yet assume and challenge to themselves the Name when they have in no wise the thing it self but do lack not only all these causes that did concur to the due creation thereof but also all those vertues gifts and faculties that did accompany and shew themselvs in the right administration or exercise of the same wherefore your Ordainers be like to certain Impostors that profess indeed the true Art of Physick but cannot give a proof thereof by healing any one disease Away then with this fasting praying hand-laying Ordination which was never yet followed nor attested by a miracle or any other visible effect t is no better then that * Mat. 21.19 fig-tree that bare indeed leaves but no fruit at all Shortly after he mustereth up a number of things and calls them Doctrines by your Party aâ—…erted to which I forbear to answer he having not respectively cited the Books and pages where they might be found In the mean time it may not seem good proof that such or such a thing is truth because so saith Thomas Lye Neither ought it to be charged on our friends for error or blasphemie if they sometimes mistake the meaning of words they being in this behalf unlearned as also most of Christs Disciples and Ministers were whiles the learned Rabbles and Priests were bitter opposers and persecutors both of him and them section 5 T L. Whether those godly Priests and Prophets that lived by a standing-maintenance are those that are accused by Micah 3.11 to teach for hire c. Answ Here would ye methinks allude and compare your maintenance to that of the godlie Priests and Prophets of old time First Where in all the Old-Testament find you this Epithet godly standing so near the word Priest I am sure it 's a very rare conjunction Neither is your implied comparison a vvhit better theirs that is the Priests and Levites was a voluntarie contribution and of God himself ordained your's a forcible exaction and by humane Law if any whereof more hereafter section 6 Neither was this Querent vvell advised when he scoffed at She Prophetesses as he hath done it being a part of Joels Prophesies I will pour out my spirit upon all flesh saith God and your sons and your daughters shall prophesie c. Also Priscilla was one of those two that instructed eloquent Apollos in the things of the Gospel God gave the word and great was the company of the She-Preachers as the Hebrew reads it Psal 68.11 section 7 T. L. Whether Christ hath not ordained That they that preach the Gospel should live of the Gospel and that they which sow spiritual things should reap carnal things 1 Cor. 9.11,13,19 Answ To sue men at Law for tithes to recover trebble damages to distrain mens goods and take much more then is claimed is this to live of the Gospel Did ever any Priest or Prophet in the times of the Law or any Apostle or Minister since the Gospel so live either of the Law or Gospel Or will ye else grant us That never any of Christs Ministers mentioned in the Scriptures did live of the Gospel Is it not much rather to be said That to live of the Gospel is to live of such Alms and Contribution as men freelie give to Ministers as such and that vvithout the awe of any outward co-action terror of trebble damages or other peril section 8 Obj. We also live of such means as the Magistrate hath freely allotted for our maintenance Answ If indeed the Magistrate or other shall give of his own private Goods or Lands to what kind of Preachers soever for their livelihood I have nothing here to gain-say But if he shall give them that which is another man's without his consent to keep them in idleness I see not how this can be justified by the Scriptures or by any sound reason This also were repugnant to Christs own Otdinance namely That they which preach the Gospel should live of the Gospel and to live of the Gospel is not to live of any inforced maintenance as above is shewn neither can you produce any one such Ordinance of Christ that the Magistrate ought to take such course for the livelihood of his Ministers Now the Ordinance above intreated and to which the Scripture cited in the Quaery hath reference we find in Luk. 10.7,8 And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire And into whatsoever City ye enter and they receive you eat such things as are set before you From whence I note these things 1. That the Apostles were to eat such things only as were freely ministred to them 2. By them who should receive them 3. Of their meat who having a private and proper right therein should so give or cause to be given Now whether the men of your qualitie do live after this manner and rule let all sober men be Judges And albeit it were true that you sowed indeed to your hearers spiritual things yet should you not therefore reap their carnal by force muchless take them being reaped Now what kind of Seed it is you sowe doth by the Fruit appear section 9 Obj. But if we have nothing allowed for our maintenance but must depend of the charity of our hearers soon may we either beg or starve Ans Wherefore if God so cloth the grasse of the field which to day is and to morrow is cast into the Oven shall he not much more clothe you O ye of little faith Therefore take no thought saying What shall we eat or what shall we drink or wherewith shall we be clothed for after all these things do the Gentiles or Heathen seek Matth. 6.30,31,32,33 Now if so great be Gods care of ordinary Christians how much more shall he provide for his Ministers who are as it were his Embassadors and have specially addicted themselves to his service Are you his choice Darlings unto bliss eternal and wil not yet trust him vvith your bodies Are you his Labourers and vvill not yet relie on him for your Wages no not though you have his own word for it and solemn Engagement What greater infidelity then this hath any of the Gentiles ever bewrayed Neither can you avoid the Edge of this Sword by saying Your petitioning the Magistrate indenting with the people for maintenance c. is no distrusting of God for your livelihood forasmuch as the provision God makes hath made for his Ministers Livelihood is by inclining mens hearts to supply their necessities and that out of their own private goods and not out of other mens as elsewhere I have said section 10 T.L. Then do men preach for hire when they make hire their chiefest end c. Answ Yea and if they make hire any end at all do they truly preach for hire Neither are we justlie charged to intrench on Gods prerogative in that we do judg you to preach for hire for certes that can be no
to pass into the Swine Answ 2. Ye cannot away to hear of the Saints arrival to the measure of Christs stature Why Because ye your selves are so short thereof Also well know ye in your selves That as many as are come hither or fair in the way thereto be now tall enough to over-look all your deceits and failings Answ 3. I demand Whether All the Saints shall come to this neasure all at one time that is as you say at the end of the world If ye say Yea then it seems after your sense the Saints shall neither till then come to the unity of the Faith or the knowledge of the Son of God Forasmuch as both these are coupled together with the other which were very absurd to affirm taking the end of the world in that sense you take it and openly contradictory to many other places of Scriptures Whosoever is truly in the Faith is one with all others who are likewise in the same Faith The Beleevers of old time were all of one heart and of one soul Acts 4.32 were not these come to the Unity of the Faith also in the way of attaining to the measure of Christs stature c. The one Faith being in many makes them all of one heart mind and consent We are one bread fellow-members of the same body See also 1 John 1.7 Again how can a man be a true Believer that is not in some measure come to the knowledge of the Son of God See Iohn 17.3 1 Cor. 2.2 Phil 3.10 2 Thes 1.8 1 John 2.3 2.13 c. Now that all these things namely Unity of the Faith Knowledge of the Son of God and Coming to be a Perfect man are referred to one and the same time i e. the time of this life with coming to the measure of the stature of Christs fulness is very plain in that they are all alike joyned together in one form and manner of speech under the word until See more of this in Section 49 6. section 57 T L. Whether Magistrates are not truly styled Ministers of God though ordained by men Answ Magistrates indeed are Gods very Ministers but in Civil not in a Spiritual accompt And yet if the Magistrate so well as ye now account him should once abandon your Function to voluntary Contribution you would turne your Tale I beleeve section 58 T L. Whether those that say none other things than those which Moses and the Prophets did say should come Acts 26.22 and that determine to know nothing yea to Preach nothing but Jesus Christ and him Crucified and that according to the Scriptures may not be rightly styled to speak as the Oracles of God Answ They only are to be said to speak as the Oracles of God who speak by inspiration or revelation of the holy Ghost or else in the Light speak those things which themselves have handled and tasted both seasonably and aptly for the edification or benefit of the hearers But they that are in the flesh cannot please God Rom. 8 8. whatever they say or determine to know or preach And though ye may use the words of Scripture yet cannot ye thus be covered the Tempter so did and that cunningly too and yet got he thereby no thank at all at Christs hands No more do you neither by Preaching long Sermons compiled of words stoln in like manner out of the Scriptures and other Books T.L. That these are very vertues c. And yet we affirm That through Grace some yea many of us have attained to this That even the piercing eye of malice it self cannot see so far as justly to charge us Answ The eye of wisdome then sees farthet than the eye of malice for this sees you full of iniquities Now the eye of malice is of your side and therefore not so apt to charge you how far soever it may see into your guiltiness yea even this piercing eye hath a mote in it self and therefore cannot see a beam in yours T.L. That our Gifts and Conversations are not at least in a competent measure suitable to that high Calling whereunto we are called However not unto us not unto us you mean not here of Tythes and Augmentations c. but unto our God's name be the praise Answ Our Gifts If ye were indeed wise yet your Gifts would blind your eyes Your Conversations they are like a menstruous garment whereof is no part remaining clean but is wholly defiled Your Calling is from the Serpent and your Gifts and Conversations are suitable to it But why is your Calling an high Calling Because it sets you in the Pulpit on high It 's certain were it not for Tythes and rich Livings the most of your number would turn the deaf ear to this High Calling and say they never heard sound thereof But how bountiful ye are to God! To his Name be the praise A few empty words without any true ground Go offer unto God the firstlings of your flock and the fat thereof until ye so do the Lord will have no more respect to your Sacrifice than he had unto his who for envy slew his Brother a vice most truly yours section 60 T.L. Whether when the Obedience and satisfaction of Christ our Surety unto the Law and Justice of God is by God the Father freely imputed to us the righteousness of the Law may not in the Apostles sense Rom 8.4 be truly said to be fulfilled in us or by us 2 Cor. 5 19,21 Answ Here may the Reader take a taste whereby to judge what kind of Interpreters ye are of the Scriptures the which where they fit not your purpose or fansie ye stick not to wrest contract extend at the beck of each frivolous Opinion just as if they were a Nose of VVax But Paul hath sufficiently declared what he means when he saith That the righteousness of the law might be fulfilled in us not out of us in that he adds immediately after Who walk not after the flesh but after the Spirit And they that so walk do verily fulfil the righteousness of the Law By these words therefore he expresseth the mean or way wherein or whereby such righteousness is fulfilled section 61 T.L. VVhether those that are said 1 Cor. 14. to speak by immediate revelation were not extraordinary Officers and such as continued only for a time in the Church of God and its first planting and are now ceased Answ VVhile the Churches did abide in the Truth and wayes of God so long was God also with them and they did feel the movings of his Spirit and spake accordingly as of it they were moved But when they began to forsake their first love and to joyn with the whore and false Prophets and to worship the Beast then did God also justly with-draw himself from them then did their Sun begin to set and the shadows of Night ensued Now heard they not the VVord of the Lord nor the workings of his Spirit did they perceive but became
2.15 c. Ans If all such Foxes were taken and kept in restraint how many of you Teachers would then be at liberty The Grapes of Christs Vines are love joy peace long-suffering goodness faith meekness temperance Gal. 4.12 Now where are the Foxes among us that spoile such Grapes as these On the other hand What Congregation is there of yours in which are not plentiful Litters of such Beasts to be found except for their ravening nature they be rather to be named Wolves then Foxes section 17 And who they be that entice to serve other Gods wil then be put out of doubt when as every man shall receive according to his works and then shall sad tydings be to them who now for a while are counted and called Ministers of the Gospel We serve that God who is worshipped in spirit and in truth who is light who is love if other God ye serve then this for it may seem by your query you worship not ours it 's plain that it is the god of this world who ruleth in the children of disobedience and therefore it is that in this world also ye do receive your reward the kingdoms of the World and the glory thereof section 18 Surely the Apostle in Tit. 1.11 1 Tim 4.1 in the Query cited did not mean that mens mouths should be stopt with a hand or a fist as the manner is of your disciples to do with many a shrewd blow and mischief besides Neither meant he any outward restraint or force whatsoever for when were the false Teachers mouths so stopt it being as it were the lot and portion of false Teachers in all ages to have the earthly powers of their side and all manner of favour encouragement and protection from the Magistrate but they that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.2 section 19 Neither did the Angel in the Church of Ephesus Rev. 2.2 use any outward violence toward them who said they were Apostles and were not c. as neither do the people of God to the false Apostles now-a-daies But by not bearing here is meant not owning and acknowledging c. for otherwise it 's very absurd to imagine that this Angel did beat whip stigmatize pillor fine or imprison both the false Apostles here meant and the rest that were evil for these also were not born as aforesaid which thing if you Teachers should once put in practise upon all your evil hearers and I think you count your selves Angels how many would you then have left for an audience And it 's plain this Angel was not so much in favour with the secular Powers that he was able if never so willing to have effected such penalties on the false Apostles and evil men the Angels themselves in those times as now also being of all other most obnoxious to the wrath and cruelty of the Civil Power as credible Histories do assure us section 20 T. L. Whether it be a sin to hate the Whore and to eat her flesh c. Rev. 17.16 Answ It is not to be believed you love the Whore so ill as to eat her flesh Go curb thy lusts vanquish thy affections and bring them to submit to the yoke of Christ and then shalt thou know the Whore here meant and her flesh till then thou doest but feed her of thy own flesh instead of eating of hers T.L. Whether we ought not to oppose Popery though Jezzabel-like it appears under a specious paint Ans Yea but then ye must be self-opposers I will not here say what a very eminent man feared not to preach and that before the Parliament viz. That Presbyterie was in some respects worse then Popery it self See Peter Sterry's Sermon preached before the Parl. on occasion of the Victory obtained against the Scots c. section 22 T.L. Because many evil-doers did not turn from their wickedness in the dayes of the Prophets Christ and the Apostles was therefore their Ministry succesless Isa 53.3 Joh. 12.38 Rom. 10.16 Ans If you Teachers had turn'd from their wickdness so many evil-doers as those here mentioned in this Quaery one of you with one of them compared I should grant indeed your Ministry not to have bin succesless but rather of great effect But now if any man listeth to know the success of your Ministry and so to judge of this question let him but come into your Meetings and there let him speak as soberly as he can or else be silent with his hat on soon shall he discern it may be with danger of life or limb what success your Ministry hath or rather what spirit your hearers be baptizd into Who were they I pray what kind of proof did they give of the Ministerial success who stir'd up the people laid hands on Paul being in the Temple crying out Men of Israel help This is the man that teacheth all men every where against the people and the Law and this Place and farther brought Greeks also into the Temple and hath polluted this Holy Plaâ—e And all the City was moved the people ran together and they took Paul and drew him out of the temple c. And as they went abâ—ut to kill him c. And when they saw the chiefe Captain and Souldiers they left beating of Paul c. Acts 21.27,28 and so along And yet if a few Names only changed this place were rehearsed any where in England would any man doubt it to be meant and truly related of your Hearers section 23 T.L. Is it not an Argument of matchless pride in you thus boldly to condemn the whole generation of the just that either have lived or do yet remain in the Land of the living for evil doers and persons not turned from their wickedness c. Answ I never so condemned the generation of the just as this quaery implies for my quaery had reference only to your Hearers whom when you shall have proved to be the generation of the just I shall then confess your Argument in the mean time I shall never doubt to account them for a wicked and adulâ—erous generation so long as I see them with the same ill conditions as had they whom therefore the Scriptures have so termed section 24 But unto what purpose have ye mentioned the Noble Martyrs and their fiery Chariots as though you with them had any affinity or conjunction Verily you are the children of them who sent those Martyrs in fiery Chariots to Heaven to use your own words though you can novv adorn and celebrate their memories as it were with garnished Sepulchres as did your fore-fathers also the Scribes and Pharisees towards the holy Prophets whom yet in other bodies as it were they had most cruelly slain Like as your Ancestors did to those you call godly Martyrs so do ye now to the Saints of God so far as you have power and that you extend not your cruelty to death it self is no thank to you nor
15 14 The Saints are Christs friends and therefore do they whatsoever Christ commandeth them and they that so do are perfect 3 The Saints are Gods workmanship Eph 2 10 But the workmanship of God perfect Deut 32 9 4 He that neither sinneth nor can sin is perfect But such are they that are born of God 1 Joh 3 9 1 Joh 5 18 5 He Christ gave some Apostles and some Prophets and some Evangelists c. for the perfecting of the Saints Eph 4 12 13 Did not those Apostles Prophets c. attain the end for which they were given Or else did their Ministery suspend its operation and effect until the last day 6 It 's possible for the Saints to come unto a perfect man to the measure of the stature of Christs fulness Eph 4 13,14 And they that be here be surely perfect Now that these things are all attainable in this life and that also many years before the hour of death is evident by what is immediately subjoyned viz. That we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by the slight of men c. It 's said that henceforth that is From the time of their being a perfect man and of being come to the measure of the stature of Christs fulness else will the sense be broken jarring and altogether incoherent And surely all those things that follow Henceforth do imply a much larger time than the last day Had Paul here been of the Querents mind That perfection comes not till the last day would he have said That henceforth that is That after the Saints be perfect and be come to the measure of Christs stature They be no more children tossed too and fro c. For what space time or danger or possibility could he then have conceived of their being tossed too and fro with every winde of Doctrine c. This is after the last day on which day the querents supposes that the Saints are to be made perfect and not before 7. If any man offend not in word the same is a perfect man Iam 3 2 Now it 's impossible that there should be such men as Iames here describeth Or did he here only propose the Idaea or Patern of a perfect man which never yet had nor never was to have actuall being This were rather to make him a Platonick Philosopher then one of Christs faithful Ministers and a nugatory speculator rather then a teacher of things to be done 8. Now the God of peace make you perfect in good works to do his will Heb 13 20 21 If we be not made perfect till the last day what space of time then remaineth wherein after one is perfect he may do the will of God Think ye that this prayer regardeth only the last day Was it needful to pray that believers might be made perfect in good works to do Gods will on the last day Would you not have Gods will to be done before that day See 2 Cor 13.1 Finally brethren farewell be perfect be of good comfort be of one mind live in peace c Are all these things not attainable before the last day Or are some before and some or one not till then 9 Mark the perfect man behold the upright for the end of that man is peace Psalm 37 37. Do these words so sound as if David held no man perfect untill the last day Is not the peaceable end here spoken of the effect or concomitant of perfection But if no man be perfect till the last day what sense can be gathered from these words What end is the perfect man to have at or after the last day And who is then to mark it 10. Heb 7.19 For the Law made nothing perfect but the bringing in of a better hope did c He doth not say shall that at the last day Again Heb. 10.14 For by one offering he hath perfected for ever them that are sanctified They therefore that are sanctified are likewise Perfected But men are sanctified before the last day Also Heb. 12.22.23 But ye are come unto Mount Sion c. and to the spirits of just men made perfect c. Now how could the Saints be then come to the spirits of just men made perfect If it be true that none be made perfect till the last day 11. Let us therefore as many as be Prefect be thus minded Phil. 3.15 Now if neither Paul himselfe nor any other were at this time perfect this exhortation were void of all sense and reason For if none were then perfect whom did he then exhort 12. Howbeit we speak Wisdom among them that are perfect 1. Cor. 2.6 Now if none can be perfect till the last day then will it necessarily follow that either Paul spake Wisdom among them that were not perfect or else among none at all But both these are false Objection Paul himselfe professes that he was not made perfect Philip. 3.12.13 Ans The perfection there spoken of is to be understood of a certain degree or measure of perfection which Paul at that time had not attained unto and not of perfection simply considered Otherwise this place should contradict other both many evident Scriptures yet doth the same Paul say in the following words But I follow after if that I may apprehend that for which also I am apprehended of Christ and in Vers 14. He saith I presse toward the mark c. Now did he follow after and presse towards this degree of perfection in faith or not in faith If in faith then did he believe it possible to be attained unto See more of this point hereafter 13. Finally the Scriptures give this testimony of Noah Job and others that they were perfect men Gen. 6.9 Job 1.8 and this was long time ago section 50 T. L. Whether can you rationally expect that our hearers should be more perfect then the eleven Apostles Answ I grant indeed 't were very absurd to expect your Hearers should be perfect while they are under such imperfect Teachers Those stars of the highest magnitude in the Church Answ And yet the Priests Scribes and Pharisees could not abide them but sought to pluck them out of their Firmament Whom yet Christ upbraideth with unbelief and hardnesse of heart Answ There is a childhood in grace they had not as yet received the Promise of the Father which was the gift of the Spirit neither were their understandings yet opened c. Ioh. 15 26. 20.22 Luk. 24 45,49 Act. 2.1,2,3,4 section 51 Ob. Eccles 7.20 James 3.2 1 Joh. 1.8 Answ I do not deny but he that is a Saint may commit sin but ye the that abideth in Christ sinneth not Resist the Devil and he will flye Here I demand whether it be possible to resist the devil and all other temptations to sin If thou say it 's possible at all times so to resist then it follows That a Saint may forbear at all times from
sinning and so never sin But if thou say its impossible so to resist and that he must needs give way to temptations and so commit sin Then is this not to be counted a sin which thus is not willingly committed but as an enforced passion and is of the same accompt with a Rape which a woman may suffer without any guilt of sin section 52 T.L. Whether though none of our Hearers in this life either are or can be free from the reliques and remainders of sin Ro. 7.23,24 yet whether many of them are not perfectly freed from the condemnation of sin Rom 8 1 33,34 yea so far from the dominion and power of sin Rom 6 14 that though sin be in them yet they are not in sin but that we may comfortably believe that testimony of them which the Scripture gives of Iob Iob 1 1. That they feare God and eschew evil And that notwithstanding their human frailties and infirmities yet neverthelesse their hearts as the heart of Asa was are perfect all their dayes 2. Chron. 15.17 so perfect as to be sincere and upright Answ Concerning the righteousnesse and perfection of your Hearers I Answer That by their fruits they are known And if they be not free from sin then not dead to sin and so under the Law and not under grace Rom. 7.6 Rom. 6 18 22 In Rom. 3 23,24 Paul declareth his warring estate at which time he was carnal sold under sin verse 14 brought into the captivity to the law of sin verse 23 At which time he also cryeth out Oh wretched man that I am who shall deliver me from the body of this death But the same Paul in other places doth witness a far different estate from this for thus he saith When we were in the flesh verse 5 Ye are not in the flesh Rom. 8.9 For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death Rom. 8 2 How can we that are dead to sin live any longer therein Rom. And if Christ be in you the body is dead because of sin Rom. 8.10 See also Rom. 7.6 From these and many other places that might have been alleaged it is most evident That Paul in this seventh Chapter to the Romans treateth of his warfare of the condition he then was in while yet he was not wholly dead to sin nor had yet obtained the victory over the carnal part and so was not yet delivered from under the thunders and tempest of Sinai's condemnation section 53 T.L. Whether any of you received the mystery of Christ by Revelation the same way that Paul did who received it by Christs speaking to him in the Hebrew tongue compare Eph. 3.3,4,5 with Acts 26.14 Answ This seemeth to me a very silly quaere as though the language in which God speaketh when he calls any one to the Ministery or other service were of any consideration or moment as in respect to the validity of such a Call and authority thereby received Let the Reader compare these two Scripturers in the quaere and he shall find the latter end of this question yet worse than the beginning section 54 T.L. Whether those faithful men at Ephesus to whom Timothy committed those things that he had heard of Paul 2 Tim. 22. and 3.14 And whether those Elders that were ordained in Creet by Titus whom Paul left there for that purpose Tit. 1.5 might not be truly stiled Ministers made by Jesus Christ i. e. by Christs appointment though they were not Apostles Prophets or Evangelists Answ 1. To that of Timothy I Answer 1. They were to be faithful men 2. It follows not That this committing of things heard c unto them did make and constitute such men ipso facto Christs Ministers 3. Timothy was able to judge who were fit and able To teach others also Did such a man or men as Timothy was give any of you commission to teach others Of this before Answ 2. Neither doubt I but Titus had good Authority to Ordain those Elders so as the place importeth And had your Ordainers as good also I should as little doubt theirs too Answ 3. If your Ordainers had Ordained such Ministers as Paul there describeth and appoints to be Ordained Tit. 1.6,7,8,9,10 I believe I should readily own and embrace them For such had been blameless sober just holy temperate and not given to Filthy Lucre c. which are such vertues and graces we cannot yet see in any of you no not though we stand never so near you Whereas the contrary vices are so vigorous in you that you yield a bad scent wherever you come with them that have senses incorrupt to smell it Answ 4 And is it not rather to be said That this ordaining of Elders was not a constituting of Ministers simply but an assigning or appointing of them that were such before to some new and special or particular charge or service The word is as well if not better englished Settle Place Also this sence the cohering words do favour In every City He saith not of such or such a place or Church nor yet Elders simply Finally It 's here to be remembred what kind of Ordination was in use in those Primitive times For this see Sect. 3. section 55 T.L. Whether Christs promise That he would be with his Apostles unto the end of the World Matth 28.19,20 can be any otherwise made good then in his being present with ordinary Pastors that should succeed in the Church to the end of the world Answ If the place be so to be understood as the Quaerent taketh it then where were those Pastors and Successors to the Apostles and how was God with them for so many hundreds or years even during all the time of Popish Apostacy which began even in the Apostles age But your main business is to prove your selves to be true Pastors of Christ which ye never can do so long as ye continue Hirelings See Iohn 10.12 section 56 T.L. Whether ordinary Pastors and Teachers are not as well said to be given for the Work of the Ministry c as well as Apostles Prophets Evangelists Eph 4 11,12 and that till we all come to the measure of the stature of the fulness of Christ vers 13. which is not cannot be till the end of the world compare Ephes 4.11,12,13 with 1 Cor. 12.28 Answ 1 I deny your distinction of Pastors into ordinary and extraordinary taking the word Pastor as distinct from Apostle c This is your case ye are asham'd to claim to your selves the name of Apostle or Pastor in a Scripture sense which you seem to call extraordinary This one name therefore ye craftily divide into two that being driven from the possession of the one i. e. exttaordinary ye may yet as a reserve have the other to flye to imitating herein after a sort those Spirits that being commanded to go out of the man prayed they might have leave
then to passe that ye can neither preach talk nor write without so many Errors and contradâ—ctions both unto your own selves and to others like spirit with you both having and pretending Doth this your spirit guide and instruct you what to preach what need then of inventing and penning your Sermons thus aforehand Doth the same spirit ever move and direct you to go to such a place or people Whence is it then that it moves you never to bestow your Ministery upon a leane-Beneficed Parish if a fatter may bee obtained whence that it stirreth you to change Parishes so often and stil for earthly advantage Now tell us which of the very meanest of Christs true Ministers of old did ever do any of these things Of the contrary part how many of your number even the best and greatest of them these things have not done and yet do unlesse perhaps as to some or one of them there lacketh opportunity or faculty or other requisites for atchieving thereof Now by these notes and arguments though there be many more added it is no hard thing to determine what spirit it is you are guided by and what is the god that ruleth in you ye sons of disobedience section 84 T. L. Yet thought it reasonable on this very account not to serve Fables that so they might wholy and continually give up themselves to the Ministery c. Answ The Apostles saith the Quere thought it reasonable for Ministers of the Gospel not to serve at Tables I grant that they might refuse to do it The same Apostles command exhort the Ministers of the Gospel to work with their hands are they not here also to be heard and obeyed But the querist was somewhat over-bold in this place to set the Apostles against the Apostles to oppose one authority against another To the reason of the Quere I say that there is not the same Analâ—gy or likeness of reason in both the cases For where they command to work they command even that which pertayneth to the sustentation of life to the honor of the Ministery and Gospel by making it not * 2 Thess 3.8 1 Thes 2.9 chargeable to others And lastly charity and beneficence seeing that by thus laboring they may be enabled not only to supply their own necessities but * Acts 22.24 others also that be in want Now in the matter of waiting at Tables none of these reasons do hold place at least not in equal bredth nor yet any other having parallel moment and necessity with these So it will not follow that because one of them may be dispensed withall as to the Gospel Ministers for to avoid distraction and hinderance therefore the other may be also for the selfe-same cause section 85 Object It was necessarie in the first Plantation of the Gospel that the Pastors should work because that the Churches then were poor and under persecution but so it is not now Ans This reason is nowhere alledged in the Scripture where at anie time it is intreated or mention made of such working but other and diverse reasons as both before is and hereafter shall be declared section 86 T.L. VVhether these words Freely ye have received freelâ— give Mat. 10.8,9 are not to be limited to miraculous Cures and onely to that extraordinarie time of first planting the Gospel Ans 1. The Scriptures do make no such limitation of freely giving unto miraculous cures nor do they confine this free or gratuitous Ministerie unto anie time at all Answ 2. These words viz Freely ye have received freely give do relate to the Apostles whole Ministery and preaching was a part thereof Now they had a like freely received the gift of preaching as that of doing Miracles and therefore were here commanded to Administer both a like freely And to heal gratis like good Physicians and not Preach for money like bad Ministers Briefly thus whatsoever those Ministers of Christ as such had freely received of Christ the same were they also to give to others freely The gift of Preaching as well as that of Miracles they had freely received Therefore c. Ans 3. The reason of the gratuity or freenesse of this their Ministery was perpetual and discharged of all respect to time or place c. For that that Christs true Ministery always both was and is freely received without money and without price Therefore is it also and that according to Christs own mind and reason freely to be executed without limitation of time With the like probability of reason and same measure of impudence may ye also except and say We are not now bound to follow that Precept of Christ viz. Learn of me for I am meek and lowly of heart Because might ye say this was commanded at the first planting of the Christian faith when yet the embracers thereof were poore and persecuted at which time it became them indeed to be meek and lowly but now the times are changed Nay may you not by the like way of reasoning or cavilling rather subvert and vacuate the whole body of precepts and directions contained in the Scriptures And so make them like an Instrument without any strings save what your own ends and conveniences are pleased to give it to sound by section 87 T. L. Whether in this Text our Saviour doth not only moderate the affection and prohibit a mercenary affection and greedy appetite of gain and in the meane time permit to eat and drink and take supply of necessaries where they preach Answ Yâ—â— he doth so But permitteth them not with all to take from men meat and drink perforce Nor yet to begg other mens goods of the Magistrate neither to sue at Law cast into prison distrain c. as your practice is Neither doth Christ in Luk. 22.35.36 cited in the following quere give his Disciples authority to make provision for themselves out of other mens money or goods but out of their own only section 88 T. L. Whether requiring that which is legally our own may be justly styled a coveting of other mens gold or silver Answ 1. Prove it to be legally your own 2. Prove that it is lawful for Ministers of the Gospel to begg and receive of the Magisrate a power to take other mens goods against their wills or indeed any other maintenance 3. The Magistrate hath no propriety in the goods of his Subjects but a meere trust only and that of well disposing them for the Subjects good and benefit so as right reason doth require Now it is plainly against both these that the Subjects many of them being poore themselves and needy be constrained to contribute for maintaining others unto all points of luxury and excesse especially being such as cannot plainly demonstrate that their Profession or Ministery do bring any good or benefit to the Commonwealth or people but rather the contrary may be shewn Seeing withall if they could so do yet such over large contributions and allowances for bodily sustenance would
to imprison for treble damages c. under pretext of a competent maintenance and all these things do they practise many times against these for whom they never sowed plowed threshed or planted a vineyard being such as do reject and disown them and never did or could profit by them yea not rarely even such as live many miles distant from them whose very faces they have never seen section 92 T. L. Whether it hath not alvvayes been the cognizance of false Apostles to pretend to teach freely only to disgrace true Pastors Ans This cognizance had not the Priests and Prophets against vvhom the Prophet Micah cryed Mic. 3.11 and against vvhom Jeremâ—ah and Isaiah in so many places do thunder and yet notvvithstanding they vvere false teachers Also Judas Iscariot and Demas together vvith Jude's false teachers not only have not this cognizance given them but even such brand description and character as they hold in common vvith all you Parish Teachers as face ansvvers face in a glass so you and they in every point agree Were all the Prophets of old time false Prophets and for such to be discerned by the foresaid cognizance namely because they preached and prophesied freely without money and without price Were Paul Silvanus Timotheus and the rest of Christs true Ministers false Apostles and for such to be known because they wrought with their hands that they might not be chargeable to others and so make the Gospel without burthen But who seeth not how vain and sensless a thing it were for false Apostles to pretend to teach freely only to disgrace true Pastors Seeing they also that are or were true Pastors do likewise and ever did preach freely Why do not you also make use of this stratagem to bring those you call false Apostles into disgrace questionless it would prove a matter of no small advantage to your Ministery but no respect swayes so much with you as love of fleshly pleasure section 93 T. L. Whether Paul did not reckon his labours among his sufferings and afflictions 2 Cor. 6 5. Ans Let the Reader consider the coherent words and circumstance of the place and he shall find that the word labour there is to be taken for grief or pain of body or mind which a man is compelled to suffer against his own will or choise and so will the Greek word also very well bear to be taken and not for a voluntary working which a man of his own choise useth to get his livelihood by And yet if it were to be taken in the Querents sense verily Paul and those who with him were true Ministers of God did by this and other sufferings approve themselves as such 2 Cor 6.4,5,6,7,8 A proof which rather then the Parish Teachers will yeeld of their Ministery they will turn most of them once every year if the change of the Beast shall so require they can if need be be Papists one year and the next year Protetestants a third Presbyterians Independents the fourth like white wooll they can take any colour for worldly advantage sake But I have formerly shewn that Paul's handy labouring proceeded of his own choise and acord and that for very weighty ends and purposes section 94 T. L. Whether Christ in Matth. 23 6,7,8 condemneth all these external actions there mentioned or the pride and hypocrisie which the Pharisees manifested in them c Whether can you fix this charge on us and prove it against us Ans If you also as the Pharisees did do love the uppermost rooms at feasts the chief seats in the Synagogues or meeting houses greetings in the Market and to be called of men Master then are you liable to the same reproof as the Pharisees also were But now it is manifest that you love all these things why else do ye take them some of them alwayes and the rest most often and certainly such be very ignorant of the temper of your hearts as cannot perswade themselves you would be sore displeased if you should not be led to the highest seats at a feast or some other should possess your Pulpits without your license first obtained or if men should forbear though out of conscience to salute you in the Market or elsewhere or should call you by your names omitting the title Master is it credible that your Parishioners and others would be so diligent and regardful as they are to salute you to call you Master c. were they not perswaded you both loved and looked for these things at their hands they do forbear to use them to such as they know do not love them or that ye your selves if ye loved them not would so kindly accept them being given and that with such elaborate significations of your thankfulness and being well pleased therewith What say ye to this that many of your Coat have been known to be grievously offended even to rage and evil speaking when as they have been denied the honor of any of the things abovesaid It 's clear then beyond all chance of a doubt that men love that thing and expect it too which being performed to them they make much shew of thankful acceptance and again if the same be withheld from them they are of the contrary much displeased and all of a rage section 95 T. L. Whether it be not as unlawful to call any man Father as Master Mat. 23.7.9 and yet is not the word Father own'd in the Scripture Eph 6 1,2 yea and Master too Eph 6.5 Col. 4.1 Ans I do not deny it to be lawful for a Son to call him that is his Father Father or for a servant to call him that is Master Master but if a man call him Father who is not his Father or him Master who is not his Master do they not both hereby say that which is in effect an untruth Again when a man entreateth of those duties or otherwise discourseth of things that belong to persons as they stand under such or such relations he is here by necessity driven to use such names or terms of relation such as are Master servant Father Son c. so that such usurpation of relative names which very necessity constraineth unto giveth men no warrant at all to assume or require such names between themselves in ordinary communication and talk especially when such names are immediately given or taken as namely if Peter talking with Paul should have called him Master Paul a dialect and calling unread of in the later Scriptures except as it relateth unto Christ These are the words of a man of great name Lud. Vives Com. in lib. 8. c. 17. Aug. de l. Dei Christ forbids his Apostles to assume the name of Master to sit high at tables or love salutes in the streets and commands that the chief should be but as a Minister for honor arose with heathenisme and should fall therewith and not survive in the Church c. section 96 T. L. Whether Ministers may as lawfully
be called Masters as Teachers Eph. 4.11 Overseers Act. 20.28 Rulers 1 Tim. 5.17 Embassadors 2 Cor 5.20 Masters of the Assemblies a wise Master-builder Ans 1. It 's a kinde of incongruity in speech to call him Master who is their Minister that is servant This concerneth your respective Parishioners whose Ministers you say you are Ans 2. To these holy wise and spiritual Ministers these names and appellations did indeed belong But what is this to your Fraternity Those you said a little before were assisted with an extraordinary spirit which was indeed the very ground and foundation that verified all these denominations and titles above recounted yet notwithstanding was it not usual for Paul or other Apostles to whom yet these titles truly agreed to be called in familiar conference Teacher Paul Overseer Paul Ambassador Paul c. wherefore these things make nothing at all to your justification who require to be called Master John or Master Thomas even in common speech section 97 T. L. Did not Paul exhort his hearers to be perfect and would not he have blushed to have affirmed himself to have been perfect Phil. 3.12 13. Was Paul therefore like the Scribes and Pharisees that said but did not Ans This even the blind Papists could see and acknowledge Eng. Col. at themes Annot. on Phil. 3.12 There was a measure or degree of perfection which Paul was not then come to toward which he yet pressed c. yet this letteth not but that he was even then also perfect that is to say in a lower degree And thus much in effect he blusheth not to imply a little after saying Let us therefore as many as are perfect bee thus minded See more of this before touching perfection Neither ought we at all times in the things of God to be confined to the notions and definitions of men but may warrantably so understand and use the Scripture words as we finde the same words before to be taken and used in the Scriptures themselves And thus it appeareth that Paul was clear of this Pharisaical vice and inconstancy it remaines now for you likewise to purge your selves of the same if you can section 98 T. L. Whether there may not be a lawful respect of orders and degrees among men without such a respect of persons as is condemned by James c. Ans We blame you not for the very doing of any act of kindness love humanity nor yet for any modest and comely signification given thereof but for this do we reprove you and justly namely because ye make so great signification of respect to the rich as bowing flattering complementing standing uncovered c. whiles ye despise the poor howsoever rich in faith because ye give flattering lying titles to the Great ones of the World as Worshipful Honorable Excellent c. Contemning in the mean time those of low degree In sum your fault is this That ye make not the Image of God nor any true worth or vertue most commonly the Cause and Measure of that respect and honor ye do unto men whether in word or deed but meerly those things that perish and decay Which while ye do ye honor the Creature more than the Creator which is Idolatry section 99 Concerning Pauls calling of Festus Noble It may thus be Answered namely That this word proceeded from him upon an urgent and present occasion and that as a due testimony and grateful acknowledgment yielded to the justice moderation and fair behaviour of the man shewed namely in that his Controversie then depending before him with Tertullus the High Priests Orator Acts 25. The same Paul also call'd Agrippa King being a title or name of Office as well as of Dignity and degree and which truly did agree to him as a modest confession thereof and not in a way of flattery Now the things that we reprehend in this kind are 1. The giving such honorable titles and nominal additions to men to whom they be not truly competible And this is a Lye 2. The giving or using these same in ordinary speech whether with the men themselves or of them And this is Flattery section 100 Neither is it in any wise incongruous to our manners or judgment To call affirm or confesse to be Kings Lords Noble Excellent them whom we know or judge to be such But we may not so do when the title testimony stile c. do lack foundation of truth Neither yet can we use these words in a way of Flattery without all necessity or occasion leading thereto so as if the name of the man had espoused such title or addition and with it were inseparably conjoyned But how came it to passe thou couldst find no titles of honor given to the Saints as such The Scriptures call them Kings Priests Sons of God joynt-heirs with Christ c. And all these things are most truly and excellency said of them yet notwithstanding it would be ridiculous to call a Saint in ordinary talk King John Priest John Son of God John c. or after this manner to stile or write them in Letters Charters c. They who expect or require from others titles of honor and superiority do plainly bewray a proud and Antichristian spirit And Christ himself hath openly forbidden such affection saying Matth. 23.10,11 Neither be called Masters for one is your Master even Christ But he that is greatest among you shall be your Servant and whosoever shall exalt himself shall be abased Now if it be unlawful to Christian men to affect any greatnesse or exhaltation above their Brethren it can be no lesse unlawful to affect or expect the names or words by which such greatnesse or exaltation is signified and confessed And is it not of equal vice and unlawfulnesse to affect or assume the title of Master on a Civil account as upon a Religious Seeing the reason or ground that makes the former unlawful is equally found in the latter namely Haughtinesse of mind and love of pre-eminence But how fully and cleerly doth Christ determine this Controversie and put the matter quite out of doubt when he saith How can ye believe that receive honor one of another and seek not the honor which cometh of God only Joh. 5.4 section 101 There were in the times of Christs Apostles they who ruled well and who vvere in honour rightly preferred before others and this yet vvithout being called or expecting to be called Master Lord c. at least in familiar converse CONCLVSION NOW he that alone judgeth rightly every Cause being free from all byas of prejudice or other effect be judge between YOU and US and let him render to either according to their works To the poor in spirit let him give the Kingdom of Heaven while the rich he send empty awaie The Mourners let him comfort while they that laughed do mourn and weep To the meek let him give to inherit the Earth while with the froward he deal perverslie Fill he them that hunger and thirst after righteousnesse while they that seemed to themselves to be full repent of their error in famine real Let the merciful mercy obtain as for the cruel with what measure they meeted to others the same meet he unto them again To the pure in heart let him grant to see God while the filthy be shut up in utter darknesse Honor he the Peace-makers with being called the children of God as for them that accuse the Brethren and make war with the Saints let them also be called after his Name whose works they do Finally To them that thirst after blood let him give to drink of the pure Wine of his fiercest Wrath till fearfulness and trembling come upon them and the horror of death overwhelm them till they consume as one in a sicknesse and wear away from amongst the living till their very Names do rot and perish and their memories be no more with men except for a proverb and by-word of infamy except for a monument of His much-bearing Clemency except for examples of most detestable wickedness and the dread Wrath of God revenging Thus thus be it done unto them for they are worthy FINIS ERRATA Pag. 58. lin 12. for Fables read Tables