nor the practice of them in the Worship of God under the Old Testament do at all hinder them from depending on the meer Institution of Jesus Christ as to those especial ends of the glory of God in and by himself and the edification of his Church in the Faith which is in him whereunto he hath appointed them nor as unto the special manner of their performance which he requireth in which respects they are to be observed on the account of his Authority and Command only Mat. 17. 5. 28. 20. John 16. 23 24. Heb. 3. 4 5 6. Eph. 1. 22. 2. 20 21 22. Heb. 12. 25. In the explication whereof he speaketh after this wise The principal thing we are to aim at in the whole Worship of God is the discharge of that duty which we owe to Jesus Christ the King and Head of the Church Heb. 3. 6. 1 Tim. 3. 15. This we cannot do unless we consider his Authority as the formal reason and cause of our observance of all that we do therein If we perform any thing in the Worship of God on any other account it is no part of our obedience unto him and so we can neither expect his Grace to assist us nor have we his Promise to accept us therein for that he hath annexed unto our doing and observing what ever he hath commanded and that because he hath commanded us Matth. 28. 20. This promised Presence respects only the observance of his Commands Some men are apt to look on this Authority of Christ as that which hath the least influence into what they do If in any of his Institutions they find any thing that is suited or agreeable to the Light of Nature as Ecclesiastical Societies the Government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended unto and so are to be regulated accordingly The interposition of his Authority they will allow only in the Sacraments which have no light in Reason or Nature so desirous are some to have as little to do with Christ as they can even in the things that concern the Worship of God But it would be somewhat strange that if what the Lord Christ hath appointed iâ— his Church to be observed in particular in an especial manner for special ends of his own hath in the general nature of it an agreement with what in like cases the Light of Nature seems to direct unto that therefore his Authority is not to be considered as the sole immediate reason of our performance of it But it is evident First that our Lord Jesus Christ being the King and Head of his Church the Lord over the House of God nothing is to be done therein but with respect unto his Authority Mat. 17. 5. Eph. 4. 15. 2. 20 21. Secondly and that therefore the suitableness of any thing to right Reason or the Light of Nature is no ground for a Church-observation of it unless it be also appointed and commanded in especial by Jesus Christ Thirdly That being so appointed and commanded it becomes an especial Institution of his and as such is to be observed so that in all things that are done or to be done with respect unto the Worship of God in the Church the Authority of Christ is alway principally to be considered and every thing to be observed is commanded by him without which consideration it hath no place in the Worship of God Thus far he with convincing brightness and evidence 'T is true Mr. T. tells us there are some particularities which God hath tied us to in the New Testament in hearing But of what nature they are he expresly tells us not Whether such as do constitute it New-Testament-Worship without which it is not or cannot be accounted to be so The Scriptures cited by him are not wholly strangers to such a thing First Mat. 17. 5. fairly intimates that what ever is to be done in the New-Testament-Worship is to be done solely upon the Authority of Christ In v. 2. we have an account of Christ's transfiguration before Peter James and John Vers 3. Moses and Elias appear talking with him Moses was the great Lawgiver to the old-testament-Old-Testament-Church Deut. 33. 21. i. e. in the portion or inheritance which Moses the Lawgiver according to the Command God had given to the Gadites Elias was the great Reformer of the Church in the dayes of Jezebels Apostacy from God men of great renown in their day Peter and the rest of them being amazed cryes out It is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias Whereby he seems to equalize them with Christ each of them a tabernacle v. 4. What saith the voice of God v. 6. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him And Mark tells us chap. 9. 9. That suddenly when they looked about they saw none but Jesus Moses and Elias were vanished and gone The intendment of the whole seems to be this That though betwixt Christ Moses and Elias there was a sweet coalescency and agreement they talked together yet in the Worship of God under the Gospel not Moses nor Elias but only Christ is to be hearkned and attended unto Therefore but a reasonable postulatum that the whole of the Worship of Christ in the times of the Gospel be divolved upon the Scriptures of the New-Testament He being appointed and deputed by the Father solely to be attended unto for Laws and Directions touching it for which also he came from the bosome of the Father John 1. 18. By whom he hath spoken to us in these last dayes Heb. 1. 2. To whom fulness of Power and Authority is delegated by the Father Mat. 28. 18. From whence the Commission to the Apostles for preaching the Gospel v. 20. doth originally spring and consequently our hearing or attending upon Preachers in that work is to take its measure from the Laws and Statutes which as Lord of the Family he hath given forth thereabout for his Houshold to observe and do Nor 2dly doth Luk. 10. 16. cited in the second place by this Animadverter serve to any other purpose but to cut the throat of the cause he hath at present undertaken the management of They are the words of Christ unto the Seventy whom he sent two and two before his face v. 1. and prove thus much That hearing those that are sent out by Christ is a positive Institution of his and such an Institution that therein we hear him which proves not the lawfulness of attending upon the Ministry of such as act not by vertue of any Authority received from him but the contrary If the Argument Christ here useth be valid That he who heareth them whom he sends in his Name heareth him and he
men signally pointed out by the Lord for the administration of holy things in his house by the Body of the Church be not now as then their peculiar priviledge What saith Mr. T. hereunto 1. The solemn deputation of Apostles and other Ministers we find not in the New Testament to have been the peculiar priviledge of the Church Answ 1. But our Question is not touching extraordinary Officers such as Apostles but of ordinary ones such as Pastors c. Yet 2dly a man need not go far to find such a deputation even of an Apostle to the work of the Lord by the Body of the Church together with the rest of the Apostles Acts 1. 14 15 16 23 24 26. being an evident proof hereof beyond exception He adds 2. Their Ordination is no where mentioned as done by the Saints or Brethren which were not Officers Answ 1. The Animadverter mistakes Ordination for Imposition of hands which is only one part of Ordination and comprehends the whole act of deputing or setting men apart to the work of the Ministry 2. That Assertion That the Church or Assembly of Believers are nowhere said to have an hand therein must be imputed to Mr. T. his forgetfulness Acts 6. 3. 14. 23. manifestly declare the contrary He grants that in the first ages there are relations of the election of their own Ministers by the Church but the management hereof with Tumults Frays Disorders necessitated an alteration and considering the present temper of the Saints how unquiet injudicious deceitful factious divided they are he thinks it not safe it be again committed to them Answ 1. The first Ages in that matter held fast to the Doctrine of the Gospel and the Priviledge which according to the Institution of Christ his Church and People were invested in 2. Many things are reported of the Saints in the first Ages notoriously false and untrue and it may be the story of their tumults frays c. in electing their own Pastors may be so Contentions I know there were early amongst them about this matter that there were tumults and frays may perhaps be coined by some ambitious spirits that they might the better take an occasion to divest the Saints of that sacred Priviledge 3. The former disorders or present distempers amongst Saints are no warrant for the variation or nullifying an Institution of Christ 4. What strange Saints it may be he means only the Parochians of his Mother the Church of England Mr. T. hath his lot cast amongst I cannot tell Blessed be the Lord there are thousands of Saints and many Churches in England this little point of the World directly of another temper and spirit being peaceable judicious upright serving the Lord with one consent according to the discovery he hath made to them And if any in any thing are of different perswasions praying the Lord to reveal that also unto them And Mr. T. doth not well thus to asperse and blacken the Generation of the Righteous The absurdities that Mr. T. supposeth will ensue upon the asserting the election of Ministers to be the priviledge of the Saints are not worth the mentioning I know not any Law that forbids Women to intermeddle herein whose priviledge reached farther than so 1. There are many Scriptures that seem to assert it as their right and liberty 1. In the choice of Officers they were unquestionably present Act. 1. 15. 6. 2 34. 14. 23. 16. 23. 2. At the deciding of Controversies Act. 15. 22. 21. 22. 1 Cor. 6. 2. 3. At the choice of Men to carry the Benevolence of the Church to the needy Brethren 2 Cor. 8. 19. 1 Cor. 16. 3. 4. At the casting-out of Offenders Mat. 18. 17. 1 Cor. 5. 4 5. 5. In their re-admission upon Repentance 2 Cor. 2. 6 to 10. They being part of the Church must necessarily be understood as concern'd in these matters wherein the whole Church are said to be concerned 2. 'T were easie to introduce above a Jury twice told of learned Writers who have written as much as this comes to As Beza Calvin Bucer Bullinger Melancthon Bucan Paraeus Junius Cyprian Trelcutias Sibrandus Rivetus Jerome Augustine Nazianzen Ambrose Chrysostom Theodoret Theophylact So the Magdeburgenses in 2 Cent. c. 7. de Consociatione Ecclesiarum who all assert that Church-affairs should be executed by the consent of the whole Church The Council of Carthage indeed decreed 4. can 99. That a Woman though never so holy and learned should not preach in publick nor baptize can 100. And Tertullian tells us that in his time it was forbid to a Woman to teach in the African Church and baptize but they deny them not liberty to vote consent or dissent in Church-matters Nor do the Scriptures mentioned by this Animadverter in the least advance themselves against what is asserted by us Not 1 Cor. 14. 34 35. 1. 'T is as much more against the practice allowed by his Mother the Church of England In that Church Women have liberty not only to say Amen to say Prayers after the Priest with a loud voice but with the Men to act their parts in Worship the Priest saying one part and they another They have at least they had not long since liberty in case of necessity to baptize which is greater than the Sisters priviledge we plead for Sure this is speaking in the Church But this is clavem clave pellere 2. That Women might be chosen Church-officers is evident from 1 Tim. 5. 9. Phaebe was a Deaconess Rom. 16. 1. Touching the management of their office they ought especially if called upon by them so to do to give an account to the Congregation How they could do this without speaking in the Church I am not able to understand Therefore 3. The sense of the Apostle is that they be not admitted to publick preaching or prophesying ordinarily by vertue of Office-power That they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command as the word sometimes signifies or speak so as to usurp authority over the man as the Apostle explains it 1 Tim. 2. 12. But I suffer not a Woman to teach or usurp authority over the Man The latter expression is exegetical of the former i. e. not so to teach as to usurp authority over the man Yea I had ever till now thought that speaking so as to testifie ones consent or dissent to inform the Church of what they knew not of concern to them and the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 12. had been vastly different And indeed see no reason to change my thoughts from any thing this Animadverter offers that these Scriptures make nothing for his purpose As for the second absurdity that Mr. T. supposes would follow upon the asserting the Saints Priviledge in the election of their own Ministers viz. That whom the major part choose the lesser part are not to take for their Minister scarcely deserves to be taken notice of 1. The difference supposed seldom happens
act as Ministers of Christ when they prophesie for the edifying the Body of Christ by vertue of any Office-power so that they need not any such Election What follows is a Rhapsody of words that the ingenuous Reader knows proves nothing introduced to cast the â—dium of Irreligion-upon the men of his Contest The best is the Nation knows him to be at least in this matter a false Accuser He tells us 3dly That it may be doubted whether Christ be meant by the Door John 10. 1. Answ But why it should be doubted when Christ expresly tells us v. 9. that He is the Door I cannot tell That the Door v. 1 v. 9. is not the same Door is not probable and less probable that by the Door v. 9. should be meant the Scriptures of the Prophets who although they foretold of Christ yet can in no sense that I know of be said to be the Door through which he entred But this he is unwilling to abide by He adds 4ly That if the door be the same Joh. 10. 1 9. the entering in v. 9 cannot be entring into the Ministry by the lawful election of a particular Church for then it would follow that every one that so enters in shall be saved but that is manifestly false Answ 1. But if by saved he mean everlastingly saved this doth not at all follow he knows right well that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes to be restrained to such a signification 2ly The whole expression he shall be saved and shall go in and out and find pasture seems to intimate no more than this that he may expect the blessing of God with him the defence of God upon him in his Ministry that thus enters into it according to his mind according to Deut. 28. 6. So the Assembly Beza c. interpret the words which I think is so far from being manifestly false that nothing is more true Of immediate Calls to the Ministry and the wayes whereby men may prove themselves to be so called I shall not now turn aside to speak nor in what sense I asserted that persons receiving Commission immediatly from Christ to preach the Gospel will never be made good without the working of miracles it not being pleaded as I know of that the present Ministers have any such Commission nor do they pretend to it Of Petrus Waldo and other Reformers I think as honourably as this Animadverter They were worthy and eminent witnesses for Christ in their day no small part of their Testimony was against the Abominations pleaded for by Mr. T. in his Theodulia They admited nothing into their Church but what is written in the Bible no Decrees no Epistles Decretals nor the Legends of the Saints nor the traditions of the Church They held that the Preaching of the word of God is free to every man that hath received abilities from the Lord for that work That the Priests Vestments are little worth That no day a man may cease from his labour except the Lords day and not the feasts of of Saints Zanchy introduceth a certain Orthodox man speaking thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards adds the Churches are to be reformed according to the best form a better from of the Church cannot be invented than that which Christ and his Apostles in the beginning of the Church did constitute and appoint And afterwards all Doctrines of Worship and Discipline are to be examined not by the Lesbian rule of humane judgment but by the Touchstone of the Divine Word Zanch. de ver Eccl. reformand ration Johannes Gerson affirms That the authority of the Primitive Church was greater than now it is for it is not in the power of the Pope or Council or Church to change the Traditions taught by the Evangelists and Paul as some dream de vit Spirit animae Budaeus saith Canonum canities vel caries potius nulli jam usui est sed velut anus delira è foro explosa est de ponte enim jam diu comitiorum paracleti dejecta est disciplina Canonica ut annis sexaginta major atque etiam sexcentis de Translat Heclerismi lib. 2. And afterwards Navis nobis disciplinae à servatorâ— relicta est Ecclesiae conditore quae Cantico Ministerio instrumento miraculisque instructa fuit ab ipso aut ejus auspiciis These were some of the Witnesses of Christ in their day whom we honour as such that bear their Testimony against what Mr. T. thinks good for the present to espouse to himself 5ly This Animadv speaks of the proof of our Assertion that those that receive authority to preach the Gospel mediately from Christ have it from some particular instituted Church of Christ to whom power is solely delegated for the electing their own Officers according to Acts 6. 5. 14. 23. as weak and impertinent He tells us 1. That though this should be granted yet power may be given to others to choose send and ordain Preachers for the unconverted who are and may be heard as Ministers of the Gospel Ans 1. This we deny the Keys being given to the Church by Christ Mat. 16. 19. with 18. 17 18. we cannot conceive how any can legally choose or send forth persons to act by vertue of an Office-power in the preaching of the Gospel but the Church 2dly We never yet understood that Interrogations were sufficient Answers his may not for all this is no evidence that it may He adds Yea may not some others ordain Elders for particular Instituted Churches Answ 1. Without the Churches consent Election c. they may not 'T is true Titus was left by Paul in Crete to ordain Elders in every City Tit. 1. 5. but that he might do this without the choice election and concurrent act of the Church as a Diocesan Bishop as some fondly imagine is a fancy that as it hath over and over been confuted by many Godly Learned so Mr. T. will never be able to make it good 2ly Should it be granted which yet is most false contrary to the practice of those times and many years after that Titus ordained by himself without the knowledg counsel and approbation of the people Elders it doth not in the least follow that any persons may do so now For. 1. He had express warrant and direction from the Apostle to do what he did 2. He was an extraordinary Officer an Evangelist not limited to a certain Church the continuance of which office we have no direction for in the Scripture 3. The officers that were to be continued in the Churches are said to be Elders or Bishops which were not names of distinct officers but of the same Tit. 1. 5 7. to be confined or limited to oâ—e particular Congregation not having or exercising jurisdiction over many Phil. 1. 1. Acts. 14. 23. 20. 17 28. Tit. 1. 5 6 7. so that this instance makes little to his purpose When he proves his suggestion that there are any
invested with authority derived to them from Christ to elect ordain officers to and for the Churches of Christ without their knowledge and consent he will be supposed to speak pertinently which in this matter hitherto he hath not done Let us consider if there be ought more to the purpose in what follows To Acts. 6. 5. he replies 1. That was but one act Answ 1. Who saith it was many Consonant to this one act was the practice of the primitive Church for many years after some prints whereof in the election of the Overseers of the Poor do yet remain amongst us He adds 2. They were not such a particular Church as made up one Congregation that could meet together for all Offices Answ This vanity we have already refelled Sect. of our Reply to Mr. T. his Exceptions against the Preface of S. T. He proceeds and tells us 3dly They did not choose the Deacons upon any conceived power delegated from Christ by vertue of any rulâ— that was to be perpetual in all ages to all Churches Answ 1. This is a meer conjecture of his own without the least tender of proof 2dly 'T is the ready way to banish all the instituted Worship of Christ out of the world 'T is but saying 't is true this or that was done but without any Rule that was to be perpetually binding and the work is effected 3dly 'T is injuriouâ— to the Apostles and the primitive Believers to imagine and indeed ridiculous that they should devise an Office in the Church without authority derived to them from Christ and that so necessary an Office as the experience of above sixteen hundred years manifests the Church of God could not have been without which was not only continued in the Churches afterwards Phil. 1. 1. but Rules laid down for their future election and choice 1 Tim. 3. 8 to 13. with a solemn injunction to Timothy and in him to succeeding Believers to keep that Commandment amongst others without spot unrebukeable until the appearing of our Lord Jesus Christ chap. 6. 14. So that these are but shifts our reverend Dictator scarce knows what to answer it seems to the Evidence introduced I shall only add Malè res agitur cum tot opus est remediis it is a bad sore that must be wrapped in â—â— many clouts Yet he hath not done He adds 4thly This can be no rulâ— for chusing other Officers there was a peculiar reason why they should choose Deacons whose honesty was to be discern'd and not other Officers whose sufficiency to teach was to be considered of which thâ— multitude of Church-members then and now are rarely competent Judges Answ 1. But we had thought honesty had been as necessary a qualification of a Pastor or Teacher as of a Deacon 2dly The Apostles mention it as the Churches priviledge without the least intimation of any peculiar reason thereof Act. 6. 3. 3dly There is the same reason for the election of one Officer in the Church as another those with whom power is entrusted for the choice of one it is for the choice of all the rest 4thly That the Saints then and now are not competent Judges of the abilities and Orthodoxie of other Officers this Animadverter is desired to prove 1. 'T is derogatory to the Spirit of Christ that indwells in Believers 2. Contrary to the express Testimony of the Spirit of God touching them 3. A meer Petitio principii The question is whether they did elect and choose them the Answer is they were not fit to do so but their fitness is presupposed in that they had liberty or power to do it To the other Scripture Acts 14. 23. he replyes 1. By way of seeming concession The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Beza They created by Suffrages i. e. when the people by lifting up their hands had testified their consent in the election of them they set them apart to that work An allusion to the custom of the Greeks in the election of their Officers by Suffrages and Votes signified by the stretching out of the hand which was unquestionably the practice of the Church for the first three hundred years Cyprian who lived an 240 often intimates as much Take one instance in the stead of many Propter quod diligenter de traditione divinâ Apostolica observatione observandum est tenendum quod apud nos quoque fere per provincias universas tenetur ut ad ordinationes rite celebrandas ad eam plebem cui Praepositus ordinatur Episcopi ejusdem Provinciae proximi quique conveniant Episcopus delegatur PLEBE PRAESENTE quae singulorum vitam plenessime novit unuscujusque actum de ejus conversatione perspexit Quod apud vos factum videmus in Sabinae collegae nostri ordinatione ut de VNIVERSAE FRATERNITATIS SUFFRAGIO de Episcoporum qui in praesentia convenerant quique de eo ad vos literas fecerant judicio Episcopatus ei deferretur Epist. â—8 2dly By way of Exception he tells us 1. This is but one example not sufficient to infer a perpetual Rule Answ 1. 'T is intended but for one example 2dly We find the thing practised afterwards Elders are ordained Tit. 1. 5. 1 Tim. 5. 22. That they should so suddenly vary from the practice of the Apostles here no intimation thereof being given but rather the contrary 2 Tim. 1. 14. 3. 10. Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest set streight or according to the liâ—e or rule that thou hast learned of us the things that are wanting and ordain viz. according to that rule Elders in every City is not probable That they did not do so for some hundreds of years after Mr. T. grants and we have proved Which is a sufficient Answer to his Exception about constituting Elders without the mention of any such election of the People Tit. 1. 5. 3dly In the election of other Officers as an Apostle we find the people concerned 1. Out of an hundred and twenty persons they chose and presented two v. 23. out of which two one being câ—osen by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was counted amongst the Apostles by the common Suffrages of them all v 26. And this very Scripture amongst others is used by Cyprian to confirm the power of the people in châ—sing or refusing their Ministers Epist 4. l. 1. Deacons as was said was so chosen Act. 6. 3 5 6. Put all together and you have as full an evidence of the truth of the Assertion as can be desired But our Animadverter 2dly acquaints us from Dr. Field c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed to other creating then by Suffrages as Acts 10. 41. Answ 'T is granted it sometimes is so applyed but the proper and most usual signification of the word is to elect by Suffrages as Mr. T. knows That because it 's once or twice it may be used in a metaphorical sense
1. 1 5. 2 Cor. 8. 5. John 15. 19 and 17. 6. 1 Cor. 5. 12. Acts 2. 40. 2 Cor. 6. 17. Acts 19. 9. Rev. 18. 4. considered Of the acception of the word World Characters of persons that are not of the World A third Institution of Christ remarked Of the power Christ hath intrusted his Church with Acts 1. 23. 1 Cor. 5. 5. explained Of the Officers of Christ's appointment Their Election by the Church Of the Liberty of Prophesying Nothing must be offered up to God in Worshiâ— but what is of his own prescription The present Ministers of England refuse to subject to these Ordinances of Christ An Objection answered Mr. T. his Exceptions considered and removed out of the way 2dly THat the present Ministers of England do not hearken and conform to the Revelation Christ hath made touching the Orders and Ordinances of his House we prove in S. T. by the induction of seven particulars To this Mr. T. replies in Sect. 3. Chap. 4. 1st In the stead of Argument he proves all with Interrogations Answ False and untrue I wonder at the conscience and confidence of the man in asserting it He knows I prove it by the induction of the most remarkable Orders of the House of Christ which they hearken not to 2dly He askes Which of the Ordinances of Christ have they made void Answ They were under his view whilest he wrote these words so that his question is frivolous I enumerate seven of the Orders and Institutions of Christ they have so dealt with He adds 3dly He should have reckoned up seven times seven Answ 1. And why so If guilty of a rejection of these which are the principal they oppose his Kingly and Prophetical Office though they embrace some others that are of his appointment The Romanists do so yet this Animadverter grants they are guilty of the crime instanced in 2. Mr. T. cannot reckon up seven times seven Institutions of Christ that are of the peculiar Institutions of his House to be performed by Saints embodied and united together in the fellowship of the Gospel nor many more than these seven mentioned by us He instanceth in hearing the Word praying to the Father in the Name of Christ which he tells us they have not made void by their Traditions Answ 1. The first of these is in a great measure if not totally made void by them 1. They oppose and deny the management of this duty in the way of Christ's appointment whilest they debar Christians from electing their own Officers or attending upon the Ministry of such as are according to the mind of Christ elected by them 2. The Preaching of the Word must give way to their Service-Book-Worship or Forms of humane devising which I am much mistaken if it be not in a great measure a making void of that Institution of Christ he speaks of by their Traditions 2. I wish the same may not be said with respect to the most of them at least of praying to the Father in the Name of Christ which none can do but by the Spirit whom they despise reproach set up their stinted Formâ— in opposition to him and his breathings The first of the Orders of Christ's House instanced in is That all Power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Soveraign Ruler and Head thereof Mat. 28. 19. 1 Tim. 6. 14 15. John 3. 35. Acts 3. 22. and 5. 31. Hence Christ chargeth his Disciples not to be called of men Rabbi nor to call any Father viz. not to impose their authority upon any or suffer themselves to be imposed upon by any in the matters of their God Mat. 23. 8 9 10 because one is their Master and Lord viz. Christ. Hence also the Apostles lay the weight of their exhortations upon the Commandment of Christ 1 Cor. 11. 23. and 14. 37. proclaim all to be accursed that preach any other Gospel Gal. 1. 8. Charge Chrâ—stians not to receive such as bring any other Doctrine 2 John 10. The Spirit terribly threatens such as shall add to the Revelation of God Rev. 22. 18. This Institution we say they conform hot really unto they own other Lords Heads and Governours that have a Law-making Power over his Churches beside him To this Mr. T. 1. That all power for the Calling Institution Order and Government of his Church is invested solely in Christ as the alone Lord Soveraign Ruler and Head thereof he grants as a Truth Though 2dly He assents not to our Paraphrase on Mat. 23. 8. As if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Acts 15. 25 28. Answ 1. By imposing their Authority is meant giving forth Commands Doctrines in their own Names as from themselves without the Authority of Christ Where did they so Do they not every where disavow it 1 Cor. 1. 15. 2 Cor. 4. 5. 1 Cor. 11. 1. Divine Revelation not the Dictates of men one or other of them is the Foundation of a Christians Faith 2. Mr. T. mistakes when he saith they did this Acts 15. 25 28. For 1st They enjoyned nothing but what was before enjoyned by the Lord only acquainted the Gentile Believers therewith as is 1. Abstinence from Fornication Exod. 20. 14. Ezek. 16. 26 29. Mat. 5. 32. 2. From things Strangled Deut. 12. 24. 3. From Blood Gen. 9. 4. 5. i. e. the Life-Blood or any member of the creature pulled from it whilest it is yet alive as the Jewish Rabbins expound it and that truly 2dly He speaks against the express Letter of the Scripture vers 28. It seemed good to the holy Ghost and to us Expressions very remote from the countenancing such an authoritative imposition as he speaks of 2. He askes How comes this to be an Order of the House of Christ he took such Orders to be Precepts of Christ to us but this seems to be Gods gift to him Answ That Christs Ruledom and Soveraignty over his House is a gift of God to him we grant but such a gift as doth necessarily imply a duty on the part of his Houshold viz. That they own obey subject to none in the matters of Worship but only him admit no Laws or Institutions amongst them but his And this is expresly asserted in S. T. which we took then and still do for an Order of Christ's House 3. He tells us further That to assert the present Ministers of England own other Lords that have a Law-making Power over his Churches besides him is to unchristen them Answ 1. And however Mr. T. his Book came to be licensed with an intimation from the reverend Licenser That he finds nothing in it contrary to the Doctrine of the Church of England Some of them think though I assure him I do not he hath asserted that pag. 123 that doth indeed unchristen them 2. However if the assertion mentioned unchristens them they
and I would be more phrenetical for the Interest of my dear Lord Sorne think these expressions might have been spared though for our parts Contenti sumus hoc Catonâ— 3dly What Interpreters he hath met with I know not The Assembly in their Annotations upon the place are of our mind Their setting of their thresholds by my thresholds i. e. adding their Traditions to my Precepts Isa 29. 13. So is Mr. Greenhill c. We further propose in S. T. an Objection to consideration viz. That though these Canons and Constitutions owned by the Ministers of England be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in the Scripture of the Institution of Christ in so many words yet by consequence they may rationally be deduced from thence As where it is commanded that all things be done decently and in order 1 Cor. 14. 40. which 'tis the duty of the Church to make Rules and Constitutions about which when it hath done it is the duty of every Son thereof to own or subject to them without questioning its Authority To this Mr. T. Sect. 3. subjoyns 1. He asserts not that the Canons and Constitutions of the Church of England may rationally be deduced from Scripture Answ Goodly Constitutions surely that cannot rationally be deduced from Scripture but have their Original singly from the bloody Canon-Law of the Papacy and worthy to be submitted to by such as profess themselves Ministers of the Gospel what greater contempt any one could pour forth upon them I know not But 2dly Whilst Mr. T. refuseth to assert this he plainly relinquisheth his concern in the Objection proposed by us and tells us He will not stand up in its defence However 2. This he asserts in the room thereof That Canons and Constitutions Ecclesiastical concerning Divine Worship and Church-Government may be made by Governours if not opposite to such Rules as are in Scripture about Gods Worship and the Rule of his Church and be indeed subservient and conducible to the well-ordering of such Worship and Rule which 't is the duty of the Members of such a Church to obey Answ 1. But I would be informed whether by Canons and Constitutions Ecclesiastical concerning Divine Worship he means only Canons touching the spreading the Table at the Communion with a linnen Cloth the Sermons beginning at the Reading of the Text at which rate he speaks in Sect. 4. Or whether he means Canons and Laws for the Institution of considerable parts of Worship together with such accidentals as he calls them that must be submitted to by such as are admitted to the publick managery of Worship without which they shall not be permitted so to do If the first he doth but trifle we have not been taking notice of things of such an inferiour allay If the latter I desire to be satisfied by what Law any Rulers or Governours do assume to themselves such an Authority which when Mr. T. shall be pleased to shew us we shall further consider it Heb. 13. 17. speaks not a tittle thereunto Of the vanity of its Application to the Governours of the Church of England we have already spoken The Reasons of his Assertion are these 1. Without such Regulations Church-Societies cannot be continued by reason of the difference of miâ—ds Answ 1. The contrary is manifest before ever such constitutions as those he speaks of were in the World Church-Societies were continued One of the first open breaches amongst them was because of them as he knows fell out betwixt Victor Bishop of Rome and the Eastern-Churches about the observation of Easter All the confusion differences breaches that have been in the Churches so called is for the most part to be charged upon their Impositions 2dly The Animadverter supposeth That without such Constitutions the Churches should be wholly destitute of Regulation but falsly 'T is derogatory to Christ the Scriptures perfection a pitiful begging the thing in question As Christ hath a Church in the world he hath Laws with respect to external politie by which he rules it needs not be beholding to Antichrist for his 'T is impious scandalous to conceive endite such dictates He further adds 2dly All sorts of Churches have had their Synods to this end Answ 1. To what end To make Laws and Constitutions for an Order of Ministry that Christ never established to impose a Lyâ—urgical Worship upon his Churches to set up an unpreaching Ministry in his House Mr. T. knows that these things are false and untrue If he mean not these I would advise him to speak pertinently in hâ—s next These are the Institutions we charge the present Ministers wâ—th submitting to 2. That all sorts of Churches have found it necessary to have Synods is more than Mr. T. can prove The Learned Whitaker tells us That they are not simply and absolutely necessary De Concil q. 1. p. 22. and I am sure they may be well enough without them Licinius interdicts them Euseb de Vit. Constant l. 1. c. 44. yet the Câ—urches continued aâ—d in a flourishing sttate 3dly That few or no Synods that ever were yet in the World have had a right Constitution were a facile undertaking to demonstrate The Synod so called of the Câ—urch of England by which the Laws we mention were out of the Popes Canon-Law collected was not so A right Synod is constituted of the Messengers of the Churches upon the account whereof they are said to be the Churches Representatives sent by them with Instructions from them touching matters to be debated in that Convention This cannot be affirmed of the aforesaid Synod nor of any Synod that ever was in the World since the Apostles fell asleep So that whilst our Animadverter is discoursing of them as necessary he is talking of the necessity of â— Non-ens a meer Chimaera 4thly The Churches of Christ had a perfect Discipline before ever the Synods he speaks of had a being in the World Nor 5thly had these ever from Jesus Christ any Authority and what they have not from him is not Obligatory to impose any thing upon the Churches to be observed by them by virtue of an Authoritative power seated in themselves 'T is a Yoke not to be endured by the free-born Subjects of Christ that any of the Children of men should impose upon them in the matters of their God The Synod of Jerusalem did not do so as we have proved His third Reason is down-right begging the thing in question Christ hath left nothing relating to the Worship and Government of his House as such undetermined against which I advise him not to talk so confidently in his next till he hath proved the contrary The Texts mentioned by him 1 Cor. 14. 40. Heb. 13. 17. prove no such thing as the lawfulness of additional Institutions in matters of Church-Polity as a part thereof to the Institutions of Christ 1 Cor. 14. 40. is afterward in S. T. Heb. 13. 17. hath already been considered That because Paul gives direction in some
in S. T. reflects sadly upon its authority and perfection which is the next thing we affirm to evidence the truth of the major Proposition This M. T. saith is true with respect to all Doctrinals of Faith and Manners and Worship in respect of Essentials but not of Accidentals thereof undetermined in the Scripture Answ 1. The unscripturalness and vanity of that distinction we have already discovered 2ly We had thought that the perfection of the Scripture had consisted in this that the whole of that obedience that God required of us had therein been stated and enjoyned for which end we conceive it was at first commanded to be written and hitherto by the wonderful gracious providence of the Lord continued to us The Accidentals of Worship are either part of that Obedience we owe to God or they are not If not how come they to be such parts of Worship as without them we are interdicted to perform it or indeed whence is it that we are tendring them up to God when all our Worship is nothing else but the solemn tender of that Obedience that we owe to him if they are then there is some part of our Obedience that is not prescribed in the Scripture then is the Scripture imperfect and that with respect to the main end for which it was given forth viz. to indoctrinate and direct us in the whole of that Obedience that God requires of us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle l. 2. de Coelo c. 4. But this is contrary to 1. The testimony and witness of the Spirit of God speaking in the Scriptures 2 Tim. 3. 15. Prov. 2. 1 9. Isa 8. 20. 2 Pet. 1. 19. Luke 1. 4. John 5. 39. 20. 31. 2 Cor. 4. 6. Lukâ— 10. 26. 16. 29. Deut. 12. 8 32. Prov. 30. 5. Mat. 22. 29. Gal. 1. 8. Eph. 2. 20. Heb. 4. 12. Rev. 22. 18. 2dly To the Witness of many of the Worthies of the Lord in their day The renowned Waldenses or the Church of Christ in the Wilderness some hundreds of years ago declare and attest that nothing is to be admitted in Religion but what only is commanded in the Word of God that all mens Traditions are to be rejected and therefore this singing and superfluous chanting in the Chancel to be left It is necessary and consonant to reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions saith Basil Regul contract 95. pag. 502. God will ask no more of a Christian Believer in this life but only to obey the Precepts of that most blessed Law If any Prelate of the Church require more or else any other kind of obedience than this to be used he contemneth Christ exalting himself above God and so becâ—meth an open Antichrist saith the Lord Cobham in the Confession of his Faith offered to Hen. the 5th about the year 1413. Chrysostom calls them a most exquisite rule and exact square and ballance to try all things by Augustine expounding Gal. 1. 8. saith If we or an Angel from Heaven declare unto you either concerning Christ or his Church any other matter belonging to our Faith or Life any thing but that which you have received in the writings of the Law and the Gospel let him be accursed Cont. Lit. Petilian Don. l. 3. c. 6. de unitat Eccles cap. 11. Et honos praeter mandatum est dedecus God is dishonoured by that honour that is ascribed to him beyond his own prescription saith Hierome Yea 3dly our Protestant Divines disputing with the Papists about an universal Head of the Church Cardinals Purgatory Mass c. have ever thought this one good Argument against them that they find them not commanded in the Scripture and to assert them needful or lawful to be used in the Church of Christ they affirm to be derogatory to the perfection of the Scripture Suppose a Papist â—o say 'T is true the Scripture is perfect with respect to the essential parts of Worship not so with respect to Accidentals such as are Cross Spittle Salt in Baptism Holy Water Pope Cardinals Crosses c. What would Mr. T. answer hereunto 'T is a thousand to one but the same Answer would stop his own mouth in the reply to the Argument undertaken to be refuted by him We add in S. T. as a further confirmation of the truth of the Proposition under debate 7thly That God condemns not only that which is done against the warrant and direction of the Word but also that which is done beside it Deut. 4. 2. 12. 32. Mat. 15. 9. Lev. 10. 1. Prov. 30. 6. Jer. 7. 31. To which Mr. T. replies 1. That the Assertion understood of Accidentals of Instituted Worship is false Answ 1st Very good It seems then it is lawful to add what we please as accidental parts of instituted Worship for God no where condemns our doing so Altars Candles Crucifixes Baptism with Spittle Salt c. Dedication of Churches to He-Saints and She-Saints with the Inscription of Laus Deo S ta Helena of the Popes make Baptism of Bells the whole Farrago of Popish Inventions may by Mr. T. his arguing be introduced for these are but Accidentals of Worship and no where expresly interdicted Secondly The Protestant Divines have ever thought this a sufficient convincing Argument against these fooleries of the Papists That Christ hath no where commanded them therefore they may justly reject them as unlawful Christ being the alone Pastor Eccl. 12. 11. Master Mat. 23. 8 10. Prophet of his Church Acts 7. 37. Who shall dare to speak where he is silent or can do so without an open undervaluing and contempt of his Authority 'T were easie to fill many Pages with citations of Protestants to this purpose in whose Writings nothing is more frequent than this Nihil sine nihil extra nihil praeter nihil ultra Divinam Scripturam admittendum esse Peter Martyr on 2 Sam. cap. 6. pag. 212 213 saith From this History we may see that the true Worship of God he speaks of Uzzah's touching the Ark is not to be deduced from the Palestines or Ethnicks but the Word of God For God will be worshipped according to his own Praescript not our Inventions But as touching what pertains to the Worship of God nothing is to be sought without the Word of God It went ill with Uzza that he would imitate the Palestines with Nadab and Abihu that they would offer profane fire with Ozias the King that he would offer Incense in the Tabernacle when he was neither Priest nor of the Tribe of Levi. But Thirdly The Scriptures produced abundantly manifest the truth of the Assertion Let the judicious Reader seriously peruse them and they will lead him captive to the belief of it Deut. 4. 2. 12. 32. Pro. 30. 6. Strictly interdict mans adding to the Word of God which if it be not a condemnation of
which yet they do but rarely if at all is not the Succession pleaded for by our Prelates They care not for Preaching hinder oppose it many of them dreading it as the Engine in the hand of the Spirit that would shake their Kingdom and utterly overturn and demolish it so they may have their Lordships Pleasures and Pallaces 'T is not indeed Antichristian for me to confess the Apostles Creed because it is conveyed to our hands through the Papacy for however it cannot be so called because the Apostles were the Formers of it which they were not yet the matter thereof being except in one Article bottom'd upon the Scriptures I ought to confess it But this is remote from what he is pleading for viz. A personal succession of Bishops through the Papacy receiving their Power and Authority from the man of Sin which I say still whilst the Bishops pretend to they do therein proclaim their shame and yeeld the matter in controversie though their Advocate shamefully prevaricates that he may with a multitude of words cover their nakedness omitting the consideration of what was incumbent upon him especially to have removed out of the way viz. The Arguments produced to evince That the Apostles as Apostles had no successor in that their Office Which if it remain good the present Bishops most assuredly cannot be their Successorâ— as Apostles He adds 5thly That Bishops as a Superior order or degree above Presbyters were not dreamt of in the world for several hundreds of years after Christ he thinks can hardly be made good but he wisely reâ—reats with a Protestation that he will not enter the lists with respect to that point The truth is he knows it hath been proved and that with that strength of evidence that he cannot bear up against That Clemens his not takeing notice of them as distinct from Presbyters is ballanced by the passages in Ignatius his Epistles which I am perswaded he rejects as spurious and counterfeit I am sure it were easie to manifest them to be so it is already done by others is such a pitiful covert that a man would never fly to but in case of extreme necessity when he knows not what to say Lombards words import he grants that the order of Bishops above Presbyters was not known till after the Apostles dayes and if so they are no order of divine institution in which he once more perfectly yeelds the cause they are not of the institution of Christ in the Scripture Though he cannot prove that by the primitive Church Lombard means the Churches in the dayes of the Apostles his words seem to import somewhat more And Bellarmins himself acknowledgeth that the name of Elders was given in common to Bishops and Elders And Eusebius lib. 5. c. 24. calls Victor Anicetus Pius Telesphorus Xistus who was almost three hundred years after Christ Bishops of Rome Elders And the learned Whitaker ingenuously confesseth That betwixt an Elder and a Bishop there was of old no difference That such Bishops as are now in the Roman Church in the English Church we may as truly say were from the beginning is most false and can never be proved There were then more Bishops i. e. Pastors of one Church Act. 20. 17. contr 2. q. 5. c. 6. p. 284. But Mr. T. tells us 'T is enough for his purpose if the office be found in Scripture though not their Superiority Answ And is this your pleading for your Clients Seriously Sir you would discourage any person in the world from entertaining you as his Advocate when you are exposing your Client thus to ruin by your own pleadings at every turn The question is whether the office of Lord-Bishops which as such consists in there Superiority jurisdiction over the Priests and Ministers of England be of the institution of Christ Saith Mr. T. their Superiority is not Very good what needed so many words to no purpose 't is well however he will be so ingenuous as to confess at last that the juridicial office of Lord-Bishop is not of Christs institution The words of Dr. Hammond he grants to be as we recite them but thinks we misapply them But certainly if as the Dr. saith a Primary Metropolitical seat was constituted over Episcopal Seats and Churches viz. such as are Diocesan that their state and frame may be accommodated to the state and condition of the Government of the Nations in the Empire he that hath but half an eye will see that hence it follows that the Primacy and Supremacy of the Bishops over these Churches was the result of the designs of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations But the truth of this Assertion depends not upon the Doctors concession it s notoriously known and acknowledged by several others The distribution of Churches ordinarily followed the destribution of the Common-wealth so that when some Regions were subjected to the Civil jurisdiction in any City the same were ordinarily subjected also to the Ecclesiastical and as they were reckoned to be of the same Province in respect of the Civil so were they of the same Church or Diocess in respect of the Spiritual Government saith Rainoldes Confer with Hart. And the Council of Constantinople decreed That if any new City by the Authority of the Emperor was erected that the order of Ecclesiastical things should follow the Civil and Publick form Hence by the same Council Constantinople receives the Primacy because it was New Rome Can. 5. which before Old Rome enjoyed for that very reason But that you may understand how the Pope incroached on Bishops by degrees untill of an Equal he became a Soveraign first over a few next over many at last over all I must fetch the matter of Bishops Metropolitans and Arch-Bishops somewhat higher and shew how Christian Cities Provinces and Diocesses were alotted to them First therefore when Elders were ordained by the Apostles in every Church Act. 14. 23. through every City Tit. 1. 5. to feed the flock of Christ whereof the Holy Ghost had made them overseers Act. 20. 28. They to the intent they might the better do it by common councel and consent did use to assemble themselves and meet together In which meetings for the more orderly handling and concluding of things pertaining to their charge they chose one amongst them to be the President of their Company and Moderator of their actions And this is he whom afterward in the Primitive Church the â—athers called Bishop i. e. the President of the Presbyters who was thâ— Bishop of the chiefest City whom they called the Metropolitane For a Province as they termed it was the same with them that a Shire is with us And the Shire-town as you would say of the Province was called Metropolis i. e. the Mother-City In which as the Judges and Justices with us do hear at certain times the causes of the whole Shire So the Ruler of the
pretence out of envy may be heard by the Saints lawfully But the Saints may rejoyce in the present Ministers of England preaching Christ though they should not preach him sincerely but in pretence Therefore Answ 1. We deny his Major I may rejoyce and that lawfully in those mens preaching Christ whom I have no warrant to hear There may be cause of rejoycing as we told Mr. T. in S. T. in respect of the issue and event of things by the wise Providence of God though the means used for their production be evil and not to be complied with In what have Christians greater cause of rejoycing than in the death of Christ Yet had it been utterly unlawful to have joyn'd in Counsel with or any wayes abetted or encouraged those wicked persons that crucified or slew him Should the Pope send some Jesuites into any remote parts of Asia to preach the Gospel to the poor Indians there here were upon some accounts ground of rejoycing yet no ground to attend upon a Jesuitical Ministry Nor do his Scriptures in the least prove his Major Isa 52. 7. 〈◊〉 1. 15. being applied by the Apostle to Gospel-Preachers Rom. 10. 15. evince onely thus much That such as act from gospel-Gospel-Authority in that work are to be welcomed and heard What Mr. T. replies is not considerable 1st 'T is true preaching Christ is a good thing and to be rejoyced in but preaching Christ by virtue of an Antichristian Call and Office-power is not so nor to be rejoyced in or complied with 2dly That he knows no reason why the Saints may not attend on the Ministry of the Jesuites sent from the Pope to preach the Gospel if they do so is no Argument that there is no reason That they act from an Antichristian Call and Commission is to Christ-loving Saints reason sufficient 2dly We deny his Minor Proposition Saints may not rejoyce in the present Ministers of England preaching Christ Because 1st All preaching of Christ is not to be rejoyced in as the Devils Mar. 1. 24. Luke 4. 34 41. Acts 16. 17 18. The Judaical Preachers preaching Christ with the Ceremonies of the Law Gal. 5. 12. Phil. 3. 2 3. Grievous Wolves Acts 20. 29. Such as hate to be reformed Psal 50. 16 18. as the Author of Prelatical Preachers none of Christ Teachers Argues Which though Mr. T. thinks to put off with this All these Texts are impertinent for as much as these do not preach Christ in which I wish he speak not against his own Conscience yet others will not take this for an answer They all preached Christ and upon other accounts are not to be heard but turned from as the intelligent Reader may inform himself by the perusal of the Scriptures instanced in We shall only infer If the Judaical Teachers were not to be rejoyced in though they preached Christ because they mixed therewith the Doctrine of Mosaical Ceremonies much less is their preaching to be rejoyced in who mix therewith the Doctrine of Antichristian fopperies and manifest themselves to be grievous Wolves in their persecuting the flock of Christ who cannot conform thereunto Because 2dly In propriety and strictness of speech as saith the Author of the forementioned Treatise Christ cannot be said to be preached by a Prelatical Ministry they justifie them who deny Christ to be the sole Lawgiver of his Church and so make him an Idol What the Animadverter hath dictated Chap. 5. in opposition hereunto is there answered by us Nay 3dly In case such a Minister as this that preacheth by the Bishops License should in his Doctrine affirm Jesus Christ to be the sole Law-giver to his Churches yet in and by his very act of Preaching he should deny it Which though Mr. T. makes a dreadful out-cry against spitting the fire of his passion on the face of his Antagonist an Argument that he hath nothing soberly to reply is evidently true For 1st Thereby he doth own an Officer no where of the Institution of Christ in the Scripture 2dly He makes the Biship a Law-giver to himself by whose License he preacheth and not otherwise What Mr. T. would rejoyce in I am not concerned to take notice of there are some men who dare rejoyce in a thing of naught Arg. 2. He adds That preaching of Christ that is no other than Paul rejoyced in the Saints now may rejoyce in But such is the preaching of the present Ministers Therefore Answ 1. To wave the general exception we have against the Argument which proves not what it is produced to prove viz. The lawfulness of hearing the present Ministers which we find not in the Conclusion nor is it deducible from the Premises We answer 2dly The Minor is most notoriously false and untrue There is other exception taken against hearing the present Ministers than against the persons mentioned by Paul And we told this Animadverter so in S. T. 1. It cannot be proved as it hath been with respect to the Ministers of England that those mentioned by Paul were not true Gospel-Ministers 2. Their preaching Christ out of envy doth not evince it the Object whereof was not Christ but Paul notwithstanding which they might be real Saints and true Gospel-Ministers To which he only opposeth his Dictates without proof which we are not concern'd to take notice of There might be in them at the root Brotherly-love to Paul though under the power of temptation they preached Christ out of envy to him We say in S. T. 4thly Here is not in this Scripture the least word requiring Christians to hear them That because Paul rejoyceth at their Preaching therefore 't is the duty of Saints to attend upon their Ministry is such a non-sequitur as will never be made good To which he speaks not the least word that may be called a Reply he attempts not at all to manifest the validity of the consequence which he should have done if he would have reinforced this Argument What he cites out of Mr. Robinson in his Justification of the Separation p. 307. we are not concerned to take notice of it Had he not cited it by halves the Reader would soon have perceived his cause smitten by it through the fifth Rib. Sect. 3. The answer to the fourth Objection vindicated All that preach truth are not to be heard proved The Ministers of England preach truth but by halves as the Bishop is pleased to allow them Many of the truths they preach they contradict in their practice With them they mingle many errors Particular Instances in the most remarkable Heads of Divinity hereof produced THE fourth Objection proposed in S. T. is The Ministers of England preach Truth and is it not lawful to hear Truth preached To which we answer 1. That 't is lawful to hear Truth preached but this must be done lawfully and in the way of Christs appointment Which the hearing the present Ministers we have proved is not 2. All that preach Truth are not to be heard nor will our