is expressed Gal. 6.16 Is therefore the Scripture the Saints Rule Pag. 7 W.T. Answ. Here he puts down a word or two of what I spake leaving out the rest and then makes as if I had spoken that which I never spake for I never said that because the word Rule was there therefore the Scripture is the Saints Rule but the force of the Argument lies in this That the very word Rule is expressed there for the end and purpose to declare hold forth the Scripture to be a Rule For here 's an happy end Peace and Mercy a walk prescribed for the attaining of that end a Rule revealed to guide that walk to wit that Word of God which is written in the two verses immediately going before viz. v. 14 15. wherein all men are directed to glory in the Cross of Christ v. 14. and that so as to become new Creatures v. 14 15. that is they are guided to faith accompanied with holinesse as the sure way to happinesse For the further opening and confirming whereof let it be observ'd that the Apostle doth in the close of this Epistle knit up the Doctrine of the whole Epistle yea of the whole Gospel yea of the whole Bible whereupon this is justly extended by Divines to the whole Canonical Scripture and the Doctrine is this That we are to look for Justification and life not in the works of the Law either without Christ or with Christ but in Christ crucified alone apprehended by Faith and yet that faith is not alone but appears in the novation of our nature within and in working by love without in the keeping of all Gods Commandments This is apparent by v. 14. where Paul professeth his glorying in the Crosse of Christ alone that is his contentful and triumphant confidence in Christ crucified the rather for the blessed effect thereof which he found in himself to wit The worlds being crucified to him as he was to the world that is whereby he was made a new creature which is a thing so considerable that if we reckon of things as Christ doth all outward priviledges and preheminences are nothing v. 15. Hereupon it follows v. 16. As many as walk according to this Rule that is this Scripture-Doctrine which teacheth men by faith to rest on and rejoyce in Jesus Christ crucified and crucifying that is so working on and in them by their believing in him as that they are crucified with him and become new creatures Peace shall be upon them Rom. 5.1 and mercy 1 Tim. 1.14 whether they be Jews or Gentiles when otherwise nothing will avail either the one or the other for peace and life Now if any shall say as this Writer doth who gives forth a meaning himself when he cries out upon other men for doing the like that the Rule is the new Creature meaning thereby the Law and Direction of the Spirit in the heart of a person regenerated this falls in with the former for the Spirit suggesteth no other Rule to the heart then that which it expresseth in the Word But the Apostle sufficiently decides this matter and interprets himself Ch. 5. v. 5 6. where handling the same Argument viz. Resting on Christ by faith for righteousness and life and bringing in the very same reason that he doth here he doth a little vary the words and instead of the new Creature named here puts Faith working by love So that the Rule is plainly this To look for salvation by Faith in Christ Jesus working by love which is the character of a new creature who first is in Christ by Faith 2 Cor. 5.17 and then that Faith worketh by love and in holinesse because the new creature is Gods workmanship created in Christ Jesus unto good works Eph. 2.10 W.T. Saints must walk by one Rule or another I ask then what is the Rule if Scripture be not the Rule T.S. I know no new Rule nor own none but the same that Abel Pag. 8 Enoch Noah Abraham Moses David Paul and the rest of the holy men of God walked by And by the same touchstone that those holy men proved the Light they walked by whether it were of God or no the same and no other do I own still W.T. Abel Enoch Noah Abraham had the Word of God for their Rule delivered to them as God pleased in those times Moses David and Paul had the same thing for their Rule that is the Word of God but committed to Writing for the Churches use in their times To that Word new I answer That the Rule is the same still that is the revealed will of God there 's nothing new but the Writing and that 's now old But what 's this to my question which was If the Scripture be not the Rule what is the Rule Hereunto he gives a crafty but no clear Answer he seems to say That 's the Rule which the holy men of God whose Names he puts down walked by I ask him again But what was that Rule which they walked by If he think it to be the Word of God whether revealed without writing as at first or written as afterward why doth he not say so and so yeild that the word written is now our Rule If he think the inward Light which Quakers dream of to be the Rule then I ask him again How shall we trye whether that pretended Light be a Rule to walk by For he 's a fool that beleeves every thing Now this he huddles up and speaks something to no purpose generally and guilefully but nothing determinately All he sayes is this That by the same Touchstâ—ne that those holy men proved the Light they walked by the same and no other do I own a Here I shall not examine whether this Author that is so exact in Grammer in the latter part of his Book speak so good sense as he should do I leave that to the Reader But since he speaks of Holy Mens Touchstone I shall propound unto him the approved Example of the Bereans who proved Pauls Doctrine as Paul was willing they should prove it to wit by searching the Scripture Let him prove his Light by the same Touchstone that these holy and noble persons did and it shall suffice If he say Paul proved not his own Light so I reply 1. That there is a great difference between 〈◊〉 that received his Light immediately from Christ and himself and Quakers who too much manifest that they have not received their Light from him either immediately or mediately 2. It is enough that the Spirit of God commends that way of proving Pauls Light by others that were his hearers for thence it will follow either that that Scripture-search is the way to prove every mans Light that professeth he receiveth it from Christ or else the commendation of the Bereans for doing so is not a sufficient approbation of the wisdom of that course and so we shall come to question the spirit of God speaking to their
Jews that they thought they had eternal life in the Scriptures did he therefore direct to look for life in them Christ telleth his Disciples that the time should come that whosoever killed them should think he did God service and will you thence gather this doctrine which is as true as the former that Christ in that Scripture directeth men to kill his Disciples W. T. A. Is there the same reason between these two were not their thoughts right in the one but altogether unrighteous in the other Doth not Christ approve the one and condemn the other Are not the thoughts which Christ approves right because the same men have other thoughts which Christ condemns They thought rightly that eternal life is laid up in Scripture a for it is said Hear and your soul shall live Isaiah 55.3 and of that song and of those words of the Law which Moses wrote Deuteronomie 31.22 24 it is said it is your life â—euteronomy 32.46.47 Therefore from their own right concession Christ presseth them to search the Scripture and shews further how that eternal life which they truly thought was to be had there was to be had and enjoyed of them to wit by their testify nâ— of him Unto this my Letter spake further which he lightly passes over for a mans easiest way is to slight that wherein he cannot satisfie T.S. Cant at eternal life which alone is to be had in Christ Pag. 25 bâ— yet had in Scripâ—ure and in that which is not Christ where had you this rare piece of Logick That that which is to be had in one thing is yet to be had in anotheâ— W.T. A. Here are great words but he must know and men of understanding do know that it is not against Logick nor any right reason to say that what is alone to be had in one thing in one sense may yet be had in another to wit in another sense and in another war as Deut. 30.20 it is said of God He is thy life and we may truly add He only b And yet it is said Deuâ— 32.47 It is thy life that is the Word of God So Prov. 3.18 and 4.22 in like manner The Son makes freâ— Joâ—. 8.36 that is he only for who else is the Redeemer and yet that Redeemer saith The Truth shall make you free So God is a Saviour and there is none beside him Isa. 45.21 and yet men are ordinarily called Saviours Judg. 3.9 1 Sam. 14.45 Obad. v 21. Thus the life of a condemned Malefactor lies only in the mercy of the supreme Magistrate and yet it lies also in the pardon sealed as the Instrument reaching forth the Magistrates mercy for the Malefactors safety T.S. The Scriptures testifie of Christ but is life therefore to be had in them Pag. 25 Is the dâ—câ—aration touching any thing the thing it self W.T. A. Whether it be the thing it self or no it s the means of obtaining it as the declaration of plenty in Egypt shewed life was to be had there directed a famished creatures to repair thither for it So the Scripture declaring the way of life with a purpose also in God in that way to bring men to it it is said truly to help us to life the rather because the Scripture not only declares the person in whom life is to be had but shews also what manner of persons we should be yea and puts us also through the Grace of God into a capacity that we may receive it from him John 20.31 yea such a neerness there is between the word of life and life it self that he who is our life saith I knâ—w that his commandement that is that doctrine of the Father which himself was to deliver is everlasting life John 12.50 W. T. I would ask you this one question whereupon must I believe that Christ is the true light that lightens every man that comes into the world T. S. I ask you again whether that all the holy men of God from Abe to 〈◊〉 Pag. 26 who spake those words did believe that Christ was the true light if they did then I demand on what ground did they believe it and on what ground did John himself who spake the words believe the truth of them W. T. A. Here are shuffling things instead of answering one question of mine he puts me to answer two or three of his I shall not slide out of his questions as he doth out of mine but answer him that the holy men of God to whom that truth was revealed extraordinarily as to John and the pen-men of Scripture such truths were believed them because of that extraordinary Revelation they to whom any such was revealed before the word of God was written believed it because of the certainty of those wayes of Revelation which God was pleased to use then but since the Church of God hath had the Scriptures holy men have believed the truth of God and this in particular after it pleased God to record it because of Scripture-revelation But after this answering of his questions I must call him again to mine and ask him once more wâ—eâ—eupon he believes that Christ is the true light that enlightens every man that comes into the world If he saies he believes it be extraordinary revelation let him shevv prove such a revelation which is now as needless as to do that in an extraordinary way which is already done in an ordinary way if he say he believes it because the Scripture Joh. 1.9 saith so then I say still he must believe and build on that Scripture first and so grant the Scripture to be the ground of faith otherwise the house and edifice of Quakers will fall for want of a foundation And so it will howsoever because howsoever that be an excellent and established truth yet they build â—wood hey and stubble upon it After he hath spoken his pleasure of what he calls my droâ—sie interpretations which whatsoever they be were occasioned by his jugling expressions he comes further to lay open himself thus T. S. I own no Religâ—on but thâ—t which teacheth a man to fear the Lord and work righteousness Pag. 20 to visit the fatherless and widows in their affliction and to keep hiâ—self unspotted of the world Christ is the light of the world which I own as the foundaâ—ion of my Religion who is within me unless I be a Reprobate W. T. A. Here 's the account of his Religion may not a man make as fair a profession as this is and yet come short of salvation But I shall explicate my self 1. I grant that they who truly fear God are the persons that shall be saved but no man fears God truly that doth not so reverence the Lord Jesus and his righteousness as therein alone to look for his salvation Phil. 3.9 2. I say that the fear of God and the working of righteousness are evidences to a man of his good estate and Gods way wherein to come to salvation
Saints and the ground of Faith and that I said more he shall not prove that I say still and it s neither untrue as I hope this rejoinder will shew nor scandalous or if he account it any way scandalous in regard of himself himself hath made it so 2. I very much doubt whether he speak really and as the trurh is when he declareth that to be the principal cause of putting his Reply to the Press what need so large a Plaister for so narrow a sore and a printed Book for a few private words But let his Epistle to the publike Teachers of this Nation speak whether the great end of putting out his Book were not I do not say to be revenged upon my self an inferior Minister for a feigned wrong but to shoot his Arrows even bitter words against those whom he calls with a bad conscience the Chief Priests that is the Ministers of the Nation as a bloody crew and company of men such as they were that crucified the Lord Jesus 3. However I shall join with him in leaving it to those that fear the Lord to judge betwixt us and am glad to hear so good a word come from him T S. Both his and my former I wou'd have printed with this but that this wouâ—d thereby have encreased to too great a bulk which would have caused it to be unto thee more tedious to read and costly â—o purchase W.T. He should have dealt fairly for all that and not have mangled my Letters to draw out what passages he pleased with passing over principal things Had he left out all his insolent and injurious Passions and Aspersions and kept in all his Reasons especially his Right Reason he might have printed my Letter and yet this dear Book would not have sweld so much as to become a costly purchase I proceed now to the Reply it self In this Reply there be many passages which are nothing else but misrelating of my words or pervertings of my meaning I shall instance in that which comes presently to hand T. S. THis is no judging from you Pag. 2 presently to conclude that man a Brute for so he is that hath lost Piety Humility and Civility that doth not presently bow down and cry Hosanna to the mutable directions of the Pulpit W.T. 1. Here he will needs conclude himselfe a Brute when I neither did so nor gave him occasion to do so for I did not say as my words shew * that he had lost Piety and Humility and Civility but that when he had got more of these which did rather imply then deny that he had some then he would write other Letters Now he that will thus mis-represent what is before his eyes deserves a Reproof rather then an Answer and therefore if I say nothing to divers such things I presume I shall be excused 2. We do not expect that men should stoop to the mutable directions of the Pulpit but require them to submit to the immutable counsel of God which we deliver as Ezra did out of a Pulpit Neh. 8.4 3. What need he to name the Pulpit for he was not spoken to out of the Pulpit nor in any publike way but Pulpit-hatred cannot be hid nor will the device of mutable directions cloak it for that which we preach there and desire alone should be taken notice of from us as binding the conscience is Gods Word which is not yea and nay 2 Cor. 1.19 Of Quakers quaking T.S. IT sufficeth for me that you grant the thing I intended viz. That the Servants of God of old did Pag. 3 and still occasionally do quake and tremble before the Lord but you say they received no denomination from it nor made a trade of it did I ever assert either of these things VV.T. A. I did not say he did assert them but my self had reason to speak of those things to shew the difference between their quaking and that mentioned in Scripture by which they would protect themselves therefore I said that they in Scripture received no denomination or were not named from it as these men are for I know not from what else they own the name of Quakers I said also that they made no trade of it as these men do divers of whom have left their Trades and Callings and betaken themselves to a Trading in the quakers Employment Now that there is no sufficient protection for their quaking from the trembling of holy men in Scripture I shall expresse in general in the words of a Church and company of godly Christians better acquainted with them then my self a Their words are these That which most satisfies us that neither they nor their quakings are of God is because though some particular persons upon some particular and sudden appearances have trembled and quaked yet there is nothing in all the Scripture that makes out the meetings of many people together in a constant way and course waiting or expecting to see or hear something that casts them into Tranâ—es and brings upon them quaking and trembling and in a kinde of order also as first onâ— and then another c. But to shew the difference more particularly 1. The trembling we finde ordinarily in Scripture denotes an inward reverence humility and lowlinesse of minde expressed by a trembling spirit Isa. 66.2 Psal. 2.11 1 Cor. 2 3. 2 Cor. 7.15 Eph. 6.5 Now theirs is an outward bodily quaking which may reach as high as Belshazers did without any spark of the feare of God in the heart 2. As for any outward bodily tremhlings of Saints in Scripture they arose from weighty and extraordinary occasions expressed in the word of God together with their trembling (b) Let these men therefore if they look to have approbation from that Word shew that their quaking is not a device to put a colour and a countenance upon their new-found way by declaring such reasons for it as the Scriptures that make mention of such trembling relate and express 3. They that know their quaking relate it to be such as the Scripture knows not neither for the manner of it nor the end of it 1. Not for the manner of it viz. A trembling of all the parts of their body as though their flesh must part from their bones and ligatures with groveling upon the ground foaming at the mouth roarings and perplexities that one would think there could not be more torment on the damned spirits then is upon them at the present This is related in the Book called The Perfect Pharisee pag. 41. and by Mr. Skipâ—e that was one of them Worlds wonder p. 22.23 I do not say the quaking reacheth thus high in all but thus it is among that company which in Scripture we finde not unlesse where the foul spirit hath taken possession Mark 9.18 20. 2. Not for the end of it which is declared to be 1. For purification for they say they are brought into so great sufferings agoniâ—s and passions as a
to examine what we say and to see whether God in his Word do not say it also and according as it agreeth or disagreeth with that Word so to receive it or lay it aside But withal two things may be considered 1. That it is no untruth nor immodesty to say That the Ministers of this Nation be as infallible as other Teachers are so that the matter will be brought to this issue Either there must be no Teaching and that 's against Scripture which declareth Teaching to be a perpetual Ordinance Matt. 28.19 20. and as it were the Churches Inheritance d Isa. 59.21 or else there mast be found in these dayes infallible Teachers and that 's against experience none pretending to infallibility but the Pope or they that are like him or else we must be taught and that 's the truth by men that are fallible But secondly Notwithstanding this we affirmâ— that what we collect by sound natural and necessary inference from Scripture that 's infallible though we be not Is it not an infallible truth that there be three Heavens though we do not read in Scripture that I remember of a first and second Heaven I mean in expresse words if there be a third Heaven which the Scripture expresly assureth us of 2 Cor. 12.2 then there must needs be two more though the Scripture name them not T.S. Take six of you that esteem your selves the most able Doctors and a portion of Scripture being given you to interpret Pag. 7 shut your selves up in six several Rooms and after some time give your interpretations thereof to one that shall receive them from each of you apart from the rest and perhaps not two of the six shall agree in the same interpretation and would you have poor people adventure their souls on the truth of such mens deductions from Scripture who dwell in such vast confusion and difference in their deductions W. T. Here 's the old Popish Argument against the Protestant Religion whereby the Franciscan Fryers may observe them to be pretty well prepared for the Pope for Papists declare we must needs want unity because we do not acknowledge one chief Pastor to wit the Successor of Saint Peter and wholly submit to his definitive Sentence In this declaration of the want of Unity the quakers join with them how hopeful therefore is the invitation Come from those dissenting men that are call'd Ministers unto us for we have one infallible proponent of Truth the Successor of Peter in whom we are all perfectly united But how well the Papists agree hath been shewed to their shame And suppose they did agree in that which is evil they are thereby in greater danger as they may understand from one that was a Pope himself but of a far better minde then his Successors who tells us and the Quakers if they please may hear it that e As it is very hurtful if Unity be wanting to the good so it is pernicious if it be not wanting to the evil who are so much the more incorrigible by how much they are the more unanimous Greg. Moral in Job Lib. 33 c. 33 But to come neerer to the matter 1. I shall relate what one hath answered them already which is this They speak of Unity but it is young dayes as yet they are but learners and imitators yet they branch themselves to walking singing naked and Virgiâ—-quakers f 2. I answer more particularly and it is that which is plain to those that be not partial that though the faithful Ministers of this Nation be not onely shut up in several Rooms that is confined to several stations but also live many of them in parts far distant one from another yet people hear the same things from them all in their several places I mean as to the substance and saving Truth of Religion If in some lesse things we differ God having not given to all the like light Phi. 3.16 or if the distemper and loosnesse of the times have more then ordinarily diversified us yet there is enough of that wherein we generally agree to guide the feet of the Christians into the way of Peace 3. It is not yet resolv'd that the Quakers do agree in all things among themselves for consider how high and how horrid their expressions are One said that he was equal with God Another that himself was as holy just and good as God Another she-quaker in hold at Reding being convented and asked her Name answered I am that I am and stood to it These and many more the like you finde with the proofs in the Sober Answer of the Ministers of Redding to the Epistle prefixed to this Book to which I adde what is published in answer to Mr. Nyâ— Mr. Goodwiâ— c. which is this That Christ is God and man in one person is a lye Another of the quakers said that it is alike for to take a Sentence out of their Letters that is the quakers Letters and to preach from it as to take a Sentence out of Pauls Epistles See this in the Faithful Discovery of a Treacherous Designe pag. 33. Now if this Writer and his fellow-quakers be all of this minde and close with those other of their way in the fore-recited things then there 's a good company of them if they do not then they also want Unity The Truth is It 's incident to all to agree in Error the Devil and corrupt nature furthering that conjunction it is of the Grace of God that they that are right hold together Yet that Protestant Ministers and Churches do so let the Harmony of Confessions witnesse And that the publike Teachers in this and the Neighbor-Nation do agree let the late Confession of Faith framed and concurr'd upon by the Assembly of Divines testifie T.S. Next you urge that Scripture Deut. 5.32 33. viz. You shall not turn aside to the right hand or the left c. Pag. 7 Could Moses intend this in relation to Scripture the greatest part of which was not then written W.T. Answ. Though the greatest part of Scripture was written after yet the ten Commandments in reference whereunto Moses spake those words were written then Deut. 5 22. Exod. 24.3 4. Now by the same reason whereby the Scripture written then was a Rule then by the same the Scripture written since is a Rule since to wit because it is the word of God after which our steps ought to be ordered Psal. 119.133 But the Reader may observe that he leaves out the Explication of that Scripture Deut. 5.31 32 33. whereby I shewed it to be a Rule to wit because Ye shall not turn to the right hand or the left is equivalent to this Make your Rule exactly to walk by and then asks Doth this Scripture say that the Scripture is the Saints Rule To which I answer That it saith so to his reason and conscience if he have any if not in Sillables yet in Sense T.S. Because the word Rule
praise in that portion of Scripture * T.S. When you say indefinitely Pag 8 they i. e. the quakers reject the Scriptures not quoting any particulars whether can it be any other way taken but that they throw them off in general W.T. A. If I spake indifinitely and what I said my Letters shew yet this Schollar was so long in the University I think as to know there is a difference between an indâ—â—â—nitâ— and an universal Proposition He is said to reject the Scriptures truly that rejects any part of them as the Jews do the New-Testament when Christ saith Ye do erre not knowing the Scriptures doth not he tax them truly though there were some part of Scripture that these men did know and acknowledge to wit because they did not know but denied or ignorantly perverted the Scriptures testifying of the resurrection T.S. Pag. 8 That you did intend the rejection of the whole Scripâ—ture I prove thus The Scripture as the Saints Rule you say they reject Now whether is a part of Scripture or the whole the Saints Rule If the whole and you go about to prove they reject the Scripture because they deny it to be the Saints Rule then nothing more plain then this That they reject the whole Scripture W.T. He 's a great Undertaker that assumes so much to himself as to discover a mans intentions But to the thing I answer The whole Scripture is the compleat Rule and the several parts of Scripture are the Rule in part Whereupon I adde further That he that rejects all Scripture rejects the whole Rule but he that rejects but a part is truly said to reject Scripture for every part of Scripture is Scripture The quakers therefore denying the Scripture to be the Saints Rule really reject the Scripture that is they reject those Scriptures from which it is necessarily concluded that it is their Rule Now for his Argument its true That they who reject any Scripture as * the Saints Rule â— which I said not of them reject the whole Scripture that is they reject the whole as a Rule yet upon some other account they may retain it Let himself and the quakers look after his Argument and see how they will answer it T.S. Pag. 9 However we will take your own words with your own Interpretations by which you give us to understand that they whom you call quakers do not reject the Scripture in genâ—ral W.T. I do not give any man to understand that they do not reject the Scripture in general for though I did not say they reject it wholly nor meant to say so yet I think they reject it wholly in a very high degree whilest they deny it to be the Word of God a and reproach it as if it were nothing but Ink and Paper as we shall see hereafter All that I did give men to understand is That I did not say they rejected the Scriptures in general neither did I say they did not How glad is a man in his necessity to catch at any thing but yet it is but a folly to catch at nothing Of Ministers receiving Tythes T. S. BY what Rule in Scripture do you receive Tythes for preaching Pag. 10 W.T. I did and do answer him That with respect to our Labour in Preaching we receive a maintenance from these Scripture Rules 1 Cor. 9.14 So hath the Lord ordained that they which preach the Gospel should live of the Gospel Gal. 6.6 In special Luk 10.7 with 1 Cor. 9.9 The Labourer is worthy of his hire which Scriptures he is so wise as to take no notice of I answered further That we received Tythes because for present that 's the allotted maintenance It being the Scripture-Rule that Ministers should be maintained suppose that no particular way of maintenance be prescribed yet that Rule doth evince the Righteousnesse of any lawful way such as that by Tythes is Till he prove that an unlawful way of maintenance we still plead the Scripture-Rule which requires a maintenance T.S. A Father putteth his Son to the University for some certain yeers to learn the Trade of Sermon-making c. W.T. This general prophane fancie I leave for quakers and quaffers and athiests to make merry withal and come to his self-pleasing particulars T.S. If any man dye possest of a rich Parsonage how many of you have presently a call to it Pag. 11 then dayes of fasting and humiliation must be kept pretending to seek God to know who hath the clearest Call and though you are all resolved in your hearts beforehand to get it if you can yet the Name of God and the Prayers of some well-meaning people must be made use of by every one of you as a cloak lest your deceit should be too plainly discovered I know you will call this clamour but I speak plain truth A. 1. There may be just reason for the exchanging of a mans place by the judgement of the Church of God out of respect to the benefit of the Church and the advantage of Jesus Christ And a man may be duly called from a place where there is lesse maintenance to another where there is more to wit because there is more work there which rebukes the affecting of the maintenance Now if any change ungroundedly or passe into any place disorderly whereof here 's no proof for that I shall not plead 2 It is not very like that they who betake themselves to fasting and humiliation are the persons that are guilty of such mis-removeals self-seeking and God seeking do not well agree together nor is it like that Gods people will come together to fast and pray upon a worldlings call sure they take him to be a godly Minister with whom they join in such an exercise and if he prove otherwise so publike a course will make his sin the more observed and so will turn to his greater shame If he be wise therefore though he be not good it is not probable that he will walk in that way mean while this helps to cast a profane contempt upon Gods highest course in difficult cases and teacheth Atheistical people what to say when they see a Minister humbling his soul together with Gods people to seek resolution from him Fasting and prayer they will acknowledge to be good in it self but when any Minister sought to for a removeal comes to practise this course they cry out against it for this man tels them and they be glad to hear it that there is nothing but hypocrisie in it So all fasts for Ministers direction in case of their call from one place to another become a matter of derision 3. This Poetical Relator saith it is thus But how shall we know that he speaks truth Is it certainly true that Ministers that seek to God to clear up their call are resolved and all resolved and all resolved in their hearts before hand to get a rich Parsonage if they can How doth this man know the resolution
is one part but still he is unhappy whilst he speaks of lying for how can Calvin conclude me to be a lyar with those words which he never spake And what he cites out of Calvin is not to be found in him but in Calvin upon that place I mean on Eph. 2.20 these words are to be found Quâ—â— fundamentum hic pro doctrina sumatur minime dubium est that the word foundation in this place is to be taken for doctrine that is for the doctrine of the Apostles and Prophets is not at all to be doubted of for which he gives his reason before mentioned and then concludes Itaque docet Paulus fidem ecclesiae in hac doctrina debere esse fundatam therefore Paul teacheth that the faith of the Church ought to be founded in this doctrine But suppose some other interpreter speak the words that he puts upon Calvin the matter is soon answered for Christ is the foundation witnessed the word of the Prophets and Apostles is the foundation witnessing or the fundamental doctrine giving testimony of Jesus Christ W.T. There 's a double foundation 1 personal or real that 's Christ 2. doctrinal or declarative that 's the Scripture T. S. If the Scripture be no real foundation it is then imaginary Pag. 22 for that which is not real is imaginary W. T. A. His silence had been better then his sophistry Is the story of a thing the whole story of Scripture nothing but an imagination because it is not the thing acted Had he had as much mind to understand as he had to cavil he might have seen that I did not oppose real to imaginary but to declarative and that my plain meaning was that Christ is the person or the thing whereupon we build our selves but the word whereupon we build our faith that we may build our selves upon that thing or person is the doctrine and declaration of Scripture T. S. You go on to distinguish between Gods testimony and Gods truth Pag. 23 Is not his testimony his truth W. T. A. Its true I make a distinction but he falsly cries out that I creat an opposition and then runs on to poure out his pulpit-hatred he cares not how I onely ask him this question When he receives letters from France or Spain is there no difference between the things themselves whereof the letters speak and the letters and lines that testifie of those things T. S. But the ground of faith you say may be corrupted nay pag. 22 you say further that faith may be lost Is faith bottomed on a corruptible foundation W. T. I did not say the ground of faith may be corrupted but only that if the Scriptures be corrupted they must be purged And yet if any man say that the Scriptures which are the ground of faith may be corrupted it doth not follow thence that the faith of the Elect is bottomed on a corruptible foundation for their faith is not bottomed on Scripture as corrupted but as pure and clear and as it is that word of God that endureâ— for ever having no dross in it though men seek to mix their dross with it which the Elect of God that build upon it do both detect and detest It s worse then this that he reports me to say that faith may bâ— lost when the words of my letter were that if the Scriptures could be 〈◊〉 â—here would quickâ—y be found a loss in faith And hath not he wit to distinguish between a loss in it and a loss of it between less and nothing T. S. You confess that the Scriptures were not the ground of Abeâ—â— Enockâ— and Noahs faith and if they were not the ground of their faith then neither were they the ground of any of the Saints faith since them for that they and all the Saints since have the same foundation and are built on the same Rock which can never be removed nor corrupted as you do most absurdly assert VV. T. A. The name Scripture denotes and contains two thâ—ngs in it 1. The revealed will of God 2. The written will of God The revealed will of God is the foundation of Saints faith from the beginning to the end of the world but in a different manner viz. as delivered by God without writing in the first times but in writing since and being now delivered in writing that written word is now the ground of Saints faith 2. Unto this argument a I answer That all Saints former and later have the same foundation in regard of the substance but not in regard of the manner of communication The ground of the faith of the first Saints was the revealed will of God unwritten since the same will of God revealed and setting forth the object of our faith in and by writing that is the doctrine contained in the old and new Testament about which two things are considerable 1. something inward and that is the immutable truth of God 2. Something outward and that is in the writing by which it is exactly presented unto the Churches view when we say the Scripture is the ground of faith we put both together and say it is the word ofâ—God as writter and communicating unto us in that way the doctrine of our salvation 3. I never asserted nor ever thought to say that the Rock whereon our persons are built can be removed yet it may be granted that the Scripture on which our faith is founded may be corrupted though our faith be not grounded on corrupted Scripture T. S. Did ever any of those called Quakers say that the Word of God was not the ground of Abrahams faith and still is of the faith of all Saints VV. T. In that book which was the occasion of writing my first letter called The fiery darts of the dâ—vil quenched * there are these words a This again I affirm as before I did that the Scriptures is not the Saints Rule but the Spirit that gave forth the Scriptures we walk as Abel Noah c. by the immediate Spirit of God which was before those Scriptures were wâ—itten Here I observe two things 1. That this Quaker saith the Scripture is not the Saints Rule which is all one as to say the Word of God is not the Saints Rule for the Scriptures are the Word of God Christ calls the written Law of Moses the Word of God which the Pharises made of none effect by their traditions Maâ—k 7.10 13. The Scripture speaks Rom. 4.3 and whose words doth it speak but the words of God Rom. 10.17 2. I observe here that though he do not say The word of God is not the Saints Rule but onely that the Scripture is not yet the same reason why he holds the Scripture not to be the Saints Rule to wit because we must walk by the immediate spirit of God excludes the word of God also for the Word and Spirit are different things Isa. 59.21 T. S. Pag. 24 Because Christ saith to the
but they do procure our happiness neither will any wise man rest upon them for the obtaining of salvation Gal. 5.2 Isa. 64.6 3. It's wonder he should own such a Religion as saith nothing of faith when that is a chief lesson that the Gospel teacheth for a sinners salvation Mark 16.16 1 Tim. 1.16 This is an old Popish trick to make much of the doctrine of St. James in a mistaken interpretation and to lay aside the doctrine of St. Paul in its true sense Rom. 3.28 when they should join both together and ascribe to â—aith the justification of men as sinners and to works their justification as believers Jam. 2.22 4. Whereas he saith Christ is the â—ight of the world which I own as the fouâ—dation of my Religion who is within me The question is whether he build his Religion and salvation on that Christ who is within or on Christ as he is within that is on that of Christ which is within I grant that Christ is in us except we be Reprobates but its true also that Christ doth not save us as within us nor by any thing he hath put within us as if that were the cause of our salvation or Christ by that for how can that save us which is imperfect which needs a Saviour It is therefore Christ without us that saves us that by what he wrought without us that is by dying for our sins and rising again for our justification nor doth grace reign to eternal life any other way then through Christs righteousness made ours by faith Rom. 5.21 which clearly appears in converted Paul within whom Christ was abundantly he feared God and wrought righteousness and yet he desires to be found not having his own righteousness which is of the Law but that which is through the fâ—iâ—h of Christ the righteousness which is of God by faith Phil. 3.9 T. S. That you may know my Religion will bear the trial I do hereby declare my self free and willing Pag. 28 upon seasonable notice to appear in the midst of your Congregation or in the presence of the whole County to have my principles tried by the Scriptures of truth VV. T. A. 1. It seems he thinks now the Scripture is the touchstone or Rule to try things by whether they be of God or no 2. He hath been in my Congregation once already which considering his sad Apostacy since I am sorry for and shall not have to do with him there again nor by way of dispute anywhere else I have not been used to tumultuous things nor is it like his conference will be better then his writing and then let others judge whether it be fit a Congregation especially a whole County should be called together to hear it I began with him in writing and shall walk with him no other way nor long in that but shall leave him as a man whom no conference or writing is like to do good upon unless the Lord be pleased to change his heart which I should be most glad to see T. S. Can â—ny man be said to own the Spirit that breathed fâ—rth the Scripture and living the life of Christ and yet disown the Scripture which is the testimony of that Spirit and that Christ a W. T. A. I grant that they that truly own the spirit breathed forth the Scripture and live the life of Christ will also own the Scripture yet are these two distinct things though they meet together and agree in the same person But I answer further that a man may own the Sgirit in profession that breathed forth the Scripture and yet not own the Scripture as we see in Zâ—dekia that owned and arrogated the Spirit of the Lord and yet disowned and detested what Michaias spake by that Spirit 1 King 22.24 28. 2 Thes. 2.2 so quakers talk much of the Spirit and yet instead of owning the Scripture their design is found to be to depend upon an unwritten word immediatly dictated to them within themselves proceeding from him who is as they say the word from the beginning and is the life and is manifested as they give out within them as to the Apostles â—am. Eatonâ— answer to the quakers 19. queries pag. 20. Yea they do little less then deride the Text of Scripture calling Ministers in contempt preachers of the letter when as they preach those spiritual truths that be contained in it yea one of them makes this out-crie All people cease from their outside lights and return to the light of Christ in you and this light is not a chapter without you in a book c. Perfect Pharisee p. 20. out of James Nayler in a book called The glory of the Lord shining out of the north Of the word Sacrament T S. Pag. 30 SAcrament principally signifieth the Oath by which Souldiers of old bound themselves to be faithful to their Captains and is there such affinity between this word and the word sign seal Antitype and example W. T. A. Its true that the word Sacrament among profane Authors signifies a military oath which because it was accounted of all things the most sacred yea and went under the name also of a most holy mystery a hence use was made of the same word in the Churches of God to set forth the holy things instituted therein of God wherein there was a secret and mysterious signification and in special the two New Testament Seals of the Covenant of grace I deny not therefore that notion and acception of the word Sacrament which he and many others mention it being very fit to set forth these Seals as they represent the covenant of grace in which regard as on the 〈◊〉 side they assure us of the benefit of the Covenant on Gods part so on the other side we are therein consecrated unto God and bound as Souldiers were that took that military Oath to perform the Covenant on our part But this being granted it no way crosseth the ordinary description of a Sacrament which is that it is an outward and visible signe of a spiriâ—ual and invisibâ—e Grace Now to set two things one against another which being rightly taken do very well stand together is a poor quarrel And so is the whole contestation about the word Sacrament it being not made any matter or necessary appurtenance of our faith but used only as a convenient and received expression of that thing which is found in Scripture Whereas he questioneth further what affinity there is between the words sigâ—e and seaâ— and the word Sacrament as it relates to the aforesaid Military Oath I answer the words signe and seal expresse what we have from God to wit the benefits of the Covenant of Grace represented and sealed in that Ordinance The word Sacramen in that sense wherein he takes it shews what God is to have from us As for his cavilling about my forbearing to answer his quâ—râ—es I shall only say this Pag. 32 That though questions may
A VINDICATION OF Scripture and Ministery In a Rejoynder to a Reply not long since published by Thomas Speed formerly but unsutably Merchant in the City of Bristol and Preacher lately but more sadly Merchant and QVAKER Wherein sundry Scriptures are explained divers Questions relating to these times discussed and the truth asserted against the exceptions of PAPISTS and QVAKERS Whereunto is adjoyned a Postscript reflecting upon and returning Answer to divers passages in Thomas Speed his last Pamphlet By William Thomas Minister of the Gospel at Ubley 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 Ephes. 4.11 12 13. He gave some Pastours and Teachers For the perfecting of the Saints the work of the Ministery for the edifying of the body of Christ Till we all come in the unity of the faith and in the knowledge of the Son of God unto a perfect man unto the measure of the age of the fulness of Christ Ignat. Epist. ad Ephes. Si autem ii qui humanas domos corrumpunt morte plectuntur quanto graviores poenas dabunt qui moliuntur Christi doctrinam adulterare pro quâ crucem mortem sustinuit Dominus Jesus unicus Dei Filius London Printed for Edward Thomas and are to be sold at his house in Green-Arbour 1657. The several Heads of this Rejoynder 1. QUakers Quaking detected and refuted 2. That the Scriptures are the Saints rule is proved 3. Ministers taking of Tithes justified 4. A general Scripture command for Infant-Baptism asserted 5. That the Scriptures are the ground of faith is more largely maintained 6. That life is to be had in Scripture is manifested 7. A brief account of the word Sacrament 8. The Ministery the Calling of Ministers together with Imposition of Hands in Ordination Vindicated and more fully spoken to 9. Calling to the Civil Magistrate for punishing the open enemies of Religion declared from Scripture 10. The point of Conscience-liberty discussed 11. Something concerning inward and common light observed and opened 12. Our Justification is declared to be by a righteousness without us not by a righteousness within us The Epistle to the Christian and considerate READER READER COncerning the rise of the present business between my self and Thomas Speed be pleased to receive this relation About two years ago or more I did upon importunity give way to Mr. Speeds Preaching in my charge I confess it was not without reluctancy because he had been so long a publick Teacher and yet no Minister that is not called to that office in the way of Christ yet I knew not but that he might in a further time be so called he being in such a tendency to that Office but while there were hopes of him that he might do some good service in the Church of Christ there comes newes that he had joyned himself to those whom they call Quakers The report at first was very strange but when it was found to be so indeed it troubled me much that I should be induced to admit one to Preach in my place so poorly principled and of so inconstant a spirit as to close with such a company and be wafted over suddenly to so senseless a Sect. Hereupon after many debates with my self I resolved to write unto him about the Quakers way for I had not reason then to think him to be a Scorner but rather hoped that some good might have been done upon him and that he was not so far gone and hampered in Satans snare but that possibly he might by a milde admonition be recovered out of it at least I did not know but that there might be so much ingenuity left as to return unto a calm and friendly Letter a fair and civill Answer But how far he was from any such humane frame his rough and Quaker-like Reply to my first Letter did more then sufficiently manifest Yet because in that his first return amongst a great deal of rudeness there was something that looked like reason I wrote my second Letter in way of Answer to his first but that high spirit of his that could not receive an admonition in my first Letter could not bear an answer in my second but must needs tumultuate in Print and by this means our Contestation is come into publick view In which regard it might have been satisfactory to have published the Letters that passed between us but being that they were so large as that it would be tedious to print and peruse them and his Reply together with this Rejoynder will present in good part the substance of them therefore I have resolved to publish no more but only my first brief Letter whereby it will appear I think how little cause this angry Antagonist had to fall into so hot a combate For this was the Letter Mr. Speed THough my acquaintance with you hath not been much yet since by providence there hath been some and that also a Pulpit-acquaintance by your Preaching not long since in my place and charge I presume you will not take it ill if I shall a little more then ordinarily impart my self unto you upon the report that I have heard from divers who know you and are like to know your way of your closing though how far I know not with those that own the name of Quakers I have read but one of their Books viz. The fierie Darts of the Devill quenched but therein I find enough to make it strange that any that hath known and owned much more that hath held forth Gods Scripture way should have any correspondence with them in theirs 1. For the Scriptures though they do not professedly reject them yet really they do whilest they hold and witness 1. That they are not the rule of Saints contrary to these Scriptures Gal. 6.16 Jam. 2.8 Deut. 5.32 33. 2 Pet. 1.19 2. That they are not the ground of faith contrary to Joh. 20.31 Rom. 16.26 Faith comes by hearing and hearing by the word of God Rom. 10.17 So that the word of God was ever the ground of Faith even before it was written as now it is for though it were not written yet it was revealed And now it is written Christ directs us to look for life in the Scriptures because they testifie of him to wit as the person on whom our faith should rest for salvation Joh. 5.39 -46 47. 2. For the Sacrament of the Lords Supper They acknowledge a command of Christ for it to stand for a time and no more when Christ tels us his death is to be shewed therein till he come 1 Cor. 11.26 3. For the Ministery As they deny there was any true Church since the Apostles dayes which is as though they should say Christ hath had no body upon earth since the Apostles dayes for the Church is his body So they deny any Ministers unlesse called as the Apostles were when we finde Titus ordaining Elders in an ordinary
way Tit. 2.5 and that Christ the Apostles and extraordinary officers being gone hath appointed Pastors and Teachers for the work of the Ministery and the edifying of Saints to the end of the world Mat. 28.19 20. Ephes. 4.11 12 13. 4. They assert That the light within leads to Justification those that are taught by it when the Scripture saith that We are justified freely by the grace of God through the redemption and righteousness of Jesus Christ which is not within us but without us Now all these things that I may speak of no more being so contrary to the will of God revealed in his Word let me seriously advise you and while I say so I think of that great God to whom shortly we must be accountable and with whom there is no trifling I say let me seriously advise you to take heed of the society and wayes of such men Remember and read what a strict rule the Apostle gives us concerning them that bring not right Doctrine 2 Joh. 10 11. God hath given you ability to do good take heed I beseech you of losing your self or endangering others in a way of errour Who knowes if a man shall give way to opinions so dangerous as these are how far he may go yea how far God in his just judgement may suffer him to run on in a soul-destroying way My intent in these lines is to tender a Christian admonition for your spiritual safety As it is only between you and me so I desire you to keep it to your self to prevent further trouble and contestation The Lord follow it with his blessing I rest Yours in Christ W. T. Now considering what and how this un-malleable man hath written since It may perhaps seem strange to some or to many that I should bestow so much time and pains upon an Adversary whose ability and reputation reacheth not so far as one would think as to win upon Christians who have any skill in Religion or bear good will to the wayes of God And I confesse that such apprehensions have often given a check to my proceedings But yet on the other side being cald to by name to speak in this cause and controversie I have been carried on so far as after the publishing of my late Answer to his Epistle to Rejoyn also to the body of his Book and that for these Reasons 1. Because it is the duty and safety of Gods people to cry for and against the abominations of the 〈◊〉 Ezek. 9.4 Isa. 58.1 Ezek. 20.4 2. Because it is the duty of a Minister to do that sincerely by his utmost endevour which God will do effectually by his power that is to magnifie the Law and word of God and make it honourable Isa. 42.21 3. As the servants of the Lord ought so to live and carry themselves as that the Ministery may not be blamed justly * So to plead vigorously according to all the strength that God hath given them that it may not be blamed unjustly whereof the Apostle Paul is an eminent pattern who is still arguing for his Apostleship that the efficacy of it might not fall with the estimation 4. Because it is too evident by sad experience in these injudicious licentious and Apostatising times that many professing Religion are more caught and carried away by the subtilty and sophistry of erroneous men then kept or established by those demonstrations of the Spirit of God which they do or might receive from sound and Orthodox Teachers which though it be a thing exceedingly to be lamented yet is not so much to be wondered at if we consider how few â—here be in the Church that belong to God to whom alone it is given to know the mysteries of the Kingdom of God Mat. 11.13 with Mark 4.11 and withall how Satan and the world without and a world of corruption within helps the Seducer to do his work whereas on the other side none but they that are transformed by the renewing of their mind are in a capacity to prove what is that good that acceptable and perfect will of God Rom. 12.2 5. Even they that have grace want growth and are not so wise but that they may be bewitched Gal. 3.1 therefore these things are written as with a desire to undeceive them if possible that are already entangled so with a purpose to arme those weaker ones that are yet uncorrupted that they may be stedfast and constant in the right wayes of God Hereupon I have been more large in opening some Scriptures as intending not only to Answer this Replyer which might be much more briefly done but to inform less expert Christians who for want of a right understanding of Gods word are exposed to the wiles and wils of seducing men For the same reason also I use more words and circumlocutions then are needful for or grateful to men of more understanding as knowing my self to be a debtor to those that have lesse After all this I can truly and sincerely say notwithstanding any sharper expressions wrested from me that it would be a singular comfort to me if this sometimes hopeful person with whom I have had so much to do might be brought yet back again * And what cannot that God do and what cannot that God undo that puld Paul out of the hands of Satan who was so long educated and so deeply principled in a damnable belief that he ought to do many things contrary to the Name of Jesus of Nazareth †and that it was his duty to do hell service O that that God whose free grace none can fathom would be pleased to put to his hand in the like miserable case for the like eminent mercy But if that may not be wherein I confesse I am at a stand but knowing from whence my first writing to him arose will not despaire yet I shall account it a great happiness and an high reward of my poor pains if any one or other may be won from or kept from such pernicious wayes However according to my time and talent I have done mine endevour which God assisting shall be followed with the earnest prayer of him who much needs and much desires the prayers of the generation of Seekers and in whose heart it is to approve himself A lover of every true lover of the truth of God in these holiness-pretending and truth-deserting dayes William Thomas A VINDICATION OF Scriptures and Ministry IN A REJOINDER TO A REPLY published by Thomas Speed Merchant in Bristol I shall begin with his Epistle to the Reader T. S. REeader thou mayest understand that I writ a former Letter to my Antagonist in answer to one sent me by him from whence he raised Reports touching me which were boâ—h untrue and scandalous for which cause it is principally that I have caused this Reply to come to the Presâ— W. T. A. 1. If I said he denied the Scriptures not in words but really whilest he denied them to be the Rule of
fiery work to burn up in them and take off their hearts from hanging after old dispensations wayes and discoveries So that in this way they look to be purged from that which they have received formerly from the Truth and Ordinances of God 2. It is conceived from their own words to be for their justification for they say They must be brought to suffer as Christ did and to undergo as great a sense of wrath as Christ did when he cryed My God my God why hast thou forsaken me Thus reckoning saith the Relator of these things as far as I am able to determine that upon this account they must be justified before the Lord Worlds wonder pag. 23. Now let all men judge what agreement there is between this and Scripture-quaking 4. I wonder that among all the quaking which they would have us suppose ariseth from the fear of God they did never tremble in conformity to that Scripture wherein God himself saith VVherefore were ye not afraid to speak against my servant Moses but in stead of that are still inveighing against men of Moses his minde and Office Numb. 12.8 VVhether Scripture be the Saints Rule T.S. NO Scripture saith so in terminis W. T. 1. That is Scripture which is necessarily deduced from it though it be not in so many words expressed in it Our Saviour to shew that the Scriptures hold forth the Doctrine of the resurrection to all knowing men produceth this Scripture I am the God of Abraham Isaac and Jacob Mark 22.29 32. Now shall a Quaker come to our Saviour and say Your proof is nothing because the Scripture you bring saith not in terminis There shall be a resurrection 2. That in Deut. 5.31 32 33. is all one to a rational man as if it had been said in plain terms You shall walk perfectly according to the Rule and direction of my word 3. Add hereunto that Gal. 6.16 the word Rule is expressed to shew the Doctrine laid down there is the Rule they must walk by that look for peace and mercy Hence Scriptures are called Canonical because they are a Canon and Rule to walk by T.S. Let me ask you and many others who have been Teachers were those things that you have taught so many yeers together necessarily deduced from Scriptures if not then by your own confession you have taught falshood if they were then all that you have so taught is infallible for you say it is Scripture and the Scripture is infallible W.T. A. Here is an horned Argument wherewith he pusheth hard but wants strength One horn is this If the things you have taught were not necessarily deduced from Scripture then by your own confession you have taught falshood To which I answer That what he saith had something in it if it were not a falshood that I made any such confession I was not so lost as to confesse that to be a falshood which neither my self nor any man well in his wits ever thought to be so Was all that Moses learned from the Egyptians or Daniel from the Chaldeans a meer falshood A Minister may have occasion to deliver divers things for peoples help not necessarily deduced from Scripture and yet very true as Paul said of what a Poet said Tit. 3.12 13. This witness is true yet what we have taught people to believe and practise as the mind of God that we have prov'd to them out of the word of God But now the other horn seems stronger T. S. If they were necessarily deduced from Scripture then all that you have so taught is infallible Pag. 6 W.T. A. So it is but not because we taught it but because it lies in and was necessarily deduced from that Scripture which is infallible T.S. Why then do you not adjoin all your Sermons to the Scripture for if necessarily deduced thence they are Scripture and a part of the Saints Rule but what a sad condition would many poor souls be in whose small Estates would not amount to the purchase of a Bible so voluminous would it be c. VV.T. A. When it is said why do you not then adjoine all your Sermons to Scripture that sure is something simply spoken for what need that be adjoined and added to Scripture that is already in it as all is that is necessarily deduced from it for how could it be gathered from it and that necessarily if it were not in it who can take any thing from thence where it is not to be had The poor souls therefore of whom he speaks need not trouble themselves about the purchasing of a bigger Bible any more then of another well in the place of that living Fountaine from whence water hath been drawn which when it was drawn was that well-water this hundred or thousand yeers T.S. Whereas you quote Christ his proving the resurrection of the dead c. I answer That what Christ spake was infallible he neither did nor could erre in what he said W.T. A. It 's true that what Christ spake was infallible but this he saith to no purpose for Christ doth not speak there as one that would presse them to receive what he delivers upon his bare word but as one that would convince them of the truth of what he spake by Scripture that is by his necessary and unanswerable reasonings from it He doth not say Ye do erre not knowing me to be an infallible Teacher whom you ought to believe upon his word but not knowing the Scriptures and the Power of God both which plainly prove that there shall be and may be a resurrection T.S. Were you as infallible in those meanings and interpretations which you force upon the Scriptures as he was in what he spake from the Spirit of the Lord I should readily close with them as the Oracles of God W.T. A 1. If all Pastors and Teachers were Apostles then these men would presently be Converts This is like them that said to our Savior Let him now come down from the Cross and we will believe him but they who contemn that means which God in his wisdom ordains and will do nothing without that means which they in their folly demand justly perish 2. Neither is this device of any value for the question is not whether we be infallible in our meanings and deductions but whether that which is deduced and drawn from Scripture that is necessarily and upon supposal that we are not deceived in the deducing be Scripture or a thing truly contained in Scripture which I affirm it is Let him not talk to no purpose but keep him to his work and prove the contrary T.S. Either say to the people plainly that you are infallible or else say that you are fallibles that so they may take liberty of proving both your actions and Doctrine W.T. A. We willingly acknowledge we are fallible or men that may be deceived therefore do not onely give liberty but give counsel to people and exhort them
yet he did not hide ink and paper there that he might not sin against God Psal. 119 11 Are the great things of the word and Gospel of God which are said to be the power of God a to convert the son rejoyce the heart enlighten the eyes b which are able to make wise to salvation c come to be nothing else but paper and ink was ink and paper sweeter to David then the hoâ—y and the hony comb Ps. 19 10 119.103 Doth not Christ say that the Scriptures testifie of him John 5.39 But if all the ink and paper in the world were brought into America would that without any thing else testifie of Christ to the poor Heathens there let quakers quake to think that by this word Christ will â—udge the world John 12.48 and ink and paper if there were no more never drew any â—aâ— to execution in a way of justice Doth this Writer and Railer on the Ministry of this Nation and that offers such indignity to Scripture think he hath nothing to answer for but the wasting of so much ink and paper I wish he may think of more Yet it may be granted that the Law works not without Gospel-grace nor the Gospel to salvation without the sanctifying spirit But it is notwithstanding without that grace and spirit an informing word d a convincâ—ng word e and the savour of death to death f none of which can be reasonably ascribed to a poor thing called ink and paper T. S. Was there not faith and was not Jesus Christ before the written word and yet must that be first believed or and be the ground of our faith W. T. A. To leave out his empty exclamations he may know that the question is not what men were to do before the word of God was written then they were to ground their faith upon it as it was delivered then though not written but what we are to do unto whom it is written The Word of God being now written I must first believe it before I believe in Christ for how can any rest his faith on the person testified of if he do not believe the testimony T. S. Is not the foundation spoken of Eph. 2.20 that Jesus which was both preacht and believed on by the Prophets and Apostles Pag. 20 W. T. A. The foundation spoken of in the latter part of the â— and expressed by the chief corner stone is Christ alone The foundation spoken of in the former part of the v. is if we speak of the essential foundation or the personal foundation Christ also whom the Prophets and Apostles preached and held forth as the sole foundation for believers to build up but if we speak of the doctrinal foundation it is the word of God delivered by the Prophets and Apostles The word of the Prophets and Apostles was the foundation teaching Christ himself the foundation taught so that to say we are founded on the Apostles and Prophets that is on their doctrine and that we are founded on Christ is upon the matter all one a for their doctrine was in sum Christ onely there is this difference the doctrine is the immediate foundation Christ the â—lâ—imaâ—e on that we build our faith on this our selves But the business in hand will be more plainly made out to those Christians whom I would assist by answering two questions 1. qu. How can the doctrine of the Prophets and Apostles be called a foundation A. Because we are to build our faith upon that doctrine when Christ saith Upon this rock will I build my Church I conceive it is rightly understood thus upon this truth preached and manifested to the world to wit Thou art the Christ the true Messias and Son of the living God Will I as upon a Main ground-stone found the faith of all Believers b or I will cause the doctrine of this self same faith to be the foundation of my Church c This is agreeable to our ordinary manner of speaking which is Build upon my word this shall be done for you If a King shall speak such words to a subject he fals to building presently on that foundation such a foundation and infinitely above that in firmness and stability is the Word of God which faithful men therefore build upon as the people sometimes leaned and rested on the words of Hâ—zekias 2 Chron. 32.8 with Judg. 16.29 where the same original word is used 2. Qu. How doth it appear that this doctrinal foundation is spoken of or is to be taken notice of in this Scripture A. Because Apostles and Prophets are named and why should they be named but to point at their Ministry and the main part thereof namely the manifestation of Jesus Christ both to come and already come upon which manifestations Believers have ever built and so setled themselves on the Rock Christ This is it that Calvin marks He doth not saith he name Paâ—riarchs or Godly Kings but onely those that had the office of teaching and that were set over the Church for the building thereof 〈◊〉 therefore he concludes that the faith of the Church ought to be founded on this doctrine To conclude this I shall not deny that in these words The foundation of the Apostlâ—s and Prophets Christ is principally intended All that I contend for is that the doctrine and Ministery of the Apostles and Prophets is here also included and contained under the name of Foundation as that which is no way opposite but subservient unto the great foundation Jesus Christ for first our faith is built upon the word of God revealed to and by the Apostles and Prophets and then and in that way our persons are built upon the Son of God And thus were the Ephesians built on the foundation of the Apostles and Prophets to wit by receiving their doctrine by faith a and by being thereby put in as living stones into that spiritual Temple whereof Jesus Christ is the Foundation in regard of superstruction and the corner-stone in regard of coagmentation union and coalition of Jews and Gentiles T. S. Could you so confidenâ—ly give Paul the lye Pag. 20 who saith expresly Other foundation then Jesus Christ can no man lay W. T. Christ alone is the foundation revealed whereon to build my person The Scripture is but the foundation revealing whereon I build my faith I shall ever say that the only person the Church is built on is the Son of God but that I may build on that person I must have such an infallible revelation of him as I may firmly build upon T. S. Doth not Calvin conclude you to be a lyar who saith in terminis that the Apostle doth in that Scripture intend Jesus Christ to whom the Prophets and Apostles did bear witness * W. T. A. He cannot speak like a Christian that is Pag. 20 meekly or like a Citizen that is civilly he must speak like a quaker of whose Religion rudeness
be asked profitably when they be asked sincerely yet these are the times wherein many men frame querieâ— to pick quarrels and in that respect better some silence then more strife If therefore I had answered none of his queries he had no reason to be querulous yet some I answered briefly because that was sooner done and by that all men may see how willing the wayward questionist is to be informed T.S. Did noâ— Paul and other Saints witness Jesus Christ to come whenas he lived in them Pag. 32 and was in them their hope of glory strength life peace W.T. A. Christ is come already in the flesh to us in the Spirit into us but is not come yet nor till the last day is to come in his power and glory Matt. 24.30 Of the Ministry and calling of Ministers T.S. I Judge those Ministers of Christ Pag. 32 who run not before they are sent of him and do abide in the Doctrine of Christ who have received that gift not by expence of money in a University but freely from the Lord by which they are made able Ministers of the New-Testament not of the Letter but the Spirit who preach him in words and own him by their works W.T. A. Thanks be to God that there are so many publike Teachers in this Nation to which this description may be justly applyed they having received a gift to be able Ministers of the New-Testament freely from the Lord though there were money expended in the University that they might receive it freely â—n God waâ— that is in the obedient serving of free grace and doing their own endeavor in reading meditating studying to shew thâ—mseâ—vâ—s 〈…〉 as Timothy was charged to do who had that gift freely from God 1 Tim. 4.13 14 15 16. 2 Tim. 2.15 But how true his profession is that such men are precious in his eyes let his precious Epistle â—o â—ll the publike Teachers in this Nation shew As for the coâ—trary sort whom he describeth and judgeth not to be Ministers if his meaning were only to shew a dislike of men vitious in the Ministry there be Ministers enough that would join with him in that who yet cannot consent with him in saying such are no Ministers becaus even among men unquestionably call'd as te Priests and Levites were there hath still been a corrupt mixture But that any tell the people as he saith they do p. 33. that a heap of stones is the Churcâ— is I think his tale yet may the place where the Congregation meets which is not an heap of stones but is or should be a decent house be as properly called the Church as that place is called the Court where Tenants do at times meet together to wait upon their Lord when it is said that the Centurion built the Jews a Synagogue a Here this Writer comes and complains That the Elders of the Jews call an heap of Stones a Congregation for that the word Synagogue * signifies But he that complains without reason must go home again without relief T.S. Where is it written that one was made a Minister by ordinary call mother by extraordinary W.T. A. The thing is written Gal. 1.1 Act. 14.23 T.S. Is there so much as mention made iâ— either of those Scriptures of a Call ordinary or extraordinary and have you yet the confidence positively to assert that it is so written in these Scriptures Must your dreams and drâ—wsie meanings passe for Scripture W.T. A. Its wonder that this quick-sighted youth that speaks so much here and otherwhere of dreaming and drowsinesse should be so dull and obtuse himself as not to see that I said The thing is written and not the words are written Why doth he not awake himself and prove that those two Scriptures do not in their true sense and meaning lay before us a Calling of two sorts one from Christ immediately and so Paul was called himself which we call extraordinary because it was but of certain persons and but for a certain time and accompanied with extraordinary miraculous gifts this the first Scripture shews Gal. 1.1 The other from Christ mediately by the Ministry of men and so Elders were ordained by Paul and Barnabas as the other Scripture shews â—ct 14.23 this we call ordinary as being common to all Ministers and to continue in all ages of the Church Nor doth this make two doors into the Sheepfold as this caviller would collect but two ways of entring in by the same door T. S You say This distinction hath ever â—een us'd in the Churches of God Pag. 34 wâ—en it was never us'd among any of the Churches mentioned in the Scripturâ—â— W.T. A. I said so in an usual way of speaking yet not meaning to extend it to all that time wherein God hath had a Church which hath been from the beginning of the world but to declare only that it hath been of long and continual use in the Churches of God and so the word ver is ordinarily used viz. to signifie a long and yet limited term of time as 1 Sam. 27.12 Exod. 12.24 21.6 Besides that in the Scripture-Churches there was as hath been shewed this distinction in the ground and thing it self though not in the form of words W.T. Our gifts abilities and fitnesse for the Ministry which are Gods inward call were first tryed Pag. 35 and testimonials of our carriage were given T.S. Doth the Scripture anywhere say That gifts abilities and fitness for the Ministry are Gods inward call or that any of the Saints sought Testimonials in order to their being made Ministers or did Pauâ— Peter keep any Chaplains to try men W.T. A. 1. Is it anywhere said in Scripture that faith love and holy desires are inward Graces Is there not enough therefore in Scripture to gather that they are so when as we find there that such vertues are placed in the iâ—ner and hidden man of the heart that in opposition to outward and bodily things Ro. 7.22 10.10 1 Peâ—. 3.3 4.2 Coâ— 4.16 So it is in this case Paul describes the qualities of those that are to be made Ministers which are inward and whereunto are opposed other qualifications which are outward These qualities namely abilities for and strong desires to the Work of the Ministry are a Call because God plants them in the heart as pointing to putting them into a capacity for and as it were leading unto that Calling and they are an inward Call because they are seated in the inner man 2. Whatever Paul and Peter did in their own persons we are sure that Paul requires of Tâ—mothy to see that the Deacons be proved and for the same reason the Bishops and Presbyters also before they could use that Office 1 Tâ—m 3.10 why are the things required in Ministers so fully and distinctly prescribed Why is such a precise commandment given to lay hands suddâ—nly upon no man but that diligent search was to be made into those that were
Ministry which all gooâ— men that had an hâ—nd in removing of Bishops abhor than the taking away of Bishops had been absolutely the Devils work For as God is his Ministers best friend so is the Devill their greatest Enemy and other opposites are but his Ministers 2 Cor. 11.15 That lying Spirit it was that opposed Michaiah in the Prophets of Ahabâ— 1 King 22.22 that encountred Paul in Elymas the Sorcerer Act. 13.10 That hindred the same Paul once and again in his holy intentions 1 Thes. 2.18 It s he that casts as many as he can of them into prison and where Anâ—ipas is slain there Satan dwels Revel. 2.10 13. A lamentable thing it is that this Opponent and that Adversary should be so unanimous anâ— that this lâ—te Preacher should be a brazen faced Professor of his longings to have the Ministry abolished For these aâ—e his words What is the designs I must feare and tremble to act Is it to endeavour the rooting out of your Ministry And why fear and tremble at it Is your Ministry so precious a thing that it may not be pluck'd up under the same penalty as was in eating the forbidden fruit c. It may make other men tremble to see that a man living under the light of the Gospel should have so little knowledge grace and fear of God as to utter such words when those persons or Nations that seek to throw down the Lords Ministers which Ministers are in this Nation or in no Nation in the world as they do Giant like oppose themselves against heaven and Gods expresse ordinance Ephes 4 11 c. So they take the next and most effectuall course to ruine themselves 2 Chron 36.15.16 17. T. S. I shall note two things with which you falsly accuse me The first is that I inveigh against humane learning If a man say a tilestone is not fit to make a foundation must it presently be concluded he denies the use of tilestones W. T A I say he inveighs against it because he speaks contemptuously of it and of Vniversities in reference to Ministerial assistance as if it were ridiculous to say that a Minister hath any help for his work in that way when all that know any thing rightly know that humane learning in the hand of grace is a great help for the better understanding of heavenly things I granted to him though he runs on as if he had heard nothing of it that learning cannot make any a spiritual man but yet it makes a spiritual man a better servant But Quakers might be glad if there were no learning nor wisdom in the world for as long as there is any their folly will be made to appear to all men what he saies of tilestones shews that he never knew what it was to be a grounded schollar For though learning be not the ground-work of Religion yet it supplies many grounds which wisemen use to call grounds of learning whereof an holy mind makes good use for the justification of the things of God against the subtilties of ungodly men T.S. 2. You accuse me with seeking to justifie absurd Tenents To which I shall onely say that I seek to justifie no Tenents but such as the scripture doth justifie W.T. These are good words and shew that the scripture is more than Paper and Ink because it doth justifie Tenents But since he refers himself to that it seems as a Rule to judge things by let him shew where the scripture doth justifie these Tenents viz. That the Scripture is not the Rule of Saints that it is not the ground of Faith that the Infants of believing Parents are not to be baptized c. T.S. Whether doth not the Scripture testifie that Christ is the true light that enlighteneth every man that comes into the world and also that he that followeth that light shall not walk in darknes but shall have the light of life W.T. A. This is spoken to at large in my Answer to his Epistle already published and namely to the first Article of his charge against the Ministers of the Nation For present I answer thus Christ enlightens men more wayes than one to wit 1 By natural light Jâ—h. 1.4 and so onely he lighteth every man that commeth into the world Now he that hath that light and no more cannot in an ordinary way have life because he is without Christ Ephes. 2.12 From whom alone life is to be had 1 Joh. 5.11.12 2. By Gospel-light Now whosoever doth by the spirit of grace follow that light or follow Christ so enlightening him he shall have life Joh. 10.27 But this will do him little pleasure whose pleading is fix'd not on a light which comes from the word but which enlightens every man that comes into the world T.S. Whereas you coat Rom. 10.14 How shall they believe in him of whom they have not heard You might have found an answer if you had lookd a little further viz. in the 18. v. where it is written But I say have they not heard yes verily their sound went into all the earth and their words unto the ends of the world W.T. A. 1. The Apostle shews in that Chapter that the time was now come wherein both Jews and Gentiles believing should be saved Rom. 10 11 12. But for this belief he declâ—reth hearing to be necessary v. 14. whereupon it might be objected How can this salvation be extended to all when this hearing is not extended to all This Objection is answered in the v. 18. wherein the Apostle shews that at the same time wherein God appointed to receive the Nations of the world together with the Jews into a saving state he ordained also the means and that the word of Salvation should be heard and received of them so that as the Sun in the Firmament yea the whole frame of heaven spoken of Psal. 19 1. Shines and in a sort speaks to all so the Sun of righteousnesse in the New Testament did by the Apostles shine and preach to all the world that is as it is expressed v. 12. to Jews and Greeks And so the word World is taken in the New Testament Matth. 13.38 1 John 2.2 viz. as opposed to that confinement that there was of the ordinances of God to the Jewish Church in the Old Testament-times the sound of the Gospel therefore went into all the earth or all the world that is all Nations of the world Rom. 16.26 generally yea it was to be preached to every creature a indifferently but that will not prove that it reacheth to every place particularly much lesse to every person individually 2. If this sound went into all the earth that is to Gentiles as well as Jews by the Apostles preaching that so men might believe and be saved then it follows that either that preaching and sounding forth of the Gospel was unnecessary or else they could not believe nor be saved any other way and if they could not
otherwise be saved then it is apparent that the light that enlightens every one that comes into the world could not suffice to save those Gentiles who in former times never heard of that Gospel which sounded in all the Earth in and after the Apostles times Douâ—tleâ—s that Sound went not into all the Earth before the Apostles times Psal. 147. last v. And yet the Gentiles who then lived had that inward light which Qâ—akers plead for because they were men come into the world therefore that light will not suffice to save which is the thing for which I quoted that Scripture and it is in vain for this Writer to speak of an answer from verse 18. for that shewes only what was done in Gospel times we are sure the Gentiles heard not of Christ before at least in any observable generality and yet they had the inward light therefore that light is not sufficient to save for why then could it not save without any further hearing T. S To which I shall adde these following Queries 1. Q Whether had not the Lord his witnesse in the hearts of those of whom Paul speaketh in his first Chapter to the Romans convincing them of and condemning them for sin thought it was kept under and held in unrighteousnesse W.T. A. Yes they had that in them which was sufficient to make up a convincing and condemning witnesse against them T. S. 2. Q Whether that which left them without excuse did not also reveal unto them the way of life which if it had not done whether had they not been excusable W.T. A. Though that light did not reveal unto them the way of life as I affirm the light that all the Gentiles had did not there being no way to life but by his Name whom the Apostle saith was not named among those Gentiles to whom he preached Rom. 15.20 yet wâ—re they not therefore excusable but by so much light as they had from the works of God though they had none from the word of God were left without excuse Rom. 1.20 T.S. 3. Q Whether were they condemned because they knew not God or for disobedience against the light they had in that they glorified him not as God according to the measure of light they had received W.T. A. For both to wit because they liked not to retain God in their knowledge Rom. 1.28 and therefore they had not the knowledge they might have had because they glorified not God according to the knowledge they had v. 21. T.S. 4. Q. If they had obeyed and glorified God according to that measure of light and knowledge they had received whether had they been condemned W.T. A. That 's an impossible supposition for the darknesse that was in them would not suffer them to glorifie God according to the light that was in them John 1.5 which dâ—rknesse also they willingly preâ—erring above the light they exposed themselves thereby to just condemnation without excuse which is enough for us to know and acknowledge in this point without puzling our selves with needlesse suppositions T.S. The thing that I charged you with was the denial of Jesus Christ to be within us which charge I grounded on these words of yours viz the Scripture â—aith that we are justified freely by the grace of God through the redemption and righteousness of Jesus Christ which is not within us but without us Now the thing in controversie between you and my self is in which of these two orders these words must be read either thus which redemption and righteousnesse is noâ— within us or which Jesus Christ is not with in us you would have them to save your self out of the myre to be read in the former sense W. T. A. 1. That if I had meant what I spake of Christ I should in congruitie of speech rather have said who is within us then which is within us the latter being a more proper expression of a thing the former of a person 2. If he had meant to take my words plainly and honestly as they lay before him with consideration of the businesse between us he would have found no cause at all of his Unconcocted conceit for he knows the question between us was not about Christ within but about Righteousnesse within and namely whether that righteousnesse within doth lead to justification Whereupon I proved to him out of Scripture that the riâ—hteousnesse wâ—thin is not that which doth justifie us but that we are freely justified and saved through the redemption and righteousnesse that is through that redemption and righteousnesse which is not within us but without us Now to dream of a thing that was never in controversie and to forget the matter that is in present dispute shewes that a man is willing where he cannot finde a fault to make it T.S. Which being supposed I demand of you two things 1. What number is the word which the singular or the plural The singular you cannot say unlesse you will destroy your Grammer which saith that many Antecedents singular having a conjunction copulative comming between them will have a Relative plural This being granted that the word which is the plural number I demand 2. What 's the Nominative case to the verb is for which you can finde no other but the word which and that being the plural number and the verb is the singular number pray produce me some rule in your Grammer that alloweth any concord betwixt a verb of the singular number and a nominative case of the plural W.T. A. Now here 's a piteous accusation that I that have lived in the world 64 years have forgot and have need to be catechised in the Childrens Accidence but this Grammer Scholler carries it so high that something must be said to so frivilous a thing In his Childrens Catechisme theâ—e be two questions I shall need to speak onely to the first of them whereupon the other will fall I answer therefore and can say well enough that the word which is the singulâ—r number not the plural and yet the Grammer will scape well enough onely he that fears the destruction of Grammer may comfort himself with this that there be more Grammers then one and should remember also that the Composers of our ordinary Grammer acknowledge that they framed it Crassâ Minervâ for Childrens use It is no marvel therefore if they wrote those things that were plainest and most common and doe for other things not so fit to be communicated to young beginners refer them to other Gramarians as Linacer Despaucerius and to their own aâ—ter experience in the reading of those Authours out of whom Grammers are composed This being premised I shall come to a more close and particular answer Where 1. It were enough to say that the Relative which refers to the latter Antecedent that is to the word râ—ghteousness which righteousness though I added the word Redemption exabundanti was that which I intended principally to speak of