing of the eare, but now mine eye ſeeth thee; wherefore I abhor my ſelf, and repent in duſt and aſhes. Surely Job was no Quaker, for they ſay they are perfectly freed from ſin, and in ſtead of abhorring themſelves, they juſtifie themſelves.

Again,Object. you object that the Apoſtle Paul ſaith, that he preached Wiſdome among them that are perfect, and let as many as are perfect be thus minded.

To which I anſwer,Anſw. that the Apoſtle ſpeaketh of the perfection of Juſtification, in and through the righteouſneſſe of Chriſt, and not of inherent perfection: For the Apoſtle in that third Chapter to the Philippians ſaith of himſelf; Not as though I had already attained either, Phil. 3. 12, 13, 14. were already perfect, but I follow after, if that I may apprehend that, for which alſo I am apprehended of Chriſt Jeſus. By which, the Apoſtle declareth that he was imperfect, in regard of his apprehending of Chriſt; for as he ſaith in another place,Phil. 3. 15. We all know but in part, and believe but in part, but we are perfectly apprehended of Chriſt, and he hath already perfectly redeemed us, and ſaved us: Wherefore we that believe, ſhould be of the Apoſtles minde, to forget thoſe things which are behinde, and reaching forth unto thoſe things which are before. I preſſe toward the mark, for the price of the high Calling of God in Chriſt Jeſus. Let us therefore as many as be perfect, be thus minded; that is, as many as are perfect by Juſtification.

But you will ſay, that the Apoſtle was then in his warfare, [Page] as you ſay he was when he writ the ſeventh Chapter to the Romans. To which I anſwer, that the Apoſtle, and every Chriſtian, are in a warfaring condition, ſo long as they live in this world, elſe why doth the Apoſtle exhort the Epheſians, to take unto them the whole armour of God;Epheſ. 6. 11, 12. For we wreſtle not with Fleſh and Blood, but againſt Principalities, againſt Powers, againſt Spirituall wickedneſſe in high places. 2 Tim. 2. 3. And the Apoſtle writing to Timothy, ſaith, He is a good Soldier of Jeſus Chriſt, 1 Tim. 6. 12. and ſaith, fight the good fight of Faith: For every Chriſtian hath three great enemies to fight againſt ſo long as they live; The Devill, the World, and the Fleſh; and I ſay you are no Chriſtians, if you do not finde theſe enemies to fight againſt. Chriſt is called the Captain of our Faith. Heb. 12. 2.

I marvel that you Quakers are ſo proud, to think and ſay you are more perfect than the Apoſtle Paul, but you ſay that Paul had overcome his corruptions.

To which I anſwer,2 Cor. 12. 7, 8, 9. that the Apoſtle ſaith, that he had a thorn in the fleſh, the meſſenger of Satan to buffet him; for this thing I beſought the Lord thrice, that it might depart from me, and he ſaid unto me, my Grace is ſufficient for thee.

Now, by that thorn in the fleſh, is underſtood ſome corruption, or ſome temptation which he was troubled with, and was to war and fight againſt it ſo long as he lived; for the Lord denyed his Petition to take it away, but anſwered him, My Grace is ſufficient to ſupport and uphold thee.

Wherefore know, that ſo long as the Church of God in general, or any member in particular, have ſpiritual enemies, ſo long are they in a warfare: But the Church and people of God have ſpiritual enemies, ſo long as they live in this world, therefore are in a waring condition, ſo long as they live in this world.

[Page] But you object,Object. the Apoſtle John ſaith, He that commiteth ſin is of the Devil. 1 Joh. 3. 8.

I anſwer,Anſw. by the committing of ſin is meant, for a man to give himſelf up wittingly, and willingly to ſin, to love it, and delight in it; now a Chriſtian may ſay as the Apoſtle Paul ſaid,Rom. 7. 16, 17. I do the evil that I would not, ſo that it is no more I that do it, but ſin that dwelleth in me.

Alſo the Apoſtle ſaith,1 John 3. 9. He that is born of God ſinneth not, for his ſeed remaineth in him. To which I anſwer, that as a Chriſtian is regenerate or born of God, the regenerate part ſineth not; but there is in every Chriſtian an unregenerate part,Rom. 7. 23, 25. which ſome time, as the Apoſtle ſaith, rebelleth againſt the Law of my minde, or regenerate part, and leading me captive unto the Law of ſin, which is in my members. Then I my ſelf, though an Apoſtle, in my minde ſerve the Law of God, but in my fleſh, or unregenerate part, the Law of ſinne.

But ſome of you do farther object and ſay, that Adam in Paradiſe was perfect, and in his Innocency had no ſin in him, and all that are regenerate and born again, are as righteous as Adam was in Innocency. To which I anſwer, that every believer is as righteous in and through Chriſt the ſecond Adam, as Adam was in the eſtate of Innocency, and hath a more excellent righteouſneſſe than Adam had before his Fall; for Adams righteouſneſſe was but that righteouſneſſe, in which he was created, the righteouſneſſe of a man ſubject to be loſt: but the righteouſneſſe which every Chriſtian hath in and by Chriſt, by which alone he is Juſtified, is the righteouſneſſe of God, as the Apoſtle ſaith, we are made the righteouſneſſe of God in him, for it is the righteouſneſſe of him who is God. [Minde] in him, not in your ſelves, for if our righteouſneſſe were in [Page] our ſelves, then might it be loſt, as Adams was: but that conceit of yours, of being as righteous in our ſelves as Adam was in Paradiſe, you Quakers learned of the Familiſts and Adamites; and as the Adamites did many of them go many times naked, to manifeſt that they are as perfect as Adam was, ſo have many of your Quakers go [...]e up and down naked, to manifeſt that they are as perfect as Adam was in Innocency, who was naked and was not aſhamed: And ſome of your company have juſtified the lawfulneſſe of their going naked, becauſe Adam and Eve were naked in Paradiſe, and were not aſhamed.

But all this doth proceed from your ignorance of the righteouſneſſe of Chriſt by Faith, by which alone we are made perfect, not in our ſelves but in Chriſt; according to that ſaying of the Apoſtle,Tit. 3. 5, 6, 7. Not by works of righteouſneſſe which we have done, but according to his mercy he ſaved us, that being juſtified by his Grace, we ſhould be made heirs, according to the hope of eternal life. But I ſay, you being ignorant of this righteouſneſſe of Juſtification, go about to ſtabliſh an imaginary righteouſneſſe in your ſelves, by which you rob Chriſt of his glory, and take the glory due to him unto your ſelves; and I have been the larger in this point, that ſo you may be convinced of this your groſſe error, for if you erre in this, you erre in the foundation, and ſtumble at Chriſt the Corner-ſtone, who will break you in pieces. But if a Man hold the foundation, and build upon this foundation, 1 Cor. 3. 11, 12, 13, 14, 15. gold, ſilver, precious ſtones, wood, hay, ſtubble: If a mans work ſhall be burnt, he ſhall ſuffer loſſe, but he himſelf ſhall be ſaved▪ yet ſo as by fire. Wherefore, I ſay, if you did hold the foundation for your other ſtuffe of wood, hay and ſtubble, I ſhould believe you might be ſaved, yet ſo as by fire. And now I hope I have proved, [Page] that our Miniſters do not preach to maintain people in ſin, but contrary, they Preach that we are juſtified and made perfect in and by the righteouſneſſe of Chriſt alone, which righteouſneſſe apprehended by Faith, doth draw the Soul out in love to God in Chriſt, which love of Chriſt, doth conſtrain them to walk in all works of righteouſneſſe towards God, and love to their brethren; and theſe works are evidences of the truth of their Faith; and negatively, whereſoever theſe good works are wanting, there is no true ſaving juſtifying Faith.

Now I come to your laſt ground, by which you would prove our Miniſters to be falſe Teachers.

Your ſeventh and laſt ground is,The Seventh ground anſwered. becauſe there is no better fruits of or by their Preaching, for ſay you, there are many ſins, in which both Prieſt and People do live in.

For anſwer to which, I ſay, that if this be a ground to prove a Miniſter to be no true Miniſter, becauſe the People unto whom he Preacheth, liveth in many ſins; then I ſay by the ſame ground, you may as well prove that the Prophets and Apoſtles were no true Teachers; for the Lord ſometimes ſendeth his Prophets among a people, not for their converſion, but to harden them in their ſins, and to leave them without excuſe. Noah was a Preacher of righteouſneſſe, and Preached to the old world, to have them repent, and yet they repented not, but God brought a Floud,1 Pet. 3. 19, 20. and drowned the whole World, except Noah and his Family; and will you ſay that Noah was not therefore a Preacher of righteouſneſſe, or a true Preacher? and afterward, was not Noah overtaken with drinking the Wine that he made of the Grapes, that he was drunk, and yet that ſin of his did not prove him to be no true Teacher? [Page] Alſo Juſt Lot, ſo called, did labour by Teaching, Reproving and Exhorting the Sodomites to repent and turn from their wickedneſſe, but could not prevail, and God deſtroyed them with Fire and Brimſtone from Heaven. And Lot after that great deliverance fell into groſſe ſins, namely, Drunkenneſſe and Inceſt: was he not therefore a good Teacher?1 Sam. 8. 7. Alſo the Prophet Samuel, what pains did he take with the Children of Iſrael to reclaim them from their ſins, but could not prevail, for the Lord ſaid, they have not rejected thee but me; was he not therefore a true Prophet? Alſo the Prophet Elias, how little did he prevail with the Children of Iſrael to reclaim them, inſomuch that he ſaw none but himſelfe, that was not fallen to worſhip Ball? ſaying, They have ſlain thy Prophets, and I am left alone. Alſo the Lord ſaid unto the Prophet Eſai, Go and tell this people, Eſa. 6. 9, 10, 10, 11. Hear ye indeed, but underſtand not, and ſee ye indeed but perceive not. Make the heart of this people fat, and make their eares heavy, and ſhut their eyes, leaſt they ſee with their eyes, and hear with their eares, and underſtand with their heart, and convert and be healed. Then ſaid I, Lord how long? and he anſwered, Untill the Cities be waſted without Inhabitants, and the Houſes without Men, and the Land be utterly deſolate. Eſa. 65. 2. And the Prophet complaineth, that all day long I have ſtretched forth my hands unto a diſobedient and a gain-ſaying people. And was not the Prophet Iſaiah therefore a true Prophet? but you will ſay, theſe were before Chriſt was come in the fleſh: Wherefore I ſhall ſhew you the ſame in effect after Chriſt his coming in the fleſh; to omit what Chriſt complaineth of concerning the obſtinate Jews, in which I might be large, only take that one complaint of his,Matth. 23. 37, 38. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which are ſent unto thee, how often[Page]would I have gathered thy Children together, even as a Hen gathereth her Chickens under her wings, and ye would not? behold your houſes are left unto you deſolate.

Now if Chriſt, who was God as well as Man, complaineth that Jeruſalem would not be gathered or converted unto him, is it any ſtrange thing that thoſe that follow him do ſee ſuch ſmall fruit of their labours. Wherefore take a view of what followed after Chriſt his Aſcention, and after the full accompliſhing of Chriſts promiſe to ſend the Holy Ghoſt. The Apoſtle Paul, after he had with much labour by preaching, gathered a people in Corinth, what fruits did ſpring up and grow among them? there was great diviſions and contentions among them; every one of you,1 Cor. 1. 11, 12, 13. ſaith, I am of Paul, and I of Apollos, and I of Cephas, and I of Chriſt.

Alſo the Apoſtle ſaith, that it is reported commonly that there is Fornication among you, 1 Cor. 5. 1, 2. and ſuch as is not ſo much as named amongſt the Gentiles, that one ſhould love his Fathers Wife, and ye are puffed up and have not rather mourned. Alſo the Apoſtle complaineth that there were diviſions among them about the Lords Supper:1 Cor. 11. 18, 19, 20, 21. For in eating every one taketh before other his own ſupper, and one is hungry, and another is drunken: and was not the Apoſtle therefore a true Teacher of the Goſpel of Chriſt? and was not the Church of Corinth therefore a true Church of Chriſt? according to you Quakers tenets or opinions, they are no true Churches in which there are diviſions, and in which there are any ſins and corruptions, and ſo much is implyed and expreſſed in your Paper, where, by the way, I ſhall now write ſomething to confute that error of yours, in which you are not alone, for you have too many that erre with you for company, beſides Quakers.

[Page] Now I have read ſeveral of your Pamphlets, in which you write, that the Church is in God, and is Spiritual, and that there is no true Church, where there is diviſions, and where there is ſin; this Richard Farnworth, Burroughs, and ſeveral other wr [...]teth: wherefore I deſire you to take notice,1 Cor. 1. 2. that the Apoſtle Paul writeth to theſe Corinthians, and calleth them the Church of God at Corinth, 2 Cor. 1. 1. notwithſtanding thoſe corrupt Members that were among them, ſuch as you can ſcarſe finde in the worſt of our Congregations. Alſo the Apoſtle writing to the Galatians calleth them the Churches of Galatia, and that the Apoſtle ſaith, O fooliſh Galatians who hath bewitched you, Gal. 1. 2. & 3. 1. & 3. 3. that you ſhould not obey the truth? and are ye ſo fooliſh having begun in the Spirit? are ye now made perfect by the fleſh? that is, by the works of the Law, which the Apoſtle calleth Fleſh.

Alſo the Apoſtle writing to the Theſſalonians, 1 Theſ. 1. 1. calleth them the Church of the Theſſalonians which is in God, and yet the Apoſtle ſaith,1 Theſ. 5. 14. there were ſome unruly perſons among them, and ſome diſorderly perſons which the Apoſtle calleth Brethren;2 Theſ. 3. 6, 11, 14, 15. That the withdrawing your ſelves from every Brother that walketh diſorderly, for we hear that there are ſome which walk among you diſorderly, working not at all, but are buſie bodies; And if any man obey not our word, by this Epiſtle, note that man, and have no company with him, that he may be aſhamed. [Minde] Yet count him not as an Enemy, but admoniſh him as a Brother. Surely the Apoſtle w [...]s no Quaker, for they deny to call any man or woman Brother or Siſter, though they walk never ſo orderly, if not of their minde; but ſay they are Heathen; this I have heard ſeveral of your company ſpeak.

Alſo Chriſt himſelf unto the Church of Epheſus ſaith, That Thou haſt left thy firſt love;Rev. 2. 14, 15. and unto the Angel of the [Page]Church in Pergamus, That thou haſt them that hold the doctrine of Balam, ſo haſt thou them that hold the doctrine of the Nicolaitans, which thing I hate. And unto the Angel of the Church of Thiatira,Rev. 2. 20. I have a few things againſt thee, becauſe thou ſuffereſt that woman Jezabel, which calleth her ſelfe a Propheteſſe, to teach and to ſeduce my ſervants; like the women among you Quakers, that take upon them to Teach. Rev. 3. 1. And unto the Angel of the Church of Sardis, I know thy works, that thou haſt a name, that thou liveſt and art dead.Rev. 3. 15, 16. And unto the Angel of the Church of the Laodiceans, I know thy works, that thou art neither cold nor hot, but luke-warm: The worſt of all tempers in Religion.

Now minde, that Chriſt doth commend what ever was good in any of theſe Churches, and reproveth them for their evill, but calleth them Churches, and the Miniſters Angels: But you Quakers will take no notice of any good that is in any of our Churches, or Miniſters, but are like the Crow or Raven, that love to feed upon Carren; ſo your only delight is, to revile againſt our Miniſters and Churches, and to publiſh any fault you can finde in them; but I never read in any of your books, one word of commendation of any Miniſter or Church but your ſelves, neither did I ever hear any of you Quakers ſpeak in the praiſe or commendation of any Miniſter, or any Church or people but your ſelves, but railing and reviling, I have heard more than enough of. But ſurely you Quakers have no love to any but your ſelves, for the Apoſtle ſaith, That Love covereth a multitude of faults, 1 Cor. 13. 4, 5, 6, 7. and that Charity (or Love) ſuffereth long, Or is not raſh. and is kinde, envieth not, vanteth not it ſelfe, is not puffed up, thinketh not evill, beareth all things, believeth all things, hopeth all things. But you Quakers vant your ſelves, are puffed up with ſpiritual pride, think & ſpeak evil [Page] of all perſons that are not of your minde, calling them Reprobates, Heathens and Dogs, and that you are the only Church of Chriſt, being pure from ſin, and ſo do not only condemn all other Churches now in being, but all that ever have been: I, the famous Churches of Aſia, Corinth, Galatia and Theſſalonica, who were the firſt Churches, and were (as Brightman in his book called A Revelation of the Apocalips) the beſt and the pureſt Churches:His words are, the Apoſtles Church was moſt perfect, and was not to be made perfect, by the inventions of them that come after. Let the old cuſtomes hold: behold, whatſoever is firſt that is [...]rue, and whatſoever is later that is falſe. Chap. 3. pag. 113. There was, ſaith he, a godly Diſcipline, did not tolerate men in any ſort living wickedly. Chap. 2. pag. 37. which Diſcipline ought to be in every Church. for after the Apoſtles dayes, greater corruptions ſprang up in the Church.

Now, if there were ſuch corruptions in the Church in the firſt and pureſt times, ſhall we think to have the Churches in our times free from all corruptions? I do not write theſe things to plead for ſin and corruption, I rather deſire to mourn and be humbled for them: But I write theſe things to ſhew you your great miſtake, in that you ſay there can be no true Church nor Miniſters, where ſuch fruits are: but beware of condemning the generation of the Juſt, becauſe of miſcarriage of ſome perſons, that live in the Church or, becauſe of the faults and infirmities of the godly men in the Church;Gen. 9. 21, 22, 23, 24. remember what a curſe Ham brought upon himſelf, for uncovering his Fathers nakedneſſe, and what a bleſſing Shem and Japhet brought upon themſelves, for covering their Fathers nakedneſſe. But above all, take heed of ſlandering and belying our Miniſters, and Churches, by accuſing them falſely, a ſin that is too frequent among you it is better to erre in over much charity, then in ſenſoriouſneſſe and raſh judging. But that I [Page] may the better rectifie your judgements, and all other that ſeparate from our Churches, I ſhall endevour to ſhew you your miſtake in, and about the perfection of the Church of Chriſt, which I conceive is, becauſe you do not diſtinguiſh between the outward viſible Church of Chriſt, and the inviſible Church, the myſtical body of Chriſt. Now I ſay, that the inviſible Church is perfect in Chriſt, becauſe all the members of that Church, are members of the body of Chriſt, being joyned in one Spirit, and to ſuch the Apoſtle Peter doth ſpeak unto.1 Pet. 1. 1, 2. Peter an Apoſtle of Jeſus Chriſt, to the ſtrangers ſcattered throughout Pontius, Galatia, Cappadocia, Aſia, and Bithynia; Elect, according to the foreknowledge of God the Father, through ſanctification of the Spirit unto obedience, and ſprinkling of the blood of Jeſus Chriſt. Heb. 12. 22, 23, 24. Alſo the Apoſtle to the Hebrews ſaith; But ye are come unto Mount Sion, and unto the City of the living God, and unto the heavenly Jeruſalem, and to an innumerable company of Angels, to the General Aſſembly, and Church of the firſt born, which are written in Heaven, and to God the judge of all, and to the ſprinkling of juſt men made perfect, and to Jeſus the mediator of the new Covenant, and to the blood of Sprinkling, that ſpeaketh better things than the blood of Abel. Now minde, the Apoſtle ſaith, they are elected or choſen the Church of the firſt born, which are written in Heaven: but when Jeſus Chriſt ſpeaketh of the viſible, external Church,Matth. 22. 14. he ſaith, Many are called, but few are choſen: that is, many called to the profeſſion of the Goſpel of Chriſt, but few of thoſe are elected and choſen to Life and Salvation. Alſo Chriſt ſaith,Matth. 25. 1, 2, 3, 4. The Kingdome of Heaven is likned unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom, and five of them were wiſe, and five were fooliſh. [Minde] They were all Virgins, and they all [Page] had Lamps, that is, they all had the outward external profeſſion of the Goſpel, but the wiſe Virgins only had the oyle of Grace.Matth. 13. 47. Alſo Chriſt ſaith, The Kingdome of Heaven is like unto a Net that was caſt into the Sea, and gathered of every kinde good and bad: Now, by the Kingdome of Heaven, is not meant the Kingdome of Glory, but the Chruch viſible here on earth, in which there are good and bad.

But you ſay that our Miniſters are no true Teachers, becauſe they profit not the People; to which I have anſwered in part before, where I ſhewed, that the Prophet Eſai profited not the People of Iſrael, and yet was a true Prophet: But I do deny what you ſpeak to be true, and ſay, that our Miniſters do profit the People, what ever you ſay to the contrary; becauſe a blind man cannot ſee the Sun, therefore doth not the Sun ſhine? becauſe you Quakers, who are blinded with error, and cannot ſee that our Miniſters doth profit the People, do they not therefore profit the People?

I ſhall ſhew you what I ſee and know of a truth of their profiting the People: I have known ſeveral Miniſtes, who have come to Pariſhes to Preach, where the People have been generally Ignorant, Profane, and Superſtitious, and God hath ſo bleſſed the labours of the Miniſters among thoſe People, that they have been generally reformed from their Ignorance, Profaneneſſe, and Superſtition▪ and is it not profitable to People that were Ignorant, to be inſtructed? for thoſe that were Profane, to be morally civil? for thoſe that were Superſtitious, to be brought off from their Superſtition? and many that have been, not only convinced of their ſins, but truly and really brought to believe and repent of their ſins, and many that [Page] have been in great horrour and trouble of conſcience, even ready to deſpair, have been by their meanes, as inſtruments, raiſed up, and have received true ſpiritual comfort, and are not ſuch profitable Miniſters? Alſo they do by their Preaching, ſtrengthen and confirm the Faith of Believers, for it is the work of a Miniſter of Chriſt, not only to convert, but alſo to ſtrengthen, and confirm thoſe that are converted,2 Pet. 3. 18. that they may grow in Grace, and in the knowledge of our Lord Jeſus Chriſt, though you Quakers ſay you are ſo perfect, that you cannot grow in knowledge, nor grace.

Alſo know, that were it not for our publick Miniſters, people would in time, grow Atheiſtical, and become like Savage, bruitiſh Heathens; as for thoſe ſins which you ſay do abound among Teachers, and People: I ſay it is no new thing for you Quakers to accuſe, revile, and ſlander all men that are contrary to your judgement: But if ſuch ſins did abound among us, that doth not prove our Miniſters to be no true Miniſters, nor our Churches to be no true Churches, for I have proved that there hath been as great ſins in the firſt age of the Church, as in Corinth, Galatia, Theſſalonica, and the Churches of Aſia, and yet they were all true Churches, and the Miniſters true Miniſters; but for your ſelves, you are like the Phariſees, that could finde faults in others,Matth. 7. 3. but could ſee none in themſelves. And why beholdeſt thou the mote that is in thy Brothers eye, but conſidereſt not the beam that is in thine own eye? which bringeth me to the tryal aud examination of the perfection among you Quakers, that it may appear whether you be the innocent Lambes of Chriſt, the holy Seed, the Called, the choſen of the Lord, the Witneſſes, the Saints, the children of the Light, the perfect ones, for ſo you write in your Paper, [Page] but it had been better, if it had been written or ſpoken by others, than by your ſelfe; but you follow your Fathers the Phariſees, who praiſed themſelves, and your Fathers the Papiſts, who ſay they are the only true Church, which cannot erre, as you Quakers ſay of your ſelves.

Wherefore I ſhall now endevour to examine your perfection, whether you have that perfection, which the Scripture doth hold forth and teach. I have at large proved the perfection which our Miniſters teach to be by Faith alone, in believing what Chriſt hath ſuffered and done for us. Alſo I have proved, that there is no perfection in our ſelves, that is to ſay, no man is able perfectly to keep and fulfill the whole Law, in thought, word and deed; but you Quakers ſay that Chriſt hath aboliſhed the Law, an old Antinomian error, which hath been often confuted, wherefore I ſhall not trouble my ſelf about it, but I ſhall exaamine whether you Quakers do perfectly keep and obey the commands of Chriſt and his Apoſtles, and whether you walk according to the example of Chriſt and his Apoſtles. Now Jeſus Chriſt hath given forth ſeveral commands, which you Quakers do not obey, but teach men that they ought not to be obeyed:Matth. 5. 19. now Chriſt ſaith, that whoſoever ſhall break one of theſe leaſt Commandements, and ſhall teach men ſo, he ſhall be called the leaſt in the Kingdome of Heaven; that is, none at all. Now, if Chriſt threaten ſuch as teach men to break one of the leaſt of the commands of the Moral Law, how do you think to eſcape, that teach men to break his commands, which he gave forth with his own mouth, in the time of the Goſpel, and that neer the time of his Suffering, and Aſcenſion? but you will ſay, this is a falſe accuſation, wherefore it remaineth on my part to [...] it. And to that end, I ſhall firſt begin with that [...] [Page] which Chriſt gave to his eleven Diſciples.Math. 28. 18, 19, 20. And Jeſus came, and ſpake unto them, ſaying, all power is given unto me, in Heaven and in earth; Go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoſt: Teaching them to obſerve all things, whatſoever I have commanded you, and lo I am with you alway, unto the end of the world.

Now, I do affirm, that this command of Chriſt was given by him, not to the Diſciples only, but in them, to all the Miniſters of the Goſpel that ſhall ſucceed them, unto the end of the world; and that this command, of baptizing in the name of the Father, Son, and Holy Ghoſt, is the baptizing with Water, which ordinance is to continue unto the end of the world, or Chriſt his ſecond coming.

Now you Quakers do deny the obſerving of this command of Chriſt, and teach men, not to obey the ſame, but ſay, it was a command that was to continue only for a time, untill the coming of the Holy Ghoſt; this ſeveral of your Teachers have affirmed unto me, at ſeveral times, and Jona Dell, in his book called, A voice from the Temple, ſaith, that Baptiſm and the Lords Supper, were but ceremonies that were to laſt but for a time.

Wherefore I ſhall prove, that this command of Chriſt to his Diſciples, was to continue in the Church, untill his ſecond coming, and was not to ceaſe at the coming of the the Holy Ghoſt, as you ſay it is: Now, [Minde] the words, and they do plainly prove it, for Chriſt ſaith; I am with you alway, even unto the end of the world: Now the Apoſtles did not live alway unto the end of the world, but ſome of your company ſay, by the end of the world. Chriſt doth not mean the time of diſſolving of all things in the world, or Chriſt his ſecond coming, but till the world [Page] was ended in them, and that was, when they were perfect: but conſider what an abſurd interpretation this is, for if that be the meaning, then it muſt needs follow, that Chriſt left the Apoſtles, when the world was ended in them: but I would know, where you finde the end of the world in Scripture, to be taken for the end of the world in a Man; but while you go about to defend one error, you run into many: but I ſhall ſhew from the Scripture, that this ordinance of Water-Baptiſme, was practiſed in the Church, after the ſending of the Holy Ghoſt, and after the Holy Ghoſt was received by many▪ In the Acts of the Apoſtles we read,Acts 2. 4. that the Apoſtles were all filled with the Holy Ghoſt. Surely no Quaker ever had ſuch a meaſure of the Spirit, and yet the Apoſtles after that baptized with Water, as we may read in ſeveral places in the Acts; to inſtance one, which may ſerve in ſtead of many, the Apoſtle Peter being ſent for by Cornelius, by the Lords own appointment, and coming into Cornelius's houſe, preached the Goſpel unto him, and many other Gentiles. And to him give all the Prophets witneſſe, that through his name, Act. 10. 43, 44, 45, 46, 47, 48. whoſoever believeth in him, ſhall receive remiſsion of ſins; While Peter yet ſpake theſe words, the Holy Ghoſt fell on all them which heard the word. [Minde] Peters Preaching is called the Word. Then anſwered Peter, Can any man forbid [Minde] Water, that theſe ſhould not be Baptized, which have received the Holy Ghoſt, as well as we? And he commanded them to be baptized in the name of the Lord.

Now, can you tell how to deny this practice of the Apoſtle Peter? if Chriſt his meaning were, that this Baptiſme, ſhould laſt but while the coming of the Holy Ghoſt, then did not Peter know Chriſts meaning, for he obeyed [Page] that command of Chriſt, baptizing them after they had received the Holy Ghoſt.

But as you are ignorant of the Covenant of Grace, ſo are you ignorant of the Signes or Seals of the Covenant: for when God made a Covenant with Abraham, he gave Circumciſion for a ſigne or ſeal of that Covenant,Gen. 17. 11. And ye ſhall Circumciſe the fleſh of your fore-skin, and it ſhall be a token of the Covenant between me and you. Rom. 4. 11. Alſo the Apoſtle ſaith, that He received the ſigne of Circumciſion, a ſeal of the righteouſneſſe of the Faith which he had, yet being nncircumciſed.

Now, as Circumciſion was a ſign and ſeal in the time of the Law, before Chriſt his coming in the fleſh, ſo hath Chriſt ordained Baptiſme, a ſign and ſeal of the righteouſneſſe of Faith, in the time of the New Teſtament, to the end of the world; according to that of the Apoſtle Peter, in the dayes of Noah, while the Ark was a preparing, wherein few,1 Pet. 3. 21, 22. that is, eight ſoules were ſaved by Water. The like figure whereunto, even Baptiſme doth now ſave us; that is, it is a ſign or ſeal of Salvation by the reſurrection of Jeſus Chriſt, who is gone into Heaven, and is on the right hand of God. [Minde] he ſaith Baptiſme doth now ſave us, I never read of a Light within us that ſaveth us.

Alſo the Apoſtle John ſaith, [...] Joh. 5. 7, 8. that as there are three that bear record in Heaven, the Father, the Word, and the Holy Ghoſt, ſo there are three that bear witneſſe in Earth, the Spirit, and the Water, and the Blood, and theſe three agree in one.

Now, by Water can be meant no other thing, than the Water in Baptiſme; that as Water doth waſh away the filth of the Body, ſo doth the Water in Baptiſme witneſſe, that Chriſt by his Blood, hath waſhed away the filthineſſe of ſin; but one of your Teachers asked me, if I were [Page] ſo Ignorant to believe, that the Water in the Thames, or any other Water, could do a mans Soul any good? To which I anſwer, that Water ſimply conſidered in it ſelf, it hath no ſuch vertue, but conſider it in relation unto Gods Ordinance, uſed according to his command, and appointment, it is profitable to the Soul.

But you ſpeak and believe like Naaman the Aſſyrian, 2 Kings 5. 10, 11, 12, 13, 14. who coming to the Prophet Eliſha, to be cleanſed of his Leproſie, when the Prophet ſent him word, to only go and waſh himſelf in the waters of Jordan ſeven times, he was in a great rage, ſaying, Are not the Waters of Damaſcus, better then all the Waters of Iſrael? he conſidered not, that Gods command doth give vertue and efficacy to the thing, for which it was appointed: and this cleanſing of Naamans Leproſie, by the Water of Jordan, was an emblem or type of our Baptiſme; we know God did make the Walls of Jericho fall by the blowing of Rams hornes, Joſh. 6. 4, 20. becauſe he had commanded and appointed ſo; it is a great ſin to diſobey Gods command, although the thing commanded, ſeem never ſo ſmal and contrary to our ſenſe and reaſon.

We know what the Lord did unto Moſes, becauſe his Son was not Circumciſed according to Gods command; And it came to paſſe by the way in the Inne, Exod. 4. 24, 25, 26. that the Lord met him and ſought to kill him. Now if the Lord would not bear with Moſes his neglect, of Circumciſing his Son, how do you Quakers think to eſcape Gods diſpleaſure, who not only neglect Gods Ordinance of Baptiſme, but alſo teach, that it is aboliſhed and uſeleſſe, and make a meer mock at Water-baptiſme? but the Apoſtles of Chriſt did highly eſteem of that Ordinance of Baptiſme. I, Chriſt himſelf did not only command it, but honoured it, in being Baptized himſelfe, who had no need of it, for himſelf, but [Page] that he might be an example unto us▪ for ſaith he, Thus it becometh us, Matth. 3. 15. to fulfill all righteouſneſſe. [Minde] Chriſt calleth it righteouſneſſe.

Alſo God the Father did highly honour Baptiſme, in that he opened Heaven at the Baptiſme of Chriſt,Matth. 3. 16, 17. and ſent the Spirit, deſcending like Dove, and lighting upon him, and a voice from Heaven, ſaying, This is my beloved Son, in whom I am well pleaſed.

And as God the Father, Chriſt his Son, and the Apoſtles, did honour this Ordinance of Baptiſme, ſo did the Miniſters of the Goſpel, ſince the Apoſtles dayes, highly eſteem the ſame. I ſhall alledge what Calvin writeth concerning Baptiſme, I hope you do [...] count him a Popiſh Father, in his 23. Sermon on Gal. 3. 17. his words are theſe; And in good ſooth all of us profeſſe the Goſpel, and yet we ſhall finde a number of people that know not the true uſe of Baptiſme, nor whereto it availeth, nor to what end it is ordained; but ſuch ſhall pay dearly for taking ſuch a pledge at Gods hands, he will ſhew them that it is too coſtly a thing to be abuſed, for as much as it is ſaid to be a Seal, whereby we are aſſured of the benefits of Chriſt his Death, and Reſurrection; that whereas many have lived, ſome twenty, ſome forty, ſome fifty years in the world, without knowledge to what end they were Baptized, it were better for them that they had been born dead, and to have been ſunk a hundred times in the earth, than ſo to have unhallowed ſo holy a thing. And therefore let us bethink our ſelves the better, and learn that, although there be but a little water caſt upon our heads, yet notwithſtanding it is not a vain figure; for the Heavens are opened upon us, and God ſpeaks in it, as it were from Heaven, and Chriſt is there preſent with his blood, as witneſſes of the uſage and operation of the Sacrament. Let us think well upon theſe things, and [Page]let them be well rooted in your hearts, by which you, and all others, Calvins Inſtit. chap. 11. Sect. 1. may ſee what an eſteem Calvin had of Baptiſme. Alſo in his fourth book of Inſtitutions, chap. 11. concerning Baptiſm, his words are theſe; Baptiſme is a token and proof of our cleanſing, or to expreſſe my minde better, it is like a ſealed Charter, whereby God confirmeth unto us, that all our ſins are cancelled, and aboliſhed, that they may never be rehearſed nor imputed.

Alſo Beza, Epheſ. 5. 25, 26, 27. in his Annotations upon the fifth chapter to the Epheſians, ver. 26, 27 Chriſt loved the Church, and gave himſelfe for it, Read thoſe Annotations in the Bible, the Geneva Print. that he might ſanctifie it, and clenſe it by the waſhing of water, through the word, that he might make it unto himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing. (o) Baptiſme is a token, that God hath conſecrated the Church to himſelfe, and made it holy by his word, that is, his promiſe of free Juſtification and Sanctification in Chriſt; (p) becauſe it is covered and clad with Chriſt his juſtice and holineſſe. I have written what theſe two eminent Miniſters did believe and maintain, concerning Baptiſme, who lived in the Church of Geneva, becauſe that Church hath and is counted one of the beſt reformed Churches from Popery, and therefore I hope you will not ſay they were Popiſh writers, and I am certain they were no Quakers, for they obſerved Chriſt his ordinance of Baptiſme, which you deny, teaching, that it is of no uſe now in the Church, in which you diſobey Chriſt his command, and walk contrary to his practice, and walk contrary to the practice of the Apoſtles, and all the Miniſters of the Goſpel, in the beſt reformed Churches, and therefore are not perfect.

But you ſay, that if it be lawful now to Baptize, yet is it not lawful to Baptize Children, and therefore our Miniſters do, [Page] that which Chriſt never commanded, which is the thing you all fly unto,Which E B. I conceive to be Edward [...]urrowes; the Book was given me by one Be [...]ch a Quaker. when you are put upon the tryal of the lawfulneſſe of Baptiſme, and that is one of E. B. his objections againſt our Miniſters, in his book called, A juſt and lawful tryal of the Teachers, and profeſſed Miniſters of this age, and generation, by a prefect proceeding againſt them, and juſtly weighed, meaſured and condemned. Which book was given me by a Quaker in London, as being unanſwerable.

I have anſwered already all the chief grounds and reaſons alledged in the ſaid book,E. B. pag 2. 4th Ground. againſt our Miniſters, but this being one ground, that our Miniſters Baptize or ſprinkle Infants, and tells them they are Chriſtians before they preach to them, contrary to the practice of Chriſt and his Apoſtles.

Now although it was not in the leaſt any part of my intention, when I began to write, to medle with that controverſie of Baptizing Childen, becauſe I was to write againſt Antibaptiſts, not Anabaptiſts, yet finding ſince that, Quakers, who are Antibaptiſts, in that they deny all Water-baptiſme, do make that one of their chief grounds againſt the lawfulneſſe of our Miniſters, both in their writings and diſputings.

I was moved to beſtow a little more time and labour, in anſwering you in that particular, although I might have ſaved that labour, in regard Mr. Richard Baxter hath ſo plainly proved the lawfulneſſe of Infant-baptiſme, in his anſwer to Mr. Tombes: but becauſe I know you Quakers do not uſually read any books,And to ſhew you what were, and are the grounds & reaſons, that kept me from turning to the Anabaptiſts, and I hope ſhall ever keep me, though often aſſaulted by them. but ſuch as are of your own ſtamp, or ſuch as are written in oppoſition to your opinions, [Page] I ſhall write ſuch grounds and reaſons, as I conceive are ſufficient to prove the lawfulneſſe of Infant-baptiſme. Wherefore I ſhall firſt lay down this aſſertion, That the Covenant of Grace, which God made from the beginning with Adam, and renewed unto Abraham, is the ſame for ſubſtance, which we have now in the dayes of the Goſpel; and as he did give Circumciſion, a Sign and Seal of that Covenant before Chriſt his coming in the fleſh, whereby they and their children were diſtinguiſhed from the Heathen Gentiles; ſo hath the Lord Chriſt appointed Baptiſme, a Signe and Seal of the ſame Covenant in the dayes of the Goſpel, whereby all thoſe that believe the Goſpel of Jeſus Chriſt, they, and their children, are alſo diſtinguiſhed from Heathen Infidels, that believe not the Goſpel.

Now, the Covenant of Grace was made to the children of all thoſe that are within the Covenant, Gen. 17. 7. I will eſtabliſh my Covenant, between me and thee, and thy ſeed after thee, for an everlaſting Covenant, to be a God unto thee, and to thy ſeed after thee.

Now, all thoſe that are of the Faith of Abraham, are the ſeed of Abraham;Gal. 3. 29. and if ye be Chriſts, then are ye Abrahams ſeed, and Heirs according to the promiſe, and the Father to them that are not of Circumciſion,Rom. 4. 12. but alſo walk in the ſteps of that Faith of our Father Abraham.

Now, the children after Chriſt his coming in the fleſh, were counted within the Covenant, ſo as to be accounted viſible Members of the Church, and ſo capable of the outward external Sign and Seal of the Covenant; I ſhall prove, [...] firſt, by the words and example of [...] [...]imſelf, when they brought Infants unto him [...] ſaw it, and they rebuked them, but [...] and ſaid, ſuffer little Children to [...][Page]not, for of ſuch is the kingdome of God. Now, if children belong to the Kingdome of God, then ſurely the Seals of the Kingdome do belong unto them.Matth. 28. 19. Alſo when Chriſt gave Commiſſion to his Diſciples, he ſaid, Go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoſt.

Now, are not children part of the Nations? and if you ſay they muſt be taught firſt, I anſwer, that Mr. Baxter hath proved, that by Teaching is in the Original, Diſciple them; where he alſo proveth, that children are Diſciples, as well as others. Alſo the Apoſtle Peter ſaid unto thoſe converts in the Acts, Acts 2. 38, 39. Repent and be Baptized, every one of you in the name of Jeſus Chriſt, for the remiſsion of ſins; For the promiſe is unto you, and to your children, and to all that are afar off, even as many as the Lord our God ſhall call.

Now, if the Promiſe did belong unto their children, ſurely the Seal of the Promiſe doth belong unto them, and it cannot be Circumciſion, for that was aboliſhed: wherefore it muſt needs be Baptiſme, which is the Badge or Seal, whereby Chriſtions are diſtinguiſhed from others.

Alſo the Apoſtle writing to the Corinthians, ſome men having unbelieving Wives, and the Women unbelieving Husbands, were in doubt whether they might live together, the Apoſtle therefore doth reſolve their ſcruples, telling them, that there was no cauſe of ſeparation; for, ſaith he,1 Cor. 7. 14. The unbelieving Wife is ſanctified by the believing Husband, and the unbelieving Husband, by the believing Wife, elſe were your Children unclean, but now they are holy.

Where the Apoſtle cannot be underſtood of any inherent holineſſe, but rather a relative holineſſe, which makes the perſon capable of being a member of the viſible [Page] Church, by the Ordinance of Baptiſme. I know the Anabaptiſts ſay the meaning is, elſe were your children Illegitimate, that is, baſe born; but that cannot be the Apoſtles meaning, for the Apoſtle ſaith, that the unbeliever is ſanctified by the believer.

Now, I never read in Scripture, that being lawfully Married, made children holy or unholy; for I believe Jews and Turks are lawfully Married, but that doth not make their children holy: but if that interpretation were granted, it will ſerve to prove the point in controverſie, for no Baſtard was to be admitted into the Church, and Congregation of the Jews, and were therefore not to partake of holy things; but all children that were born, being not Baſtards, were admitted viſible members of the Church, and were capable of that federate relative holineſſe; and if the Apoſtles meaning be, of their being not baſe born, but legitimate, then I ſay, he doth thereby intimate, that then their children were capable of being made viſible members of the Church by Baptiſme, as well as the children of the Jews by Circumciſion; or elſe, the Jewes and their children, had a greater priviledge in the time of the Law, before Chriſts coming in the fleſh, than we Chriſtians in the dayes of the Goſpel ſince his coming: for to be out of the pale of the Church, was counted an unholy, unclean condition; I, they were counted Doggs by Chriſts own words,Matth. 15. 27. It is not lawful to give Childrens bread unto Doggs, and without are Doggs; and if the children of the Church of the Jews were externally holy,Revel. 22. 15. by being viſible members of the Church, and Chriſtians children unholy, becauſe no viſible members of the Church: Are not our children in a worſe condition than theirs, and ſo we have leſſe priviledge than they? now the Scripture declareth, [Page] that the Church and People of God, in the dayes of the Goſpel, have far greater priviledges than the Church of the Jews, and this Chriſt himſelf ſheweth, where he ſaith, Verily I ſay unto you, Matth. 11. 11. among them which are born of women, aroſe there not a greater then John Baptiſt, notwithſtanding the leaſt in the kingdome of Heaven is greater than he: whereby Chriſt would teach us, that John the Baptiſt was the greateſt among all the Prophets that went before him, becauſe he had the preſence of Chriſt pointing at him:Joh. 1. 36. Behold the Lamb of God, that taketh away the ſins of the world; and yet the leaſt believer in the Kingdome of Grace is greater than he, becauſe Chriſt had not then actually ſuffered for ſin, nor was not riſen from the dead, but the leaſt believer doth now by Faith ſee Chriſt hath actually taken away ſin by his Death and Suffering, and is riſen again for our Juſtification: Matth. 13. 16, 17. Alſo Chriſt ſaith, Bleſſed are your eyes for they ſee, and your eares for they hear, for verily I ſay unto you, that many Prophets and righteous men have deſired to ſee thoſe things which you ſee, and have not ſeen them, and to hear thoſe things which you hear, and have not heard them; And are not theſe great priviledges? Alſo the Apoſtle writing to the Hebrews, in the eleventh Chapter, writeth a Catalogue of the faithfull, [...]b. 11 39, 4 [...]. and in the end concludeth; And all theſe having obtained a good report through Faith, received not the Promiſe. [Minde] God having promiſed ſome better thing for us, that they without us ſhould not be made perfect: The Apoſtle Peter alſo teſtifieth the ſame, [...] Pet. 1. 10. [...]. [...]. Teaching what, or what manner of time, the Spirit of Chriſt, which was in them did ſignifie, when it teſtified before hand the Sufferings of Chriſt, [Minde] and the glory that ſhould follow, unto whom it was revealed, that not unto themſelves, but unto us, they did miniſter the things which are n [...]w reported unto you; of which Salvation,[Page]the Prophets have inquired and ſearched diligently who propheſied of the grace that ſhould come unto you. By which Texts of Scripture, ye may plainly ſee, that the Church and people of God, in theſe times of the Goſpel, have greater priviledges then the Church of the Jews, and therefore our Children as well as theirs, have the priviledge of being outward viſible Members of the Church, which is only by Baptiſm.

But you Antibaptiſts, and the Anabaptiſts ſay, that although Believers, have now greater priviledges then the Jews, yet it doth not follow, that our Children are to be admitted viſible Members of the Church, becauſe there is no expreſs command, nor example for baptizing Children.

To which I anſwer, that whatſoever may be proved from the Scripture by conſequence, to be the ſcope and meaning of the Scripture; it is ſufficient proof, and that is already made good: But ſeeing you do both ſtand to have expreſs word of Command, or expreſs Example, I ſhall deſire you, or either of you, to ſhew me one command or example in Scripture, for the baptizing of thoſe that are grown up, whoſe Parents, one or both were Chriſtians, by profeſſing the Goſpel of Chriſt.

Now, if you have no rule nor example in Scripture, as I am ſure you have not, why do you condemn another, when you Anabaptiſts are more guilty in that you baptiſe thoſe that are of years, whoſe Parents profeſs the Goſpel of Chriſt, and were formerly baptiſed in the name of Chriſt? Unleſs you count all thoſe that profeſs the Goſpel of Chriſt, to be Heathens, that are not of your Churches, which is a moſt uncharitable opinion.

But you farther object,Object. that the Apoſtles baptibaptized, [Page] none but ſuch as did beleive and make a profeſſion of their Faith.

To which I anſwer,Anſw. that it is more then you can prove, ſeeing the Apoſtle baptized Houſholds, and it is more then you can tell,1 Cor. 1. 16. there were no Children in thoſe Houſholds,Act. 16. 31. unleſſe you know it by revelation.

Secondly, I ſay, that thoſe whom the Apoſtles baptized, who were of years, were ſuch as were converted from Judaiſme, or Heathens, and neither they, nor their Parents, ever profeſſed the Goſpel of Chriſt; and did any of you, or any other, know any of our Miniſters baptize any Jews, Turks, or Indians, not profeſſing the Goſpel; they have baptized ſome, that have come from thoſe parts, after they have been converted, and made a profeſſion of their Faith, according to the example of the Apoſtle.

Thirdly, I anſwer, that elect Infants may have the root or habit of Faith, though not the act of Faith, if you believe Chriſts words;Matth. 18. 2, 5, 6. For Chriſt called a little Child unto him, and ſet him in the midſt of them, and ſaid who ſo ſhall receive one ſuch little Child in my name, receiveth me, but whoſo ſhall offend one of theſe little ones [mind] which believe in me. By which words it doth appear, that elect Infants, may have the ſeeds of grace in their hearts; we read that ſome have been ſanctified from the womb, and that muſt be by the Spirit, for ſo the Text ſaith, ſpeaking of John Baptiſt, And he ſhall be filled with the Holy Ghoſt, Joh. 1. 15. [mind] even from his Mothers womb.

It is the opinion of many ancient and modern Miniſters, that elect Infants do ordinarily recieve the Spirit, in, or at their Baptiſm, as Chriſt at his Baptiſm, had the Holy Ghoſt deſcending like a Dove, Matth. 3. 16. and lightning upon him. [Page] Now Chriſt was full of the Holy Ghoſt before, for in him dwelleth all the fulneſſe of the God-head bodily. Coloſſ. 2. 9. And therefore the deſcending of the Holy Ghoſt, at that time, was to teach us to have a high eſteem of that ordinance, as moſt of our proteſtant Miniſters do hold and teach, and as Dr. Burges doth at large prove, in his Book called Baptiſmal Regeneration; Where this point of elect Infants, ordinarily receiving the Spirit, or ſeal of the Spirit, in their Baptiſm, is fully handled, with all objections againſt it anſwered; and I do the more preſs this point, becauſe the Baptiſm of Infants is ſo much ſlighted, neglected, and contemned, by many in our days; For I ſuppoſe that elect Infants, being meer patients in the work of Regeneration, are as capable of the Spirits ſealing, or applying the blood of Chriſt for the remiſſion of their ſins, as thoſe that are of Age; for if there were a power in Adam by h [...]s ſin, to make us ſinners, before we did actually ſin, much more there is a power in Chriſt, to make elect Infants righteous, before they have actual faith, elſe how ſhall thoſe that dye in their Infancie be ſaved; and it is the Apoſtles own Argument, how ſtrange ſoever it ſeem unto you.Rom. 5. 1 [...]. For as by the diſobedience of one man many were made ſinners, ſo by the obedience of one, ſhall many be made righteous. Epheſ. 2. 5. And by grace are you ſaved.

Now, Infants are objects of Gods grace and free favour, as well as others, and therefore capable of the ſeal of the covenant of grace, being Children of thoſe that profeſſe faith in Chriſt;Baptiſm. for it is not faith, as it is an act that ſaveth, but it layeth hold on Chriſt the Object, and ſo it is neceſſary to aſſure us, that we are in the covenant of grace, but doth not make us in covenant.

[Page] And if you ſtill object that there is no example for baptizing of Children; I further anſwer, that ſeeing you do ſo much ſtand upon the expreſs Letter of the Scripture, I ſhall prove by the Letter of the Scripture that Children were baptized;Exod. 12. 37. For you may read that there came out of the Land of Egypt 600000 on foot, Men beſides Children,1 Cor. 10. 1, 2. and the Apoſtle ſaith, That all our fathers were under the Cloud, and in the Sea, and were all men, women, and Children, all baptiſed unto Moſes in the Cloud, and in the Sea.

Now, that Baptiſm of theirs was written for our example, ſaith our Apoſtle, that we ſhould not build too much upon outward priviledges, in that we are partakers of Baptiſm and the Supper of the Lord, as the Iſraelites did, for they were, many of them deſtroyed in the Wilderneſſe, notwithſtanding that they were baptiſed, and did all eat the ſame ſpiritual meat, 1 Cor. 10. 3, 4. and did all drink the ſame ſpiritual drink, for they drank of that ſpiritual Rock that followed them, and that Rock was Chriſt; and there paſſing thorough the Sea were baptiſed, whereby they were ſaved from their enemies, the Egyptians; and their enemies there deſtroyed in the Sea, did ſet forth our Salvation by Chriſt, according to that propheſie of Deliverance by him, He will ſubdue our iniquities, Micah. 7. 18, 19. and thou wilt caſt all their ſins into the depths of the Sea. That is, into the Sea of Chriſts blood, where all our ſpiritual enemies were deſtroyed,Matth. 1. 21. and we ſaved; Thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſins.

I ſhall now give you one reaſon more, which doth ſway much with me, for Infant Baptiſm, and that is, the conſtant practiſe of all reformed Churches, ever ſince the Apoſtles, days; I cannot be ſo uncharitable, as to think or believe, that all the Churches of Chriſt ever ſince the Apoſtles [Page] days, lived in the practiſe of that which was againſt the will and mind of God; and this reaſon did ſway much with that truly noble perſon, Robert Lord Brooke deceaſed, which I make bold to mention, becauſe I have heard ſeveral perſons of late affirm, that he was againſt Infant Baptiſm, Wherefore I ſhall write his own words, in his Book, called A Diſcourſe opening the Nature of that Epiſcopacy, which is exerciſed in England, written a little before his Death, in the year 1641.

In which Diſcourſe he laboureth to prove the unlawfulneſſe of Epiſcopacy,Pag. 98 Sect. [...]. Chap. 7. as it was then exerciſed in England, and therefore fit to be aboliſht; where he doth ſtart a Queſtion or Objection, Whether the remedy will not prove worſe then the Diſeaſe, by the change of this Church Government? That Anabaptiſm, Browniſm, and Separatiſm, will increaſe, and every Ley-man will turn Preacher. I wiſh the thing feared had not come upon us, but the reaſon of the growth and increaſe of all ſorts of errors among us, doth proceed, as I concieve, not from the change of Church Government, but by reaſon of having none at all, but ſuffering a wicked ſinful tolleration of all manner of Hereſies, and Blaſphemies.

Now, that noble perſon was for a change of our Church Government, not for none at all; For we ſee that in Scotland, Geneva, and other reformed Churches, where they had no Epiſcopal Government, they kept Hereſies and Hereticks out, better then we did here in England, in the time of the Epiſcopacie. This by the way, to return to what that good man doth write concerning the niceneſs of Anabaptiſm. The nature of Epiſcopacy. I will not, I cannot, ſaith he▪ take on me to defend that, men uſually call Anabaptiſm:Sect. 2. c. 7. p. 99, 100, 101. Yet I concieve that Sect is twofold; ſome of them hold Free will, community of all [Page] things, deny Magiſtracy, and refuſe to baptize their Children. Theſe truly,Surely this honourable perſon was not of our new State-mens opinion. ſaith he, are ſuch Hereticks or Atheiſts, that I queſtion, whether any Divine ſhould honour them ſo much as to diſpute with them? Much rather ſure ſhould Alexander's Sword determine here, as of old at the Gordian knot.

There is another ſort of them who only deny Baptiſm to their Children, till they come to years of Diſcretion, and then they baptize them. But in other things they agree with the Church of England.

Truly theſe men are much to be pitied, And I could heartily wiſh that before they be ſtigmatized with the opprobrious brand of Schiſmaticks, the truth might be cleered to them.

Many things, ſaith he, prevail very much with me in this point; The firſt he nameth to be this, becauſe for ought I could ever learn, it was the conſtant cuſtome of the moſt pureſt and primitive Church, to baptize Infants of believing parents; for I could never find the beginning and firſt riſe of this practiſe. Whereas it is very eaſie to track Hereſies to their firſt riſing up, and ſetting foot in the Church. Again, ſaith he, I find all Churches, even the moſt ſtrict, have generally been of this Judgement, and Practiſe, yea, though there have been in all ages ſome that much affected novelty, and had parts enough to diſcuſſe and cleer what they thought good to preach, yet was this ſcarce ever queſtioned by men of note, till within theſe laſt Ages. And ſure the conſtant Judgement of the Churches of Chriſt is much to be honoured and heard in all things that contradict not Scripture.

Now, I believe that this noble perſon, ſo much to be honoured, both for his piety and Learning, had read more Eccleſiaſtical Hiſtories, to find out the riſe and beginning of Baptiſing of Infants in the Church of Chriſt, then all you Quakers, unleſs ſome Jeſuits among you, that go [Page] under the Name of Quakers and Anabaptiſts. And yet he could never find the beginning of it, it being conſtantly practiſed in the Church, ever ſince the Apoſtles days.

But it is an eaſie matter to find out the beginning of Anabaptiſm, for if you would take the pains to read that Book called The Riſe and Growth of the Anabaptiſt in Germany, you may find their beginning, and the beginning of your ſelves, although the name of Quakers of far later time, yet thoſe that ſpring up there were your Forefathers, they layed the foundations of your opinions. And, face doth not more anſwer face in a Glaſſe, then you do anſwer each other; as I can ſhew you in ſeveral of their opinions and practiſes compared with yours;Their reviling againſt Miniſters and Magiſtrates, their denying to take an Oath before a Magiſtrate. as their hearkning to a light within them, and revelations which they followed contrary to the Scripture, ſome of them, running about the ſtreets naked, as many of you have done; ſome of them burning their clothes, as ſome of you have done, although at their firſt ſpringing up, they ſeemed to be ſuch meek humble Saints, that they would ſuffer any thing; yet after they had gotten a ſufficient number and ſtrength,I wiſh that we had not too much experience of the Anabaptiſts practiſing the ſame things here in England, for have they not been the chief Inſtrumen [...]s of deſtroying K. and Parliaments, the freedome and liberty of the people after they had gotten the Sword into their hands. then they ſhewed themſelves in their Colours, for then it was revealed that John of Leyden, may be a King, and that all the wicked muſt be deſtroyed, and King John and his Diſciples muſt govern all, and have all the goods of the wicked, becauſe they had no right to them; to which end they fortified Munſter againſt the Emperor, perſwading the people that God would feed them by a miracle, it being ſo revealed to them, by which the poor people were many of them ſtarved, and at laſt King John and his company taken himſelf, and two more [Page] of his chief companions hanged, and put in three Iron Cages and ſet on the top of the three high Towers or Steeples, the reſt baniſhed, two ſhips laden with them, the Author ſaith came into Great Brittain, where they firſt ſowed thoſe ſeeds of Hereſie, from which have ſpang up all thoſe errors of Anabaptiſm, Familiſm, Antinomianiſm, Adamites, Seekers and Quarkers.

I hope you will be convinced by all that I have written, that your Practiſe in denying the ordinance of Baptiſm, is contrary to the example of Chriſt, and his Apoſtles, and therefore in that you are not perfect.

And now I come to a ſecond particular, in which I ſhall prove that you walk contrary to Chriſt command and example, and the example of the Apoſtles, and that is in that you deny the partaking of the Lords Supper, and teach that it is aboliſhed, and not to be uſed in the Church of Chriſt, as Jona Dell in his Book, called A Voyce from the Temple writeth, and ſeveral others.

Wherefore, I ſhall briefly prove, that it was Chriſts command and Example, and the practiſe of the Apoſtles and all the reformed Churches, ever ſince the Apoſtle days.

Now, Chriſt before his Death, did inſtitute and appoint this ordinance, as you may read in Matthew, Mark, and Luke. Luk. 22. 19, 20 And he took bread, and gave thanks, and brake it, and gave unto them, ſaying, this is my body, which is given for you, this do remembrance of me. Likewiſe alſo the Cup after Supper, ſaying, This Cup is the New Teſtament in my Blood which is ſhed for you. Where we are to take notice, that Chriſt ſaith, this do in Remembrance of me, which is a command for them to do as he had done, and that it was Chriſts meaning to have them do the ſame after his Aſcenſion [Page] is plain, becauſe the Apoſtles did practiſe the ſame afterwards, which they would not have done, had it not been Chriſts command, and the Apoſtle Paul doth plainly prove it to be Chriſt command. For I have received of the Lord, 1 Cor. 11. 23. that which alſo I delivered unto you; and what was that, but the Supper of the Lord? as the words following ſhew; but you will ſay, how long was the practiſe of that to continue? The Apoſtle doth tell you; For as often as you eat this bread, 1 Cor. 11. 26. and drink this cup, ye do ſhew the Lords death till he come. But you ſay, Chriſt is come by his Spirit to every believer, and that is the meaning of it till he come.

To which I anſwer, that I wonder you Quakers are not aſhamed, to give ſuch a ſenſe of the words; and had I not heard it from ſeveral of your Mouths, and read it in ſeveral of your Books, I ſhould not have believed it.

Wherefore, to convince you of your error, pray tell me, Whether Chriſt was not come to his Apoſtles by his Spirit, and to all others that believed the Goſpel of Chriſt? If Chriſt was not come to the Apoſtles by his Spirit, how did they write the Scriptures? Beſides, the Scripture ſaith, That the Apoſtles were all filled with the Holy Ghoſt, Act. 2. 4, 42. and began to ſpeak with other tongues; and yet the Apoſtles practiſe was to break bread after that; and therefore the meaning of the Apoſtle, to eat this bread, and to drink this cup, for ſo often as you eat this bread, and drink this cup, ye do ſhew the Lords death till he comes, muſt needs be meant of Chriſts ſecond coming, namely, his coming at the end of the world,1 Theſſ. 4. 16, 17. when he cometh to Judgement, when the Saints bodies ſhall be raiſed out of their Graves, and thoſe that are then alive and remain, ſhall be caught up together with them in the Clouds, to meet the Lord in [Page] the Air; and ſo ſhall we ever abide with the Lord; where then we ſhall have no need nor uſe of Sacraments, becauſe faith then ſhall ceaſe, being ſwallowed up in viſion. But till then we have need of theſe outward ordinances, to help ſtrengthen our faith, the Supper of the Lord being appointed by Chriſt himſelf, to that end, where we may ſee a repreſentation of Chriſt crucified before our eyes, to help ſtrengthen our faith; for the Apoſtles themſelves had need of theſe ordinances; the Apoſtle Paul ſaith, VVe know in part. 1 Cor. 13. 9, 12. For now we ſee through a glaſſe darkly, But then face to face, [mind] Now I know in part but then ſhall I know, even as alſo I am known.

Now is it not a horrible pride in you, to ſay, you are more fuller of the Spirit than the Apoſtles, that you have more knowledge, and ſtronger faith than the Apoſtles? for you ſee, the Apoſtles made uſe of this ordinance to ſtrengthen their ſaith, and if you ſay, you have no need of this partaking of ordinances, do not you declare your ſelves to be more perfect than the Apoſtles?

But Jona Dell in his Voyce from the Temple, doth affirm that you Quakers have ſuch an infallible knowledge, that you cannot erre; but we can ſmell from whence you ſucked in this poyſon, even from your Father the Pope, the great Antichriſt, who only claimeth this infallible Spirit. But this by the way.

Alſo Jona Dell in the ſaid Book ſaith, that this outward ordinance of the Lords Supper, hath been much abuſed, and therefore not to be uſed in the Church any longer, as that Ceremony of the braſen Serpent, after it was abuſed by the Iſraelites to Idolatry, it was broken in pieces, and not to be uſed any more; and ſo he calleth it a Ceremony and ſhadow, and all other ordinances, which having [Page] been abuſed ought to be aboliſhed.

For Anſwer to which, I ſhall only mind you of the Example and practiſe of the Apoſtle Paul concerning the ſame, in his Epiſtle to the Corinthians, who had ſo abuſed the Supper of the Lord, as I have not heard of greater, nor the like; for ſaith the Apoſtle,1 Cor. 11. 21, 22, 23, 24. In eating every one taketh before other his one Supper. And one is hungry and another is drunken. What, have ye not houſes to eat and to drink in, or deſpiſe ye the Church of God? By which it ſeemeth by the way, that the place where the Corinthians, met, was not a houſe, but ſome place ſet apart for them to meet in.

But what did the Apoſtle order and appoint in that caſe? did he ſay, you Corinthians have ſo abuſed this Supper, that I command you not to uſe it any longer?

No, the Apoſtle was no Quaker, for he exorteth them, and inſtructeth them, how to reform theſe abuſes, and how to receive the Supper of the Lord aright, and that he doth:

Firſt, by laying down Chriſts inſtitution and command unto him, for the uſe of that ordinance.

And ſecondly, ſheweth the great danger of unworthy receiving.

Thirdly, directeth them how to receive the ſame aright.

But let a man examine himſelf, 1 Cor. 11. 28. and ſo let him eat of that bread, and drink of that Cup. As if the Apoſtle had ſaid, though there be ſuch danger in unworthy receiving,You have abuſed. yet would I not have you neglect the ſame: But examine your ſelves, and ſo come. And in the end of the chapter tells them,Laſt Verſ. that The reſt I will ſet in order when I come. But you Quakers will have no order.

And as this was the practiſe of Chriſt and his Apoſtles, [Page] ſo hath it been the practiſe of all reformed Churches ſince the Apoſtles days.

You Quakers are alone in this practiſe, and woe be to him that is alone, and a woe be to them who are ſo wiſe in their own conceipt, as to think themſelves wiſer then Chriſt and his Apoſtles, and all the Churches of Chriſt, ever ſince the Apoſtles days, which I leave to your ſerious conſideration; and be your own Judges, whether you be perfect, who walk ſo contrary to the command and example of Chriſt and his Apoſtles? Seeing the Apoſtle exhorteth, Be ye followers of me as I am of Chriſt. And ſo I come to a third particular, wherein your Practiſe is contrary to the example and Practiſe of Chriſt and his Apoſtles, and all reformed Churches.

The third particular is, your different practiſe from Chriſt and his Apoſtles in ſinging of Pſalms.

Wherefore I ſhall lay down this for a truth, That ſingging of Pſalms with a Voyce, is a part of Gods worſhip now in the days of the New Teſtament, as well as in the days of the old.

For proof whereof, take the example of Chriſt and his Apoſtles,Matth. 26. 30. Who ſang a Pſalm or Hymme together after the adminiſtration of the Lords Supper, which was a time of Sorrow and Heavineſſe; for Chriſt had newly told them before of his being betrayed, and the time of his ſuffering was neer at hand, and yet they ſang a Pſalm together, which ſurely was for our example; alſo the Apoſtle Paul and Silas being in priſon,Act. 16. 25. Sang praiſes unto God; alſo the Apoſtle Paul inſtructeth and exhorteth the Epheſians, Epheſ. 5. 19, to ſpeak one to another in Pſalms and Hymnes, and ſpiritual Songs; Coloſſ. 3. 16. and ſo to the Colosſians, Teaching and admoniſhing one another in Pſalms and Hymnes, and ſpiritual Songs.

[Page] Alſo the Apoſtle commandeth the Corinthians, 1 Cor. 14. 15, 16. that ſuch as ſing in the Church, ſhould not only ſing in the Spirit, but with underſtanding.

Alſo thoſe who ſang when they had gotten Victory over the Beaſt, are ſaid to ſing the Song of Moſes and the Lamb, Rev. 15. 3. by which it ſeemeth, that the Song of Moſes did ſuit with that deliverance.

But it is objected by you and others,Object. that theſe were not the Pſalms of David, but ſome other Hymnes, or ſpiritual Songs immediately inſpired; which you like well, and ſometimes perſwade your ſelves, that you have ſuch inſpirations, and fall a ſinging meer non-ſenſe, which edifies neither your ſelves nor others.

Wherefore I ſhall ſhew, that all theſe three Titles, are given to David's Pſalms; ſome are called Pſalms, ſome are called Hymnes, ſome are called Songs, that is, ſpiritual Songs.

The Prophet David hath given theſe titles or names to them. Pſal 13. 14, 15, 18, 19, 20. To the chief Muſician a Pſalm of David; alſo a Pſalm and Song,Pſal. 30. 46. at the dedication of the houſe of David, To the chief Muſician for the ſons of Korah, a Song upon Alamoth.

Now,And Hymnes is the general title for the whole Book of Pſalms, though it be tranſlated the Book of Pſalms of David and Aſaph, as Mr. John Cotton Teacher of the Church of Boſton in New England, ſheweth in his Book called Singing of Pſalms, a Goſpel ordinance, who knew the original tongue better than you Quakers, which Mr. Cotton left his living at Boſton, and left his native Country old England, and went to New England, becauſe he could not in conſcience conform to the Biſhops ceremonies, therefore no Popiſh Author. what reaſon can be given, why the Apoſtle ſhould direct us in our ſinging, to the very Titles of David's Pſalms, if it were not his meaning, that we ſhould ſing them; ſo that you muſt exclude the Pſalms of David, from the name of Pſalms and Hymnes and ſpiritual Songs; or elſe you muſt be forced to acknowledge, that we are exhorted [Page] to ſing them as well as any other.

Is it not better to ſing thoſe Pſalms or Hymns of David, 2. Anſw. which we know to be indited by an infallible Inſpiration of the ſpirit,Some make no difference between David King, and David a King and a Prophet, but ſay he was a Lay man. then to ſing ſuch Songs or Hymns as men invent of their private ſpirits, or pretend to be immediately inſpired by the ſpirit, which appears to be their own fancies, by the diſtractions and contradictions that are in them?

Doe you not think that Chriſt was better able to indite and ſing new Pſalmes or Hymnes then you Quakers,3. Anſw. and yet we have not the leaſt intimation in Scripture, of any new Pſalm or Hymne, indited or ſung by Chriſt and his Apoſtles after the Lords Supper, which certainly would have been recorded by the Evangeliſt, who records far leſs matters in things which pertain to Gods Worſhip. And it is ſuppoſed that Chriſt did ſing with his Apoſtles, one of theſe Pſalms appointed or uſed to be ſung at the end of the Paſſover, and ſome affirm that it was the 118 Pſalm, which Chriſt did ſing. I confeſs by the ſuitableneſs of the Pſalm to the occaſion, there may be ſome probability, but I think no certainty.

But our Pſalmes are not the ſame in meeter,Object. nor the ſame tunes which the Jews had.

That ſeeing the ſinging of Pſalmes is a dutie commanded,Anſw. and amongſt others thoſe of David, and hath hid from us the Hebrew tunes, wherewith the Pſalms of David were wont to be ſung, it muſt needs follow, that the Lord hath left it to the libertie of the Church to ſing them in ſuch plain grave tunes as may fit the ſolemnitie of Gods Worſhip, and that becauſe that tunes are but circumſtantial and not the ſubſtance; and the Church now in the dayes of the Goſpel is not in her minoritie or young age,Gal. 4. 1, 2, 3, 4, 5, 6. but in her man-age or full grown age, as the Apoſtle ſpeaketh, and therefore fitter [Page] to appoint circumſtantial things in Gods Worſhip then the Jews, being in their non-age.

But Davids Pſalmes are to be ſung with Davids Spirit,Object. or the ſame Spirit which David had, but in your Churches wicked perſons ſing that have not the Spirit.

That the whole congregation of the Church of the Jews did ſing the Pſalms of David, 1. Anſw. and do you think that all thoſe among the Jews that ſung Davids Pſalms, had the ſame Spirit which David had in compoſing of them?

Though Spiritual gifts are neceſſary to make melodie unto the Lord in ſinging,2. Anſw. yet are they not the onely cauſe and ground of ſinging;Mr. Cotton, ch. 9. pag. 44. but the chief ground is the moral dutie lying upon all men by the commandment of God, If any be merry let them ſing Pſalms; now wicked men are merry as well as godly, though they have no true cauſe.

All men in general are by the commandment of God and by the light of nature taught to pray to God for his bleſſings and to praiſe him for his mercies:3. Anſw. although I know you Quakers ſay and maintain the contrary, having ſeveral times heard you affirm it. But I ſhall make good what I have written by Scripture,James 5. 13. that it is a dutie incumbent to all good and bad to pray unto God for his bleſſings; Is any afflicted let him pray, is any merry let him ſing Pſalmes.

Alſo the Lord hath given a general Commandment to all men upon earth,Pſalm 91. 1. Sing unto the Lord all the Earth, make a joyfull noiſe unto the Lord, Pſalm 100. 1, 2. all the Lands come before his preſence with ſinging. Pſalm 68. 32. Sing unto the Lord all the Kingdoms of the earth. O ſing praiſes unto the Lord. Now, by all the Earth, all the Lands, all the Kingdomes of the Earth, is to be underſtood all the People of the Earth,Pſal. 95. 2, 3. Lands and Kingdomes, and ſurely all are not Saints in them.Pſal. 96. 4. The Lord is a great God, and a great King above all gods, and therefore make a joyfull noiſe to him with [Page]Pſalmes, he is to be feared above all gods, and therefore ſing unto him all the earth. So that Gods greatneſs and goodneſs in his works of creation and providence that concerneth all the ſons of men in general, are grounds of prayer and praiſes:Pſalm 145. 6, 7, 8, 9, 15, 16, 21. The Lord giveth food to all fleſh, therefore let all fleſh bleſs his holy Name, Let every thing that hath breath (wicked men have breath) praiſe the Lord for his mightie Acts, and for his exceeding greatneſs, and let us call upon him and praiſe him, for it is he that made us, and not we our ſelves. Now, God made all men, the wicked as well as the godly, and therefore they are bound to pray to God, and praiſe God as well as the godly;Je [...]. 10. 25. and therefore the Lord threatneth that he will poure out his wrath upon the Heathens, and all the Families that call not on his Name.

What then ſhall become of you Quakers, that not onely neglect this Dutie of Prayer and Prayſing God in your Families, but ſit down to meat, and riſe from it more like Swine then Chriſtians.

But you teach men ſo to do, telling them that it is a ſin, and ſo teach men to ſin, while you teach them to diſobey Gods cōmand.Jona. 1. 6, 14. The Heathen that were in the ſhip with Jonah may riſe in judgement againſt you; for they by the light of Nature knew that God was to be prayed unto, and the Heathen Nincvites repented, proclaimed a faſt, and ſurely prayed as well as faſted, Jona. 3. 5, 6, 10▪ and God repented of the evil that he had ſaid he would doe unto them: Alſo wicked Ahab, when he humbled himſelf before the Lord by faſting, and prayer, the Lord ſaid to Eliah, 1 King. 21. 27, 28, 29. Seeſt thou how Ahab humbleth himſelf before me, I will not bring this evil in his dayes.

But you Object, That the Prayers of the wicked are an abomination unto the Lord, and ſo their Praiſes; for what haſt thou to do to take my Name in thy mouth, and hateſt to be reformed?

[Page] I anſwer, That it is ſaid alſo by the ſame Prophet, That the plowing of the plow-man is ſin, and it is a truth, that the eating and drinking of every man out of Chriſt is ſin. Will you therefore ſay that wicked men ought not to plow? I fear then we ſhould want corn; and if wicked men ſhould refrain from eating and drinking, would they not ſtrave, and would not they then be guiltie of their own death, and ſo be ſelf murtherers? But you muſt learn to diſtinguiſh between Actions morally good, and divinely good, and between actions civilly good in themſelves, and divinely good.

Now to plow or do any other action or work of a mans calling, are good civill morall works in themſelves; and yet the perſon doing them being not juſtified they are not good unto him, becauſe, Whatſoever is not of faith is ſin: will you therefore teach that no wicked man ought to doe the works of his calling, nor eat nor drink, becauſe they are ſin to him in doing them.

The reaſon is the ſame in morall works, to hear, read, pray, ſing Pſalmes, and giving of thanks; they are works morally good, being commanded by the Lord, but the perſon doing them being not juſtified they are not good to him: but yet ye may no more neglect theſe duties then the civil duties of your calling. For if a wicked man neglect theſe morall duties, he ſinneth more then in doing of them; for in doing of them he may have a temporary good, as Ahab, and the Ninevites; and we read that when the young man in the Goſpel ſaid to Chriſt,Mark 10. 20, 21. All theſe have I kept from my youth, that Jeſus beholding him loved him; ſo that Chriſt did ſhew his liking and approving of thoſe moral works which he ſaid he had done.

Wherefore, to conclude this anſwer, I believe that although [Page] a wicked man cannot be ſaved by his doing works morally good in themſelves, yet he ſhall have leſs torment in Hell then thoſe that do them not, For he that knoweth his Maſters will and doth it not ſhall be beaten with many ſtripes.

I have made a little digreſſion in anſwering theſe Objections, becauſe I deſire to take in all your Objections by the way, and anſwer them, hoping you will not be offended ſeeing your ſelves are often guilty of the ſame fault, if it be a fault, I aim onely at your good to rectifie your judgements.

But you Object, That in our Aſſemblies many ſing they know not what, and many do know that they ſing many of the Pſalmes that are not ſutable to their condition, nor ſutable to the time and ſeaſon, as when they ſing O Lord I am not puft in mind, they being proud; and My hearts deſire is bent thy Laws to keep, when their hearts is againſt the Law; This I have heard ſome of you often object unto me, and others againſt ſinging of Pſalmes.

That the ignorance of men in diſcerning the true matter,1. Anſw. or the right manner of a duty doth not exempt them from performing of their duty; for if a man know not what to pray, nor how, yet that will not excuſe him either from praying himſelf, or from joyning with others that are better acquainted with Prayer then himſelf: So what if many a man know not what to ſing, nor how to ſing to Gods praiſe, yet that will not excuſe him either from ſinging himſelf, or joyning with others that have more ſpiritual skill in that kind then himſelf.

That none are compelled to joyn in ſinging any Pſalm in or with the Congregation,2. Anſw. and if any through ignorance doe ſing that which is not ſutable to their condition, may not, or muſt not others in the ſame congregation ſing thoſe things that are ſutable to their condition.

[Page] That the Pſalmes to be read by ſuch is no ſin,3. Anſw. unleſs you count reading the Scripture to be ſinne; and why may they not as well ſing them as read them, ſeeing the one is a duty as well as the other, & they may ſing them doctrinal as well as read them doctrinal, as the truths contained in the Pſalms, and ſuch may be convinced by ſinging them as wel as reading them, as in the particulars objected, O Lord I am not puft in mind; may not a proud perſon be convinc'd that he ought not to be proud, and when a wicked man ſingeth, My heart is bent to keep thy Law; may not he thereby be convinced and taught by that Doctrine, that his heart ought to be bent to keep the Law.

That it is ignorance of a mans own condition,4. Anſw. and of the matter contained in the Pſalmes to think or ſay that the Pſalmes are not ſutable to our conditions: for every Pſalm ſetteth forth either the Attributes and workes of God and his Chriſt, or elſe deſcribeth the eſtate and wayes of the Church and People of God, or deſcribeth the eſtate and wayes of the wicked, or elſe it doth lively expreſs mine own affections and afflictions, temptations and comfort. But whatſoever the matter of the Pſalm concerneth, either of God or his Chriſt, the godly or the wicked, my ſelf or others, the good or evil eſtate of one or other, it ever miniſtreth fit matter and occaſion to me of ſinging forth the prayſes of the Lord, ſince the name of God is to be bleſſed in and by all, whether it goe well or ill with our ſelves or others; and I believe that there is no condition the Church is or can be in, in general, nor no condition which any Member is or hath been in, but there are Pſalms ſutable to the ſame, and ſeveral Clerks are able to chuſe ſuch Pſalms as are fit and ſutable for all times, and for all ſtates and conditions of the Church, and ſutable for all Ordinances, [Page] and ſutable to all Doctrines.

And laſtly, the general practice of the Churches of Chriſt, is to me a thing much to be conſidered, and that it was the practice of the Churches of Chriſt after the Apoſtles dayes,Maſter Cotton ſinging of Pſalmes, a Goſpel Ordinance, cap. 12. page 65, 66, 67, 68, 69, 70, 71. ſeveral Hiſtories do teſtifie, as Mr. Cotton doth largely prove in his book written in defence of this Ordinance of ſinging of Pſalmes againſt the Antipſalmiſt. But you follow the Papiſts your Fathers, who are as great enemies to ſinging of Davids Pſalmes as your ſelves; and I could wiſh that ſome Proteſtants were not too much tainted with that Opinion. The Papiſt in contempt of ſinging of Pſalmes, call them Genevah Jigs, as you Quakers and other Sectaries, the brood of Antichriſt, ſcoff at our Miniſters, and people for ſinging of Pſalmes, calling them Hopkins Jigs.

But I hope I have ſufficiently proved that we follow the example of Chriſt and his Apoſtles,Some Quakers call Miniſters Balladſingers, in contempt of ſinging Pſalms▪ and all reformed Churches, and that you do ſin in not following the command and example of Chriſt and his Apoſtles, and therefore are not perfect; and ſo I paſs from this particular, in which I have been the longer, in regard I have been ſo often oppoſed by you for practiſing this duty.

And now I come to a fourth particular, in which you walk contrary to the rule of the Scripture, and that is your practice in ſuffering and maintaining women to teach in your meetings,Sarah Blakbury. which you call your Church. Now this practice I have not only heard of, but am an eye and ear witneſs of, having heard two ſeveral women ſpeak and teach in your meetings, where I heard them ſpeak ſuch nonſenſical erronious ſtuff that it is a ſhame to write it. And this practice is juſtified and maintained in Print, by one of their chief teachers Richard Fanworth, for ſo he ſaith is his name [Page] in the fleſh, who hath written a Pamphlet called, A woman forbidden to ſpeak in the Church, the Grounds examined, the Myſtery opened, the Truth cleared, and the Ignorance both of Prieſts and People diſcovered; where by the way take notice, that where ever the letter of the Text doth ſpeak directly againſt your errors, then you ſay there is a Myſtery in it, and that none can open, but your ſelves.

But where the Letter of the Scripture ſeemeth to ſpeak for your errours, then you ſay, away with your myſtical meanings, the Scripture is to be underſtood as they ſpeak according to the Letter, which I have often heard from your own mouths, and read in your books.

Wherefore I ſhall indeavour to prove Mr. Fanworths Myſtery opened, to be the myſtery of iniquity, proceeding from the ſpirit of Antichriſt, being directly againſt the Doctrine of Chriſt contained in the Scripture. For ſaith the Apoſtle Paul to the Corinthians, Let your women keep ſilence in the Churches,1 Cor. 14. 34, 35. for it is not permitted unto them to ſpeak, but they are commanded to be under obedience; as alſo ſaith the Law; And if they will learn any thing, let them aske their huſbands at home, for it is a ſhame for women to ſpeak in the Church; alſo the Apoſtle to Timothy, Let the woman learn in ſilence with all ſubjection.1 Tim. 2. 11, 12. But I ſuffer not a woman to teach, nor to uſurp authority over the man, but to be in ſilence.

Object. But you Quakers ſay, that there is a myſtical meaning, which none know but your ſelves. And that is, that by the woman is meant the fleſh, and by the ſpeaking is meant the Spirit, which is in the Saints, and that may ſpeak in the Church, whether in man or woman, male or female; this Farnworth writeth, in opening the Myſtery.

Alſo Sarah Blackbury, when I alledged the Apoſtles [Page] words to her in William Bonds Houſe, after ſhe had been three or four hours there, a teaching or prating on the Lords day, ſhe made me this Anſwer, thou art the woman for thou art Fleſh, that is, weak, and therefore thou art to keep ſilence, and I may ſpeak, becauſe I have the Spirit, by which the Scripture was written; but thou haſt not the Spirit, and therefore hold thy babling, for thou knoweſt not the meaning of the Scripture. To which I replied, but what is meant by the Husbands, that the women are to learn of, and to ask them at home? To which Suſan Bond anſwered, Chriſt was the Husband, and of him they were to be taught; and Sarah Blackbery ſeemed to like the Anſwer well, for ſhe made no exceptions againſt it, neither can ſhe, nor any one elſe, if their doctrine be true, that they all have an infallible Spirit, and cannot erre, elſe they cannot be perfect, for error is ſin; and I ſhall prove this to be an error, when I have taken away the falſe Vizzard, which you have put upon the theſe Texts of Scripture.

Wherefore to ſhew you your error, I ſhall ſhew you the great abſurdities, that do follow upon your interpretation, and for a full clearing of the text in the Corinths, conſider the words before; The Apoſtle ſaith, ye may all propheſie one by one, 1 Cor. 14. 31, 32, 33, 34. that all may learn. For God is not the Author of confuſion.

Now, leſt the women from the word, [all] ſhould think themſelves permitted to propheſie, as well as the men, the Apoſtle, to prevent their miſtake, whom he knew loved to ſpeak too much; ſaith, Let your women keep ſilence in the Churches, for it is not permitted unto them to ſpeak; where take notice, that the Apoſtle ſpeaketh in the plural number, women, and not permitted unto them to ſpeak. The Apoſtle always when he ſpeaketh of the fleſh, ſpeaketh [Page] in the ſingular number fleſh; alſo the Apoſtle ſpeaketh in the plural number, Husbands, and not in the ſingular Husband; by which you may ſee, what moſt barbarous concluſions will follow upon your interpretation; For if by the women be meant the fleſh, and by asking their Husbands, be meant Chriſt, then is Chriſt the Husband of the fleſh, and that there are more Chriſts then one, ſeeing the Apoſtle ſaith, ask their Husbands at home; by which word, home, it will follow, that Chriſt and the fleſh dwell together, and that Chriſt is the fleſhes home; ſo that you may ſee by maintaining an error, you run into many groſſe errors. But you will ſay the Apoſtle to Timothy, ſaith, woman, in the ſingular number.

To which place I anſwer, that there will ſeveral errors follow, if by the woman be meant the fleſh in that place, Let the woman learn in ſilence, if by the woman be meant the fleſh,1 Tim. 2. 21, 22, 23, 24, 25. then is the fleſh to learn; But I ſuffer not a woman to teach, nor to uſurp authority over the man, but to be in ſilence. If by the woman be meant the fleſh, then the fleſh can teach, and can uſurp authority over the Spirit; for Adam was firſt formed, then Eve; if by the woman be meant the fleſh, then is the fleſh Eve, and was of Gods forming. Notwithſtanding ſhe ſhall be ſaved in childbearing, if they continue in Faith, and Charity and Holyneſſe, with Sobriety; if by the woman be meant the fleſh, then may the fleſh be ſaved in child-bearing, and may have Faith, Charity and Holyneſſe, with Sobriety.

Now let your ſelves and others judge, whether you have an infallible Spirit, the ſame Spirit that the Apoſtles had that writ the Scripture, and that you know the true meaning of the Scripture?

And whether ſuch are fit to be Teachers of others?

[Page] Whether men or women that give ſuch interpretations of Scripture, and maintain ſuch groſſe errors.

Alſo the example of all the Churches of Chriſt, is a ground why women ought not to ſpeak in the Church.

But if any man ſeem to be contentious,1. Cor. 11. 16. we have no ſuch cuſtome, neither the churches of God.

But you object, F [...]rnworths Myſtery opened of women ſpeaking in the Church. Pag. 2. 3, 4. that ſeveral women did propheſie., as Deborah, and that one man had four Daughters and Virgins, and they did propheſie. And your Sons and Daughters ſhall propheſie.

Anſwer, that thoſe women and virgins, who propheſied, were extraordinarily called, by an extraordinary gift which is now ceaſed; and they did not take upon them to be Teachers in the Church, but did propheſie of ſuch things as were extraordinarily revealed or done in the Church; for the propheſie in the Prophet Joel, the ſame was accompliſhed in the Acts, for ſaith the Apoſtle Peter, Theſe are not drunken as ye ſuppoſe. Act. 2. 15, 16, 17. But this is that which was ſpoken by the Prophet Joel, I will poure out of my ſpirit upon all fleſh, and your Sons and your Daughters ſhall propheſie.

I would have any of you, ſhew any one example, where a woman took upon her to be a Teacher in the publick Church?1 Tim. 2. 12. if any did take upon them ſo to do, the Apoſtle teacheth that they did tranſgreſſe; for it is to uſurp authority over the man, which is a ſin, and for a woman to take upon her to be a Teacher unto men, is to exerciſe the authority of a man, for we read of no women Teachers in the Church: But you ſay that none are to exerciſe authority over others.

But are all in the Church equal and alike? which bringeth me to a fifth particular, wherein your practiſe is contrary to the command, example, and practiſe of Chriſt and his Apoſtles, and therefore are not perfect.

[Page] The fifth is your not giving any reverence, honor, nor civil reſpect unto your Superiors and thoſe that are in authority, but are in your carriage tou Superiors more like Heathens then Chriſtians. Now it remaineth on my part to prove that Chriſt and his Apoſtles did both command and walk contrary to your practice herein.Luk. 12. 17▪ Chriſt ſaid, Give unto Caeſar, the things that are Caeſars, and to God the things that are Gods. Now the name Caeſar was a word of Honour given unto all the Roman Emperours what ever their names were; as we uſed to call our Supream Magiſtrate King: Now Chriſt though a King himſelf did not ſay, Give unto William or John the things that are his, but give to Caeſar; He gave him the ſame title of Honour that the Romans gave him, though a heathen Emperour.

Alſo Chriſt teaching his Diſciples humilitie, Luk. 14. 8, 9, 10. When thou art bidden of any man to a wedding, ſit not down in the higheſt room, left a more honorable man then thee be bidden of him, and he come and ſay, Give this man place, he being a more honourable perſon: but when thou art bidden, goe and ſit down in the loweſt room, that when he that bad thee cometh, he may ſay unto thee, Friend, goe up higher, then thou ſhall have worſhip or honour in the preſence of them that ſit at meat; by which Chriſt doth teach that ſome perſons are more honourable then others, and ſuch are to be honoured of others.

But which of you having a ſervant plowing or feeding cattel,Luk. 1 [...]. 7, 8▪ 9, 10. will ſay unto him by and by go and ſit down to meat, and will not rather ſay unto him, Make ready wherewith I may ſup, and gird thy ſelf, and ſerve me, till I have eaten and drunk, and afterward thou ſhalt eat and drink; now though this be to teach us that we are all Gods ſervants, and that when we have done all, we are commanded to ſay, we are unprofitable ſervants. We have done that which was our dutie, yet Chriſt uſeth [Page]this ſimilitude, becauſe of the equitableneſs and juſtneſs of the ſame.

And as it is contrary to what Chriſt taught, ſo is it contrary to the practice and doctrine of the Apoſtles; for when Paul the Apoſtle of the Gentiles was brought before Agrippa to ſpeak for himſelf,Acts 26. 2, 24, 25. Paul ſaid, I think my ſelf happy King Agrippa, becauſe I ſhall anſwer for my ſelf this day before thee: (mind) The Apoſtle doth not onely ſay Agrippa, but King Agrippa, though he were a Heathen King.

And when he ſpake for himſelf, Feſtus ſaid with a loud voice, Paul, Thou art beſide thy ſelf, much learning hath made thee mad; Paul ſaid, I am not mad: (mind) moſt noble Feſtus, though a Heathen Governour, he gave him the title of Honour, that of right did belong unto him. Pauls being a Chriſtian did not make him brutiſh and uncivil, the Apoſtle knew that Chriſtianitie did not deſtroy good manners, and what the Apoſtle practiſed, the ſame he taught unto others, as you may read in his Epiſtle to the Romans, Render therefore to all their dues, Romans 13. 7, 8. Tribute to whom Tribute is due, Cuſtome to whom Cuſtome, Fear to whom Fear, and Honour to whom Honour; and in the next verſe, Owe no man any thing but to love one another, implying that it is a debt, that is owing to men in authoritie, and whoſoever doth deny the paying of theſe dues of Tribute to whom Tribute is due, and Cuſtome to whom Cuſtome, and Fear to whom Fear, and Honour to whom Honour, are debtors to them, though they be Heathen Governours, for there were no other among the Romans at that time▪

Alſo the Apoſtle to Timothy, exhorteth, That firſt of all Supplications, Prayers, Interceſsions and giving of thanks be made for all men; For Kings, and for all that are in Authority,1 Tim. 2. 1, 2. that we may live a quiet and peaceable life in all godlyneſs and [Page] honeſty. The Apoſtle was no enemy to Kings and other Magiſtrates, but commanded to pray for them though they were Heathens, and perſecuted the Chriſtians; but you Quakers inſtead of praying for them, or owning, the name or titles of Kings or Nobles, revile them and curſe them, calling them at the beſt but by their ordinary names. Alſo the Apoſtle exhorteth Children to obey their Parents:Eph. 6. 1, 2. for this is right. Honour thy father and mother, (which is the firſt Commandement with promiſe.) But you teach that the ten Commandements are aboliſhed; and is it honouring of Parents to call them William or Jone? Alſo the Apoſtle to Timothie,1 Tim. 6. 1, 2, 3, 4. Let as many ſervants as are under the yoke, count their maſters worthy of all honour, though heathens. If any man teach otherwiſe, as you Quakers doe, and conſent not to wholſome words, even the words of our Lord Jeſus Chriſt, and the doctrine, which is according to godlyneſs, he is proud, knowing nothing, but doting about queſtions and ſtrifes of words, whereof cometh envie, ſtrife, railings, evil ſurmiſings. Now, do you think that thoſe ſervants who call them onely by their names, and deny that title of Maſters, as ſome do, do count them worthy of all honour.

And the Apoſtle exhorteth, 1 Tim. 5. 17. That the Elders that rule well be counted worthy of double honour, eſpecially, they that labour in the Word and Doctrine; but you deny that any ſhould either rule in the Church, or have any honour.

Alſo the Apoſtle Peter exhorteth to ſubmit your ſelves to every ordinance of man for the Lords ſake, 1 Pet. 3. 1, 5, 6. whether it be to the King as Supream, or unto Governours; and fear God, honour the King. Surely the Apoſtle was no Quaker, for the Apoſtle giveth the title of King to the Supream Magiſtrate, and would have him and all other Governours to be honoured, but you will give no honour, nor titles of honor to any man.

[Page] Alſo the ſame Apoſtle exhorteth, Wives to be ſubject to their own Husbands, and bringeth the example of Sarah for their imitation, Even as Sarah obeyed Abraham calling him Lord. Whoſe Daughters or Children ye are as long as ye do well.

We never read that Sarah called her Husband Abraham, or that ever ſhe left her Husband and Family, to go up and down from one place to another place to teach, as ſome of you women Quakers do, contrary to the Apoſtles command,Titus 2. 5. Keepers at home, obedient to their own Husbands, that the word of God be not Blaſphemed. This by the way.

Alſo the Apoſtle John, directeth his ſecond Epiſtle Unto the elect Lady and her Children.2 Joh. 1. And now I beſeech thee Lady.

You Quakers never learned of the Apoſtle to call a Lady Gammer,To perſons of honour in Cheeſwick. nor perſons of a noble deſcent Gaffer, and Edward, as ſome of you Quakers have done.

Alſo the Keepers of the Priſon fell down before Paul and Silas, Act. 16. 27, 28, 29. 30. and ſaid, Sirs, VVhat muſt I do to be ſaved? Now the word Sirs is a Title of Honour, as much as to ſay in our Language, Lords, and if it had been a ſin in them to give them that Title, ſurely the Apoſtles would have reproved them for it, as they did thoſe that would have worſhipped them with divine worſhip, ſaying, VVe alſo are men of like pasſions with you. Acts 14. 13, 14, 15. VVhy do ye theſe things.

Now, by all theſe examples of Chriſt and his Apoſtles it appears,Fear GOD and honour the KING. that there is, and ought to be, honour and reverence given to Superiors.

But you are ſo brutiſh and ignorant, that you cannot diſtinguiſh between divine honour and civil honour, forgetting that Scripture.

[Page] But you object, that the Apoſtle ſaith, that in Chriſt Jeſus, ye are all one.Gal. 3. 27. 28. There is neither bond nor free, male nor [...],Shalt honour God. and thou anſwer, that a Chriſtian is to be conſidered two ways.

Firſt,We muſt diſtinguiſh between divine honour and civil honour. as he is in Chriſt, that is in the matter of ſalvation, there is no difference nor reſpect of perſons, but all are equal and alike.

Secondly, Chriſtians are to be conſidered, as they are Members of a Common-wealth, or of a Family, and ſo there is a great difference and inequality of perſons, and that I would have you mind.

For if the woman ſhould be the man,Object. 2. if the Subject ſhould be the Magiſtrate,Chriſt ſaith Be not called Maſter. if the Son ſhould be the Father, if the Servant ſhould be the Maſter, would not theſe things bring a confuſion of all ſtates, and of all things, for it is impoſſible that mankind ſhould be governed without theſe differences of perſons,Anſw. ſtates, and degrees of men, both in the Church and Common-wealth,Chriſt alſo ſaith call no man your father upon the earth Matth. 23. 9. and Miniſters are called Maſter of Aſſemblies. which perſons ought of right to have the honour and reſpect due to them, by all perſons, Chriſtians, as well as others, unleſſe you would have Chriſtians more brutiſh then Heathens; and in that you do deny the ſame you ſhew your ſelves ſo to be, and therefore are not perfect, and ſo I come to a ſixth particular,Eccleſ. 12. 11. in which you walk contrary to the command and example of Chriſt and his Apoſtles.

The ſixth perticular is,6. Particular. your judging and condemning all perſons that are not of your judgement and opinion. That it is your practiſe ſo to do, is apparently known to all that have read your Books ore, that have had any ſociety or conference with you.

Jona Dell in his Voyce from the Temple, ſaith that all that are of the Baptiſt opinion, are in the ſtate of Reprobation.

[Page] And Benjamin Wallis, one of your Teachers in Branford, on a Tueſday being Market day, and Lecture day, ſaid in the open ſtreet, that they were all damned that followed the teaching of the Prieſts; alſo he ſaid in Cheeſwick in an open field in the preſence of many, that all that followed the Teachers Doctrine that taught in the Steeple houſes were all damned.

Now that this is contrary to the Doctrine of Chriſt and his Apoſtles is plain by theſe Scriptures,

Judge not that ye be not judged,Math. 7. 1, 2, 5. ſaith Chriſt, and in the fifth Verſe ſheweth, that this raſh judging is a note or character of an Hypocrite. Thou Hypocrite, firſt caſt the beam out of thine own eye. Alſo the Apoſtle Paul to the Romans, Thou art inexcuſable,Rom. 2. 12. O man! whoſoever thou art that judgeth.

Judge nothing before the time untill the Lord come,1 Cor. 4. 5. who both will bring to light the hidden things of Darkneſſe, and will make manifeſt the counſels of the hearts.

But why doſt thou judge thy Brother? or why doſt thou ſet at nought thy Brother?Rom. 14. 10, 11, 12, 13. for we ſhall all ſtand before the Judgement Seat of Chriſt. Then every one of us ſhall give accompt for himſelf to God. Let us not therefore judge one another.

Who art thou that judgeſt another mans ſervant? Rom. 14. 4. he ſtandeth or falleth to his own Maſter; We are all the Lords ſervants, and are all at his diſpoſing and appointment, and therefore what have we to do to judge any particular man or woman? Much leſs to judge and condemn all the Churches that are not of your minds and judgements, to be Antichriſtian, and in the ſtate of condemnation, and that they know only the Letter and Hiſtory of the Scripture, and that you only know the myſtery and meaning of the Scripture, like the Phariſees that judged and condemned all that were not of their Sect. Th [...] people that know not the Law are curſed. Joh. 7. 49.

[Page] Now conſider what a moſt horrid uncharitable thing it is, to judge all the Proteſtant Churches, before you ſprang up, to be falſe Heretical Churches; for then Chriſt had no Church for ſixteen hundred years, for there were none of your opinions heard of while theſe late years, and then Chriſt was a head without a body.

And is it not a moſt unchriſtian thing, to judge and condemn all for Hereticks, and the brood of Antichriſt, that are n [...]t of your wild opinions.

Surely you make the Church of Chriſt to be a very ſmall remnant, far leſſe than Chriſt hath made them; for though Chriſts flock be a little flock comparatively, in regard of the great multitude of the world; yet conſider them apart in themſelves, they are a great multitude, as you may read in the Revelation of St. John the Divine, if the word Divine do not offend you.

And I heard the number of them which were ſ [...]aled,Rev. 7. 4, 9. and there were ſcaled an hundred and forty and four thouſand of all the tribes of the Children of Iſrael. After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues.

But if none but Quakers are of the number, ſurely they might ſoon be numbered. By all which you may ſee, that your practiſe in judging and condemning all that are not of your opinions, is contrary to the command and example of Chriſt and his Apoſtles, and therefore you are not perfect: and now I come to a ſeventh particular of your practiſe.

The ſeventh particular is your rayling and revyling againſt thoſe that are againſt your opinions;7. Particular. for proof whereof, I need go no farther then your own Letter, where you ſay, my ſpeaking was barking like a Dog, that [Page] I vomited up my poyſonous ſtuffe; and you call all our Miniſters, Antichriſts Miniſters, Hierlings, ſuch as recieve the wages of Balaam, and are in the way of Cain, and is it not the ſame Language you all uſe, both in your writings and conferences. Witneſſe Naylors books, and Fox his books, and Burroughs, Tomlinſon his loyal word of reproof to the Prieſts or Miniſters pag. 6. 7, 8, 9, 10, 11. and Tomlinſon, in which there is ſuch rayling, reviling Language, as cannot be paralell'd from any differing from us, in Religion, calling our Miniſters dumb dogs, wolves, ſorcerers, ſerpents, wandering ſtars, ſeducers, deceivers, falſe prophets, Antichriſt, lyars, and ſay all our preaching is an Idol, with many other ſuch like ſtuffe; and for your words in reaſoning with any that is contrary to your opinions; I believe you can, and do go beyond any Billingſgate Scolds, I have had experience of your Language by what I have heard.

Thou Lyar, thou great Whore of Babilon, thou Serpent, thou Divel, thou Heathen, with many other ſuch like reviling ſpeeches to my ſelf and others.

Now I pray conſider how contrary this is to the command and example of Chriſt and his Apoſtles.

Our Lord and Saviour, 1 Pet. 2. 23. when he was reviled, reviled noe again.1 Theſſ. 5. 15. See that none render evil for evil unto any man. Speak not evil one of another He that ſpeaketh evil of his brother,Jam. 4. 11. and judgeth his brother, ſpeaketh evil of the Law.

Chriſt and his Apoſtles, when they were brought before the Prieſts and Elders being falſly accuſed, never uſed ſuch reviling Language as you do uſe.

The Apoſtle Jude met with ſuch ſpirits in his time, theſe deſpiſe Dominion, Jud. 8▪ 9. and ſpeak evil of dignities. Yet Michael the Arch-Angel, when contending with the Devil about the body of Moſes durſt not bring againſt him a railing accuſation. Jud▪ [...] ▪ But ſaid, The Lord rebuke thee. But theſe ſpeak evil of [Page]thoſe things which they know not. Michael the arch Angel durſt not bring a railing accuſation againſt the devil, but you dare bring railing accuſations againſt men, I, againſt good men, againſt the Miniſters of Chriſt, and againſt Magiſtrates. Chriſt commanded his Diſciples to love their enemies, Matth. 5. 44. bleſs them that curſe you, do good to them that hate you, and pray for them which deſpitefully uſe you, and perſecute you; but in ſtead of loving your enemies, and praying for them, you revile them and curſe them, with which I ſhall conclude this particular, that you are not the perfect innocent Lambs of Chriſt, as you call your ſevles in your letter.

The eight particular practice uſed by you contrary to the command and example of Chriſt and his Apoſtles,8. Particular. is your ſilent meetings, which is a uſual practice among you to come together and ſit ſtill, hanging down your heads like ſo many dumb Idols liker then Chriſtians. Now when Chriſt did come with his Diſciples, he opened his mouth and taught them; and when he was with his Diſciples alone, his practice was to teach and inſtruct them, either by asking queſtions or inſtructing them,Matth. 5. 1. 2. but, never read of his ſitting ſtill and being ſilent.Matth. 16▪ 13, 14, 15, 17. Alſo the Apoſtle exhorteth the Hebrewes, Not forſaking the aſſembling of our ſelves together, as the manner of ſome is, Heb. 10. 25. but exhorting one another: The Apoſtle never ſaid, aſſemble your ſelves together and be ſilent, that ever I could read.Jude. 19▪ 20. And the Apo. Jude ſaith, theſe be they who ſeparate themſelves, ſenſual, having not the Spirit, but ye beloved building up your ſelves on your moſt holy faith, praying in the holy Ghoſt. It ſeems that thoſe who ſeparated themſelves, as you do, had not the Spirit, and did probably▪ when they met ſit ſtill and be ſilent, and yet pretended to be the onely holy people, but they did not build up themſelves in the faith, praying in the Holy Ghoſt; but ye beloved; building up your ſelves on your moſt holy faith, in the[Page]Holy Ghoſt. But if they ſit ſtill and be ſilent they doe not build up themſelves on their faith, nor pray as is your practice: and for Prayer, ſome of your company are not aſhamed to ſay and write, that Miniſters praying before and after Sermon is a will-worſhip; and that you know not one example left for it, either by Chriſt or any of his Apoſtles, and that praying is for the honor and magnificence of our Idol, and that is preaching; they are Tomlinſons own words. But let all ſober minded perſons judge whether your ſilent meetings or praying and preaching is will-worſhip,Tomlinſon, In a Book called A word of Reproof to the Prieſts, page 11. line 20. and an Idol. If you have no example of Chriſt and his Apoſtles of ſuch ſilent meetings, then it is an Idoll and a will-worſhip of your own deviſing, which I challenge all you Quakers to bring any one example of Chriſt or his Apoſtles of any ſuch meetings, or any example of any Church ſince the Apoſtles dayes, whether Separate or any other; and do you think that the Apoſtles and all the Churches were ignorant of any part of the Service of God, while now of late dayes you Quakers have found it, or rather invented it, had not they the light of Chriſt within them to direct them, ſeeing you ſay all men have the light of Chriſt within them. Wherefore I conclude, that this your light is darkneſs, and this your practice is a meer invention of your own brains, and therefore are not perfect.

A ninth particular practice uſed amongſt you,9. Particular. is your Quaking fits, with which many among you are ſtrangely taken, falling on the ground, their arms and leggs ſhaking, their mouths foaming, their bellies ſwelling, and ſome of them purging; to which I may add your ſtrange kind of diſfiguring your faces and countenances, hanging down your heads or holding them awry, looking like a company of forlorn dejected condemned perſons, that were afraid to look up to Heaven.

[Page] Now for thoſe quaking fits from whence you have the name of Quakers, many are of opinion that they are Diabolical by a kind of witchcraft, and to that end I have heard ſtrange relations of inchanted ribins, of giving of drink, after which the perſons have been taken with quaking fits, and ſome ſay poſſeſſed with the divel. And when I have read John Gilpins Book,In which he confeſſeth that he was poſſeſt with the Devil. called The Quakers ſhaken, and John Toldarns Book, called The foot out of the ſnare, in which they relate ſuch ſtrange kind of actings and workings of their bodies, beſides the relations of ſeveral others, and compare them with thoſe whom we read of in the Evangeliſt Luke; Quakers ſhaken, page [...]4. Luke 9. 39. I confeſs there is a likeneſs and a reſemblance between them,The ſaid John Gilpin ſaith that his quaking and tremling was of the Devil. And lo a ſpirit taketh him, and he ſuddenly crieth out, and it teareth him, that he foameth again and bruiſeth him: All which actions the Quakers have had in their quaking fits, as you may read in the two forenamed books, and many have been eye witneſſes of the ſame effects in others, in which fits ſome of the chief Quakers have ſaid, that now the good ſpirit was driving out of the bad. But however if it be not a bodily witchcraft, ſure it is a ſpiritual witchcraft whereby the minds of the people are bewitched to believe that thoſe ſhakings and quakings of the body are from the Spirit of God.Gal. 3. 1.

I have read in the Scripture,1 Theſſ. 2. 7, 8, 9, 10, 11. that the Myſtery of iniquity in the ſpirit of Antichriſt, even him, whoſe coming is after the working of Satan with all power & ſignes, and lying wonders, and with all deceivableneſs of unrighteouſneſs in them that periſh, becauſe they received not the love of the Truth that they might be ſaved. And for this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould believe a lie. I believe theſe are ſome of thoſe ſigns and lying wonders, with which the followers of Antichriſt ſhall be deceived. The Papiſts who have deceived [Page] you Quakers, as that divine Lawyer M. Will. Prin doth at large prove in his book, called The Quakers unmasked. Alſo I have read in the Scripture, that God hath cauſed ſuch ſhaking and trembling to fall upon wicked men as a puniſhment for their ſins,Dan. 5. 7. as Belſhazzar, that his countenance was changed, and his thoughts troubled him, ſo that the joynts of his loyns were looſed, 1 Sam. 14. 15. and his knees ſmote one againſt another.

And in the Philiſtians Camp or Loft, there was trembling, and among all the people, the Garriſon and they all trembled, Dut. 28. 65▪ ſo it was a very great trembling; and among thoſe curſes pronounced in Deuteronomy againſt wicked men, this is one, The Lordſhal give thee a trembling heart. Pſal. 69▪ 23. And it is threatned as a curſe upon the wicked, Let their eyes be darkned that they ſee not, and make their loyns to ſhake. I wiſh it be not your condition, that your eyes be not darkned, in that you take ſhaking for a bleſſing when it is a curſe, the Devils are ſaid to tremble.

But you object that we read in the Scripture of ſhaking,Object. quaking and trembling, rejoyce with trembling, Pſalm 2. 11. and work out your ſalvation with fear and trembling, Phil. 2. 12. and Paul is ſaid to tremble, Acts 9▪ 6. and the keeper of the priſon came trembling before Paul and Silas, Acts 16. 29.

By trembling, Anſw. I underſtand no other then the fear and trembling of the heart generally ſpoken of in Scripture, and not a quaking and trembling of the body, as is uſual amongſt you Quakers and that fear and trembling is twofold.

Firſt, that which is at the firſt Act of converſion, as that of Paul and the Jaylor, whoſe trembling I underſtand of the ſoul, and if it were of the body, it was extraordinary, and not to be brought to a rule, and that fear or trembling of the ſoul at the firſt act of converſion is general to all [Page] that are truly converted,Rom. 8. 15. called the ſpirit of bondage, Ye [...] not received the ſpirit of bondage again to fear, and thoſe that were converted at Peters Sermon, being about three thouſand ſouls,Acts 2. 37. they were pricked in their hearts: We read not of any trembling or quaking of their bodies, but that they gladly received his word; and this fear or trembling of the ſoul at the firſt converſion is not in all alike, but in ſome more, and in ſome leſs, though in all ſome. We read that the Lord opened the heart of Lydia, hearing the Apoſtles, Acts 16. 14, 15▪ that ſhe attended unto the things which were ſpoken of Paul, and ſhe was baptized and her houſhold▪ We read not of any fear or trembling, much leſs quaking, and yet no doubt but ſhe had a conviction of her own unworthineſs;1 John 4. 18. the Apoſtle John ſaith, that perfect love caſteth out fear, that is, all ſlaviſh helliſh fear.

Secondly, there is a ſon-like fear after converſion, which is a fear, whereby the ſoul is fearful of doing any thing that is contrary to the will and mind of ſuch a good loving and kind God and Father, and this fear or trembling is no wayes agreeable to the quaking and trembling of the body practiſed amongſt you, nor to the disfiguring your faces with holding down the head, and holding it awry with dejected countenances, which as I ſaid before is uſuall among you Quakers.

Now to ſhew you your error in theſe things, mind what the Lord ſaith by the Prophet Iſaiah concerning the Hypocriticall Jews in his time,Iſai. 58. 5. to bow down the head as a bulruſh; Matth. 6. 16. and Chriſt doth deſcribe the hypocrites in his time by the ſame, ſaying, they are of a ſad countenance, for they disfigure their faces.

Now conſider how contrary theſe practiſes are to what the Scripture holds forth in the dayes of the Goſpel; the [Page] Prophet Iſaiah propheſiing of Chriſts coming in the fleſh, ſaith,Iſai. 42. 10. Sing unto the Lord a new ſong, and his prayſes from the end of the earth; ye that go down to the Sea, and all that is therein, the [...]ſles and the Inhabitants thereof. By the Iſles ſome Interpreters do underſtand,Iſai. 43. 1. our Iſlands of Britain. And fear not, Iſai. 51. 11, 12. I have redeemed thee, I have called thee by my Name, thou art mine: Therefore the redeemed of the Lord ſhall return and come with ſinging unto Sion, and (mind) everlaſting joy ſhall be upon their head, they ſhall obtain gladneſs, and joy, and ſorrow, and mourning ſhall flee away; I, even I am he that comforteth you, who art thou that thou ſhouldeſt be afraid? How beautiful are the feet of him that bringeth good tidings, Iſai. 52. 7, 8, 9. that publiſheth peace, that bringeth good tidings of good, that publiſheth ſalvation, thy watch-men ſhall lift up the voice; With the voice together ſhall they ſing, break forth into joy, ſing together: (mind) The Miniſters of the Goſpel, their feet are beautifull, they bring good tidings of peace and ſalvation, they ſhall lift up the voyce, with the voice together, with the people ſhall they ſing contrary to the practice of your teachers or praters, who revile againſt ſinging. But the Prophet David propheſiing of Chriſts Kingdom, ſaith, The voice of rejoycing and ſalvation is in the Tabernacles of the the righteous; Pſal. 118. 15. and this ſalvation made the Virgin Mary to ſing,Luke 1. 46, 47▪ My ſoul doth magnifie the Lord, Luke 2. 13, 14▪ and my ſpirit hath rejoyced in God my Saviour, and this ſalvation cauſed the heavenly Hoſt to ſing Gods prayſes, ſaying, Glory to God in the higheſt, and on earth peace, good will towards men; And Chriſt ſaid to his Diſciples,Luke 10. [...]0. Rejoyce that your names are written in heaven; and the Apoſtle Paul ſaith, The Kingdom of God is not meat and drink, Rom. 14. 17. but righteouſneſs and peace, and joy in the Holy Ghoſt. The Apoſtle did not place the Kingdome of God in meat and drink, nor apparel as you Quakers do.

[Page] And the ſame Apoſtle exhorteth the Philippians, Phil. 3. 1, 3. to rejoyce in the Lord, and to rejoyce in Chriſt Jeſus and rejoyce in the Lord alway, Phil. 4. 5. and again, I ſay rejoyce; and he commendeth the Theſſalonians,1 Theſſ. 1. 6. that they received the word in much affliction with joy of the Holy Ghoſt, 1 Theſ. 4. 16. and exhorteth them to rejoyce evermore; and this joy of the ſoul though it be inward in the heart,Prov. 15. 13. yet it is manifeſted in the countenance an outward geſture, as Salomon the wiſe ſaith, A merry heart maketh a chearful countenance, and a ſad heart a dejected countenance:Gen. 4. 5, 6. a [...] example we have in Cain, having a guilty conſcience, it is ſaid, his countenance fell, and the Lord ſaid unto Cain, Why art thou worth, and why is thy countenance fallen? The Lord would have Cain know that his countenance did diſcover the guilt of his inward part, his ſoul.

I cannot believe that thoſe who have true inward peace and joy, can have ſuch heavie dejected countenances as moſt of you Quakers generally have. I can know you by your countenances, though I never ſaw you before, nor heard you ſpeak: and I wonder not that you are generally of ſuch heavie dejected countenances, becauſe you do not believe that you are juſtified by faith, but by what you do act and work or by what is acted and wrought in you▪ Now the Apoſtle ſaith,Rom. 5. 1, 2, 3, 4, 5, 11. Being juſtified by faith, we have peace with God, through our Lord Jeſus Chriſt, by whom alſo we acceſs by Faith into this grace, wherein we ſtand and rejoyce in hope of the glory of God, and hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts and not onely ſo but we alſo joy in God through our Lord Jeſus Chriſt; by whom we have now received the Attonement. Oh that the Lord would by his Spirit perſwade your hearts to believe this Doctrine of Iuſtification by faith alone, and then I doubt not but you would ſoon change your countenances.

[Page] And yet I know, the natural conſtitution of the body, doth much prevail with many, for thoſe that are of a melancholy conſtitution, cannot ſo well expreſs the joy and comfort in the heart, as thoſe that are of another temper; and it is my charity to believe that moſt of you Quakers are of that melancholy temper, which doth much help forward your Quaking fits, and your dejected countenances. But if your hearts were well grounded in the Doctrine of Juſtification by free grace, it would bring you ſome of your quaking fits, and would make you ſtrive to expreſs the peace and joy of your hearts, by your countenances; for I believe it is a ſin to walk ſo heavily, with ſuch dejected countenances, becauſe I conceive it bringeth diſhonour to God, that his people ſhould walk ſo, as if God had never ſent a Chriſt to ſave them and redeem them, and purchaſed heaven for them; is he not gone to prepare a place for them?Joh. 14. 3. It is for wicked men who have not taſted nor ſeen the goodneſſe of the Lord in the Land of the Living, whoſe portion is only in this Life ſo to walk.

Alſo it is a ſin, becauſe it is a means to hinder others from coming into the ſociety and company of the godly; for will not they think and ſay, Surely theſe are none of Gods children, that look as though they never had any joy or comfort in all their lives. I have heard ſome perſons ſay, when they have come to the Quakers meetings to hear them, and ſeeing in what poſture they ſit, hanging down their heads, ſighing and groaning; I will never be of this Religion, for theſe people look like a company of condemned perſons, that were going to be executed, liker then Chriſtians that hoped to be ſaved by Chriſt.

Wherefore I conclude this particular, that this your [Page] practice of Quaking and dejected carriage, is a ſin, and therefore you are not perfect. And ſo I come to the tenth and the laſt, which I ſhall trouble you and my ſelf with.

The tenth perticular practiſe,10. much uſed by you Quakers, is, Lying; now that ling is a ſin I need not trouble my ſelf to prove, I hope you will all confeſs it; I wiſh I could convince you, that you are guilty thereof, which I hope I ſhall plainly prove; and firſt, Do not you ſay that you are perfect, free from all ſin, which I have already proved to be falſe, therefore you maintain a lie, nay you do make God a lier,1 John 1. 8, 9, 10. for ſo ſaith the Apoſtle Iohn, If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us. If we ſay that we have not ſinned, we make him a lyer, and his word is not in us; you make God a lier, becauſe he ſaith,Rom. 3. 4. All men are liers; you are men, therefore liers, and therefore ſinners in themſelves, which I have formerly proved at large.

Wherefore I ſhould inſiſt upon thoſe lies, which you have written, and printed, and reported.

For thoſe untruths which thou John Horwod haſt written in thy Letter concerning the Miniſters and my ſelf, I ſhall but briefly touch them.

Thou ſayeſt that our Miniſters keep people in ſin, abominable lie; For they preach againſt ſin: Thou ſaiſt that our Miniſters know nothing but by Tongues and Art, and that they preach for nothing but money: Moſt groſs lies: If our Miniſters did not preach for Conſcience, to diſcharge their duties in publiſhing the Truth, how, and why have ſo many of them ſuffered the loſs of their lives and eſtates, and ſo many loſt their Livings, and ſuffered Impriſonment, and ſome Baniſhment.

I never heard of any Quakers, that ſuffered ſo much for [Page] their Religion, nor never ſhall, for it is not worth ſuffering for; but you cry out of ſuffering and perſecution, when none hurt you, and that is another of your lies, that you are perſecuted, when you are only perſwaded out of your errours.

And this I know by experience,Some Quakers reported, that I cauſed the boyes to put Benjamin Wallis into the Thames, when he came to bring John Horwoods letter to me, which is a lie, for I was not at home, and did not ſee him. and ſhall endeavour to clear my ſelf from your lying ſlanderous tongues: for ſome of your Quakers did report to ſeveral of my friends and acquaintance in London, and to ſome of near relation, that I was the greateſt perſecutor of the Quakers in all the Countrey, which is a moſt groſs lie; for I never did doe them the leaſt harm, but indeavoured to doe them all the good that lay in my power, both by labouring to convince and reclaim them from their errors, and by endeavouring to reſtrain people from offering any violence againſt them; I was ſent by the Magiſtrate to deſire a man at whoſe houſe they met, to come to him, where the Miniſter of the place was preſent; and the Magiſtrate and Miniſter both did uſe all the love and meekneſs that could be expreſſed to perſwade and convince him of his errour, and did bring ſuch plain proofs from Scripture, to prove him to be ſeduced and brought into ſeverall errours, that both of them and my ſelf did hope that the man was convinced, he promiſing to come to the Miniſters houſe for a Catechiſe of the grounds of Religion, and to read the ſame; but after the man came to his old company of Quakers, they turned him to his errours, and did continue their meetings at his houſe on the Sabbath day, and on the Thurſdayes where I had ſeveral conferences with them and their Teachers; and ſeeing many rude boyes and others come about the door; I deſired the Magiſtrate to ſend the Officers of the Pariſh to fetch them away from the Houſe, leſt their ſhould be [Page] any diſturbance; which he did. And now let all perſons that hear this judge whether there were any perſecution in all this, and whether it was not a lie? to ſay, that I was the greateſt perſecutor of them in the Countrey; For at Branford ſome of them were ſet in the ſtock,And at Hammerſmith, one of them was put in the Cage, and ſent to priſon: none of them were ſo uſed at Cheeſwick. ſome ſent to Newgate, and indited at the Sceſſions, and ſeverall of them beaten, and was my reaſoning with them, and endevouring to reclaim them and endeavouring to reſtrain rude perſons from diſturbing them worſe than all that they ſuffered at Branford, which I never knew of while afterward?

But the firſt time that I met Sarah Blackbury at Cheeſwick, after ſome diſcourſe with her, ſhe looked on me and ſaid, Thou wilt be a great, or the greateſt Perſecutor of Gods People in all this countrey: and I ſuppoſe, becauſe ſhe would be counted a true propheteſs, ſhe raiſed this lie on me, which was ſoon ſpread abroad by her Diſciples, for ſhe was counted one of the chief Teachers, and doth ſend ſeveral of them abroad to ſeveral places to teach, or rather to ſeduce and ſpred their lies abroad, which are ſo many, that I ſhould weary my ſelf to write them, and others to read them; wherefore I ſhall onely make mention of the lies in Print, which are the greateſt lies in Print that ever I read; and that is in a Book or Pamphlet, called, A juſt and lawfull Trial of the Teachers and profeſſed Miniſters of this Age and Generation, by a friend to Englands Common-wealth, for whoſe ſake this is written and ſent abroad. E. B. Which Book being given me as a piece unanſwerable in the conceit of him that gave it me, I did ingage my ſelf to anſwer it;One Beech. I ſaw it was nothing but revilings and ſlanders, and lies againſt our Miniſters, and indeed they are the Buts at which they ſhoot their Arrowes; and the truth is, I had [Page] anſwered all the chief grounds alleadged in the ſaid Book againſt our Miniſters, before I ſaw it, in anſwer to John Horwood.

But for thoſe many Lies in the ſaid Book, I ſhall give anſwer to ſome of the chiefeſt, proving them to be groſſe Lies, and therefore, that he who writ the ſame being a Quaker is not perfect.

The firſt of E. B. E. B. his Book A Juſt & lawful trial of the Teachers and Miniſters. p. 7. his groſſe Lies againſt our Miniſters is, that our Miniſters do things, contrary to the Spirit of Jeſus, and they have ſeen nothing but lying vanities, and divinations; whereby they ſeduce the people, for Life is promiſed him, though he be wicked and ungodly, living in all unrighteouſneſſe.

Now I appeal to the Conſciences of all that hears this, whether this be not a groſſe Lie; for was there ever any Miniſter in the worſt of times, or the worſt of Miniſters, that ever taught ſuch Doctrine, or ſpeak ſuch words? but how doth this profound Lier prove theſe words? for, ſaith he, they tell him that Chriſt is his righteouſneſſe to juſtifie him; and then he thinks he needs not turn from his ſin, and ſo their hands are ſtrengthned, that they cannot turn from their ſins. By which E. B. doth diſcover his groſſe Ignorance as well as Malice. For he doth believe that the Doctrine of free Juſtification by Chriſt his righteouſneſſe, is a Doctrine that doth teach peole to live in all unrighteouſneſſe. But doth not this Lier make the Apoſtle Paul to be a falſe Teacher, and one that had ſeen nothing but lying Vanities, as well as our Miniſters, ſeeing the Apoſtle taught the ſame Doctrine, Now to him that worketh not, Rom. 4. [...], 6. but beleiveth on him that juſtifieth the ungodly, His faith is counted for righteouſneſſe. Even as David deſcribeth the bleſſedneſſe of the man unto whom God imputeth[Page]righteouſneſſe without works, for as by one mans diſobedience many were made ſinners, ſo by the obedience of one, Rom. 5. 19. that is, Chriſt ſhall many be made righteous, Rom. 3. 24. being juſtified freely by his grace, through the redemption that is in Jeſus Chriſt.

And did not the Apoſtle John teach the ſame Doctrine? And if any man ſin, 2 Joh. 2. 1, 2. we have an Advocate with the Father, Jeſus Chriſt the righteous, 1 Joh. 4. 10. and he is the propitiation for our ſins. And herein is love, not that we loved God, but that he loved us, and ſent his Son to be the Propitiation for our ſins. And were theſe Apoſtles falſe Teachers, and did they teach the people to ſin, becauſe they taught this Doctrine of Juſtification by the blood and righteouſneſſe of Chriſt?

I know the falſe Apoſtles, did ſlander the Apoſtles as you do. For the Apoſtles teaching this doctrine of being juſtified freely by the righteouſneſſe of Chriſt, ſaith, We be ſlanderouſly reported, Rom. 3. 8. and as ſome affirm that we ſay, let us do evil that good may come thereof. And the Apoſtle ſaith, Where ſin abounded, Rom. 5. 20. Grace did much more abound. What then ſhall we ſay (as you Quakers do) then we may continue in ſin, that grace may abound; Rom. 6. 1. God forbid, ſaith the Apoſtle, that any ſhould make ſuch a concluſion from this Doctrine, and you are not under the Law but under Grace.Rom. 6. 25, 26. What then? ſhall we ſin becauſe we are not under the Law, but under Grace, God forbid, the Apoſtle knew, that thoſe whoſe hearts God hath touched with the apprehenſion of this Doctrine, of the Free grace and Love of God in Chriſt, would not make any ſuch concluſions. For ſaith the Apoſtle, The grace of God, that bringeth Salvation, teaching us, that denying ungodlineſſe and worldly Luſts, VVe ſhould live Godly, Titus 2. 11. 12. righteouſly, and ſoberly. The Doctrine of free Grace, doth not make Chriſtians carnal Libertines, but ingageth them to walk in all thankfulneſſe unto God, the [Page] Love of Chriſt conſtraineth us, ſaith the Apoſtle. The Sons of Agar that are in bondage,2 Cor 5. 14. they are frighted from ſin by the terrors of the Law,Gal▪ 4, 21. 22. and fear of Hell, but thoſe that are of the free woman in the new Covenant of grace, they are free, their hearts are chiefly inlarged by the apprehending the free Love of God in Chriſt, VVho ſo loved the World, Joh. 3. 16. that he gave his only begotten Son, Joh. 10. 11. that whoſoever beleiveth in him ſhould not periſh. And Chriſt is the good Shepherd that giveth his life for the ſheep.

And can any man, that by faith apprehendeth this love, go on in ſin, as you ſay?

No, no, You know not what you ſay, take the example of Mary Magdalen, Luk. 7. 47. Many ſins are forgiven her, for ſhe loved much: Her loving much, was not the cauſe of the forgiveneſſe of many ſins, as the Papiſts ſay, and you Quakers.

Now conſider, Whether Chriſt and his Apoſtles did not teach the ſame things which our Miniſters do, and you may as well, and as truely ſay, they taught people to live in ſin, as you may ſay, that our Miniſters do ſo, for they preach the Doctrine of Juſtification no other way, nor to no other end, and this I proved before, in anſwer to John Horwood; but I ſhall not think my labour ill beſtowed, if the Lord do convince any one of you of your error in this Doctrine of Juſtification: And now I come to a ſecond Lie.

The ſecond Lie is; that our Miniſters if any be wounded, and cries out becauſe of the burden of ſin, and be ſick, and broken, and trembles at the word of the Lord. Such they cry out is deceived,E. B. his Trial [...] 8. and mocketh at them.

I wonder with what face any man can affirm ſuch [Page] ſuch a Lie? For our Miniſters do labour by their preaching to bring people to a ſight and ſence of their ſins, that they may feel ſin to be a burden unto them. When they ſee or hear any of you Quakers fall into your Quaking fits, they may ſay you are decieved and do pity them, but not mock them as you falſly accuſe them.

A third Lie is,E. B. his Trial p. 15, 16, 17. that our Miniſters have no maintenance, but what is compellled from the people, by the Law and the Magiſtrate, to pay them Tithes and other things, and if, the Magiſtrates hold their hands, from cauſing people to pay them Tithes, by their orders and Writs, they muſt either beg or work; or a worſe thing, for a lively hood, or elſe periſh; ſo little love is there in the hearts of their own people towards them. For becauſe of their wickedneſſe, God hath left them, and all honeſt true hearted people hath left them, therefore what a condition are the Teachers in, who deſerves not the love of men, becauſe of their cruel heartedneſſe towards them? And they deſerve not the Love of God, becauſe they are ſo wicked againſt him, and concludeth,

I might yet more fully deſcribe and declare, wherein they do exceed the Deceivers and Falſe Prophets of old.

But of this, according as the Lord moves and leadeth.

For anſwer to this bundle of Lies, for here are many Lies together, and of theſe he ſaith, you ſhall have more as the Lord moves and leadeth. Which I underſtand to be the great Lord Beelzebub, that leadeth unto all Lies, for ſurely the Divel did help to invent all theſe lies. For that they are Lies,I do it not by hearſay, & out of Malice. I ſhall plainly prove, by what I know by my own experience, and I queſtion not, but that the [Page] experience of many thouſands, knoweth they are Lies.

Now, to prove that theſe are Lies, by what I know by experience, for I have lived in London and Middleſex many years, and have well obſerved the carriage and dealing, both of Miniſters towards their people, and people towards their Miniſters or Teachers, and by what I have obſerved, I know theſe things to be lies.

For that many Miniſters are maintained by the voluntary love and affections of their people, and not by the Magiſtrates or the Laws compelling them.

I know not only by what I have heard, by inquiring of neighbour Pariſhes both in Middleſex, and Surrey, and London, but by what I know by experience. For I have for many years recieved the Miniſters maintenance, in the Pariſh where I live, and I never received any mony, or any Tithes by compulſion, by the Law and by the Magiſtrates orders, but did only receive what the people were willing to give, and many have given more ſhillings to the Miniſter, then of due I could demand pence. And never demanded mony, or any thing elſe of poor people, thought by right of Law, many of them ought to have payed to the Miniſter.

But the Miniſter hath ſaid, I had rather give to the poor then take any thing from them; and when poor people have told him they were not able to pay him, he hath ſaid, I will then give it you, and hath given them mony beſides, and he never demanded any maintenance from any Anabaptiſt, or Quaker, or any other Sectary, that refuſed to pay their dues. And I have ſpoken with ſeveral men, that have received the Miniſters dues both in London, Middleſex and Surrey, and they have affirmed the ſame, and is [Page] not this Quaker a Liar to affirm the contrary? But they meaſure others corn by their own Buſhel. For becauſe they will not pay the Miniſters their dues, but by the Law and the Magiſtrates orders, therefore they conclude that all men are as unjuſt as themſelves; I confeſſe, if all people in our Pariſh, and all other Pariſhes, were Anabaptiſts and Quakers, then the Miniſters ſhould have no maintenance but by the Law and the Magiſtrates, and if there was not a Law to compel the payment of the Miniſters dues, they muſt work or beg for a Livelyhood, or ſtarve, ſo little Charity there is in the Quakers, and other Sectaries, as E. B. confeſſeth. But the Papiſts, have more honeſty and conſcience then theſe, for they will pay the Miniſters their dues, without compelling them by the Law.

And whereas the Quakers ſay, if there were no Law, to compel people and Magiſtrates to aid and aſſiſt them, they muſt work or beg, or do worſe, or ſtarve; I ſay this is moſt falſe, for hath not the Lord, in times of perſecutions, when the Laws and Magiſtrates were againſt the Miniſters, provided maintenance for them without working or begging, or worſe, and is not God the ſame?

You Quakers will find, you will be diſappointed of your expectations, for if you ſhould prevail with the men, in preſent power, to take away all the Laws, for Miniſters maintenance, Which God forbid:

Yet God will find a way, to maintain them without working, or begging, I mean, working with their hands, for their Labour or work, is greater then any of your Quakers, Teachers, who run idely about the Countries, and take meat and drink for nothing, I, for worſe then naught, for telling Lies.

[Page] But the Quakerſaith, how can they then be maintained, ſeeing their own peoples Love and hearts, is gone from them, and God hath left them, and all honeſt true hearted people hath left them, becauſe of their wickedneſſe, and they deſerve not the love of God nor man.

I confeſſe, if theſe things were true, then were our Miniſters in a ſad condition.

But I wonder with what brazen face, this man can write ſuch lies, and cauſe them to be printed, for that they are lies, by what I have written before, of the peoples voluntarily maintaining the Miniſters, may be ſufficient proof. But I ſhall add ſomething more, for to prove that our Miniſters, people of their own Pariſh, all that are honeſt and godly, do love them, and their hearts are towards them.

I ſhall inſtance in one particular, in the Pariſh where I live, the Vicarage houſe belonging to the Miniſter, was like to fall, and there is no law to compel the people either to repair, or new-build the Miniſters houſe, for by the Law, the Miniſters are to repair their Vicarage or Parſonage houſes.

But ſuch was the Love of the honeſt hearted men in the ſaid Pariſh, that they did in love to their Miniſter, pull down the old houſe, and build a new one, which did coſt them neer three hundred pound; and if theſe people had not loved the Miniſter, I the Miniſtry, would they have voluntarily given ſo much mony to build the Miniſters Houſe?

I know they that did do it, deſire not to have a Trumpet ſounded of their good works. But I may ſay for my defence herein, as the Apoſtle ſaid, I am become a Fool in glorying, 2 Cor. 12. 11. ye have compelled me to glory; and boaſt of the [Page] love and affections of our people to their Miniſters; I beleive none of you Quakers can boaſt of ſuch love to your Teachers.

But I ſhall tell you who they are in all Pariſhes that love not the Miniſter, and that is the profane rude people love not their Miniſter, becauſe they reprove them for their ſins, and the Papiſts love them not, becauſe they are the greateſt enemies to their Religion; and you Quakers joyn with theſe and love them not, becauſe they would perſwade you that you are ſeduced and drunk with error, becauſe they tell you the Truth you are become their enemies, I greater enemies then any of the former mentioned, and are not you a moſt proud cenſorious Generation, that dare ſay, that all honeſt true hearted people have left our Miniſters; for do you not thereby plainly declare, that you count none honeſt, but Quakers, Papiſts, Anabaptiſts, and other Sectaries, for none but ſuch have left our Miniſters, unleſs it be ſome Atheiſts and Rantars, which ſprang up from amongſt your ſelves.

But you ſay, our Miniſters deſerve not the love of God, becauſe they are ſo wicked; but it implyeth that you are ſo godly and perfect, that you deſerve the love of God. I can eaſily diſcern how you are Jeſuit ridden; for you learned this Doctrine of deſerving or meriting Gods love from them, for they were the firſt Founders thereof.

Our Miniſters will confeſs they doe not deſerve Gods love, but will confeſs that they deſerve Gods wrath, and ſay with the Apoſtle Paul, Rom. 5. 7, 8, 9, 10. God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us, much more then being now juſtified by his blood, we ſhall be ſaved from wrath, (through him, and not through our merits) For if when we were enemies we were reconciled to God, by the death [Page]of his Son, 1 Joh. 4. 10, 19. not by our merits. Alſo the Apoſtle John ſaith, Herein is love, not that we loved God, but that he loved us, before we loved him; we love him, becauſe he firſt loved us. But you are ſo grounded in the old leven of Phariſaical righteouſneſse, and the old Popiſh Doctrine of Merit, that it is a very hard matter to beat you off.

But what is that great wickedneſs, that our Miniſters deſerve the hatred both of God and man, and no love? Why, you tell many ſtrange ſtories in your book, but they are all lies:E. B. his trial pag. 8. you ſay that our Teachers cries peace unto all that put into their mouths, though people be never ſo ungodly; but if they put not into their mouth they, prepare war againſt them, by ſuing them at the Law, and caſtin them into priſon; if they deny to pay Tithes or money, and prepare open war againſt them, by deſtraining their goods, and taking treble damages; and in page 12. if a poor woman have but ten eggs in all the world they will have one, or but ten Chickins they will have one, or but a fire in their houſe they will have a penny for the ſmoke, and ſuch like Woolviſh deſtroying wayes: And theſe he ſaith, Weſtmerland and Cumberland can witneſs. You doe well to tell us that theſe witneſſes are a great way off, for you think people will rather believe your lies, then go ſo far to diſprove them.

For my part I ſhall never believe them, for I know and have proved the contrary here about, and I never heard of a tenth egg, nor tenth chickin, nor a penny for the ſmoak; If any ſuch cuſtome be in any place, I doe not believe any Miniſter will take theſe of poor people, however they ſhould take the ſmoak for the penny, rather then give a penny for ſmoak.

But ſuppoſe that in theſe parts where the Quakers firſt [Page] ſprang up and grew ſo numerous and inſolent, they did abuſe both the Miniſters and the Magiſtrates, not onely by detaining the Miniſters dues from them, but by diſturbing them in the exerciſe of their Miniſtery: and of this I have heard ſeveral Relations, upon which the Miniſters for their own quiet were forced to complain to the Magiſtrates, and when they have been brought before them, they have abuſed them, upon which ſeverall have been ſent to priſon and I think juſtly.

But that any Miniſters committed any to priſon, for not paying Tithes, that I deny, and ſay it is a falſe lie: for ſuppoſe that ſome Quakers in thoſe Countries or other Countries, would not pay the Miniſters their dues, and theſe Quakers have been ſued, and the Jewry according to Law hath given their verdiet for payment of ſo much mony, and they refuſe to pay, but will rather go to priſon then pay their dues; they put themſelves in priſon to ſave their money, for neither the Miniſter nor the Law could put them into priſon if they would pay their dues; and that Tithes are the Miniſters due, I have already proved; and ſuppoſe they were not due of Divine Right, yet being due by a Civil right in regard of the Laws and Cuſtoms of the Nations.

I ſay, they have as good right to them, as any man hath to any houſe or land, or money; and if you plead it is againſt your conſcience to pay Tithes, as you do ſay; I ſay, ſuppoſe you ſhould ſay it is againſt your conſcience to pay any money you borrow, as I hear ſome of you have done, being asked for money lent, have anſwered, what conſcience have you to ask me money, ſeeing Chriſt ſaith, Give to him that asketh; if you ſhould be ſued and would not pay, might not you juſtly be caſt into priſon, and no ſin in him that ſeeketh [Page] his own, and I ſay the caſe is the ſame, and Chriſt by his example never taught you to deny payment of Tribute, for when they demanded Tribute of Chriſt, though (ſaith he) the children be free, yet leſt we ſhould offend them, go and take the money out of the mouth of the fiſh and give them for me and thee, becauſe it was a Law and a Cuſtome, Chriſt would not offend them. And by this you ſee all your great clamours and accuſations againſt our Miniſters are proved to be meer lies and ſlanders: with which I ſhall conclude that you Quakers are not perfect, becauſe you do publiſh ſo many lies.

I have proved ten ſeveral Particulars againſt you, all of which ſhall be witneſſe againſt you, that you are not the perfect holy innocent Lambs of Chriſt, as you call your ſelves; But you may all confeſs as it is in our Engliſh Liturgy, We have left undone thoſe things that we ought to have done, and we have done thoſe things that we ought not to have done, and there is no truth in us; And pray, as Chriſt in that perfect form of Prayer, And forgive us our treſpaſſes, Though ſome have ſaid, they thank God they have forgotten that Prayer. And may not we ſay ſo of you, as Agur ſaid, There is a generation that are pure in their own eyes, and yet are not waſhed from their filthineſs.

But I know your Objection,Prov. 30. 12. by what I have heard from you in diſputing with you, [...]ſai. 8. 20. and that is, that what I ſpeak is not from the Spirit, but from fleſh, and from the Letter that I have read in other mens Books or lines; with which you think to wipe off all, that I have ſaid or written.

For Anſwer to which, I deſire you to conſider and examine, what I have written by the rule of the Scripture, and if it be not according to that rule, or what ever part, is not according to that rule, I ſhall confeſſe it is from the [Page] fleſh; neither do I pretend to an infallible Spirit, ſo as that I cannot erre as you do; and I deſire you to examine your own by that rule, and let that be the Judge between us, according to the Prophet Iſaiah his exhortation;Iſa. 8. 20. To the Law and to the Teſtimony, if they ſpeak not according to this word, it is becauſe there is no light in them. Where mind, that the Law and the Teſtimony is called this word, and thoſe that ſpeak not according to this word, there is no light in them, if no light in them, then no Chriſt in them.

Now, you ſay, all men have the light of Chriſt in them.

I ſay they have not, becauſe the Scriptures ſay, if they ſpeak not according to this word, it is becauſe their is no light in them. So that all men have not the light in them. But ſeeing you ſay, all men have the light of Chriſt in them, I may ſay then, I have the light in me, as well as you, and why may not, or why doth not, the light inlighten me to ſpeak or write the truth, as well as it teacheth you. This I do declare to you, and all that ſhall read theſe lines, that what I have here written, is according to that light within me, and I hope from Chriſt the true light.

For I beleive there are falſe lights, with which many are decieved, as there are falſe fires, that leadeth people about in dark nights into bogs and water.

And I beleive, that what you write and ſpeak, is according to the light within you. But I fear it is a falſe light, that hath led you into many dirty errors. It is your own phraſe, wherefore let what you have written, and what I have written, be layed to the line, the Law and the Teſtimony, and let that be the Judge between us, whether the light in me be the light of Chriſt, or whether the light in [Page] you be the light of Chriſt.1 Joh. 4. 1, 2, 3. Try the Spirits whether they be of God, for many falſe Prophets, or ſpirits, are gone out into the World. The Apoſtle ſheweth how to know ſuch Spirits as are of God, and ſuch as are of Antichriſt. Every ſpirit that confeſſeth that Jeſus Chriſt, is come in the fleſh, is of God. And every ſpirit that confeſſeth not, that Jeſus Chriſt is come in the fleſh, is not of God, and this is that Spirit of Antichriſt.

Now, let us examine who they are, that deny that Chriſt is come in the Fleſh. I ſay, you are they, and what I ſay I ſhall prove, for whomſoever doth deny the end of Chriſts coming in the fleſh, doth deny his coming in the fleſh. But you do deny the end of Chriſts coming in the fleſh. Therefore you do deny his coming in the fleſh. For when the Apoſtle doth write of ſuch as deny Chriſts coming in the fleſh, he doth not mean the Jews, or other Heathens, which denyed that Chriſt was come; But of ſuch as did confeſſe that Chriſt was born of the Virgin Mary, and yet did deny he was come in the fleſh, becauſe they denyed the end of his coming in the fleſh: Now,1 Joh. 2. 18, 19. that the Apoſtle doth ſpeak of ſuch, is plain;1 Theſ. 2. 4. For the Apoſtle ſaith; Now are there many Antichriſts. They went out from us, but they were not of us, even as you went out from us: And the Apoſtle Paul ſaith, Antichriſt ſitteth in the Temple of God.

Now, the thing that I am to prove is, that you do deny the end of Chriſts coming in the fleſh; and to that end I ſhall firſt ſhew what was the end of Chriſts coming in the fleſh.Rom. 3. 23, 24, 25, 26. The Apoſtle Paul to the Romans, ſaith, Through the Redemption that is in Chriſt Jeſus. Whom God hath ſet forth▪ (or ſent) to be a propitiation through faith in his Blood, To declare their righteouſneſs for the remiſsion of ſins. To declare I ſay at this time his righteouſneſs, that he might be[Page]juſt, and the Juſtifier of them which beleive in Jeſus. Where the Apoſtle ſheweth, that the end of God his ſending Jeſus Chriſt, was that he might be a propitiation through faith in his blood, to declare Chriſt his righteouſneſſe, for the remiſſion of ſins, that he might be juſt, and the Juſtifier of all them, that beleive in Jeſus.

Now you deny this,E. B. his firſt Trial p. 9. for E. B. ſaith that our Miniſters tell people a Lie, and why, they tell him that Chriſt is his righteouſneſſe to juſtifie him, which he denyeth, for you teach that Chriſt did come to ſend a light into every man, and by hearkning and obeying that light, he ſhall be ſaved, which is the old Popiſh Antichriſtian Doctrine.

Alſo the Apoſtle to the Hebrews ſaith to Chriſt,Heb. 10. 8, 9, 4, 19, 20. Loe, I come (in the Volume of the Book it is written of me) to do thy will O God. By the which will we are ſanctified, through the offering of the body of Jeſus Chriſt once for all. For by one offering, he hath perfected for ever them that are ſanctified Having therefore, bretheren, boldneſſe, to enter into the holieſt by the blood of Jeſus. By a new and living way, which he hath conſecrated for us through the vail, that is, his fleſh By which words it is plain, that the end of Chriſts coming in the fleſh, was to do the will of God, by the which will we are ſanctified, through the offering of the body of Jeſus Chriſt once for all. And by that one offering, he hath perfected for ever them that are ſanctified. But you deny that we are ſanctified and perfected for ever, by Chriſt his doing the will of God, and through the offering of his body once for all; and that we have boldneſſe, to enter into the holyeſt by the blood of Jeſus, a new and living way, which he hath conſecrated for us through his fleſh. But you teach that you are ſanctified and perfected by hearkning to a light within you, and obeying the ſame, by which you deny the end of Chriſts coming in the fleſh, and are of the Spirit of Antichriſt.

[Page] Alſo you do ſome of you deny, that Chriſt roſe from the dead with his Body, but his Spirit roſe, and deny that he aſcended into Heaven with a Body, and there remaineth with a Body; by which you deny the Scripture, and deny Chriſt [...] Mediatorſhip: For the Apoſtle ſaith, There is one God, 1 Tim. 2. 5. and one Mediator between God and men, (mind) The Man Chriſt Jeſus: Now if Chriſt have no Body, how is he a Man? Do not you make Chriſt a monſter, if he be a Man without a body, what a Mediator do ye make?

And great is the Myſtery of godlineſs,1 Tim. 3. 16. God was manifeſt in the fleſh, received up into glory; according to that Scripture in the Acts, Ye men of Galilee, why ſtand ye gazing up into Heaven?Acts 1. 11. this ſame Jeſus which is taken up from you into Heaven, ſhall ſo come in like manner as you have ſeen him go into Heaven; and that he ſhall ſo come, Chriſt himſelf hath declared; and they ſhall ſee the Son of Man coming in the Clouds of heaven with power and great glory.Matth. 24. 30.

Now thoſe that deny theſe Articles of our Faith, are not they of the ſpirit of Antichriſt, for they do invent a fantaſtical Chriſt in their brains?

But you ſay, you have a Chriſt within you, and by that Chriſt within you, you ſhall be ſaved. Chriſt in you the hope of Glory.

To which I anſwer, that I deny, that you or any man have a Chriſt within you; you cannot have the body of Chriſt within you, becauſe the Heaven muſt contain it untill his ſecond coming, unleſs you be of the Papiſts opinion, that ſay they receive Chriſts body into their mouths, and then muſt Chriſt have many bodies, or his body muſt be torn into many pieces. Wherefore, that I may, if it may pleaſe God, ſhew you your ignorance even in this particular; I ſhall ſhew you how I do believe Chriſt is in every true Chriſtian, and that is by his Spirit. Theſe things have [Page]ſpoken unto you, Joh. 14. 25. being yet preſent with you; But the comforter, which is the Holy Ghoſt, Joh. 14. 26. whom the Father will ſend in my name. Joh. 16. 7. But now I go my way to him that ſent me, and it is expedient for you that I go away. For if I go not away, the comforter will not come unto you, but if I depart, I will ſend him unto you.

By which Chriſt ſheweth, that he muſt depart and go to the Father, and that he muſt there abide. But his Father ſhould ſend that Comforter his Spirit, which ſhould abide in them.

But how doth Chriſt by his Spirit abide in a Chriſtian?

Anſw. Not eſſentially, Negatively. as the Familiſts hold and aver to many Quakers; Affirmatively. but operatively, by the operation and working of the ſame, Gal. 4. 6. Becauſe ye are Sons, God hath ſent the Spirit of his Son into your hearts,Epheſ. 1. 13, 14. whereby you cry Abba Father.Epheſ. 1. 16, 17. In whom after ye believed, ye were ſealed with the holy Spirit of promiſe, which is the earneſt of our Inheritance, to be ſtrengthned by his Spirit in the Inner man, that Chriſt may dwell in your hearts by Faith.

By which Scriptures, and many more, we may ſee how Chriſt is in us by his Spirit of Adoption, by his Spirit ſealing the promiſes of the Goſpel, by ſtrengthning us in the inner man,2 Cor. 5. 17, [...]. and Chriſt dwelleth in our hearts by faith; and as Chriſt is ſaid to be in us by his Spirit, and by faith, ſo we are ſaid to be in Chriſt, and to dwell in Chriſt, which is by faith.Gal. 3. 18. If any man be in Chriſt, for ye are all one in Chriſt, 1 Cor. 1. 30. but of him ye are in Chriſt Jeſus. 1 Joh. 5. 20. That we may preſent every one perfect in Chriſt Jeſus. Joh. 17. 21, 23. And that Prayer of Chriſt, That they all may be one as thou Father art in me, and I in thee, that they all may be one in us, I in them, and thou in me, that they may he made perfect in one. And as Chriſt is ſaid to be in us by his Spirit, and by faith, and we are ſaid to be in him by faith, and by the Spirit, becauſe [Page] the ſame Spirit that dwells in Chriſt, doth act and work in us. So alſo we are ſaid to be in Chriſt by Love, and Chriſt to be in us by Love, as Chriſt teacheth, that the Love wherewith thou haſt loved me may be in them, and I in them, and we have known and beleived the Love that God hath to us; God is Love, and he that dwelleth in Love, dwelleth in God, 1 Joh. 4. 13. and God in him. And that I may make it more plain, I will ſet this forth by a ſimilitude.

We know that the Sun doth ſhine, and give light and heat by its beams or operation,Joh. 17. 26. and we do ſay, the Sun ſhineth into ſuch a houſe or room,1 Joh. 4. 16. and the Sun doth warm ſuch a place and ſuch a creature.

Now, the body of the Sun remaineth in the Firmament, but its beams, and light, and heat, are in ſeveral places here below. So in like manner Chriſt, his body is in Heaven, but he ſendeth abroad his light and heat, ſeveral operations and workings of his Spirit, in the hearts of his people; and this Metaphor of the Sun is often uſed in Scripture, wherefore I ſhall alleadge ſome of thoſe Scriptures, becauſe they do fitly ſerve to illuſtrate this truth.

The Prophet Malachy propheſieth of Chriſt, ſaying, but unto you that fear my name, Mal. 4. 3. ſhall the Sun of righteouſneſs ariſe with healing in his wings. And as it is the property of the Sun to give light and warmth or heat, and to expel miſts and fogs that do infect the Air, and to compleat and enliven things that ſeem to be dead in the Winter, ſo is Chriſt to his Church and people here on earth, though he be in Heaven,Iſa. 61. 3. he is the light of his Church, as the Prophet Iſaiah ſaith,Iſa. 44. 22. Ariſe ſhine for thy light is come, and the Glory of the Lord is riſen upon thee. And the Gentiles ſhall come to thy light, and Kings to the brightneſs of thy riſing. And this Sun of righteouſneſſe is ſaid to expel the [Page] of his people, as a thick cloud is expelled by the Sun.

And the Lord is ſaid to be a Sun to his people, that is, in Chriſt, for out of Chriſt he, is a conſuming fire.

Object. But you ſay that Chriſt doth enlighten every man as the Sun giveth light to all, and by hearkning too, and obeying that light, all may be ſaved. I have anſwered this before, but for a farther anſwer.

Anſw. That I confeſſe Chriſt doth enlighten every man that cometh into the world in ſome ſenſe, for as the Sun in the Heaven doth give light and heat unto all, ſo doth Chriſt as the Creator give a common light of nature.Matth. 5. 45. He maketh his Sun ſo ſhine or riſe upon the evil and the good.

All that common light of Knowledge and underſtanding that wicked men have,Coloſſ. 1. 16. and all outward bleſſings come from Chriſt;Act. 17. 25. In him, ſaith the Apoſtle, we live move, and have our being: but that Chriſt doth give a ſpiritual light of grace unto all that are born, that I deny. For we are all born blind and dark, in regard of ſpiritual light,Epheſ. 5. 8. ſo ſaith the Apoſtle,Joh. 1. 5. ye were once darkneſs, and St. John ſaith, That the light ſhineth in darkneſs, and the darkneſs comprehended it not; as the Sun ſhining on a man that is born blind, he receiveth no light from the Sun; and every man that hath this ſpiritual light, hath it, or receiveth it from God, in and through Chriſt, as the Apoſtle Paul ſaith, For God who commanded light to ſhine out of Darkneſs, 1 Cor. 4. 6. hath ſhined in our hearts, to give the light of the knowledge of the Glory of God, in the face of Jeſus Chriſt. This light is a free gift, and we were not born with it. If we were, what need Chriſt have dyed for our ſins? Or what uſe is there of his interceſſion, if all men have a light within them, by hearkning to which, and obeying it, they may be ſaved? I have taken this by the way, becauſe it is one of your cheif grounds, upon which you [Page] build your religion. But it is a ſandy one, that hath no foundation on Chriſt or the Scriptures. For you do not make the Scriptures to be the rule of your faith and practiſe, but ſome revelations or impulſe of Spirit. And therefore you object againſt what is ſpoken or written, by reading or ſtudy, or reading other mens works, which is the laſt of your objections, that I know of, with anſwering of which I ſhall conclude.

For Anſwer, I ſay, that your ſlighting of reading and ſtudying the Scripture, and reading of the writings of godly Miniſters and others, that have written on them, is a chief cauſe of all your errors.Job. 5. 39. For Chriſt exhorteth all to ſearch the Scriptures, and that cannot be without reading them. And the Apoſtle Paul exhorteth Timothy To give attendance to reading, and to meditate upon theſe things and give thy ſelf wholly to them. [...] Tim. 4. 13, 15. Surely Paul knew Timothy was no Quaker, for ſome of you Quakers have ſaid, that they may not read the Scriptures. But the Apoſtle commendeth Timothy, That from a Child thou haſt known the holy Scriptures, [...] Tim▪ 31. 5. which are able to make thee wiſe unto Salvation. If he had not been a Reader of Scriptures, he had not known them, for although many read the Scriptures, that never knew the will and mind of God revealed in them; yet ordinarily none knoweth the Scripture, but thoſe that have read them, or heard them read or preached upon▪ and as faith cometh by hearing, ſo by reading ſome have been converted, if we may believe their own teſtimony in Hiſtory; which bringeth me to the ſecond part of your objection, The reading of other mens Books or writings: To which I ſay, that the Apoſtle Paul, though a man indued with extraordinary gifts of revelations, Yet he did read other mens Books or writings, as you may ſee by his writing to Timothy, [...]. When thou comeſt, [Page]bring with thee the books, but eſpecially the parchments. Now if the Apoſtle did not read them, what need he to have ſent for them; but that the Apoſtle did read other books, beſides the Scripture,2 Tim. 4, 5. is plain, for the Apoſtle writeth of Jannes and Jambres withſtanding Moſes, and he muſt read it in ſome other book or writing then the Scripture, for there is no ſuch thing there. Alſo the Apoſtle to Titus doth alledge what one of the Cretians own Prophets ſaid, which he had read in ſome of their books; Titus 1. 12. and the Apoſtle Jude ſaith, that Michael the Arch-angel ſtrove with the Devil, and diſputed about the body of Moſes; Jude 9. 14. and Enoch alſo the ſeventh from Adam prophecied of ſuch men, ſaying, Behold, the Lord cometh with thouſands of his Angels.

Now, we read of none of theſe in the Scripture, and therefore the Apoſtle did read them in ſome other books or writings, and will you ſay the Apoſtles did not boſt in other mens lines, as you ſay of us? ſurely if the Apoſtles made uſe of other mens writings, much more may we: and to what end hath God given gifts unto men, if they may not improve them by writing; for ſometimes they have not opportunitie to exerciſe them otherwiſe, unleſs you would have them hide their Talents; and to what end doe you Quakers write ſo many books, and ſpread them abroad, if the reading of other books beſide the Scriptures be not neceſſary, unleſs you believe what ſome of your fellow Quakers have ſaid, that James Naylors books are of as Divine authority as the Scriptures, becauſe he is inſpired by the ſame Spirit the Prophets and Apoſtles were when they writ the Scripture; in which you are like your Fathers the Familiſts, for ſuch like Titles and Stiles I have read in their books written by H. N. and have heard ſome Familiſts call them his Goſpels, and that they [...] of equal authority with the Goſpels of Jeſus [...] [Page] ſuch blaſphemous Familiſts and Quakers errors, good Lord deliver us. And the Lord open your eyes that you may ſee your errors, that you have patched up your new Religion with the old errors of the Papiſts, Arminians, Anabaptiſts, Antinomians and Familiſts, and the Lord give you hearts to repent, and do your firſt works.

A POST-SCRIPT.

Courteous Reader,

SInce the writing the foregoing anſwer to the Quakers, I had ſome conference with a woman Quaker, one of my ancient friends, whoſe name I forbear to mention about the ſaid anſwer; after which the ſaid friend did write me a letter, the Contents whereof were as followeth:

That my written paper is higher then Vanitie, becauſe, as ſhe ſaith, I confeſſed that I was not led by the infallible Spirit, therefore it muſt needs be fleſh, for the Spirit of God is infallible and cannot erre, which ſhe deſireth I would conſider by the light of Chriſt that convinceth me of ſin, and that leſt I be found fighting againſt God; wherefore ſhe ſaith, in love to thy ſoul, I warn thee. Wherefore leſt the ſaid woman, or any other Quakers ſhould ſay that I have not anſwered all their Objections, I reſolved to anſwer the ſaid letter, though the things objected in the ſaid letter are in part anſwered before; yet for a more full anſwer, I deſire the ſaid friend and all other Quakers, whether friends or enemies, to mind and conſider what I have written in anſwer to the ſaid letter.

Having received thy letter, I was moved to write an anſwer to ſhew thee thy error in miſunderſtanding and miſreporting my words; for I neither writ nor ſaid that I was not led by the infallible Spirit, but ſaid, that I doe not pretend to an infallible ſpirit ſo as that I cannot erre; For I ſay that all the faithfull [Page] are led by the Spirit of Chriſt, which Spirit is infallible; but I ſay they are not ſo led by that Spirit that they cannot erre, which is the thing you maintain, but I deny; And yet I ſay, that all the Prophets and Apoſtles were led by the Spirit infallibly guiding them in writing the Scriptures, ſo as that they could not erre, and that all the faithful are led by the Spirit, ſo as that they erre not in the foundation or fundamentals of Religion: but in other things I ſay they are ſubject to erre, and the beſt men that ever lived that that we read of in Scripture have erred; Chriſt Jeſus who was God and Man excepted, and this I ſhall plainly prove by Scripture; the Prophet David, a man after Gods own heart, and a Penman of holy Scripture, ſaid, Lord who knoweth the errors of his life, clenſe me from my ſecret ſins, Pſal. 19. 12. and he having a mind to build the Temple, and ſpake his mind to the Prophet Nathan, the Prophet ſaid to the King, Go do all that is in thine heart, for the Lord is with thee; they being both Prophets were both miſtaken, they were not infallible, for that night the Word of the Lord came to Nathan to the contrary, that David ſhould not build the Lords Houſe, but his Son Solomon; but you Quakers will ſay, this was before Chriſt his coming in the fleſh, and before the fulneſs of the Spirit was ſent, wherefore mind what is written in Scripture after that time.

There aroſe a diſſention and a diſputation among the brethren about Circumciſion,Acts. 15. 1. 2, 3, 4, 5, 6, 7. and Paul and Barnabas with others were ſent to Jeruſalem to the Apoſtles and Elders to have their advice, and there were great diſputations between them about it, no one pretending by an infallible Spirit to determine the ſame; were not Paul and Barnabas led by an infallible Spirit, what need they then to have gone to Jeruſalem to the reſt of the Apoſtles and Elders? ſurely if they had been infallible, they made a needleſs journey, and the reſt of the Apoſtles and Elders made a needleſs diſputation.

Alſo there aroſe a doubt amongſt the Corinthians, about [Page] believing husbands having unbelieving wives, and believing wives having unbelieving husbands, and other things concerning which they wrote unto the Apoſtle Paul to determine the matter. Was there never a man among them that had an infallible ſpirit, ſo as that he could not erre? ſurely then they were no Quakers, for then they needed not to have ſent to the Apoſtle to have the matter determined; and the Apoſtle in his anſwer concerning ſome thing, ſaith, I ſpeak this by permiſsion, 1 Cor. 7. 6. and not by command; and concerning Virgins I have no commandment from the Lord, yet I give my judgement. I ſuppoſe, ſaith the Apoſtle; but had he been a Quaker, and of your opinion, would he not have ſaid, why, or what need you write unto me to know the lawfulneſs of theſe things, are you not all led by an infallible ſpirit that cannot erre? But the Apoſtle was ſo humble and modeſt, that he ſaid, I ſuppoſe, he would not ſay, I am ſure, or I know certainly, I having an infallible ſpirit I cannot erre. No, the Apoſtle confeſſeth of himſelf and others, we know but in part.1 Cor. 13. 9. But you Quakers ſay, you have ſuch an infallible ſpirit that you cannot erre; But God reſiſteth the proud, and hath promiſed to teach the humble: alſo the Apoſtle ſaith, If any man build upon this foundation, gold, ſilver, precious ſtones, wood, hay, ſtubble, where the Apoſtle plainly proveth, that Chriſtians do ſometimes build upon the foundation, wood, hay, and ſtubble, that is, ſome things of their carnal ſpirits, for there is ſome carnality in thoſe that are in Chriſt, for ſaith the Apoſtle, I ſpeak unto you as unto carnal, 1 Cor. 3. 1. even as unto babes in Chriſt; now there being fleſh as well as ſpirit, and ſence and reaſon as well as faith in every chriſtian, is it any wonder that they ſometimes erre? And therefore honeſt Luther ſaith, That there being fleſh as well as ſpirit, and ſence as well as faith in the beſt men; that therefore ſometimes that will fall from their tongues, and their pens, that ſavours of the fleſh as well as of the ſpirit, and[Page]of ſence as well as of faith; and therefore ſaith he, All Chriſtians ſhould be like the clean beaſts that chew the Cud, and devide the Hoofe, that is, they ſhould meditate and examine what they hear and read by the Scriptures, and devide the truth from the error, as thoſe men of Barea did, they ſearched the Scriptures, to ſee whether thoſe things which they heard, were according to the Scriptures. They did not hearken to a light within them, to ſee whether they were true. But if you Quakers had ſuch an infallible ſpirit, that you cannot erre as you ſay you have; then all that you ſpeak and write muſts need be truth, and then we need not examine them by the Scriptures, to ſee, whether you write and ſpeak the truth. But I am not of that implicit faith, to beleive what you write, without examining the ſame, by the Scriptures; and by them I find you have a falable lying ſpirit that leadeth you into error; but ſeeing you ſay you are ſo infallible that you cannot erre, give me leave to examine ſome of your Books in Print. Beſides, what I have already examined, and proved, many groſs errors in them, therefore not written by an infallible ſpirit, ſo as that you cannot erre. I ſhall examine ſome particulars in your new Primer, made by George Fox the younger, and ſome others, in which there is as many errors as Pages. I ſhall mention ſome few particulars, by which we may diſcern what the reſt are of the ſaid Primer.Pag 15. Children, ſuch are Deceivers who tell you that the way to come to know the truth is by the Scriptures.

Now, if this be a true Doctrine, then was Chriſt and his Apoſtles Deceivers, for they taught the ſame. Chriſt exhorteth to Search the Scriptures, Joh. 5. 39. for in them ye think ye have eternal life, and they are they that teſtifie of me. Now, if the Scriptures teſtifie of Chriſt, then the reading of the Scriptures is a means to know the truth, unleſs you deny that Chriſt is the truth if you do, he affirmeth it ſaying, I am the truth: It was a true ſaying, of a good man, that The whole Scriptures [Page]are the ſwadling band that foulds the Child Jeſus. Alſo Chriſt ſaith to the Saduces, ye erre, not knowing the Scriptures. Then by conſequence the way to avoyd error, and to know the truth, is by the knowledge of the Scriptures, and therefore Chriſt would have all to ſearch the Scriptures. And the Apoſtle Paul ſaid,Pet. 1. 19. that Timothy had known the Scriptures from a Child, which are able to make thee wiſe unto ſalvation, and that is, by knowing the truth. And the Apoſtle Peter ſaith, We have a more ſure word of propheſie, whereunto you do well that ye take heed. But you are enemies to the reading the Scriptures, or expounding them, Pag 15 Of the ſaid Primer. Children, ſuch are no Miniſters of Gods word, who tell you the Scriptures are the word of God. Now if this be an infallible truth, then I ſay the Prophets and Apoſtles were fallible, and were no Miniſters of Gods word, for the Prophets Iſaiah, Jeremiah, Ezekiel, and moſt of the ſmall Prophets, ſaid, that The word of the Lord came unto them, and they ſpake the word of the Lord. I beleive you may find what the Prophets preached called the word of the Lord or God, above a hundred times: and in the 20. of Exodus, God ſpake all theſe words, and what God ſpake is Gods word, and what Chriſt ſpake and preached, is the word of God, unleſſe you deny Chriſt to be God. Alſo the Apoſtle James exhorteth,Jam. 1. 12, 13. Be ye doers of the Word, and if any be hearers of the word and not doers, &c. And do you think the Apoſtle meaneth the word of man, or the word of God. Alſo the Apoſtle Peter ſaith, We have a more ſure word of propheſie, whereunto ye do well that ye take heed. 2 Pet. 1. 19. And if the Apoſtles call the Scripture; the word, ſurely they are Gods word, and by the word of Propheſie can be meant no other word. I marvel that you Quakers, who pretend to an infallible Spirit to know all things, do not know, that as Chriſt is called the eternal word of God, ſo are the Scriptures written, called the revealed will or word of God, or his word revealed. As when [Page] we write our mind, or cauſe another to write our will or mind to another, we are properly ſaid to ſend word, or what is ſo written to be our word. Pag. 33. Of the ſaid Primer. That by the blood of Jeſus Chriſt, cleanſing you from all ſin, is meant the life of Chriſt. Now I would know where you ever read in Scripture, that we are cleanſed from all ſin by the life of Chriſt, or whether the blood of Chriſt were ever taken for the life of Chriſt in Scripture? I would fain know your meaning of this dark myſtical expreſſion. Whether you do believe that the blood which Chriſt ſhed upon the Croſſe, when he ſuffered without the Gates of Jeruſalem, be that blood that cleanſeth from all ſin. I know partly your meaning, by what I have heard from ſeveral of your company, and read in ſeveral of your Books, wherefore that I may ſhew you what I beleive concerning the ſame, according to the Scriptures. [mind] the Apoſtle ſaith, Without ſhadding of blood is no remiſsion. And he appeared to put away ſin by the ſacrifice of himſelf, Heb. 9. 22. and in the body of his fleſh, Heb. 9. 26. through death to preſent you holy and unblamable and unreprovable in his ſight. Coloſſ 1▪ 20, 21, 22. And having made peace by the blood of his croſſe. But I fear you are ſtrangers to this blood of Chriſt, and it is a myſtery hid from your eyes, who pretend to know all myſteries, but they are myſteries of iniquity, while you count the blood of the covenant an unholy thing. Heb. 10. 29. And as you are ſtrangers to this blood of Chriſt that cleanſeth from all ſin, ſo I fear you are Ignorant of the life of Chriſt. For I would know, whether by the life of Chriſt, you mean the life that Chriſt lived in the dayes of his converſe on earth, from the time of his Birth, to the time of his ſuffering death on the croſſe, or the life he now liveth in heaven; or whether by the life of Chriſt you do not underſtand the life of a leigned Chriſt in you, or a life imitating Chriſt his Life. I know by what I have heard from the mouths of ſeveral, and read in ſeveral of your books, that you are ſtrangers, [Page] to the true life of Chriſt mentioned in Scripture, and is a myſtery hid from your eyes. But [mind] what the Scriptures ſaith,Rom. 5. 10. For if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled, we ſhall be ſaved by his life. Wherefore he is able to ſave them to the uttermoſt that come unto God by him, Heb. 7. 25. ſeeing he ever liveth to make interceſsion for them. By which texts of Scripture you may ſee, that we are juſtified or ſaved by Chriſt his life living now in heaven, to make interceſſion for us. But I never did read in the Scripture that our ſins are waſhed away, and that we are ſaved by what Chriſt wrought in us, nor by imitating the life of Chriſt; and yet I ſay, that all thoſe who are ſaved by the blood and the life of Chriſt, have faith wrought in their hearts by the Spirit of Chriſt, whereby they beleive this blood of Chriſt ſhed for them, and that Chriſt now liveth in Heaven to make interceſſion for them, and this faith is not a dead idle faith, but a lively working faith, working love to God and man. [...]ath 5. 6. Faith worketh by Love. But this faith doth not ſave, as it is an act or work in us, but as it apprehendeth and layeth hold on Chriſt the Object. And what ever infallible knowledge you pretend unto, without the knowledge of this you are in Ignorance, and know nothing as your ought. But the Devil hath beguiled you, as he did Adam and Eve, when he made them beleive they ſhould be as Gods, knowing good and evil, but they became like the Devil by ſin.

And as the Devil hath deceived you, ſo hath the Pope your Grandfather deceived you, by ſending his Ieſuits and Friers here to ſeduce and delude you, as Mr. William Prynne that Patron and Defender of his Countries Laws and Liberties hath plainly proved, in his Book called The Quakers unmasked; in which he proveth that ſeveral Friers of the Franciſcan order, have been chief Speakers in your metings, as Coppinger and others. And I know none but the Pope and [Page] his Church, and you Quakers that do pretend to an unerring infallible Spirit, and I know none that hold and maintain more errors then the Pope and you Quakers, whom I conceive are made drunk with Popiſh errors, for all your pretending to an infallible Spirit, that cannot erre by an inward light. What I have here written is by the light within me, which you adviſe me to conſider and hearken unto, becauſe it convinceth of ſin. Concerning which, we had ſome diſcourſe, when I affirmed, that the Law in the heart doth convince man of ſin in the eſtate of Nature, according to the Apoſtle Paul his words. The Gentiles which have not the Law, do by nature the things contained in the Law, Rom. 2. 14, 15. which ſhew the work of the Law written in their hearts, their conſcience alſo bearing witneſs, and their thoughts the mean while elſe accuſing or excuſing one another. Alſo thoſe that accuſed the woman taken in Adultery; Chriſt ſaid,Joh. 8. 7, 8, 9. He that is without ſin caſt the firſt ſtone, and they that heard it being convicted in their own conſcience, went out one by one, the Law in the Conſcience convicted them of ſin. And as the Law in the heart convinceth men of groſs ſins, though they never had the Law written. So doth the Law written, convince of leſſer and ſmaller ſins. As the Apoſtle Paul ſaith, I had not known ſin but by the Law, and that he meaneth the moral Law, Rom. 7. 7. is plain, for ſaith he, I had not known Luſt, except the Law had ſaid thou ſhalt not luſt. Alſo the Apoſtle writing to the Corinthians, to reform the evil cuſtome of men wearing long hair, ſaith, Doth not nature it ſelf teach you, that it is a ſhame for a man to wear long hair. And if it had not been ſin, they had no cauſe to be aſhamed, and the Apoſtle ſaith, That nature doth teach it to be a ſhame. But I ſee ſome Quakers that are not aſhamed to wear long hair; for I have obſerved ſome of thoſe men Quakers wear longer hair then ordinarily Ruffins or Royſters wear, and in ſtead of ſhame, do defend and maintain the ſame to be lawful. But I [Page] ſhall not beleive them for all their pretended infallible Spirit but rather think they are ſuch as Chriſt ſpake of, whoſe light is darkneſſe, If therefore the light that is in thee be darkneſs, how great is that darkneſſe? Matth. 6. 23. & like thoſe Locuſts that came out of the ſmoak of the bottomleſs pit, Rev. 9. 2, 3, 8. who are ſaid to have hair as the hair of women. But this by the way But you objected then, that Chriſt ſaith, the Spirit will reprove the world of ſin. To which I Anſwer, that Chriſt and the Apoſtle doth not contradict one another; I ſhall ſhew how they agree, The Law in the conſcience convinceth them of ſin, by diſcovering what is ſin, as the Apoſtle expoundeth. I had not known Luſt, except the Law had ſaid thou ſhalt not Luſt. Rom. 7. 7. But the Spirit reproveth for ſin, by ſhewing or diſcovering ſin to reſt upon the conſcience, by reaſon of unbelief, as Chriſt expoundeth the meaning of ſin,Joh. 16. 9. becauſe they believe not in me, that is, the Spirit ſhall convict by their own conſcience, that becauſe they believe not in him, there is nothing but ſin, for becauſe of unbeleif ſin reſteth on the conſcience, and by beleiving in Chriſt only, ſin is aboliſhed and taken away. Wherefore Luther ſaith, If the whole world did believe in Chriſt, God would ſee nothing but a meer cleanſing; according to that of the Prophet David, Thou haſt forgiven the iniquitie of thy people, and covered all their ſins. Selah. Pſal. 85. 2. This have written in love to thy ſoul, and the reſt of your profeſſion, to undeceive thee and others, who are lead by a fallible erring ſpirit. Ye erre not knowing the Scriptures. I deſire you to examine what I have written by the Scriptures, and let them be the Judge between us. Whether thoſe that are lead by the Spirit are not ſubject to erre, though the Spirit of God is infallible and cannot erre, yet the man that hath the Spirit is fallible, and doth erre; and ſo I commit you, and what I have written, to the bleſſing of Almighty God, and remain a friend and lover of thy Soul.

FINIS.

Information about this book

Title statement

A just defence and vindication of Gospel ministers and Gospel ordinances against the Quakers many false accusations, slanders and reproaches. In ansvver to John Horwood his letter, and E.B. his book, called, A just and lawful tryal of the ministers and teachers of this age, and several others. Proving the ministers calling and maintenance just and lawful, and the doctrine of perfection by free justification, preached by them, agreeable to the scriptures. VVith the Quakers objections answered. And the Quakers perfection by hearkning to, and obeying a light within them, proved contrary to the scriptures. And their practices in ten particulars proved contrary to the commands and examples of Christ and his apostles. By a lover of gospel ministers and gospel ordinances.

Gaskin, John, fl. 1660.

Edition statement

1660

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A70157

ID [STC]

Wing G290

ID [STC]

ESTC R223664

ID [EEBO-CITATION]

99833952

ID [PROQUEST]

99833952

ID [VID]

38431

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Early English books online.

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(EEBO-TCP ; phase 1, no. A70157)

Transcribed from: (Early English Books Online ; image set 38431)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1830:20)

Source

— A just defence and vindication of Gospel ministers and Gospel ordinances against the Quakers many false accusations, slanders and reproaches. In ansvver to John Horwood his letter, and E.B. his book, called, A just and lawful tryal of the ministers and teachers of this age, and several others. Proving the ministers calling and maintenance just and lawful, and the doctrine of perfection by free justification, preached by them, agreeable to the scriptures. VVith the Quakers objections answered. And the Quakers perfection by hearkning to, and obeying a light within them, proved contrary to the scriptures. And their practices in ten particulars proved contrary to the commands and examples of Christ and his apostles. By a lover of gospel ministers and gospel ordinances., Gaskin, John, fl. 1660..

Extent

[16], 144 p.

printed by W.G. for the author, and are to be sold by Isaac Pridmore at the signe of the Golden Falcon neer the New Exchange,. London :: 1660.. (A lover of gospel ministers and gospel ordinances = John Gaskin.) (Partly in response to Edward Burrough's "A just and lawful trial of the teachers & professed ministers of England, by a perfect proceeding against them".) (With marginal notes.) (Reproduction of the original at the Bodleian Library.)

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