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<DATE>2012-12-06</DATE>
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<NAME>Louis Goldberg</NAME>
<RESP>MURP</RESP>
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<ITEM>Checklist: xChange DATE, validate xAdd DIV TYPEs, validate xReview structure, use FRONT,BODY, BACK or rarely GROUP xCheck PB placement and completeness, ensure sequence of N= xProof title page(s) xAdd FIGDESC= to any and all likely illustrations. xCheck HEAD TRAILER ARGUMENT EPIGRAPH xCheck OPENER CLOSER SIGNED SALUTE BYLINE DATE xCheck ^, oe, abq, italic I / J, _Initals, tb, space between &amp;c. xCheck hashes at signs -- UNCLEAR LB FIGURE xCheck frac; eogon; deg; BLANK xCheck GAP MISSING DUPLICATE xCheck for &punc; xCheck ABBR, q-semi-colon, start-q end-q to remove them, look for Q that shouldn't be marked as such xCorrect errors from proof sample xCorrect illegibles from proof sample xCheck illegible page, para, line, span, word, dollar signs xSkint if need be xRun Check afterwards Look at html online view if need be Note that in Black Letter, every capital U must be changed to a V Look for lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia Look for unobtrusive numerations: Do they mark divs? milestones? Examine marginalia. Is it all best tagged as NOTE? If appropriate, check for yoghs If appropriate, check for Latin problems, e.g. oe and ae digraphs If appropriate, check for abbreviation and brevigraph problems (1500s) If appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like xFinal validate Corrected [ ] illegible groups out of [ ]. Converted [ 9 ] illegible groups to GAP DESC="illeg." DONE</ITEM>
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<STC T="W">F2520</STC>
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<BIBNO T="umi">99865687</BIBNO>
<VID>168419</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A True Relation OF A DISPUTE, BETWEEN <HI>Francis Fullwood</HI> Mini&s;ter of <HI>We&s;t-Alrington</HI> in the County of <HI>Devon,</HI> and one <HI>Thomas Salt-Hou&s;e,</HI> as 'tis &s;aid, of the County of <HI>We&s;tmerland:</HI> before the <HI>Congregation</HI> of them, called, <HI>Quakers;</HI> with <HI>&s;ome</HI> others that <HI>accidentally</HI> heard thereof: In the Hou&s;e of <HI>Henry Pollexfen,</HI> E&s;q; in the &s;aid Pari&s;h of <HI>West-Alrington.</HI></P>
<P>On <HI>Tue&s;day</HI> the 24^t^h day of <HI>October</HI> 1656.</P>
<P>Publi&s;hed by <HI>&s;ome</HI> that were <HI>pre&s;ent</HI> at the <HI>Di&s;pute;</HI> out of a &s;ingle and &s;incere de&s;ire, that <HI>Error</HI> may be &s;ha|med, and the <HI>Truth</HI> cleared.</P>
<P><HI>Together</HI> with an <HI>An&s;wer</HI> to <HI>James Godfries</HI> Queries, By the &s;aid <HI>F. F.</HI></P>
<Q><HI>I will provoke you to jealou&s;ie by them that are no people, and by a fooli&s;h Nation will I anger you.</HI> <BIBL>ROM. 10. 19.</BIBL></Q>
<P><HI>LONDON,</HI> Printed by <HI>A. M.</HI> for <HI>Abel Roper</HI> at the Sign of the Sun in Fleet-&s;treet over again&s;t S^t <HI>Dun&s;tans</HI> Church. 1656.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>The Preface to the Reader.</HEAD>
<P>_IT &s;eemeth &s;trange to &s;ome, that M<HI>^r Fullwood</HI> would venture to go into the <HI>Quakers</HI> meet|ing; but his encouragement thereunto was, that that <HI>friend</HI> who de&s;ired him to go, hoped that much <HI>good</HI> might be done thereby; and al&s;o, a&s;&s;ured M. <HI>Fullwood</HI> from M. <HI>Pol|lexfen,</HI> in who&s;e <HI>hou&s;e</HI> the meeting con&s;tantly is, that he &s;hould have free <HI>liberty.</HI></P>
<P>It &s;eemeth yet <HI>more</HI> &s;trange, that M. <HI>Fullwood</HI> would go him&s;elf, without giving any notice thereof to any of his <HI>friends</HI> who might have been helpfull, at lea&s;t, as <HI>witne&s;&s;es</HI> to him. But for &s;atisfaction hereunto, the <HI>warning</HI> was &s;o &s;hort <HI>(viz.</HI> on <HI>Munday</HI> evening, for <HI>Tue&s;day</HI> morning at eight a clock,) that that could not have been done well. Be&s;ides, he had no thoughts of making a &s;et <HI>di&s;pute</HI> of it, till provoked by the <HI>Quakers</HI> railing di&s;cour&s;e. And had he not gone, &s;ome would have been ready enough to have &s;aid, he dur&s;t not.</P>
<P>If any take occa&s;ion to wonder at the <HI>printing</HI> hereof, the <HI>rea|&s;ons</HI> are plainly thus.</P>
<P N="1">1. We hear, that the <HI>Quaker</HI> threatens to print the <HI>debate</HI> him&s;elf, from whom we can expect no faithfullne&s;s therein.</P>
<P N="2">2. We hear, that &s;ome <HI>others,</HI> who did not write, &s;ay, they will lay their heads together, and <HI>print</HI> as much as they can <HI>remember;</HI> which, if they &s;hould, it mu&s;t needs be done very imperfectly.</P>
<P N="3">3. We hear, that &s;ince, we &s;uppo&s;e <HI>prejudiced</HI> per&s;ons, are ready to &s;ay, that the <HI>Quaker</HI> had the <HI>be&s;t:</HI> which, unle&s;s we count <HI>railing,</HI> rea&s;oning; and <HI>impudence,</HI> Arguments; we unfainedly think, we have all rea&s;on to <HI>wonder</HI> at. E&s;pecial|ly, when we con&s;ider how <HI>readily, plainly, punctually,</HI> and even, from the very <HI>Scriptures,</HI> which he him&s;elf urged, he
<PB REF="3"> was in every thing <HI>refuted,</HI> not giving any <HI>&s;atisfactory</HI> reply to any one an&s;wer made by M. <HI>Fullwood,</HI> as we confidently pre&s;ume would ea&s;ily be acknowledged, by tho&s;e, that are mo&s;t prejudiced, would they but &s;eek to remember the mo&s;t <HI>plau&s;ible,</HI> or el&s;e every one of his <HI>replies,</HI> one after another; and <HI>&s;eriou&s;|ly,</HI> though never &s;o <HI>briefly</HI> w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">igh them; which, <HI>without par|tiality,</HI> we earne&s;tly be&s;eech them to do. Wherefore we humbly put this Narrative before them, that their more &s;teady <HI>eye</HI> may take a truer apprehen&s;ion thereof, than their <HI>ear</HI> before had done.</P>
<P>Let none <HI>&s;lander</HI> us with unfaithfullne&s;s in the <HI>relation:</HI> We are very certain, that we have given the <HI>whole rea&s;on</HI> on <HI>both</HI> &s;ides, and that tho&s;e which lie under greate&s;t prejudice, will, upon the <HI>reading</HI> hereof, be forced to confe&s;s, that mo&s;t of the very <HI>words</HI> of M. <HI>Fullwood</HI> are here &s;et down. Truth is, the <HI>Quaker</HI> was &s;o full of <HI>impertinencies</HI> and repetitions, that his words here &s;et down, &s;eem to bear no <HI>proportion</HI> to his tedious and rude <HI>di&s;cour&s;es:</HI> but verily, we are not <HI>con|&s;cious</HI> to our &s;elves, of omitting the lea&s;t part of <HI>rea&s;on,</HI> or <HI>&s;hew</HI> of rea&s;on, brought by him: and <HI>words</HI> without <HI>rea&s;on</HI> may pa&s;s as <HI>wind.</HI></P>
<P>If any other can remember the lea&s;t part of his <HI>rea&s;on,</HI> not here noted, they may <HI>print</HI> it, if it be worth the <HI>Pre&s;s.</HI> Yet we are again confident they cannot.</P>
<P>Yea, the weight and evidence of M. <HI>Fullwoods</HI> an&s;wers, though <HI>extemporary,</HI> is &s;uch, that we think we may &s;afely let them loo&s;e, not only to what <HI>was</HI> &s;aid that day, but to what <HI>can</HI> be replied, upon the <HI>deliberation</HI> of all the <HI>Qua|kers</HI> betwixt this and <HI>We&s;tmerland,</HI> from whence 'tis &s;aid this <HI>Quaker</HI> came.</P>
<P>So that, if any &s;hall <HI>print another</HI> Narrative, let them but be <HI>faithfull</HI> in &s;etting down M. <HI>Fullwoods own</HI> an&s;wers or arguments, in their <HI>due</HI> weight and fullne&s;s, or as they are <HI>here</HI> repre&s;ented, and they may take what liberty they plea&s;e in &s;etting down <HI>his</HI> an&s;wers, or <HI>any</HI> other <HI>them&s;elves</HI> can frame, or obtain from <HI>others.</HI> We may <HI>give</HI> freely, where we know it will be <HI>freely taken</HI> whether we give or not.</P>
<PB REF="3">
<P> We know not that we have concealed any thing, &s;ave &s;ome <HI>infirmities,</HI> viz. repreaches and vile &s;peeches; which indeed were &s;uch and &s;o many, as even forced &s;ome of M. <HI>Fullwoods</HI> more <HI>ingenuous adver&s;aries</HI> to &s;ay, that they wondred that <HI>fle&s;h and blood</HI> could continue &s;o long under &s;uch temptations with &s;o much <HI>patience</HI> and <HI>meekne&s;s</HI> as <HI>he</HI> did; and (to u&s;e the words of <HI>another</HI> of them) they did verily be|leeve, <NOTE PLACE="marg">E. I.</NOTE> not another <HI>Mini&s;ter</HI> in <HI>England,</HI> could have done the <HI>like.</HI></P>
<DIV2 TYPE="part">
<HEAD>There were &s;ome things very <HI>remarkeable,</HI></HEAD>
<P N="1">1. The <HI>cunning craftine&s;s</HI> of the <HI>Quaker</HI> was &s;uch, that do what M. <HI>Fullwood</HI> could to force him to it, he &s;till found &s;ome <HI>trick</HI> or other to <HI>evade</HI> the maintaining <HI>tho&s;e</HI> pa&s;&s;ages (of <HI>dangerous con&s;equence)</HI> which he let fall in his fir&s;t di&s;cour&s;e, which were not a <HI>few,</HI> and which <HI>he</HI> took notice, that M. <HI>Fullwood</HI> wrote down.</P>
<P N="2">2. That he took all <HI>occa&s;ions</HI> to bring the <HI>di&s;pute</HI> to &s;uch <HI>points,</HI> as lie in difference betwixt us and the <HI>Anabapti&s;ts;</HI> that thus he might engage the <HI>Anabapti&s;ts</HI> with him&s;elf; which he <HI>indeed</HI> effected, the greate&s;t advantage that he got that day.</P>
<P N="3">3. That, upon every <HI>&s;tand</HI> or difficulty, he continually fled unto the <HI>common refuge,</HI> of <HI>Hireling,</HI> taking <HI>Tythes,</HI> divi|ning for <HI>money,</HI> &amp;c. di&s;cour&s;e too <HI>gratefull</HI> with <HI>&s;uch</HI> people, as u&s;e to follow <HI>&s;uch</HI> leaders.</P>
<P N="4">4. Though he at fir&s;t urged to have the <HI>expre&s;s</HI> words of <HI>Scripture,</HI> to be the <HI>Rule</HI> of the <HI>Di&s;pute:</HI> yet he <HI>him&s;elf</HI> did not &s;o much, as once, keep him&s;elf &s;o exactly thereunto; which would per&s;wade us, that he had &s;ome further <HI>fetch</HI> therein, which he had no <HI>opportunity</HI> to <HI>di&s;cover.</HI></P>
<P N="5">5. Yet his <HI>cunning</HI> deceived him, in that, as is mo&s;t <HI>remar|kable;</HI> the very <HI>Texts,</HI> which he him&s;elf urged, as before was noted, afforded &s;o <HI>direct</HI> and <HI>plain</HI> an an&s;wer, upon <HI>every</HI> occa&s;ion, that he had no room left for any <HI>colourable</HI> reply: and which forced him to fill up the <HI>time</HI> with, either most <HI>emp|ty</HI> talk, or <HI>abu&s;ive</HI> &s;peeches&punc; or plain <HI>&s;ilence:</HI> thereby, giving way to <HI>others,</HI> to <HI>divert</HI> the di&s;cour&s;e.</P>
<P N="6">6. <HI>La&s;tly,</HI> and which did <HI>ju&s;tly amaze</HI> us, how <HI>boldly,</HI> and
<PB REF="4"> with what <HI>enforcing</HI> repetitions, did M. <HI>Fullwood</HI> challenge him, to &s;et down <HI>his</HI> opinions; and <HI>engage,</HI> that thereupon, he would, at the <HI>next meeting,</HI> bring <HI>Papi&s;ts</HI> books, and &s;hew the people <HI>his</HI> opinions <HI>therein!</HI> and how <HI>faintly,</HI> and almost <HI>taun|tingly,</HI> and at la&s;t, even <HI>&s;hamefully,</HI> and <HI>&s;ilently</HI> did he let it &s;lip; as appears more <HI>fully,</HI> and mo&s;t remarkeably in the di&s;|cour&s;e. Which, doth even <HI>per&s;wade</HI> us, when we have thought thereupon <HI>&s;ince,</HI> that though M. <HI>Fullwood</HI> had more <HI>charity</HI> for him, in his di&s;cour&s;e, yet, indeed, he was a <HI>Papi&s;t.</HI></P>
<P>The Lord <HI>awaken</HI> us betimes, lea&s;t we &s;ay <HI>peace, peace,</HI> when &s;udden <HI>de&s;truction</HI> cometh.</P>
<CLOSER><SALUTE>Vale.</SALUTE></CLOSER>
</DIV2>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="tract">
<PB N="1" REF="4">
<HEAD>A True Relation OF A DISPUTE between <HI>Francis Fullwood,</HI> &amp;c.</HEAD>
<P>_THe <HI>Quaker</HI> having ended his <HI>long</HI> di&s;cour&s;e, the <HI>drift</HI> whereof, &s;eemed to be onely, to call the people to minde the <HI>light within</HI> them, and to cry <HI>down</HI> the <HI>Ministery,</HI> under the title of <HI>fal&s;e prophets;</HI> M^r <HI>Fullwood</HI> turned him&s;elf to M^r <HI>Pollexfen</HI> and &s;aid: M. <HI>Pollexfen,</HI> I acknowledg my &s;elf under your <HI>roof,</HI> and therefore I &s;hall &s;peak nothing <HI>here</HI> without your <HI>leave.</HI> M. <HI>Pollexfen</HI> replied, you have <HI>liberty</HI> to &s;peak your <HI>mind.</HI></P>
<P>But, before M. <HI>Fullwood</HI> could begin to &s;peak, he was <HI>pre|vented</HI> by a <HI>woman</HI> Quaker, who began before him, and forced the <HI>company</HI> to waite with <HI>patience</HI> till &s;he had ended, <HI>&s;uch</HI> another, though <HI>&s;horter</HI> di&s;cour&s;e, as her <HI>brother before</HI> had delivered. When &s;he had ended, M. <HI>Fullwood</HI> began to <HI>this</HI> effect.</P>
<SP>
<SPEAKER>Fullwood.</SPEAKER>
<P>I have <HI>one</HI> word, <HI>fir&s;t,</HI> unto this <HI>woman,</HI> that &s;pake la&s;t, and <HI>that</HI> is, to <HI>charge</HI> her, with &s;peaking <HI>expre&s;ly</HI> again&s;t the <HI>Scri|pture: Sh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> told us, that <HI>eternall life was not to be found in the Scriptures:</HI> whereas, the <HI>Apo&s;tle</HI> &s;aith <HI>expre&s;ly,</HI> that the <HI>holy Scriptures are able to make wi&s;e unto &s;alvation.</HI></P>
</SP>
<SP>
<SPEAKER>Woman.</SPEAKER>
<P>There is <HI>one lie</HI> already: Did&s;t not thou &s;ay, thou would&s;t &s;peak <HI>but one</HI> word? and ha&s;t thou &s;aid <HI>but one</HI> word? I call the people to <HI>witne&s;s.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I &s;aid, I had <HI>one</HI> word to &s;ay to you: I can ea&s;ily in&s;tance
<PB N="2" REF="5"> the <HI>like</HI> expre&s;&s;ion in <HI>Scripture:</HI> however, I hope, I have <NOTE PLACE="marg"><HI>A w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rd of Ex|h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rtation.</HI> Acts 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 15.</NOTE> <HI>learned</HI> of <HI>him,</HI> who <HI>when he was reviled, reviled not again.</HI></P>
</SP>
<SP>
<SPEAKER>The man Quak.</SPEAKER>
<P>Let <HI>that</HI> pa&s;s, the <HI>Scripture</HI> &s;aith the <HI>&s;ame</HI> that <HI>&s;he</HI> did.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Doth <HI>any</HI> Scripture affirm, that we cannot <HI>finde eternall life in Scripture?</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Yea: <HI>That</HI> Scripture, which &s;he intended, as I &s;hall &s;hew thee.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Pray, Good people ob&s;erve what he undertakes to prove, <HI>viz.</HI> that the <HI>Scripture</HI> &s;aith, <HI>we cannot finde etenall life in Scripture.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>'Tis in <HI>Joh.</HI> 5. <HI>Search the Scriptures, for in them ye think to have eternall life:</HI> Chri&s;t doth not &s;ay that ye <HI>&s;hall</HI> have eter|nall life therein, but ye <HI>think,</HI> &amp;c.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Pray ob&s;erve, is here any <HI>&s;uch</HI> thing as he <HI>undertook</HI> to <HI>prove?</HI> doth <HI>this</HI> Scripture &s;ay, we <HI>cannot finde</HI> eternall life in Scripture? it &s;aith indeed ye <HI>think</HI> ye <HI>have</HI> eternall life in Scripture, but is that, ye <HI>cannot finde eternall life in Scri|pture?</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But the <HI>Scripture</HI> &s;aith, <HI>He that hath the Son hath life,</HI> not he that hath the <HI>Scriptures. Ye will not come to me that ye may have life.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>True: but this <HI>Son</HI> in whom eternall life is, is <HI>alone</HI> to be found in <HI>Scriptures,</HI> as the next words affirm, <HI>they are they which te&s;tifie of me,</HI> therefore, eternall life <HI>is</HI> to be <HI>found</HI> in <HI>Scripture;</HI> and thus <HI>your own</HI> text overthrowes you.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>But the&s;e had the <HI>Scripture,</HI> and yet they did not come to Chri&s;t that they might have <HI>life,</HI> they were without <HI>life,</HI> though they had the <HI>Scriptures.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But the&s;e <HI>Scriptures</HI> continue and <HI>reveal</HI> this Chri&s;t, in <HI>whom</HI> alone is eternall <HI>life;</HI> and therefore, could they but have <HI>&s;earched</HI> the <HI>Scriptures</HI> untill they had found <HI>Christ</HI> therein, they would certainly have <HI>found</HI> eternall <HI>life</HI> there|in. Here are in the text two <HI>propo&s;itions,</HI> and an <HI>exhortation</HI> grounded thereupon. 1. In the Scripturess ye <HI>think</HI> ye have eternall <HI>life.</HI> 2. And (as if he had &s;aid ye do not think ami&s;s, for) <HI>they are they which te&s;tifie of me.</HI> 3. Hereupon, our Saviour <HI>grounds</HI> and &s;trengthens his <HI>exhortation; Search the Scriptures.</HI> Why? Becau&s;e ye <HI>think</HI> ye have eternall <HI>life</HI>
<PB N="3" REF="5"> in <HI>Scripture,</HI> and they do indeed <HI>te&s;tifie</HI> of me, in whom alone is this eternall <HI>life;</HI> therefore eternall life, <HI>viz.</HI> in <HI>Chri&s;t,</HI> may be <HI>found</HI> in <HI>Scripture.</HI></P>
</SP>
<SP>
<SPEAKER>Woman.</SPEAKER>
<P>Can the <HI>letter</HI> of Scripture <HI>alone</HI> give <HI>life?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>The <HI>Scripture</HI> is able as a <HI>means,</HI> though <HI>Chri&s;t</HI> alone be able as the <HI>principall</HI> cau&s;e, to make <HI>wi&s;e unto &s;alvation.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>'Tis the <HI>man of God</HI> wi&s;e unto &s;alvation.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>There are two truths in the words. 1. The Scriptures are able <HI>to make wi&s;e</HI> unto &s;alvation. 2. They are <HI>even</HI> able to make the <HI>man of God</HI> wi&s;e unto &s;alvation.</P>
</SP>
<SP>
<SPEAKER>The Company.</SPEAKER>
<P>Come, <HI>leave</HI> this: here is an end of <HI>this.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I &s;hall now expect &s;atisfaction from you (&s;peaking to the <HI>man-Quaker)</HI> for I have many things to charge you with, out of your <HI>own</HI> di&s;cour&s;e. But for our clearer proce&s;s, I de&s;ire to know fir&s;t, what &s;hall be <HI>Judg</HI> betwixt us, whether the <HI>Scripture,</HI> or not?</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Yea, I am contented, that the <HI>Scriptures,</HI> as <HI>thou</HI> calle&s;t them, be our <HI>Rule.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I would ask but one thing more:</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Nay, Have I not an&s;wered <HI>thy</HI> que&s;tion, now thou &s;halt an&s;wer me <HI>one</HI> que&s;tion.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>What</HI> is it?</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Whether is that the <HI>Go&s;pel-mini&s;try that preacheth for hire?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Have but a little <HI>patience</HI> and this will have its <HI>due</HI> place: my other <HI>que&s;tion</HI> is but in <HI>order</HI> to our clearer proceeding al&s;o.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Nay but I have an&s;wered thee <HI>one</HI> que&s;tion already.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>One</HI> word will an&s;wer <HI>this</HI> al&s;o.</P>
</SP>
<SP>
<SPEAKER>The Company.</SPEAKER>
<P>Let him &s;peak.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>My <HI>&s;econd</HI> demand then is this, Whether the <HI>Scripture</HI> &s;hall be our Rule in the <HI>expre&s;s</HI> letter of it, or whether we may draw any <HI>con&s;equence</HI> from it?</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>I'le have none of thy <HI>meanings</HI> or conceivings; the very <HI>letter</HI> of the Scripture &s;hall <HI>judg</HI> betwixt us.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I am contented then that it &s;hould be &s;o.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But now an&s;wer <HI>thou</HI> my que&s;tion: Is that a <HI>lawfull</HI> Mini|&s;try that preacheth <HI>for hire,</HI> or not?</P>
</SP>
<PB N="4" REF="6">
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Sir, I expect that you prove from Scripture, what you have <HI>delivered</HI> to us, fir&s;t.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Nay, now I have an&s;wered thee <HI>two</HI> que&s;tions, wilt not thou an&s;wer me <HI>one?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Yes, I will an&s;wer it, it will come in its cour&s;e.</P>
</SP>
<SP>
<SPEAKER>M^r <HI>Tripe.</HI></SPEAKER>
<P>Then let M. <HI>Fullwood</HI> put <HI>one</HI> thing to you fir&s;t, which you delivered to us, and do you an&s;wer to <HI>that,</HI> and then let him an&s;wer <HI>this</HI> que&s;tion.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I am contented.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Thou ha&s;t a <HI>writing</HI> in thy pocket (he &s;aw M. <HI>Fullwood</HI> take <HI>Notes</HI> of his di&s;cour&s;e) give me thy <HI>writing,</HI> and thou &s;halt be <HI>an&s;wered</HI> in writing.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>No</HI> Sir, then for ought I know, &s;ome <HI>Je&s;uit</HI> may an&s;wer it, and not <HI>you.</HI> I have <HI>you</HI> here <HI>now,</HI> and expect, that you <HI>an&s;wer for your &s;elf.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>What, thou afraid of <HI>Je&s;uit</HI> then?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>You &s;hall find, through Gods a&s;&s;i&s;tance, that I am not afraid of you.</P>
</SP>
<SP>
<SPEAKER>Woman.</SPEAKER>
<P>Doe&s;t know the voice of a <HI>Je&s;uit,</HI> when thou <HI>heare&s;t</HI> him? if <HI>not,</HI> thou art a <HI>fal&s;e prophet,</HI> for the <HI>true</HI> Prophet, <HI>knows</HI> the voice of a <HI>&s;tranger.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Prove that, good <HI>woman.</HI></P>
</SP>
<SP>
<SPEAKER>Woman.</SPEAKER>
<P>So I will. The Scriptures &s;ay, a <HI>&s;tranger</HI> will they not <HI>follow,</HI> for they know not the <HI>voice</HI> of a &s;tranger.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Well proved: therefore <HI>they do</HI> know the <HI>voice of a &s;tranger.</HI></P>
</SP>
<SP>
<SPEAKER>Woman.</SPEAKER>
<P>But doe&s;t thou think that there is ere a <HI>Je&s;uit</HI> here?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I am more charitable: Yet more certain I am, that the <HI>Pa|pa&s;ts</HI> give you their <HI>doctrine,</HI> and &s;end <HI>you</HI> abroad to <HI>deli|ver</HI> it.</P>
</SP>
<SP>
<SPEAKER>Man Quak.</SPEAKER>
<P>So then, thou doe&s;t not think we are <HI>Papi&s;ts.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>No truly: But I beleeve you are <HI>deluded</HI> by <HI>them,</HI> and u&s;ed to manage their de&s;parate and helli&s;h <HI>de&s;igns</HI></P>
<P>But let me proceed to demand of you &s;atisfaction in <HI>one</HI> thing, &s;eeing my pre&s;ent liberty goeth no farther: 'tis this, Pray how do you prove that the Mini&s;try of <HI>England preach|eth another Go&s;pel,</HI> than that which <HI>Paul</HI> preached; for that was one of the <HI>marks</HI> of the <HI>fal&s;e</HI> prophets, as you charge
<PB N="5" REF="6"> the <HI>Mini&s;try</HI> of <HI>England</HI> to be; and which, I am here to challenge you to make good. <HI>viz.</HI> that <HI>we</HI> preach <HI>another Go|spel</HI> than that which <HI>Paul</HI> preached.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Who &s;aid thou wa&s;t a <HI>fal&s;e</HI> prophet? thou applie&s;t it to thy &s;elf.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Then am I a <HI>fal&s;e</HI> prophet, or not?</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>I did not &s;ay thou wa&s;t.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>But did not you mean, the <HI>Mini&s;try</HI> of <HI>England,</HI> in your <HI>marks</HI> of <HI>fal&s;e</HI> prophets?</P>
</SP>
<SP>
<SPEAKER>Quae.</SPEAKER>
<P>I own a <HI>Mini&s;try,</HI> I own a Mini&s;try in <HI>England,</HI> for all thou &s;ai&s;t I deny it.</P>
</SP>
<SP>
<SPEAKER>One of the Company.</SPEAKER>
<P>We do all under&s;tand, that by <HI>fal&s;e</HI> prophets, he means the <HI>publick Mini&s;try.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I challenge him then to prove, if he can, that <HI>we</HI> preach <HI>a|nother Gospel</HI> than that which <HI>Paul</HI> preached.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>So I will: <HI>Paul</HI> had <HI>his</HI> Go&s;pel, not <HI>of man,</HI> nor <HI>by man,</HI> but from <HI>God;</HI> but thou ha&s;t thy Go&s;pel by <HI>man.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>We attain to the Go&s;pel <HI>another way</HI> than <HI>Paul</HI> did; there|fore <HI>our</HI> Go&s;pel is <HI>another Go&s;pel: this</HI> I utterly deny: prove this if you can, that our <HI>different manner</HI> of receiving the <HI>Go&s;pel,</HI> doth render it <HI>another Go&s;pel.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Doth not <HI>Paul</HI> &s;ay, that he was an Apo&s;tle not of <HI>man,</HI> nor by <HI>man,</HI> but by the <HI>revelation</HI> of Chri&s;t Je&s;us? and then tells us, if any man preach <HI>another Gospel,</HI> &amp;c.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>But prove, if you can, that the <HI>manner</HI> of receiving, did thus make it <HI>another</HI> Go&s;pel.</P>
<P>Yea; <HI>good people,</HI> mark: for in this, <HI>his own</HI> text, his argu|ment is utterly ruined. <HI>Gal.</HI> 1. 8, 9. Though an <HI>Angel</HI> from heaven, preach any <HI>other</HI> Go&s;pel than that which <HI>I have preached,</HI> or than that, which you <HI>have received,</HI> let him be accur&s;ed.</P>
<P>Ob&s;erve, 'tis the <HI>&s;ame</HI> Go&s;pel that <HI>Paul preached,</HI> and that <HI>they received,</HI> by his <HI>preaching.</HI> Yet <HI>Paul,</HI> as was &s;aid, received this <HI>&s;ame</HI> Go&s;pel <HI>immediatly</HI> from <HI>God,</HI> and the&s;e <HI>Galatians,</HI> from <HI>man,</HI> from <HI>Pauls</HI> preaching: therefore, you may ea&s;ily perceive, that the <HI>d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">fferent manner</HI> of giving or receiving the <HI>Go&s;pel,</HI> doth not make <HI>another</HI> Go&s;pel: the <HI>&s;ame</HI> Go&s;pel is received by them, from <HI>Paul,</HI> which <HI>Paul</HI>
<PB N="6" REF="7"> received by the revelation of <HI>Je&s;us Chri&s;t.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But did&s;t thou receive the <HI>Go&s;pel</HI> as <HI>Paul</HI> did?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I receive the Go&s;pel from <HI>Paul,</HI> as the&s;e <HI>Galatians</HI> did even from the <HI>&s;ame</HI> writings of <HI>Paul,</HI> and they received the <HI>&s;ame</HI> from <HI>Paul</HI> which he received from <HI>God;</HI> and therefore, we receive the <HI>&s;ame</HI> Go&s;pel which <HI>Paul</HI> did receive from the hands of <HI>God</HI> him&s;elf; <HI>which</HI> Go&s;pel we <HI>preach,</HI> and not <HI>another.</HI></P>
</SP>
<SP>
<SPEAKER>The Company.</SPEAKER>
<P>This is plain enough: Go on to &s;omething el&s;e.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But thou preache&s;t for <HI>Hire.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I &s;hall an&s;wer <HI>that</HI> anon: but fir&s;t do you prove that I preach <HI>another</HI> Go&s;pel than <HI>Paul</HI> preached.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Thou preache&s;t for <HI>Hire,</HI> the Prophets prophe&s;ie fal&s;ly, the Prie&s;ts bear rule by their means: we preach for <HI>nothing.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Come, come, Sir; You have told us, that what you deliver you have by <HI>revelation</HI> from <HI>Heaven;</HI> wherein, I tell you you <HI>bla&s;pheme</HI> the Lord: <HI>Did</HI> God <HI>&s;end</HI> you, with <HI>lies</HI> and <HI>&s;landers;</HI> to rail and reproach, <HI>&amp;c?</HI></P>
</SP>
<SP>
<SPEAKER>Quak</SPEAKER>
<P>Did I <HI>&s;lander</HI> thee: wherein?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>You have &s;landered the <HI>Mini&s;ters</HI> in <HI>many</HI> things: to name but <HI>one:</HI> you have &s;aid, to the people, that the <HI>fal&s;e</HI> pro|phets, meaning us, in the <HI>Mini&s;try,</HI> deny the <HI>light that is in all men.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Doe&s;t not <HI>thou</HI> &s;ay, that <HI>there is no light in every man?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>No: nor, I beleeve, any <HI>Mini&s;ter</HI> in <HI>England.</HI></P>
</SP>
<SP>
<SPEAKER>The Company.</SPEAKER>
<P>Then, herein you are <HI>agreed.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>So far we are, yet le&s;t I &s;hould be mi&s;under&s;tood; I &s;hall &s;hew wherein we differ, about this <HI>light</HI> which is in <HI>every</HI> man.</P>
<P>We hold, that this light is not of it &s;elf <HI>&s;ufficient</HI> to lead men to <HI>&s;alvation;</HI> you, as I conceive, hold that it is <HI>&s;ufficient</HI> to &s;alvation.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Away with thy <HI>meanings</HI> and conceivings, the word of God is not of any <HI>private</HI> interpretation.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Stay friend, I have a word of exhortation: Wherefore, according to a pa&s;&s;age in your di&s;cour&s;e, you are <HI>bound</HI> to <HI>hold your peace.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Speak then.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>My <HI>di&s;cour&s;e</HI> &s;hall be <HI>grounded</HI> upon tho&s;e known words,
<PB N="7" REF="7"> <HI>Joh.</HI> 1. <HI>The true light which enlighteneth every man which cometh into the world.</HI> This <HI>light</HI> is by <HI>&s;everall</HI> parties taken in three <HI>&s;everall</HI> &s;en&s;es; yet it will appear, that in neither of the&s;e, it is &s;ufficient to &s;alvation.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>He is at his <HI>&s;en&s;es</HI> and meanings again.</P>
</SP>
<P>Fir&s;t, <HI>Some,</HI> take this light to be the <HI>relicks</HI> of that <HI>naturall</HI> <MILESTONE N="1"> <HI>knowledg,</HI> which the goodne&s;s of God, hath left and kept in <HI>man</HI> &s;ince the <HI>fall.</HI></P>
<P>Now, we grant that thus <HI>all men are enlightned;</HI> yet it is very evident, that all men are not <HI>&s;avingly</HI> enlightened here|by: for the <HI>Scripture</HI> witne&s;&s;eth, that &s;ome men have <HI>no &s;uch light in them;</HI> namely, &s;uch as &s;peak not according to <NOTE PLACE="marg"><HI>I&s;a.</HI> 8. 20.</NOTE> this <HI>law</HI> and te&s;timony of the <HI>word</HI> of God: and notwith|&s;tanding this <HI>common</HI> light, the Gentiles <HI>&s;ate in darkne&s;s</HI> and in the &s;hadow of death.</P>
<P>Secondly, Others may &s;uppo&s;e, that <HI>every</HI> man is enlight|ened <MILESTONE N="2"> by Chri&s;t as Mediatour: that all the light that is in men, was purcha&s;ed for them by the <HI>death</HI> of Chri&s;t; and is wrought in them by the <HI>common</HI> influence of his <HI>&s;pirit</HI> upon the <HI>world:</HI> and thus, they &s;ay, <HI>Chri&s;t enlighteneth every man that cometh into the world.</HI></P>
<P>Now, &s;hould we admit this <HI>&s;en&s;e</HI> of the words, yet <HI>this</HI> light, as it is in every man, will be found in Scripture to be onely <HI>common</HI> and not <HI>&s;aving,</HI> or not &s;ufficient to &s;alvation: for yet notwith&s;tanding, the <HI>purcha&s;e</HI> and <HI>coming</HI> of Chri&s;t, the <HI>Gentiles</HI> have their <HI>under&s;tandings darkned,</HI> Eph. 4.</P>
<P>And though it &s;hould be granted, that this <HI>common</HI> light doth <HI>convince men of &s;in,</HI> yet it doth not convince men of <HI>righteou&s;ne&s;s</HI> and <HI>judgment:</HI> and therefore it is <HI>&s;ufficient</HI> to leave men <HI>inexcu&s;able,</HI> but it is not &s;ufficient to <HI>lead</HI> them to <HI>&s;alvation.</HI></P>
<P>Further, Though it &s;hould be granted, that <HI>this</HI> light might be called the <HI>Spirit</HI> of Chri&s;t, if it be the <HI>effect</HI> thereof: yet it is &s;till <HI>denied,</HI> that this <HI>operation</HI> of the <HI>&s;pirit</HI> which is <HI>common</HI> to all, is &s;ufficient to <HI>&s;alvation:</HI> not but that the <HI>&s;ame</HI> &s;pirit is &s;ufficient, but yet this <HI>operation</HI> of the &s;pirit to <HI>con|vince of &s;in,</HI> is not &s;ufficient.</P>
<P>3. La&s;tly, Others do interpret <HI>this enlightning</HI> in the text, <MILESTONE N="3">
<PB N="8" REF="8"> to be the <HI>means</HI> of enlightning; namely the <HI>Go&s;pel-dispen&s;a|tion;</HI> which, the coming of Chri&s;t, brought more <HI>eminently</HI> and <HI>univer&s;ally</HI> into the world, he being the fir&s;t <HI>preacher of the Go&s;pel</HI> in this &s;en&s;e. <NOTE PLACE="marg"><HI>Heb.</HI> 2. 3.</NOTE></P>
<P><HI>Here</HI> I pitch; for thus, there is a light &s;et upon <HI>an hill,</HI> &s;hining forth and offering it &s;elf to <HI>enlighten every</HI> man that comes into the world; and the onely <HI>means</HI> of enlightening <HI>all</HI> that <HI>are</HI> enlightned to <HI>&s;alvation</HI> in the world. <HI>Paralell</HI> with that known place; The grace which hath <HI>appeared</HI> unto <HI>all</HI> men, <HI>teaching them,</HI> not that all are <HI>effectually taught</HI> thereby; yet it is <HI>&s;till</HI> teaching them, as a <HI>means,</HI> i. e. offer|ing to teach them the way to &s;alvation; whereby, Chri&s;t in|deed hath made a <HI>way,</HI> and fixed a <HI>means,</HI> which is &s;ufficient as a <HI>means,</HI> to enlighten every man that cometh into the world: and thus he may be &s;aid to enlighten every man that cometh into the world.</P>
<P>Now the text taken in <HI>this</HI> &s;en&s;e, 'tis evident, that all are not <HI>effectually</HI> enlightened hereby; all do not em|brace and po&s;&s;e&s;&s;e this light; all do not receive it, and &s;ee in it, or yeeld them&s;elves to be &s;avingly enlightened by it: the very text tells us, that the light <HI>&s;hined in darkne&s;s</HI> and the <HI>darkne&s;s comprehended it</HI> not: to &s;ome the Go&s;pel is hid, and Chri&s;t is not in reprobates. <NOTE PLACE="marg"><HI>Joh.</HI> 1. 2 <HI>Cor.</HI> 4. 2 <HI>Cor.</HI> 13.</NOTE></P>
<P>Thus, take the text in which <HI>&s;en&s;e</HI> you will, yet we mu&s;t conclude, that that <HI>light</HI> which is in <HI>every</HI> man, is not a <HI>&s;a|ving</HI> light, or &s;ufficient to &s;alvation.</P>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Mark people, He &s;aith the <HI>Spirit</HI> doth not convince of righteou&s;ne&s;s and judgment.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Pray &s;peak the truth: I &s;aid if you take the text in the &s;e|cond &s;en&s;e which I do not, yet the Spirit doth not convince all of <HI>righteou&s;ne&s;s</HI> whom it doth convince of <HI>&s;in:</HI> or the &s;ame Spirit, may be &s;aid to convince <HI>&s;ome</HI> of <HI>&s;in</HI> onely, and <HI>others</HI> both of <HI>&s;in, righteou&s;ne&s;s</HI> and <HI>judgment.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Then people he would per&s;wade us, that the <HI>&s;ame Spirit,</HI> doth not convince of &s;in, righteou&s;ne&s;s and judgment.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Cannot you &s;peak <HI>two</HI> words <HI>true?</HI> I &s;ay, the &s;ame <HI>opera|tion</HI> of the Spirit doth not convince of <HI>&s;in,</HI> and <HI>righteou&s;ne&s;s,</HI> and <HI>judgment;</HI> &s;o that he doth &s;ometimes <HI>convince</HI> of &s;in
<PB N="9" REF="8"> <HI>onely,</HI> and &s;ometimes of <HI>&s;in, righteou&s;ne&s;s</HI> and <HI>judgment.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Turn to the Text: I will &s;end the <HI>Comforter,</HI> and he &s;hall convince the world of &s;in and righteou&s;ne&s;s and judgment. Again, Even the <HI>Spirit</HI> of truth, whom the world can|not <HI>receive,</HI> ye know him, and he dwelleth with you, <HI>&amp;c.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>From the&s;e <HI>two Texts</HI> brought by your &s;elf for the con|trary, I &s;hall undertake to prove, above all <HI>contradiction,</HI> that the <HI>Spirit</HI> in this &s;aving &s;en&s;e, is not in <HI>every</HI> man; yea, that the Spirit, as a <HI>Comforter, reprover</HI> of &s;in, righteou&s;|ne&s;s and judgment, and as a <HI>Spirit</HI> of <HI>truth,</HI> is not in <HI>every</HI> man; which one would think &s;hould put an utter <HI>end</HI> unto this <HI>part</HI> of the controver&s;ie. This Text <HI>Joh.</HI> 14. 16, 17. &s;aith expre&s;ly, that the <HI>Comforter,</HI> the <HI>Spirit of truth,</HI> which is promi&s;ed to be with and dwell in the <HI>Di&s;ciples,</HI> the <HI>world</HI> cannot <HI>receive,</HI> becau&s;e it <HI>&s;eeth</HI> him not, neither <HI>knoweth</HI> him.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Can&s;t thou prove, that ever <HI>any</HI> one had &s;o <HI>much</HI> light as to convince him of <HI>&s;inne,</HI> and yet that light was not &s;aving?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Yes, that I can. <HI>Judas</HI> was convinced of his great wickedne&s;s in <HI>betraying</HI> of Chri&s;t, yet <HI>Judas</HI> had not <HI>&s;a|ving</HI> light.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>But, is not that light which convinceth of &s;in, if <HI>improved,</HI> &s;ufficient to &s;alvation?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>Prove</HI> that.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Nay, do thou <HI>prove</HI> it is not.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I will: There is no <HI>meanes</HI> &s;ufficient to &s;alvation, but what Scripture a&s;&s;erts to be &s;o: But now we do not find in Scrip|ture that the light &s;ufficient to convince of &s;in, if <HI>improved</HI> [by us] is &s;ufficient to &s;alvation; if we do, &s;hew it.</P>
<P><HI>Some</HI> of the company did not like the <HI>Argument,</HI> but nei|ther <HI>they,</HI> nor the <HI>Quaker</HI> him&s;elf, &s;aid any thing at all in an&s;wer thereunto.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But now an&s;wer thou my que&s;tion; Is that a <HI>lawfull Mini&s;try that takes Hire for preaching?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>He may be a lawfull Mini&s;ter which takes Hire: prove the contrary, if you can.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>The <HI>fal&s;e</HI> Prophets prophe&s;ie for <HI>reward</HI> and preach for <HI>Hire.</HI></P>
</SP>
<PB N="10" REF="9">
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Pray ob&s;erve, is there no difference, betwixt taking <HI>Hire,</HI> and preaching <HI>meerly</HI> for <HI>Hire,</HI> or <HI>Hires</HI> &s;ake. The true <HI>Prie&s;ts</HI> in the time of the <HI>Law,</HI> had the Hire of <HI>Tithes</HI> appointed by <HI>God</HI> him&s;elf: were they therefore <HI>fal&s;e</HI> Pro|phets?</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Doe&s;t thou take <HI>Hire</HI> or no?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>If I do, I have Scripture for it: the <HI>Labourer</HI> is worthy of his <HI>Hire.</HI> However you are to prove that I preach for <HI>Hire,</HI> or meerly for the &s;ake of Hire.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>See, he hath <HI>acknowledged</HI> him&s;elf to be a <HI>Hireling,</HI> and that he preacheth for <HI>Hire:</HI> therefore he is a <HI>fal&s;e</HI> Pro|phet, <HI>&amp;c.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Did you come from God with the&s;e &s;landers? I &s;ay, I am no <HI>Hireling:</HI> I &s;ay, I do not preach for <HI>Hire,</HI> though I have a <HI>maintenance</HI> in liew of preaching.</P>
<P>Good people, you &s;ee I am enforced unto it: pray give me leave to <HI>magnifie my Office</HI> a little, and I &s;hall ea&s;ily <HI>prove</HI> that I am no <HI>Hireling.</HI></P>
<P>A Hireling is one that <HI>works</HI> meerly for his <HI>wages,</HI> and doth no <HI>more</HI> work than he is <HI>hired to do;</HI> What &s;ay you, is he not?</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Yea.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Then I &s;hall prove I am no <HI>Hireling.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Doe&s;t thou do <HI>more</HI> work then thou art <HI>hired to do?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Yes, I do: Be&s;ides my preaching twice every Lords day, which is all I am bound [by man] unto; I <HI>Catechize:</HI> I <HI>expound</HI> upon &s;ome part of Scripture: I de&s;ire <HI>particular conference</HI> with my people, for their <HI>in&s;truction</HI> in order to the <HI>Sacrament:</HI> I vi&s;it the &s;ick: I preach my turn at &s;ome Lectures; And la&s;tly, I have begun, to <HI>go and teach from hou&s;e to hou&s;e;</HI> which I intend, through the Lords a&s;&s;i&s;tance to go through withall. And all this is more than I have Maintenance from man for.</P>
<P>Yea, you are all my witne&s;&s;es this day, that I am <HI>here,</HI> <NOTE PLACE="marg">Hun<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing the Wolfe is not flying from him, as the Hireling doth. <BIBL>Joh. 50.</BIBL></NOTE> doing more then I am bound to do: or can expect any <HI>re|ward</HI> from <HI>man,</HI> for. Ye all know, I might now have been quiet in my <HI>&s;tudy</HI> at home; and that I could likely expect no|thing here, but what <HI>you</HI> &s;ee I <HI>here</HI> find, <HI>trouble, rayling,</HI>
<PB N="11" REF="9"> and <HI>reviling,</HI> for this labour of my <HI>love</HI> to the <HI>&s;ouls</HI> of my <HI>poor</HI> people; that if po&s;&s;ible, I might &s;ave them out of the hands of &s;uch <HI>deceivers</HI> and <HI>&s;educers.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Then thou acknowledge&s;t, thou preache&s;t <HI>twice</HI> a day for <HI>Hire.</HI> Behold people; then he is &s;o far an <HI>Hireling:</HI> onely he hath &s;aid all this, that you might think you are be|holding to him.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I am yet no <HI>Hireling:</HI> prove if you can, that I preach twice a day meerly for my maintenance; though I am indeed thereby oblged thereunto. I preach for the <HI>glory</HI> of God and my peoples <HI>&s;alvation.</HI> You cannot &s;ay, I preach for Hire, unle&s;s you could &s;ee my <HI>heart,</HI> without uncharitable|ne&s;s and bearing fal&s;e witne&s;s again&s;t me.</P>
<P>Be&s;ides, I &s;eriou&s;ly profe&s;s in the <HI>pre&s;ence</HI> of <HI>God,</HI> and before you all, that as I do more work than man can re|quire: &s;o had I no <HI>reward</HI> from <HI>man</HI> at all, yet I would preach; I hope, &s;o long as I have a tongue to &s;peak.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>O people, pray <HI>try</HI> him: &s;ee whether he will preach for nothing; my advice to you all, pray <HI>try</HI> him; pay him no more <HI>Tithes</HI> henceforward; he will preach with|out.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>However, good people, pray take <HI>notice</HI> that he giveth but the <HI>Devils coun&s;ell;</HI> he per&s;wades you to <HI>tempt</HI> me to <HI>&s;in,</HI> and to leave off preaching; e&s;pecially con&s;idering, you cannot thus <HI>try</HI> me, but you mu&s;t withhold what is my <HI>due</HI> by <HI>Law,</HI> and &s;o <HI>&s;in</HI> your &s;elves.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Ha&s;t not thou <HI>covenanted</HI> to preach twice a day?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>What if I have? It doth not follow that I preach meerly for that, which I have <HI>covenanted</HI> for. But indeed, I have not &s;o <HI>covenanted.</HI> When I came unto this place, I did neither <HI>covenant</HI> to my people <HI>what to do,</HI> nor they with me, <HI>what to give;</HI> in which thing, let my <HI>Congregation</HI> be my <HI>witne&s;s:</HI> indeed my maintenance is given me by <HI>Law,</HI> <NOTE N="*" PLACE="marg">And by the State.</NOTE> not by my <HI>people.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>But prove thy &s;elf no <HI>fal&s;e</HI> Prophet: prove thy &s;elf a <HI>lawfull</HI> Mini&s;ter, a <HI>true</HI> Prophet: prove this if thou <HI>can&s;t.</HI></P>
</SP>
<PB N="12" REF="10">
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>This</HI> is &s;omewhat <HI>unrea&s;onable:</HI> however, I will follow you any whither. Thus I prove it.</P>
<P>He is a <HI>true</HI> Prophet that preacheth <HI>true</HI> and &s;ound <HI>Doctrine:</HI> is he not? what &s;ay you to this?</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Yea, he is.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Then I am a <HI>true</HI> Prophet: for, I preach <HI>true</HI> and &s;ound <HI>Doctrine;</HI> charge me with <HI>fal&s;e</HI> Doctrine if you can.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Thou take&s;t <HI>Hire:</HI> therefore thy Doctrine is <HI>fal&s;e:</HI> thou art a fal&s;e Prophet.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Alas man, this is to find fault with my <HI>wages,</HI> not with my <HI>work;</HI> charge me with <HI>fal&s;e</HI> Doctrine if you dare.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Thou take&s;t <HI>Tithes,</HI> thou ha&s;t acknowledged thy &s;elf a <HI>Hireling,</HI> thou abide&s;t not in the <HI>Doctrine of Chri&s;t,</HI> &amp;c.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Come, come, Sir, all the Company &s;eeth you <HI>&s;hift</HI> and <HI>flinch;</HI> charge me with <HI>fal&s;e</HI> Doctrine, in &s;ome particular, or acknowledge me a true Prophet according to your own Doctrine.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Do I <HI>flinch?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Do you not? pray ob&s;erve; either your <HI>Doctrine</HI> is the <HI>&s;ame with ours:</HI> or el&s;e it <HI>differs</HI> from ours; if your <HI>Doctrine</HI> be the &s;ame with ours: why do you <HI>runne up and down</HI> thus, and tell the people <HI>we</HI> are <HI>deceivers</HI> and fal&s;e <HI>Prophets,</HI> when as you acknowledge, tho&s;e that preach <HI>true Doctrine</HI> are true Prophets? Again, if <HI>your</HI> Doctrine do indeed, <HI>dif|fer</HI> from <HI>ours,</HI> why are you thus a&s;hamed to <HI>own</HI> it and bring it to <HI>t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">yal?</HI></P>
</SP>
<SP>
<SPEAKER>Woman.</SPEAKER>
<P>Do we call thee <HI>deceiver</HI> or fal&s;e Prophet?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Set down wherein <HI>your Doctrine differs</HI> from <HI>ours,</HI> if you <HI>dare;</HI> then, I will venture to prove <HI>your</HI> Doctrine, to be <HI>popery</HI> or <HI>wor&s;e.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Our Doctrine <HI>Popery?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Good people, pray ob&s;erve me; I &s;ay, let <HI>them</HI> but own their <HI>own opinions</HI> as di&s;tinct from our <HI>Doctrine:</HI> and I do here engage unto you, to bring <HI>Popi&s;h Books</HI> with me, at the next meeting, which &s;hall be, when you your &s;elves &s;hall <HI>appoint;</HI> and <HI>therein</HI> I will &s;hew you, <HI>tho&s;e</HI> opinions to
<PB N="13" REF="10"> be <HI>popery,</HI> which you &s;hall own <HI>contrary</HI> to us.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>What's this?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Sir, I &s;ay it again: I am here to <HI>undertake</HI> it; accept of the <HI>challenge</HI> if you dare.</P>
</SP>
<SP>
<SPEAKER>One of the Company.</SPEAKER>
<P><HI>Bellarmine</HI> holds that <HI>there is a God:</HI> is that therefore <HI>pope|ry;</HI> the <HI>Papi&s;ts</HI> may hold &s;ome <HI>truths.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Pray ob&s;erve, I <HI>&s;peak</HI> of <HI>&s;uch points,</HI> as the <HI>reformed</HI> Churches differ from the <HI>Papi&s;ts</HI> about; now that's <HI>Popery:</HI> and not the things, wherein we and they <HI>agree;</HI> and now in tho&s;e very things, wherein the <HI>Papi&s;t</HI> differs from <HI>us,</HI> you will be found to differ from <HI>us,</HI> and <HI>joyn</HI> with <HI>popery:</HI> dare you &s;peak <HI>out?</HI></P>
</SP>
<SP>
<SPEAKER>One of the Company.</SPEAKER>
<P>But is that a &s;ure <HI>Rule,</HI> that becau&s;e the <HI>Papi&s;t</HI> differs from us in <HI>&s;uch</HI> a point; therefore, what <HI>they</HI> hold is <HI>errour?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>An excellent <HI>principle</HI> for <HI>popery</HI> to <HI>begin</HI> withall. Though this happily may not rigidly hold, in &s;ome &s;mall <HI>circum|&s;tantiall</HI> difference; yet take heed of &s;iding with <HI>Papi&s;ts</HI> in the mo&s;t <HI>Fundamentall</HI> points of difference betwixt us; I am &s;ure that is <HI>popery.</HI> And again, in &s;uch <HI>&s;ub&s;tantiall</HI> points, you would be found differing with us, and <HI>&s;iding</HI> with <HI>Papi&s;ts:</HI> if you dur&s;t &s;tand to the <HI>tryal.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>But thy Doctrine is <HI>fal&s;e:</HI> thou take&s;t <HI>Hire:</HI> thou art a <HI>fal&s;e Prophet:</HI> a <HI>Hireling;</HI> for thou take&s;t <HI>Tithes.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>Tythes</HI> are <HI>lawfull,</HI> though I do <HI>not</HI> take <HI>Tythes.</HI></P>
</SP>
<SP>
<SPEAKER>M^r <HI>P.</HI></SPEAKER>
<P>You do take <HI>Tythes.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>No Sir under favour, I never took <HI>Tythes</HI> &s;ince I came to this <HI>place.</HI></P>
</SP>
<SP>
<SPEAKER>M^r <HI>P.</HI></SPEAKER>
<P>You take in liew of <HI>Tythes.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I. <HI>do,</HI> and that <HI>lawfully.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Prove that to take <HI>Tythes</HI> in the time of the <HI>Go&s;pel</HI> is <HI>law|full.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>Tythes</HI> are lawfull, becau&s;e not forbidden: yea, they &s;eem to be incouraged by Chri&s;t him&s;elf in the <HI>Go&s;pel:</HI> ye <HI>Tythe,</HI> Mint, <HI>&amp;c.</HI> and ye <HI>do well;</HI> therefore we <HI>do</HI> not <HI>ill</HI> to take them.</P>
</SP>
<SP>
<SPEAKER>M^r <HI>Tripe.</HI></SPEAKER>
<P>But that was before the <HI>Law</HI> was <HI>aboli&s;hed.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>When was the <HI>Law</HI> aboli&s;hed?</P>
</SP>
<SP>
<SPEAKER>M^r <HI>Har.</HI></SPEAKER>
<P>All the Divines in the world, acknowledge that the <HI>Law</HI>
<PB N="14" REF="11"> was aboli&s;hed at Chri&s;ts death: yea, I am mi&s;taken, if I have not heard you &s;ay &s;o <HI>your &s;elf.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>However, if this incouragement of Chri&s;t for <HI>Tythes</HI> be taken off: it <HI>re&s;ts</HI> to be proved, that the <HI>onely Law</HI> for <HI>Tythes,</HI> was aboli&s;hed in <HI>that Law</HI> which was aboli&s;hed at Chri&s;ts <HI>death.</HI></P>
<P>Here, the <HI>Quaker</HI> was at a <HI>&s;tand,</HI> and one of his <HI>Brethren</HI> was very earne&s;t with him, to make him turn to the <HI>&s;e|venth</HI> of the <HI>Hebrews:</HI> which, with much a do, at length, <HI>he did.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>'Tis aboli&s;hed <HI>Heb.</HI> 7. 12 For, <HI>the Prie&s;thood being changed the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e is made of nece&s;&s;ity a change of the Law.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>This</HI> Law and Prie&s;thood is the <HI>Levitical Law</HI> and <HI>Prie&s;t|hood:</HI> as <HI>ver&s;.</HI> 11. Now you mu&s;t prove, that <HI>Tythes</HI> was payable onely according to the <HI>Levitical Law,</HI> and onely unto the Levitical <HI>Prie&s;thood;</HI> which, I think is too hard a task.</P>
<P>I have two things wherewith to defend our taking of. Tythes again&s;t this ver&s;e; <HI>one</HI> of which, I am <HI>&s;ure</HI> will hold. The fir&s;t is, That we claime not <HI>Tythes</HI> by the <HI>Law</HI> of <HI>God,</HI> as it were commanded there; but by the <HI>Law</HI> of the <HI>Land:</HI> whereby we have as clear a <HI>title</HI> to our <HI>Tythes,</HI> as that <HI>Gentleman</HI> hath to his <HI>e&s;tate.</HI> 2. The <HI>&s;econd</HI> thing that I have to &s;ay, is, That you cannot prove by <HI>this</HI> Text, that the <HI>onely Law</HI> for <HI>Tythes,</HI> in the Word of God is aboli&s;hed.</P>
<P>This <HI>very</HI> Chapter tels us, that <HI>Tythes</HI> were paid by <HI>Abra|ham</HI> (430 years) before <HI>this Law,</HI> which was now aboli&s;h|ed: and that Chri&s;t, <HI>who&s;e de&s;cent is not reckoned from Levi,</HI> is a <HI>Prie&s;thood for ever</HI> after the order of <HI>Melchizedeck,</HI> who received <HI>Tythes,</HI> not by <HI>this</HI> Law; and who <HI>now li|veth (ver&s;.</HI> 9.) to receive <HI>Tythes</HI> &s;till, in Chri&s;t: though tho&s;e that <HI>receive Tythes</HI> in <HI>Aarons</HI> order, and the <HI>Law</HI> by which they did &s;o receive Tythes, are <HI>both dead.</HI></P>
<P>So, that <HI>Tythes</HI> &s;eemeth to be Chri&s;ts <HI>wages;</HI> then, tho&s;e that &s;tand in <HI>Chri&s;ts &s;tead,</HI> and do <HI>part</HI> of Chri&s;ts <HI>work,</HI> as <HI>we</HI> do; why may they not claim part of Chri&s;ts <HI>wages,</HI> viz. <HI>Tythes?</HI></P>
<PB N="15" REF="11">
<P> But, as before, I ingeniou&s;ly confe&s;s, that I rather choo&s;e to make <HI>my claim</HI> thereto, by the <HI>Law</HI> of the <HI>Land</HI> which is without <HI>that</HI> controver&s;ie, wherein the <HI>Law</HI> of <HI>God</HI> (com|manding this) is, indeed <HI>involved.</HI></P>
<P>Here al&s;o the <HI>Quaker</HI> had nothing to &s;ay; but a Brother of his, put him <HI>in mind</HI> of the beginning of <HI>Heb.</HI> 8. this is the &s;umme: which he read, crying out, this is the &s;umme: without replying any thing in <HI>particular</HI> to what had been &s;aid.</P>
</SP>
<SP>
<SPEAKER>One of the Company.</SPEAKER>
<P>I confe&s;s, I am not &s;atisfied with what you have &s;aid about <HI>Tythes:</HI> me thinks, it is the <HI>wor&s;t money</HI> I lay out all the year.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>It may be &s;o: but what have you to &s;ay again&s;t it? You are I think a <HI>Neighbour.</HI></P>
</SP>
<SP>
<SPEAKER>The &s;ame.</SPEAKER>
<P>I live within the juri&s;diction of <HI>Malborough.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Pray come to me <HI>another</HI> time, and I will labour the be&s;t I can, in a <HI>private</HI> way, to give <HI>you</HI> &s;atisfaction: onely re|member what I &s;aid: I claim not <HI>Tythes</HI> by a <HI>Divine,</HI> but by a <HI>humane</HI> Law; that is, the Law of the <HI>Land.</HI></P>
</SP>
<SP>
<SPEAKER>Some of the Company.</SPEAKER>
<P>We grant you have a <HI>right</HI> unto them, by the <HI>Law</HI> of the Land: and &s;o farre we grant <HI>Tythes</HI> to be <HI>lawfull.</HI></P>
</SP>
<SP>
<SPEAKER>Another.</SPEAKER>
<P>But 'tis not <HI>Tythes,</HI> but the <HI>tenth of the &s;poyl</HI> that <HI>Abra|ham</HI> paid.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>I, thou mu&s;t go look for thy <HI>Tythes</HI> of the <HI>Souldiers.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>'Tis called <HI>Tythes</HI> expre&s;ly; <HI>paid Tythes in Abraham.</HI> ver&s;. 9.</P>
</SP>
<SP>
<SPEAKER>M^r <HI>John Tripe.</HI></SPEAKER>
<P>'Tis plain, they are called <HI>Tythes</HI> there.</P>
</SP>
<SP>
<SPEAKER>Another.</SPEAKER>
<P>But 'tis not <HI>commanded,</HI> he freely <HI>gave</HI> it.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>The Text &s;aith, he <HI>paid Tythes:</HI> and if it be granted me that <HI>Tythes</HI> are lawfull to be <HI>paid</HI> in the <HI>time</HI> of the <HI>Go&s;pel;</HI> I de&s;ire <HI>no more.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>The <HI>Quaker</HI> was &s;ilent here a while. But at length brake out as he u&s;ed to do, thou ha&s;t acknowledged thy &s;elf a <HI>Hireling:</HI> and that he takes <HI>Tythes:</HI> and therefore he is a <HI>fal&s;e</HI> Prophet.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Sir, you <HI>dare</HI> not look the <HI>Scripture</HI> in the <HI>face:</HI> go a|bout to prove what you &s;ay from <HI>Scripture</HI> if you dare. I have <HI>proved</HI> that to take <HI>Tythes,</HI> is not <HI>unlawfull:</HI> either
<PB N="16" REF="12"> by the Law of <HI>God</HI> or <HI>man.</HI> And again, I &s;olemnly pro|fe&s;s, that if my <HI>lawfull Maintenance</HI> were utterly taken a|way, yet, I hope, I &s;hould <HI>preach</HI> as long as I have a <HI>tongue in my head.</HI></P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>But thou abide&s;t not in the <HI>Doctrine</HI> of Chri&s;t.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Shew me wherein I fail: I challenge you to &s;hew me where|in, or &s;ay nothing; I have hitherto <HI>ju&s;tified</HI> my &s;elf.</P>
</SP>
<SP>
<SPEAKER>Another.</SPEAKER>
<P>Wilt thou <HI>justifie</HI> thy &s;elf?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I mean, &s;o <HI>far</HI> as you <HI>charged</HI> me, I have <HI>ju&s;tified</HI> my &s;elf.</P>
</SP>
<SP>
<SPEAKER>The &s;ame.</SPEAKER>
<P>But, thou &s;aid&s;t thou had&s;t <HI>ju&s;tified</HI> thy &s;elf.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Alas, let any in the Company &s;hew me wherein I do <HI>ami&s;s,</HI> and I &s;hall give him <HI>hearty</HI> thanks: but if you charge me <HI>fal&s;ly,</HI> mu&s;t not I <HI>ju&s;tifie,</HI> that is, clear my &s;elf?</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>He taketh <HI>Hire,</HI> he acknowledgeth him&s;elf a <HI>Hireling, &amp;c.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Why do you not go about to prove what you &s;ay?</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>The Prophets prophe&s;ie <HI>fal&s;ly,</HI> and the Prie&s;ts bear rule by their <HI>meanes:</HI> by their great <HI>means</HI> and <HI>riches;</HI> and the people love to have it &s;o.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>You &s;ee, good people, what a <HI>learned Teacher</HI> you have: the <HI>Prie&s;ts</HI> bear rule by their <HI>means,</HI> that is, &s;aith he, their <HI>great means</HI> and <HI>riches;</HI> when the <HI>weake&s;t</HI> here, I hope knows, that by <HI>their means,</HI> is by their <HI>occa&s;ion.</HI></P>
</SP>
<SP>
<SPEAKER>M^rs <HI>Pol.</HI></SPEAKER>
<P>Here was <HI>&s;ilence</HI> for a while; Then M^rs <HI>P.</HI> came in and &s;aid to M^r <HI>Fullwood,</HI> what can&s;t thou &s;ay for <HI>&s;inging of P&s;alms,</HI> and <HI>&s;prinkling</HI> of <HI>Infants?</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Yea, what doe&s;t &s;ay to <HI>the&s;e</HI> things?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>This <HI>que&s;tion</HI> about <HI>Singing of P&s;alms,</HI> minds me of a <HI>pa&s;&s;age</HI> in your di&s;cour&s;e, which I challenge you to make good, you &s;aid that the <HI>P&s;alms</HI> were turned into <HI>Engli&s;h meeter</HI> by Fidlers. That <HI>Thomas Sternhold</HI> and <HI>John Hop|kins</HI> were <HI>Fidlers.</HI> Sir, I believe, you are not worthy to wipe off the <HI>du&s;t</HI> from their <HI>Tombes;</HI> prove them to be <HI>Fidlers;</HI> you have no revelation from Heaven to &s;lander the dead.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>Why were they not the Kings <HI>Fidlers?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>Prove</HI> that they were.</P>
</SP>
<PB N="17" REF="12">
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Doth not <HI>Hi&s;tory</HI> &s;ay &s;o of them?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>What <HI>Hi&s;tory?</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>I <HI>will not</HI> tell now.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>You will not.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Prove thy <HI>&s;prinkling of Infants.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>This is but to delude the people: you know, you deny <HI>all Bapti&s;m</HI> with <HI>water;</HI> and that you are, as much again&s;t the <HI>Anabapti&s;ts,</HI> as again&s;t us.</P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>However, it's required of thee, that thou prove the <HI>&s;prink|ling Infants.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I never &s;aw an <HI>Infant</HI> onely <HI>&s;prinkled.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P>Whether it be <HI>dipping</HI> or not, prove the <HI>baptizing</HI> them.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Though it be very unrea&s;onable, yet I will follow you. I &s;hall prove the <HI>baptizing</HI> of <HI>Infants,</HI> from foure heads; Command: Example: Scripture-grounds: and the Analogy of Bapti&s;m to Circumci&s;ion.</P>
<P>1 From the Command, <HI>Mat.</HI> 28. I rea&s;on thus.</P>
<P>We are commanded to <HI>Baptize all Nations;</HI> but Infants are a great part of all <HI>Nations;</HI> therefore we are comman|ded to baptize Infants: unle&s;s you can &s;hew &s;ome <HI>other</HI> place of <HI>Scripture</HI> to limit it to <HI>grown per&s;ons;</HI> limit not the holy One of <HI>I&s;rael.</HI></P>
</SP>
<SP>
<SPEAKER>One of the Company.</SPEAKER>
<P>Children are <HI>uncapable</HI> of Bapti&s;m.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>That which you &s;uppo&s;e, to make them <HI>incapable,</HI> doth not: therefore they are not <HI>uncapable.</HI></P>
</SP>
<SP>
<SPEAKER>The &s;ame.</SPEAKER>
<P>What's that?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P><HI>Faith,</HI> you &s;ay is required in <HI>Bapti&s;m,</HI> and that renders <HI>Infants uncapable</HI> thereof; but though faith be required, this doth not render <HI>Infants uncapable</HI> of Bapti&s;me: for <HI>Chil|dren</HI> were capable of <HI>Circumci&s;ion:</HI> and yet Circum|ci&s;ion was a <HI>Signe and a Seal</HI> of the righteou&s;ne&s;s of <HI>Faith.</HI></P>
</SP>
<SP>
<SPEAKER>The &s;ame.</SPEAKER>
<P>Circumci&s;ion was a <HI>Signe,</HI> but no <HI>Seal.</HI></P>
</SP>
<SP>
<SPEAKER>Quak.</SPEAKER>
<P><HI>Circumci&s;ion</HI> was no <HI>Seal.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I think, you are not <HI>&s;ure</HI> of it: wee'l turn to the Text, <HI>Rom.</HI> 4. 11. And he received the <HI>Sign</HI> of Circumci&s;ion, a <HI>Seal</HI> of the righteou&s;ne&s;s of Faith.</P>
</SP>
<PB N="18" REF="13">
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>It &s;aith not <HI>Circumci&s;ion</HI> was a <HI>Seal:</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>No, pray lets read the <HI>Text</HI> again: He received the Signe of Circumci&s;ion, a Seal, <HI>&amp;c.</HI> Doth it not plainly &s;ay, that Circumci&s;ion which was a <HI>Signe,</HI> was a Seal al&s;o? Who de|nieth it?</P>
</SP>
<SP>
<SPEAKER>Another.</SPEAKER>
<P>But doth <HI>Bapti&s;me</HI> come in the <HI>room</HI> of <HI>Circumci&s;ion?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Yes: as is evident <HI>Col.</HI> 2. 11, 12. Ye are <HI>circumcized with the circumci&s;ion of Chri&s;t, buried with him in Bapti&s;me.</HI> Bapti&s;me, you &s;ee, is here called the <HI>Circumci&s;ion of Chri&s;t,</HI> or the <HI>Chri&s;tian</HI> Circumci&s;ion: evidently intimating, that <HI>Bapti&s;me</HI> is come in the &s;ame place and u&s;e with <HI>Chri&s;tians,</HI> which <HI>Circumci&s;ion</HI> had among the Jews.</P>
</SP>
<SP>
<SPEAKER>The &s;ame.</SPEAKER>
<P>The putting away the filth of the fle&s;h an&s;wered to <HI>Cir|cumci&s;ion.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>True, Circumci&s;ion in the <HI>fle&s;h</HI> an&s;wered to two things. 1. The Circumci&s;ion of the heart: This was al&s;o be|fore Chri&s;t came. 2. The Circumci&s;ion of Chri&s;t, which is Bapti&s;me of the <HI>fle&s;h,</HI> as well as the <HI>heart:</HI> as appeares in this Text.</P>
</SP>
<SP>
<SPEAKER>M^r <HI>Tripe.</HI></SPEAKER>
<P>Pray why do your people, while you <HI>read</HI> the <HI>P&s;alms,</HI> &s;it with their <HI>hats on:</HI> and when they <HI>&s;ing</HI> the &s;ame <HI>P&s;alms,</HI> with their hats <HI>off.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>I conceive (I &s;ay, I conceive becau&s;e I would &s;peak the truth) one rea&s;on hereof is, becau&s;e while we <HI>read</HI> the P&s;alms, they &s;uppo&s;e, <HI>we</HI> are &s;peaking to <HI>them:</HI> and when we all <HI>&s;ing</HI> together, they &s;uppo&s;e we are <HI>all</HI> &s;peaking <HI>more immediately to God?</HI></P>
</SP>
<SP>
<SPEAKER>M^r <HI>Tripe.</HI></SPEAKER>
<P>But how can you require the people to &s;ing, when as the <HI>P&s;alms</HI> do not agree with their <HI>conditions;</HI> but they &s;ing <HI>lies to God.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Do they not &s;ing the <HI>Scriptures:</HI> and are the Scriptures <HI>lies?</HI></P>
</SP>
<SP>
<SPEAKER>M^r <HI>Tripe.</HI></SPEAKER>
<P>But what <HI>they</HI> &s;ing agreeth onely to <HI>Gods people,</HI> and not to <HI>wicked</HI> men.</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>'Tis their <HI>duty</HI> to <HI>&s;ing,</HI> and not their <HI>&s;in;</HI> 'tis their <HI>&s;in</HI> onely, that by their <HI>wickedne&s;s</HI> they are not <HI>fit</HI> to <HI>&s;ing.</HI> They are not, we grant, &s;uch as their duty requires: but can any be &s;o weak to think, that they are di&s;obliged from
<PB N="19" REF="13"> their <HI>duty</HI> by their <HI>unfitne&s;s</HI> for it? We require them to do their <HI>duty:</HI> they &s;hall an&s;wer it, if they either <HI>neglect</HI> it, or do it <HI>ami&s;s.</HI></P>
<P>This was the &s;ub&s;tance of the debate. There were a few words <HI>pa&s;&s;ed</HI> about [thee and thou] which M^r <HI>Fullwood</HI> &s;aid might be proved from <HI>Scripture,</HI> to be <HI>&s;infull</HI> language: be|cau&s;e the <HI>Scripture</HI> determines the controver&s;ie about <HI>indiffe|rent</HI> <NOTE PLACE="marg">1 <HI>Cor.</HI> 11. 16.</NOTE> things, with an Argument from <HI>Cu&s;tome.</HI> If any be <HI>contentious, we have no &s;uch cu&s;tome,</HI> nor the Churches of God.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>See, he pleads for <HI>old Cu&s;tomes.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Sir, What I &s;ay I bring <HI>Scripture</HI> for; <HI>an&s;wer</HI> to Scrip|ture.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>But are the&s;e words <HI>indifferent?</HI> Is <HI>Scripture-language</HI> in|different?</P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>This is but the <HI>tran&s;lation;</HI> and it was <HI>indifferent</HI> for the <HI>tran|&s;lators,</HI> to have tran&s;lated it <HI>you,</HI> or <HI>thou;</HI> the original will &s;uffer either.</P>
</SP>
<SP>
<SPEAKER>Another.</SPEAKER>
<P>But do not we &s;ay <HI>thee</HI> to <HI>God?</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>Yes: Pray let me take occa&s;ion to mind you when the&s;e expre&s;&s;ions [of thee and thou] have their u&s;e in <HI>Cu&s;tome;</HI> namely in two ca&s;es. 1. In a way of great <HI>familiarne&s;s:</HI> as to our very intimates, or tho&s;e much <HI>below</HI> us. 2. In a way of great <HI>reverence</HI> and <HI>di&s;tance;</HI> as to <HI>God</HI> and to a <HI>Prince, &amp;c.</HI> But in <HI>neither</HI> of the&s;e <HI>&s;en&s;es</HI> do you u&s;e them.</P>
</SP>
<SP>
<SPEAKER>Qua.</SPEAKER>
<P>He <HI>dreams.</HI></P>
</SP>
<SP>
<SPEAKER>Full.</SPEAKER>
<P>You an&s;wer nothing.</P>
<P>There was no more offer'd to be &s;aid: but <HI>one</HI> went one way and another another. And M^r <HI>Fullwood</HI> having been <HI>&s;ent for</HI> divers times; he went to the <HI>door,</HI> and there, de&s;iring the people in a <HI>few words</HI> to take heed of &s;uch <HI>&s;educers,</HI> he went <HI>away, many</HI> following him.</P>
</SP>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB N="1" REF="14">
<P>A <HI>Brief</HI> and <HI>Plain</HI> An&s;wer TO <HI>JAMES GODFRIE'S</HI> QUERIES, ENTITLED; Some Queries to be an&s;wered by thee <HI>George Pitt,</HI> who profe&s;&s;e&s;t thy &s;elf to be a <HI>Mini&s;ter</HI> of Chri&s;t, but art found in the &s;teps of the <HI>Phari&s;ees,</HI> and ha&s;t not the <HI>Spirit</HI> of Chri&s;t, therefore the &s;pirit of <HI>error.</HI></P>
<P>With &s;ome <HI>Counter-Queries</HI> to be an&s;wered by <HI>James Godfrey;</HI> thence ari&s;ing.</P>
<P>By <HI>F. F.</HI></P>
<Q>UPon the <HI>Title</HI> of the&s;e <HI>Queries,</HI> I demand, How did this <HI>James Godfrey</HI> know, that M^r <HI>Pitt</HI> would not an&s;wer the following <HI>Queries</HI> according to his <HI>own</HI> mind? And whether, &s;uppo&s;ing M^r <HI>Pitt</HI> &s;hould return <HI>&s;uch</HI> an an&s;wer as <HI>James Godfrey</HI> would have him, he be yet po&s;&s;e&s;&s;ed with a <HI>Spirit of error?</HI> Or whether he that <HI>erred</HI> in <HI>ra&s;h Judg|ment,</HI> did &s;o err, by the Spirit of Truth?</Q>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="answer">
<DIV2 N="1" TYPE="part">
<HEAD>The <HI>Quakers</HI> fir&s;t <HI>Query</HI></HEAD>
<P><HI>Thou that &s;ai&s;t Je&s;us Chri&s;t hath not enlightn'd every man</HI>
<PB N="2" REF="15"> <HI>which cometh into the world; what are tho&s;e that have not heard? and can any hear except they be enlightned? and is the Apo&s;tle or thee to be beleeved, who &s;aid they have all heard? an&s;wer in plain words.</HI></P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>I know <HI>none</HI> that &s;peak (what I &s;uppo&s;e M^r <HI>Pitt</HI> is <HI>&s;landered</HI> with) &s;o directly again&s;t the <HI>Scripture,</HI> as to &s;ay, that <HI>Chri&s;t</HI> hath not <HI>enlightned every</HI> man that cometh into the world: and whether <HI>all</HI> have <HI>heard</HI> or not, or who tho&s;e are that have <HI>not heard,</HI> (as the <HI>Apo&s;tle doth</HI> not, &s;o) neither this <HI>James Godfrey,</HI> nor any other man <HI>can</HI> tell: however, let him beleeve the <HI>Apo&s;tle</HI> before <HI>us,</HI> in what we &s;ay <HI>contrary</HI> to the <HI>Apo&s;tle.</HI></P>
<P>Yet, he <HI>him&s;elf</HI> implies, what <HI>we</HI> know <HI>certainly</HI> al&s;o, that <HI>England hath heard;</HI> and therefore, hath had <HI>Preachers,</HI> law|fully <HI>&s;ent,</HI> before &s;uch as he is came to <HI>teach</HI> her: for how &s;hall they <HI>hear</HI> without a <HI>Preacher,</HI> and how &s;hall they <HI>preach</HI> <NOTE PLACE="marg"><HI>Rom.</HI> 10.</NOTE> except they be <HI>&s;ent?</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>Counter-Queries</HI> to this <HI>fir&s;t Querie.</HI></HEAD>
<LIST>
<ITEM>1. Which <HI>way</HI> doth Chri&s;t enlighten <HI>every</HI> man!</ITEM>
<ITEM>2. Whether is <HI>hearing</HI> the <HI>means</HI> of <HI>enlightning,</HI> or <HI>enlight|ning</HI> the <HI>cau&s;e</HI> of <HI>hearing?</HI> and which is <HI>fir&s;t?</HI></ITEM>
<ITEM>3. Whether Chri&s;t doth not enlighten <HI>any</HI> but tho&s;e that <HI>come</HI> into the <HI>world?</HI> and what &s;hall we think of tho&s;e that die in the <HI>womb?</HI></ITEM>
<ITEM>4. Whether <HI>men</HI> are enlightned, as <HI>&s;oon</HI> as they <HI>come</HI> into the <HI>world?</HI> or when?</ITEM>
<ITEM>5. Whether tho&s;e that <HI>cannot hear,</HI> be enlightned, or not? what &s;hall we think of <HI>deaf</HI> per&s;ons? if they <HI>be enlightned,</HI> are not <HI>more</HI> enlightn'd then do <HI>hear?</HI> if they be <HI>not</HI> elightned, how is <HI>every</HI> man enlightned?</ITEM>
<ITEM>6. Whether Chri&s;t may be &s;aid to <HI>be in all,</HI> becau&s;e he <HI>en|lightens all?</HI></ITEM>
<ITEM>7. Whether all that are <HI>alive,</HI> came within the <HI>Apo&s;tle Peters</HI> que&s;tion, <HI>Have they not heard?</HI></ITEM>
<ITEM>8. Where doth the <HI>Apo&s;tle</HI> &s;ay, <HI>that all have heard?</HI> an&s;wer thou in <HI>plain</HI> words.</ITEM>
<PB N="3" REF="15">
<ITEM>9. If all that have <HI>heard</HI> are <HI>enlightned,</HI> whether our people had <HI>not heard,</HI> before <HI>you</HI> came among&s;t us? if <HI>not,</HI> then how <HI>had all heard?</HI> and <HI>if,</HI> then whether they were <HI>not enlightned before</HI> you came? and if &s;o, what <HI>need had they of you?</HI></ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="part">
<HEAD>The <HI>Quakers</HI> &s;econd Querie.</HEAD>
<P><HI>Whether the light that</HI> &s;hines <HI>in the</HI> heart, <HI>doth not give the</HI> light <HI>of the</HI> knowledg of Chri&s;t, <HI>which enlighteneth every man that cometh into the world.</HI></P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>The light of Chri&s;t (as the <HI>Cau&s;e) &s;hines</HI> in the heart, and gives the <HI>light</HI> of the knowledg of Chri&s;t, (as the <HI>effect)</HI> to <HI>every</HI> one that is <HI>enlightned</HI> therewith: and this <HI>light</HI> of the knowledg of Chri&s;t, by the <HI>light</HI> of the glorious Go&s;pel in our de&s;pi&s;ed <HI>Mini&s;tery,</HI> hath <HI>&s;hone</HI> into the <HI>hearts</HI> of <HI>many</HI> of our people, before ever you came among&s;t them to <HI>eclip&s;e</HI> and darken it.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter-Queries <HI>ari&s;ing hence.</HI></HEAD>
<LIST>
<ITEM>1. Whether the light that is in the <HI>heart</HI> of <HI>every</HI> man, &s;hine in the <HI>heart</HI> of <HI>every</HI> man? and whether the <HI>under&s;tandings</HI> of tho&s;e can be <HI>darkened</HI> in who&s;e heart the <HI>light &s;hines?</HI></ITEM>
<ITEM>2. If &s;o, Then how can it be &s;aid of any, that there is <HI>no light in them?</HI> or that they &s;it in <HI>darkne&s;s?</HI> or whether is <NOTE PLACE="marg"><HI>E&s;a.</HI> 8.</NOTE> there any <HI>darkne&s;s</HI> at all in the <HI>world?</HI> or if there be, whether it be there where the <HI>light &s;hines,</HI> in the <HI>hearts</HI> of men or not? or whether <HI>their darkne&s;s</HI> doth not <HI>comprehend the light,</HI> in who&s;e hearts the <HI>light</HI> &s;hines?</ITEM>
<ITEM>3. Whether light that <HI>&s;hineth</HI> in the heart of every man, doth give the light of the <HI>knowledg of Chri&s;t</HI> to <HI>every</HI> man <HI>effectually?</HI> and whether <HI>every</HI> man that is in the world hath the <HI>knowledg of Chri&s;t?</HI></ITEM>
<ITEM>4. Whether the light, which <HI>&s;hineth</HI> in the heart of every man, is &s;ufficient to give the light of the knowledg of Chri&s;t, without the <HI>Scriptures?</HI> if &s;o, then what is the <HI>rea&s;on,</HI> that tho&s;e that hear not of the <HI>Scriptures,</HI> do not <HI>know Chri&s;t?</HI></ITEM>
<PB N="4" REF="16">
<ITEM>5. Whether the <HI>Scriptures</HI> be not <HI>they</HI> (that is,) only <HI>they that te&s;tifie of Chri&s;t?</HI></ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD>The <HI>Quakers</HI> 3^d <HI>Querie.</HI></HEAD>
<P><HI>Is there any know the</HI> Truth, <HI>but they that know</HI> this Chri&s;t manife&s;t in them?</P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P><HI>Some</HI> do know the <HI>truth,</HI> that do not know <HI>Chri&s;t manife&s;t in them.</HI> For,</P>
<P N="1">1. Some do know the <HI>truth</HI> that <HI>have</HI> not Chri&s;t <HI>in them,</HI> and therefore, that do not <HI>know</HI> Chri&s;t to be <HI>in them,</HI> much le&s;s, <HI>manife&s;t in them.</HI></P>
<P><HI>Some</HI> do know the <HI>truth</HI> that do not <HI>walk in the truth;</HI> but Chri&s;t is not <HI>in</HI> tho&s;e, that are unto every good work <HI>repro|bate,</HI> and do not <HI>walk in the truth,</HI></P>
<P>Tho&s;e that know their <HI>Ma&s;ters will</HI> know the <HI>truth,</HI> but tho&s;e that <HI>know</HI> their <HI>Ma&s;ters will,</HI> may <HI>not do it.</HI></P>
<P N="2">2. Some may know the <HI>truth,</HI> and may <HI>have Chri&s;t in them,</HI> and yet not know <HI>that he is in them.</HI></P>
<P>If Chri&s;t, as you <HI>fal&s;ly</HI> conceive, be in <HI>every</HI> man, and &s;ome men, as this <HI>querie</HI> &s;uppo&s;eth, know not <HI>Chri&s;t manife&s;t in them;</HI> then Chri&s;t is in <HI>&s;ome men</HI> that know not Chri&s;t mani|fe&s;t in them.</P>
<P>And yet, &s;uch may know the <HI>truth,</HI> and beleeve in the <HI>truth</HI> and in <HI>Chri&s;t him&s;elf,</HI> and yet not know that Chri&s;t <HI>is in them,</HI> or that they are <HI>in Chri&s;t,</HI> the <HI>ca&s;e</HI> of many <HI>doubting</HI> broken hearts.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter. Queries <HI>hence ari&s;ing.</HI></HEAD>
<LIST>
<ITEM>1. Whether there be <HI>no truth</HI> but <HI>Chri&s;t?</HI> or whether there be <HI>no truth of Christ,</HI> but Chri&s;t <HI>manife&s;t within us?</HI></ITEM>
<ITEM>2. Whether Chri&s;t <HI>crucified,</HI> or Chri&s;t <HI>a&s;cinded,</HI> or Chri&s;t <HI>interceding</HI> at the Fathers right hand, be not <HI>truths?</HI> or whe|ther thus, Chri&s;t be not <HI>without us?</HI></ITEM>
<ITEM>3. Or whether Chri&s;t be a <HI>mediator, advocate</HI> and <HI>&s;ufferer</HI> for us, <HI>within</HI> us, or as <HI>manife&s;t</HI> within us <HI>only?</HI></ITEM>
<PB N="5" REF="16">
<ITEM>4. Whether is the <HI>imputed</HI> merit and righteou&s;ne&s;s of Chri&s;t a <HI>truth,</HI> or not? or wrought <HI>within</HI> us only, and not <HI>without</HI> us?</ITEM>
<ITEM>5. Whether that <HI>light</HI> which is in <HI>every</HI> man be <HI>Chri&s;t</HI> or not? if it be, whether is Chri&s;t manife&s;t in <HI>every</HI> man or not? and then, whether can any be ignorant of the <HI>truth,</HI> in whom Chri&s;t is <HI>manife&s;t?</HI> if not, where is the <HI>ground</HI> of this <HI>Que&s;tion,</HI> &s;peak plainly without <HI>ambiguity</HI> or double dealing.</ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="part">
<HEAD>The <HI>Quakers</HI> fourth <HI>Querie.</HI></HEAD>
<P><HI>Is there any</HI> other <HI>Chri&s;t the</HI> &s;ame <HI>ye&s;terday, to day and for ever? and are not they</HI> reprobates <HI>that this Chri&s;t is not</HI> in?</P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>There is no <HI>other</HI> Chri&s;t, but he that died <HI>for our &s;ins</HI> accor|ding to the <HI>Scriptures,</HI> the <HI>&s;ame</HI> ye&s;terday, to day and for ever; and they are <HI>reprobates</HI> that this Chri&s;t is not <HI>in.</HI></P>
<P>Yet Chri&s;t is <HI>another</HI> then what he is, as manife&s;t <HI>in us.</HI></P>
<P N="1">1. He is the <HI>&s;econd Per&s;on</HI> in the Trinity, and as <HI>&s;uch</HI> he is not <HI>manife&s;t within us:</HI> he is <HI>within us</HI> in his <HI>Spirit,</HI> who is &s;aid in Scripture, to be &s;ent into us, by the <HI>Son,</HI> as well as by the <HI>Father,</HI> which is the <HI>holy Gho&s;t,</HI> di&s;tinct in <HI>per&s;on</HI> to the <HI>Father</HI> and <HI>Son:</HI> therefore we read of <HI>three that beare record</HI> <NOTE PLACE="marg"><HI>Mat.</HI> 28.</NOTE> <HI>in Heaven,</HI> the <HI>Father,</HI> the <HI>Word</HI> and the <HI>Spirit;</HI> and the <HI>Word</HI> with the <HI>Father</HI> is &s;aid to bear record in <HI>Heaven only,</HI> but the <HI>Spirit</HI> both in <HI>Heaven</HI> and <HI>earth.</HI></P>
<P N="2">2. Chri&s;t is <HI>man</HI> al&s;o, and as &s;uch he is not <HI>manife&s;t in us;</HI> for, as man he is only in <HI>one</HI> place <HI>viz.</HI> in <HI>Heaven:</HI> thus he was &s;een on earth, thus he <HI>&s;uffered</HI> under <HI>Pontius Pilate,</HI> was <HI>crucified, dead</HI> and <HI>buried,</HI> and <HI>ro&s;e again</HI> the third day: thus he <HI>a&s;cended</HI> up into the Heavens, which are appointed to <HI>con|tain</HI> <NOTE PLACE="marg"><HI>Act.</HI> 3.</NOTE> him, untill the <HI>re&s;titution of all things.</HI></P>
<P>To &s;ay that Chri&s;t is in every man, is to <HI>contradict</HI> the <HI>Scripture</HI> mentioned, which &s;aith, <HI>he is not in repro|bates.</HI> And to &s;ay, Chri&s;t is in <HI>every</HI> man, and yet to ac|knowledge he is not in <HI>reprobates</HI> is to <HI>contradict your &s;elves.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<PB N="6" REF="17">
<HEAD>Counter-Queries <HI>ari&s;ing from this</HI> fourth <HI>Query.</HI></HEAD>
<LIST>
<ITEM>1. Whether hath Chri&s;t any humane <HI>body</HI> out of his <HI>Church?</HI> Or whether hath he a <HI>real</HI> body in <HI>Heaven;</HI> or in Heaven onely?</ITEM>
<ITEM>2. Is Chri&s;t any <HI>other</HI> than what he is as <HI>manife&s;t in man?</HI> Or did he &s;uffer and die, being out of all <HI>other men</HI> for our <NOTE PLACE="marg">1 <HI>Cor.</HI> 15. 1, 2, 3, 4.</NOTE> &s;ins according to the <HI>Scriptures?</HI></ITEM>
<ITEM>3. Had Chri&s;t the <HI>&s;ame</HI> body in the daies of <HI>Abraham,</HI> that he had in the daies of <HI>Herod?</HI> An&s;wer <HI>plainly</HI> by the <HI>Scriptures.</HI></ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="part">
<HEAD>The <HI>Quakers</HI> 5^t^h <HI>Query.</HI></HEAD>
<P><HI>How, and by what could&s;t thou have known there had been a</HI> Chri&s;t, <HI>and a</HI> Saviour, <HI>and a</HI> Mediatour, <HI>if the</HI> Scripture <HI>had not &s;poken of them? An&s;wer, or let thy</HI> &s;ilence <HI>acknowledge thy</HI> ignorance <HI>or natural knowledge.</HI></P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>Unle&s;s the <HI>Scripture</HI> had &s;poken of Chri&s;t, I could not have known that there had been any <HI>&s;uch Saviour,</HI> but by the <HI>revelation</HI> of <HI>God, Angels</HI> or <HI>men.</HI> Yet, neither <HI>Angels</HI> nor <HI>men</HI> could have revealed it to me, unle&s;s <HI>God</HI> (the <HI>Father, Son,</HI> and <HI>Holy Gho&s;t)</HI> had <HI>fir&s;t</HI> made it known unto <HI>them;</HI> So <HI>great</HI> <NOTE PLACE="marg">1 <HI>Pet.</HI> 1.</NOTE> <HI>a Mi&s;tery</HI> is God <HI>manife&s;ted in the fle&s;h.</HI></P>
<P>Thus, Chri&s;t was at <HI>fir&s;t revealed</HI> by <HI>God</HI> him&s;elf; other|wi&s;e he had <HI>never</HI> been <HI>known;</HI> which <HI>revelation</HI> being now <HI>written</HI> by holy <HI>men</HI> of God, moved by the <HI>Holy Gho&s;t,</HI> is become <HI>Scripture;</HI> the <HI>onely ordinary</HI> way of making known unto men this <HI>Je&s;us Chri&s;t</HI> without <HI>&s;pecial revelation.</HI> There|fore, tho&s;e that would <HI>now attain</HI> to the knowledge of <HI>Chri&s;t,</HI> mu&s;t <HI>&s;earch the Scriptures, for they are they that te&s;tifie of Chri&s;t. Natural</HI> light cannot di&s;cover him, neither may we expect <HI>new revelation,</HI> &s;eeing the <HI>old</HI> is acknowledged to be <HI>&s;ufficient.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<PB N="7" REF="17">
<HEAD><HI>The</HI> Counter-Queries <HI>ari&s;ing from this</HI> 5^t^h <HI>Query.</HI></HEAD>
<LIST>
<ITEM>1. Whether the <HI>light</HI> which is in <HI>every man,</HI> is able to di&s;cover <HI>Chri&s;t</HI> the <HI>Saviour,</HI> without the help of <HI>Scrip|tures?</HI></ITEM>
<ITEM>2. Whether <HI>Angels</HI> have not as much <HI>natural</HI> light as <HI>men?</HI> And why then do they look down into the <HI>Church</HI> for the knowledge of the <HI>Mi&s;tery</HI> of Chri&s;t?</ITEM>
<ITEM>3. Whether <HI>Chri&s;t, Saviour,</HI> and <HI>Mediatour,</HI> be <HI>different</HI> per&s;ons? If not, why then do you &s;peak of <HI>[them?]</HI></ITEM>
<ITEM>4 Seeing nothing but <HI>God</HI> by his own <HI>word,</HI> could <HI>reveale</HI> this Chri&s;t; Whether the <HI>Scripture</HI> which onely &s;peaks of Chri&s;t be not the <HI>Word</HI> of <HI>God?</HI></ITEM>
</LIST>
<P>Let not your <HI>&s;ilence</HI> acknowledge your <HI>ignorance,</HI> or your <HI>An&s;wer</HI> your <HI>error,</HI> in &s;o <HI>great</HI> concernments.</P>
</DIV3>
</DIV2>
<DIV2 N="6-7" TYPE="part">
<HEAD>The <HI>Quakers</HI> 6 and 7 Que&s;tions.</HEAD>
<P><HI>Ha&s;t thou the</HI> Spirit <HI>of Chri&s;t, yea or nay? Is the</HI> hope <HI>that is in thee</HI> Chri&s;t, <HI>yea or nay?</HI></P>
<P>I choo&s;e, rather to leave the&s;e <HI>two</HI> Que&s;tions for M^r <HI>Pitts</HI> his own <HI>plain</HI> An&s;wer.</P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter-Queries <HI>hence ari&s;ing.</HI></HEAD>
<LIST>
<ITEM>1. Whether tho&s;e that have the <HI>true light &s;hining</HI> in their hearts, have not the <HI>Spirit</HI> of Chri&s;t? And whether all have not this <HI>true light &s;hining</HI> in their hearts? And then, whether all have not the <HI>Spirit of Chri&s;t?</HI> And then, is it not &s;trange if M^r <HI>Pitt</HI> want it?</ITEM>
<ITEM>2. Whether all that have the <HI>Spirit of Chri&s;t</HI> be not <HI>Chri&s;ts?</HI></ITEM>
<ITEM>3. Whether <HI>Chri&s;t</HI> and <HI>hope</HI> be all one? If &s;o, whether <HI>hope died</HI> for our &s;ins according to the Scriptures? Whether hope be in <HI>Heaven</HI> contrary to 1 <HI>Cor.</HI> 13. Or Chri&s;t be <HI>not</HI> in Heaven contrary to <HI>Act.</HI> 3. 21.</ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="part">
<PB N="8" REF="18">
<HEAD>The <HI>Quakers</HI> 8^t^h <HI>Query.</HI></HEAD>
<P><HI>Whether</HI> Chri&s;t <HI>and his</HI> Apo&s;tles meant, <HI>as they</HI> &s;pake? <HI>Or whether they left their</HI> words <HI>for</HI> Learned<HI>-men to give</HI> another <HI>interpretation of their words? Yea or nay.</HI></P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P><HI>Chri&s;t</HI> and his <HI>Apo&s;tles mean</HI> as <HI>they &s;pake:</HI> they left not <HI>their words</HI> for <HI>Learned-</HI>men to give <HI>another</HI> interpreta|tion of them.</P>
<P>Yet in their <HI>words,</HI> there are <HI>&s;ome things hard to be under|&s;tood,</HI> which <HI>learned</HI> and <HI>&s;table</HI> men alone, can give the <HI>true</HI> interpretation of; &s;eeing men <HI>unlearned,</HI> and <HI>un&s;table, wrest the Scripture,</HI> to their own de&s;truction. <NOTE PLACE="marg">2 <HI>Pet.</HI> 3. 16.</NOTE></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter-Queries <HI>ari&s;ing from this</HI> 8^t^h <HI>Query.</HI></HEAD>
<LIST>
<ITEM>1. Whether you have heard that any ever &s;aid, That <HI>Chri&s;t and his Apo&s;tles did not &s;peak as they meant?</HI> If not, then what do you <HI>mean</HI> in <HI>speaking</HI> thus perver&s;ly? Or whether ever any &s;aid, that they left <HI>their</HI> words for <HI>Lear|ned</HI> men to give <HI>another</HI> interpretation thereof? If not, Why do you &s;o <HI>wickedly que&s;tion</HI> and mis-interpret the <HI>labours</HI> of <HI>Learned</HI> men?</ITEM>
<ITEM>2. What do you mean by <HI>Learned-men?</HI> Or what have you to &s;ay again&s;t true Learning, that comes not from <HI>igno|rance</HI> or <HI>malice?</HI></ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="part">
<HEAD>The Quakers 9^t^h Que&s;tion.</HEAD>
<P><HI>Whether he be a</HI> Mini&s;ter of Chri&s;t, <HI>that is out of</HI> Chri&s;ts Doctrine? <HI>Yea or nay.</HI></P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>He that is <HI>wholly</HI> out of Chri&s;ts Doctrine, is not a <HI>Mi|ni&s;ter</HI> of Chri&s;t; but he may be a <HI>Mini&s;ter</HI> of Chri&s;t, <NOTE PLACE="marg"><HI>Gal.</HI> 2. 11. 12</NOTE> that is <HI>partly</HI> out of Chri&s;ts Doctrine as <HI>Peter</HI> was.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter-Queries <HI>ari&s;ing from this</HI> 9^t^h <HI>Query.</HI></HEAD>
<PB N="9" REF="18">
<LIST>
<ITEM>1. Whether Chri&s;ts <HI>making &s;atisfation</HI> for the &s;in of man is not the <HI>great fundamentall</HI> Doctrine of Chri&s;t, both in the <HI>Law</HI> and <HI>Go&s;pel?</HI></ITEM>
<ITEM>2. Whether he that denieth this <HI>&s;atisfaction</HI> of Chri&s;t, is not fundamentally out of Chri&s;ts Doctrine?</ITEM>
<ITEM>3. Whether tho&s;e that hold that Chri&s;t came into the world but either to aboli&s;h the <HI>Ceremonies,</HI> or but to be an example of an holy life, doth not deny this <HI>&s;atisfaction</HI> of Chri&s;t?</ITEM>
<ITEM>4. Then whether he be a Mini&s;ter of Chri&s;t, that affirmeth, that Chri&s;t came into the world for no other end, but to aboli&s;h the Ceremonies <NOTE N="a" PLACE="marg">As the Qua|ker to M^r <HI>Timp&s;on</HI> did.</NOTE>, or to be an example of an holy life <NOTE N="b" PLACE="marg">As <HI>Fox</HI> in&s;i|nuates.</NOTE>?</ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="part">
<HEAD>The Quakers 10^t^h Que&s;tion.</HEAD>
<P><HI>Whether is he in the</HI> Doctrine <HI>of Chri&s;t that &s;tands in the</HI> chiefe&s;t <HI>place of the</HI> A&s;&s;emblies? <HI>Yea or nay.</HI></P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>Some may be <HI>in the Doctrine</HI> of Chri&s;t that <HI>&s;tand</HI> in the <HI>chiefe&s;t</HI> place of the <HI>A&s;&s;emblies:</HI> as well as they in the <HI>Do|ctrine of God,</HI> that <HI>&s;ate in Mo&s;es Chair.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter-Queries <HI>ari&s;ing from this</HI> 10^t^h <HI>Query.</HI></HEAD>
<LIST>
<ITEM>1. What do you <HI>mean</HI> by being <HI>in Chri&s;ts Doctrine?</HI> Whether by holding it, or by obeying it?</ITEM>
<ITEM>2. May not <HI>he</HI> that &s;tands in the <HI>chiefe&s;t</HI> place in the <HI>A&s;&s;em|blies</HI> both <HI>maintain</HI> and <HI>obey</HI> the Doctrine of Chri&s;t? and con|&s;equently be a <HI>Mini&s;ter</HI> of Chri&s;t?</ITEM>
<ITEM>3. Whether may not he be a <HI>Mini&s;ter</HI> of Chri&s;t that walks not in <HI>all re&s;pects,</HI> according to the <HI>Doctrine</HI> of Chri&s;t: as well as he a Mini&s;ter of <HI>Mo&s;es,</HI> or rather of <HI>God,</HI> that <HI>&s;ate in Mo&s;es Chair,</HI> and &s;pake the <HI>Word</HI> of God, though <HI>he &s;aid,</HI> and <HI>did not?</HI></ITEM>
<ITEM>4. Whether do you call the <HI>Pulpit</HI> the <HI>chiefe&s;t</HI> place? If &s;o, Whether, becau&s;e it is the <HI>highe&s;t</HI> place? If &s;o, Whether, he that <HI>&s;tands</HI> upon a <HI>forme</HI> or in a <HI>window above</HI> the <HI>re&s;t</HI> of
<PB N="10" REF="19"> the <HI>people,</HI> &s;tand not in the <HI>chiefe&s;t</HI> place in the <HI>A&s;&s;embly?</HI> And whether &s;uch a one can be a Mini&s;ter of Chri&s;t? Or no?</ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="part">
<HEAD>The Quakers 11^t^h Query.</HEAD>
<P><HI>Whether is he a Mini&s;ter of Chri&s;t that</HI> &s;prinkles Infants? <HI>yea or nay; and cals it an</HI> Ordinance <HI>of Chri&s;t, when there is no &s;uch</HI> Scripture?</P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P>The <HI>Baptizing of Infants,</HI> is <HI>according to Scripture;</HI> where|in, <HI>Circumci&s;ion,</HI> a <HI>Seal,</HI> belonging to <HI>Infants,</HI> born <HI>in</HI> the <HI>Church,</HI> is <HI>taken away,</HI> and no <HI>other</HI> Seal is brought in the <HI>room</HI> thereof, for <HI>Infants now born</HI> in the <HI>Church</HI> but <HI>Bapti&s;me.</HI></P>
<P>The <HI>Scripture</HI> tels us plainly, that Bapti&s;me is the <HI>Chri|&s;tian Circumci&s;ion,</HI> or the Circumci&s;ion <HI>of Chri&s;t.</HI> Col. 2. 11, 12. With the <HI>Circumci&s;ion of Chri&s;t</HI> being buried with him in <HI>Bapti&s;me.</HI></P>
<P>The right of <HI>Infants</HI> to the <HI>fir&s;t Seal,</HI> was never aboli&s;hed, though the <HI>Seal</HI> indeed was <HI>changed,</HI> Circumci&s;ion <HI>Jewi&s;h,</HI> in|to Circumci&s;ion <HI>Chri&s;tian,</HI> viz. <HI>Bapti&s;me.</HI></P>
<P>Circumci&s;ion being a <HI>Sign and Seal of the righteou&s;ne&s;s of</HI> <NOTE PLACE="marg"><HI>Rom.</HI> 4 11.</NOTE> <HI>Faith,</HI> and <HI>Bapti&s;me</HI> being <HI>no more,</HI> and Infants being <HI>capa|ble</HI> of Circumci&s;ion, they are al&s;o as <HI>capable</HI> of Bapti&s;me.</P>
<P>Childrens <HI>&s;tate</HI> in the <HI>Covenant,</HI> was never repealed; their <HI>intere&s;t</HI> in the <HI>Promi&s;e,</HI> is &s;till continued. Chri&s;ts <HI>love</HI> to In|fants, and de&s;ire of <HI>Communion</HI> with <HI>them,</HI> is abundantly te&s;tified in the <HI>New Te&s;tament.</HI> Therefore the <HI>Seal</HI> of the <HI>Covenant</HI> and <HI>Promi&s;e,</HI> the <HI>pledg</HI> of Chri&s;ts <HI>favour,</HI> and the <HI>onely mean</HI> of their <HI>Communion</HI> with him, <HI>viz. Bapti&s;me</HI> is not to be denied them.</P>
<P>The <HI>Scripture</HI> certifieth that <HI>Bapti&s;me</HI> is an Ordinance of Chri&s;t: therein Chri&s;t commands it to <HI>all Nations;</HI> therein Chri&s;t never <HI>limited</HI> it to <HI>grown per&s;ons,</HI> or <HI>denied</HI> it to <HI>In|fants:</HI> and <HI>they</HI> having a right before to that Ordinance, <HI>who&s;e</HI> room <HI>Bapti&s;me &s;upplies, they</HI> need no <HI>new Commi&s;&s;ion,</HI>
<PB N="11" REF="19"> to take <HI>po&s;&s;e&s;&s;ion</HI> of that, which is brought in the <HI>room</HI> of <HI>that, which before</HI> they had an undoubted <HI>right</HI> un|to.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Counter-Queries <HI>ari&s;ing from this</HI> 11^t^h <HI>Query.</HI></HEAD>
<LIST>
<ITEM>1. Whether &s;uch as <HI>despi&s;e</HI> the <HI>regeneration of water,</HI> can <NOTE PLACE="marg"><HI>Joh.</HI> 5. 5.</NOTE> enter into the <HI>Kingdom</HI> of God?</ITEM>
<ITEM>2. Whether tho&s;e are <HI>Chri&s;tians</HI> that refu&s;e Water-Bap|ti&s;me?</ITEM>
<ITEM>3. Whether he be a <HI>Mini&s;ter</HI> of Chri&s;t, that <HI>denieth</HI> Wa|ter-Bapti&s;me?</ITEM>
<ITEM>4. Whether Water-Bapti&s;me be an <HI>Ordinance</HI> of Chri&s;t?</ITEM>
<ITEM>5. Whether the application of it to <HI>Infants,</HI> doth make it no <HI>Ordinance</HI> of Chri&s;t?</ITEM>
<ITEM>6. Whether there were none Baptized with <HI>water,</HI> menti|oned in <HI>Scripture</HI> after Chri&s;ts a&s;cen&s;ion?</ITEM>
<ITEM>7. Whether that be not the trick of a <HI>deceiver,</HI> to cry out again&s;t <HI>&s;prinkling Infants,</HI> when as he alloweth no <HI>water-Bapti&s;m</HI> at all.</ITEM>
</LIST>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> Quakers <HI>Sub&s;cription.</HI></HEAD>
<P><HI>Without thy</HI> meaning, <HI>and</HI> private <HI>interpretations, an&s;wer the&s;e</HI> queries <HI>by</HI> plain Scripture, <HI>or let thy</HI> mouth be &s;top'd for ever.</P>
<P>The Que&s;tion hereupon is, Whether by his own <HI>Law</HI> and <HI>rea&s;on,</HI> the <HI>mouth</HI> of this <HI>James Godfrey</HI> &s;hould not have been <HI>stopp'd,</HI> before he made the&s;e <HI>doting Que&s;tions;</HI> &s;eeing they are not to be found in any <HI>plain Scripture,</HI> without his <HI>mean|ings</HI> and <HI>private interpretations?</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="postscript">
<HEAD><HI>Po&s;t-&s;cript,</HI> containing an <HI>addition</HI> of the <HI>Quakers</HI> 12, and 13, <HI>Queries,</HI> viz.</HEAD>
<P>12. <HI>Where is that</HI> light <HI>that</HI> John <HI>&s;pake of; the one he</HI> loved <HI>it, and brought his deeds to the light, the other</HI> hated <HI>the light, and will not bring his deeds to the light, becau&s;e his</HI> deeds <HI>are evil?</HI></P>
<PB N="12" REF="20">
<P> 13. <HI>Whether is that</HI> light, <HI>a</HI> blind fan&s;ie, <HI>that manife&s;ts</HI> &s;in <HI>and evil deeds?</HI> or <HI>whether is not he a</HI> deluder <HI>and a</HI> bla&s;phe|mer, <HI>that calls it a</HI> blind fan&s;ie?</P>
<DIV3 TYPE="section">
<HEAD><HI>The</HI> plain <HI>An&s;wer.</HI></HEAD>
<P N="1">1. The <HI>light</HI> which <HI>John</HI> &s;pake of is in the <HI>Go&s;pel,</HI> and the <HI>Go&s;pel-Mini&s;try</HI> which <HI>you hate.</HI></P>
<P N="2">2. <HI>That light</HI> which manife&s;ts <HI>&s;in</HI> is not a <HI>blind</HI> fan&s;ie. But <HI>he</HI> that &s;aith, that <HI>every light</HI> which <HI>manife&s;ts &s;in</HI> is a <HI>&s;aving light;</HI> or that that light, which is in <HI>every man,</HI> is &s;ufficient to di&s;cover and <HI>lead men to Chri&s;t,</HI> is under the <HI>darkne&s;s</HI> of his own <HI>fan&s;ie,</HI> having &s;o far left, the <HI>true light,</HI> the <HI>word of God.</HI></P>
<P><HI>James Godfrey,</HI> Speak forth the words of truth and <HI>&s;oberne&s;s.</HI> Lean not unto <HI>thine own</HI> under&s;tanding. Be not wi&s;e above <HI>what is written.</HI></P>
<P>Be not wi&s;e in <HI>thine own conceit,</HI> rightly applying that of <NOTE PLACE="marg">1 Cor. 8. 2.</NOTE> the Apo&s;tle; He that thinketh he knoweth <HI>any thing,</HI> know|eth nothing <HI>yet</HI> as he <HI>ought to know.</HI></P>
<CLOSER><SIGNED>F. F.</SIGNED></CLOSER>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="20">
</DIV1>
</BODY>
</TEXT>
</GROUP>
</EEBO>
</ETS>
