from God the true Author and ordainer of their full free just and orderly payment to me among others who from him have obtained mercy to be faithful putting us into the Ministry But I have them not from the Pope as thou expresses it The Popes by sacrilegious acts seised in some places on tithes belonging to the Ministers of proper Churches and alienated them from them and bestowed them on Covents and Monastryes and granted dispensations to some lay-men to pay no tithes at all and hereby they proclaimed themselves to be very Antichrist or opposite to Christ in matters of tithe as they had also done in their oppositions to Christs institutions in other points of great concernment whosoever therefore refused to pay unto the Ministers of Christ their tithes they are rather the followers of the Papal Antichrist who robbed the Churches of Christ and his Ministers in many places of their patrimony and tithes then either the Dissciples of God who commands his Worshippers saying Honour the Lord with thy substance and with the first fruits of all 3 Pro. 9. Mat. 23. 23. thine increase Or the Schollers of Christ who hath told the world That tithing is a thing which ought to be done and hath no where by himself or by any holy Writer of the New Testament repealed Thâ— paying or receiving of Tithes established Enough is answered to thy first head of Demands CHAP. II. Thou thus hast writ II. DID not the Apostle cry against them that taught for filthy lucre and were covetous 1 Tim. 3. 3. Did not Christ give the marks of the blind guides Mat. 23. and saith Be not called of men Master and have the chiefest places in the Assemblies Christ saith Be not ye called Master for ye have one Master even Christ and ye are all brethren Dost thou abide in his Doctrine that art called of men Master Did not Christ give these marks to the multitude and to his Disciples Now if I was one of the multitude could not I tell thinks thou if my guide were called of men Master and had the chiefest place in the Assemblies and had his long robes and uppermost rooms at feasts Read Mat. 23. and how thou canst escape the seven woes there pronounced against such and whether thou wilt free thy practise thy life by Christs the Prophets and Apostles Doctrine yea or no Answer The Apostle in that place which is quoted doth not cry against any who taught for filthy lucre and were covetous he only relates what manner of man a Bishop who is a publick Teacher in the Church of God should be namely one who is not greedy of filthy lucre or who is covetous and he doth the very like in another place saying A Bishop should not be given to Titus 1. 7. filthy lucre I acknowledge that the Apostle though thou hast not quoted it in the first of Titus verse eleventh complains of unruly and vain Talkers and Deceivers whose mouths saith he must be stopped who subvert whole houses teaching things which they ought not for filthy lucre The publick Teachers of the Church then are not the men against whom the Apostle spake who were guilty of filthy lucre though he shews by way of preparing them to their office that it is unbefitting their office to be such knowing the general proneness in all men to be covetous he in a special manner cautions 1 Tim. 3. 3. 2 Tim. 6. 11. them from being such exhorting the man of God to flie these things and to follow after Righteousness Godliness Faith Love Patience Meekness even as he exhorts every particular Believer not to admit of Covetousness For it doth not bâ—come Saints so to do Besides that maintenance which is allowed and appointed by God unto these publick Teachers is not that Ephes 3 5 filthy lucre which the Apostle condemns seeing he neither in that place nor in any place else gives such a name unto the maintenance of publick Teachers But it is plain that they who were guilty of that filthy lucre whereof the Apostle did speak were Seducers men who had crept into houses and there led Captive silly women and perverted the Truth and subverted whole families these men unallowed and unlawfully and disorderly intruding into teaching in private houses were the men whom the Apostle calls unruly and vain Talkers and Deceivers he tells us that they tâ—ught 1 Tit. 11. false Doctrines things which they ought not and that too for a base end even for filthy lucre Thus the Allowance only which Seducers received and had from their seduced Disciples what ever it was and not any maintenance of the publick Teachers of the Church is branded by the Apostle with that ignominious term of filthy lucre and well he might so term it seeing it was the recompence of those filthy falshoods which they had taught but ought not for all gain got from or with the breach of any Law of God is filthy lucre Thou goes on thus writing Did not Christ give the marks of the blind guides Mat. 22. 23. and saith They are called of men Masters and have the chief places in the Assemblies Answer Though the Hypocritical Scribes and Pharisees for their mis-interpreting some things in the Law are called in those Mat. 23. 16. particulars Blind Guides verse 16. Yet our Saviour tells the Disciples and the multitude in the beginning of that Châ—pter That these Scribes and Pharisees sit in Moses seat all therefore whatsoever they bid you observe that observe and do but do you 〈…〉 not after their works for they say and do not Mark it Christ doth charge these Scribes and Pharisees with grievous faults and yet he doth not therefore discharge his Dissciples and the multitude from hearing observing and practising their good Doctrine Surely If notwithstanding the real faults of Teachers true Disciples according to our Saviours command ought to hear observe and practise what is well taught by them then they who pretend that themselves are the only true Disciples and Followers of Christ ought not to withdraw from hearing observing and practising those good things which are taught by the faithfull Ministers of England though they think that these very Ministers are really guilty of Pharisaical crimes much less ought they to do so when these very Ministers are no wayes faulty as were the Scribes and Pharisees and cannot be justly charged as guilty of those very things wherewith our Saviour did most justly charge the Scribes and Pharisees This will be evident upon the examination of particulars which come now to be considered For thus thou writes Did not Christ give the marks of the blind guides Mat. 23. and saith They are called of men Masters and have the chief places in the Assemblies Answer Christ in the 23. of Mat. did condemn many sins of the hypocritical Scribes and Pharisees who in some particulars were blind guides but Christ doth not say That they are called Masters and had the
nineteen evil qualities he would have them turn away from such which words properly signifie be thou turned away from or turned against such 1. The Apostle would have godly Ministers such as Timothy was to be turned away from such to shew them no countenance no liking that they might see in their looks that their evill courses hath no roome no approbation in any of these good Ministers hearts and not only so but 2. The words import that they are to be turned against such both in manifesting that their conversation is opposite to the conversation of such evil ones to which purpose the Apostle directs Ministers in directing Timothy to a 2 Tim. 3. 10 11. known practical following of his doctrine manner of life purpose faith love long-suffering charity patience persecutions afflictions as also they are to be turned against such in having their communication opposite to that resistance of the truth and to that corruption in life which Seducers deceiving and being deceived manifested To which purpose the Apostle exhorts Ministers in exhorting Timothy 2 Tim. 3. 14 15 16 17 to continue in the things which they had learned and known as Timothy did out of the holy Scripture whereby they might be profitable in Doctrine in Reproofs in Corrections in Instruction in Righteousness and be perfectly furnished unto all good works I am such even a man professedly opposite to men of corrupt mindes who are reprobate concerning the faith and who resist the truth I am a man also whose life and conversation through Gods mercy unto me is not tainted with any of those nineteen odious corruptions which the Apostle mentions I am one who endeavours as Timothy is exhorted to do to war a good warfare holding faith and a good conscience 1 Tim. 1. 18 19. 1 Tim. 4. 12 and to be an example of believers in word in conversation in charity in spirit in faith and purity and I therefore tell thee both truly and plainly that I am not any such man from whom thou or any other hath any warrant or command from God to turn away Thy ninth Head of Demands is now fully answered CHAP. X. Thy tenth Head of Demands is as followeth ARt not thou one of them as Peter speaks of that with covetousness and fained words makes merchandise of the people and so art in Cains way and Balaams way answer I answer False teachers privily bringing in damnable heresies and denying the Lord were the men whom Peter speaks of who through covetousnesse and fained words makes merchandise of the people But these words of Peter do not speak of 2 Pet. 2. 1 2 3. any holy Apostle or other faithful Ministers who lived in Peters time neither do they speak of any faithful Minister of Christ who shall live in other times Peters words are not spoken of such who preach the doctrine of salvation but of them who teach damnable heresies or damning doctrines They are not spoken of any faithful Minister who publickly and openly dispenseth holy truth in all sincerity but they are spoken of false teachers who ptivily in the houses into which they creep or elsewhere instill into their hearers corrupting falshoods conveying these in their teaching with much cunning covert hypocrisie Peters woâ—ds are not spoken of such who earnestly contend for the faith which was once deliver'd to the Saints but they are spoken of those who diligently and slily seek to pervert that faith and to turn others from it Peters words are not spoken of those who with the heart believe unto righteousness and with the mouth make conâ—ession unto salvation and teach others also to acknowledge the Lord but they are spoken of such who deny the Lord and who seek by heresies to withdrâ—w people from beleeving and from confeâ—â—â—ng that holy Christian faith whereof the Lord himself is both the Author and the Finisher Peters words are not spoken of such Ministers who according to the duty of their calling do study and read 1 Tim. 4. 13 14 16. Eccles 12. 10 and meditate and pray and write and ponder and compare things revealed in the holy Scripture and who set in order the truths which are thence sought out whereby they may still teach the people knowledge But they are spoken of such who following cunning devises do compose fine words plaiting and artificially couching them so together that some sentences shall with elegancy breath out truth and falshood so as their own disciples sucks in falshood understanding them one way and others apprehend that good only was meant therein seeing they espy that good may be interpreted out of them both are abused by such teachers the one sort are led by them into strong delusions and the other sort are deceived in their hoping that they meant good who had so craftily mixt errour and truth that it was hard even for them who was very good to dissever them Lastly Peters words are not spoken of those who meerly coveting and longing to gain souls to God and to make them Christs Disciples do plainly let them know how miserable or how comfortable they shall be according as they shall reject or receive and embrace Christ the pearle of the Gospel and his precious truths But they are spoken of them who out of covetous desires to raise a greater worldly gain from those whom they intend to make their own Disciples do use fine plausible alluring words the better to conceale and cloak those errours and heresies which they vent which being entertained the souls of those who embrace them are sold to become slaves unto such corruptions that the Devil can lead them captive at his pleasure These false teachers are not unlike those false chapmen to whom the Apostle in the word Merchandise doth allude who through their insatiable desire of gaine do with fine flattering pleasing words set forth the high commendations of their wares beyond truth thereby thinking to vent their commodities the more speedily and so draw the larger sums of money from the buyers of them Such were the persons of whom Peter speaks who through covetousness with feigned words made merchandise of the people But I and other faithful Ministers of Christ who live in the reformed Church are none of these we as I have shewed in my answer to thy ninth demand have not exercised towards our people any covetousnesse neither are we covetous and we have not sought as my answer to thy eight demand hath sufficiently cleared by faire speeches and good words by fine and faire words either to flatter our people in any of their present corruptions or to fix in them any erratical and heretical abominations Peters words are no wayes justly appliable to me or any other faithful Minister of Jesus Christ but they must properly agree to the false teachers in our dayes who are of the papal and popular faction The Romish Church by her factors who are cunning Merchants traficks in all Lands and hath a streame of currant coine
be left inexcusable and our Ministerial labours continued among them shall however be acceptable to God for we are unto God a sweet savour of Christ in 2 Cor. 2. 15 them that are saved and in them that perish and God is not unrighteous to forget our work and labour of love which we have shewed toward his name our work or reward is with Isa â—9 4. our God It is not therefore for us to cease from speaking to our people though they should continue to be wilde mockers and scoffers as thou stiles them 7. Thou asks Doth not the Apostle say their fruit shall wither and shall not their fruit wither thinks thou Answ The Apostle speaking of Seducers whom he calls men crept in unawares ungodly men who turn the grace of Jude v. 4. v. 10 God into lasciviousnesse and deny the onely Lord God and our Lord Jesus Christ who speak evil of the things they know not and corrupt themselves in things which they know he v. 12 calls them clouds without water carried about with windes and also he calls them trees whose fruit withereth though themselves are trees without any fruit namely without any fruit of Gods Spirit which is in all goodnesse and righteousnesse and truth yet their own proper fruit withereth so saith Eph. 5. 9 the Apostle and so I do both think and say that their fruit shall wither The false doctrines which are properly the fruit which seducing teachers brings forth shall wither For 1. Their false doctrines have not in them any sappy taste of the seed of Gods Word which endureth for ever though they 1 Pet. 1. 25 pretend Scripture yet upon a thorough scrutiny and seâ—rching examination they will be found to have in them no inward juyce of any saving truths which the holy Scripture containes and for this reason it is that all the venemous and poysonous infusion which these false doctrines have had from the hearts and heads of those earthly minded men who devised them and countenanced them will not alwayes last but will wither as soon as their leaves and coverings fâ—lls off and they are laid open to the view of all to see that they are indeed no other then soure unsavoury unwholesome and pernicious fruit 2. The trees themselves I mean these seducing teachers are not by God planted in the House of God They who are by him planted in the orderly way of an upright faithful standing Ministry do flourish and bring forth fruit in old age to shew Psal 91 13 14 15. that the Lord is upright but seducers are no plants of the Lord. They are either sprigs springing up of their own accord among the trees of â—od undertaking the work to which they have no warrant being as the Apostle saith men crept in unawares or they are brought in by some Machivilian Politicians for their better bringing about some earthly designes and therefore God will root them out and blast the fruit which they beare that it shall not grow as it did at first nor be so desired as conteining according as many supposed falsely some hidden wisdome for it is said every plant which the heavenly Father hath not planted shall be rooted up and they who creep into Maâ— 15. 13 houses and who resist the truth who are men of corrupt minds reprobate concerning the faith shall proceed no further for their folly shall be manifest unto all men 2 Tim. 3. v. 6 8 9. Thus thou may perceive that I both think and say as the Apostle doth that the fruits of false doctrines which are properly the fruits which seducers bring forth shall wither But know also that the holy doctrines and truths which I and other faithful Ministers do constantly deliver to our people are fruits of the Spirit of God gathered by us clearly from the holy Scriptures which is the written Word of God and they are by our preaching delivered to them and these fruits will never wither but will continue to be still gathered and communicated unto people even after we are dead and gone by a like holy order of faithful men as we are whom God in 2 Tim. 2. 2 the succeeding Generations will raise up to his Ministerial service who shall be able to teach others the things which we teach are the everlasting truths of God which perhaps may be supprest for a while by the prevailing of heresies schisms and persecutions but they will at last triumph over all those and continue conquering and to conquer the errours and corruptions of sinful mortals As for that mocking and scoffing of honest people with which thou dost charge the whole Congregation which is committed to my charge and doth say that is my fruit I again tell thee as I have told thee and proved it too that these doings are neither mine nor the fruits of the whole Congregation but they are the fruits only of such who are guilty thereof unto whom I hope God will in his due time give grace to repent of these their misdemeanours and then these evill fruits will be withered and be no more and these sinnes will be pardoned But if such continue in these and die not repenting of these and of their other sins then they shall in the day of rendring an account bear their own burden but the burden Gal. 6. 5. of their sinne will not be laid either on me or the Congregation who have been no wayes accessary to their transgression I suppose thou now hast a compleat Answer to thy twelfth Head of Demands CHAP. XIII Thy thirteenth Head of Demands is thus exprest WHere did the Apostle give Davids quakings prophecies reproaches fastings in meeter to sing to the world Answ In Davids Psalmes there is mention made of Davids fear and trembling to offend God and to provoke him to Psal 119. 120 judgements this thou calls Davids quakings whereas David did not cast his body as I heare some Quakers do into trembling fits and quaking shaking postures Moreover there is in Davids Psalmes a Record of Davids Prophecies and a Narrative of some reproaches which he suffered and of some fasting which he used Now in those very places where charge is given by the Apostles to be filled with the Spirit speaking to our selves in Eph. 5. 18 19 Psalmes Hymnes and spiritual Songs and to let the VVord dwell in us richly in all wisdome teaching and admonishing one another in Psalmes and Hymns and spiritual Songs and if any Col. 3. 16. man be merry let him sing Psalmes The Apostles in all these places points us to the book of Psalmes for the New Testament I am 5. 13. doth speak of no other Psalmes in which Book the Psalmes which David Asaph and other holy men of God indited by assistance from the holy and unerring Spirit of God are conteined And the Apostles recommending these Psalms to be sung doth plainly intimate that they thought that these Psalmes did comprehend fit
Apostle John or Paul or any other holy Writer haâ—h recorded concerning Antichrist and Antichrists unto the faithfull Ministers of the Refoâ—med Churches for these Ministers doe teach the truths of God but not the traditions of men they teach the doctrins of Christ but not the doctrines of Devils nor the dotages and decretalls of any mortalls They also from the Apostolicalâ— writings do convincingly detect unto the world the grand Antichrist and the fry of many Antichrists both which abuse the world with their lying deceipts errors and heresyes I will say something concerning the Antichrist and Antichrists whom the Apostle describes and then I will punctually answer to thy demand Antichrist as the name signifyes is one who opposeth Christ the scripture intimates that he is such an one who covertly under the Vizard of professing Christ and his Doctrin opposeth him There is One who is more eminent then others in this 1 Joh. â— 18. 2 Theâ— 2. 3 4 Rev. 9. 11. Opposition he is called in scripture The Antichrist And the man of sin and the Son of perdition who opposeth and the King of Locusts or the cheife over such swarmes of seducers who also are inferiour Antichrists and pretend that they come in the name of Christ Jesus and do in all places seeke with subtilty to oppose and over throw the pure doctrines of Christ This great Antichrist hath his seate in Rome Papal Their are also a multitude of false teachers who were and are opposers of the Doctrines of Christ These bring in privily damnable heresiyes thereby seeking to oppose and destroy Christ Doctrines These are called by the Apostle Antichrists â— Joh. 2. 18 many Antichrists for they are many in number and many in factions and they vent many false notions many unsound poysoning doctrines thinking thereby to draw many Disciples after them and to be Masters of their faith or Sectmasters these Antichrists are creepers into houses to lead captive them who are silly especially sinful women and they mostly reside among their popular intertainers Both the Grand Romish Antichrist and these puny Roaming hereticall Antichrists are such as thou demands after namely who transgresseth and are deceivers and have not God noâ— Christ and are not to be bid God-speede I will in these severall particulars named by the Scriptures demonstrate it of them both First both the grand Antichrist and these Hereticall Antichrists are such who have transgressed it were easie to write volumes of the particular transgressions of them both Suffice it to know That the holy Scripture calls the papall Antichrist a man of sin that is a man transcendently vicious peerlesly infamous 2 Thes 2. 4 for all unrighteousness The very Popish Chronicles and Histories of the lives of Popes do testifie that many of them were both themselves men of sinne and that also they made others sinne The holy Scripture likewise reckons up a catalogue of such sins whereof Hereticall Antichrists either as they are distinguishable from Papists the followers of the grand Antichrist or as 2. Tim. 3 ver to the 10. 2. Tâ—m 4. 3. 4. they are considered as conspiring with them are commonly guilty The Scripture tells us that they are selfe lovers covetous boasters proud blasphemers disobedient to parents sierce dispisers of those that are good traytors heady high-minded lovers of pleasure more then lovers of â—od having a form of godliness but denying the power thereof that also they are 2. Pet. 2. Jude 8. scoffers mockers walkers after their own lusts that they despise Dominion speake evill of Dignities that they tuâ—ne the grace of God into lasciviousness that they are separatists sensuall having not the spiriâ— they are thus as the Papall Antichrist al-also is transgressours and their endeavour is to corrupt others and make them also in like sort transgressors like themselves Secondly as the Papall Antichrist and the hereticall Antichrists 2. Epist Joh. v. 9. are such as transâ—resseth so they both do not abide in the Doctrine of Christ Whosoever shall compare the Doctrine of the councel of Trent touching faith and worship which Doctrin the Papall Antichrist maintaines and curseth all who disclaime it with what is extant in Paulâ— Epistles he must acknowledge that the Papall Antichrist is a great Apostate and the Head now of that great Apostacy from the faith and true worship of God which at this day is found among such who professe Christianity and whosoever compares the holy Scriptures aslertions touching the faith and true worship which God requires with the sundry principles and positions touching these which the heretical Antichrists of this age do contend for and defend damning all who are otherwise minded then they themselves are he must affirm that these heretical Antichrists have shaken hands with the Papall Antichrist and his confederates in Apostatizing from the faith which was once delivered to the Saints which was kept sound and incorrupt in the purer times of Christianity The severall heresies about the severall heads of the Christian saith which at seveâ—all times were preached by several Hereticks in the Apostles days and afterward were so many standing puddles of false Doctrine which much annoyed the Christian world for some space of time At length Popery prevailing in the Westerne part of the world it became as a corrupt Sea into which most of the filthy streames of former heresies therein did runne and was received and they with the additions of pestilent poysoning popish mixtures do slow out againe as oft as the Papall Antichrist and his instruments do thereby hope either to infest or to infect the Evangelicall or reformed Churches I will name only two Doctrines of Christ wherein the Papall Antichist and hereticall Antichrists have not abode 1. It is a Doctrine of Christ that Christs is come in the flesh The papall Antichrist and hereticall Antichrists do not in direct terms deny it for both use the name of Christ in their words and writings and some of them in words say so much yet because the Apostle calls them deceivers the word signifies such who professe the Cosening of others even while others 2. Epist John 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookes on them and Antichrist who do not confesse that Jesus Christ is come in the flesh therefore it is certaine that though some of them professe it yet both do consequently deny it in some of their tenents The papall Antichrist and his adherents acknowledge in word that Christ is come in the flesh but while they maintaine that the bread and wine in the Lords supper is turned into the very body and blood corporall of Christ they thereby affirme that Christs body is made of bread and wine and so do implicirely deny that Christ is at such a time come to them in the flesh untill that very instant be come wherein the Priest utters the words of consecration Some hereticall Antichrists say that Christ is come in the flesh but when they are asked what
chiefest places in the Assemblies but saith That they loved the uppermost rooms in feasts and the chief seats in the Synagogues and greetings in the Market and to be called of men Rabbi Rabbi that is Master Master It is plain the Lord condemns not their being Masters or their being called Masters but their love to be called Masters He blames not the uppermost seats in feasts and chiefest seats in the Synagogues bur their love and desire and proud choise to sit in these uppermost seats at feasts and in the chiefest seats in the Synagogues Luk. 14. 7 8 9 10. He tells us That the uppermost seats at feasts are to be reserved for the most honourable who are invited and nature it self will tell any that it cannot be avoided for order sake but that in all such assemblies of resort as were the Synagogues some must sit uppermost except the very place and all the seats in it be altogether round whereby the distinction of upper and lower rooms or seats are wholly abandoned Briefly The Lord who knew the hearts of all men condemns only in that place Mat. 23. 6 7. The Scribes and Pharisees for their ambitious arrogant love and affectation of Soveraignty over others which they did manifest in contending to sit highest at feasts and in Synagogues and to have in places of peoples greatest civil concourse most publick open honour done unto them and to take on themselves the title of Master or chief Leader of the Disciples faith not rendring unto God the due honour of being the only Lord of every mans belief this they loved and desired and ambitiously sought after A vain glorious affectation of magnifying themselves was their sin and of this no man living on earth can jâ—stly tax me or any other faithfull Minister of Christ but God only who knows our hearts and knows that through his Grace and mercy we are not guilty of affecting and seeking any of these self-exaltations which the Scribes and Pharisees earnestly pursued Yea but thou writes Christ saith Be not ye called Master for you have one Master even Christ and ye are all brethren Answer Christ saith so and I suppose that thou would'st inferre thence that the name Master may in no sense or meaning of it be given unto me or unto any other Minister of Christ and because it is given therefore we do not abide in the Doctrine of Christ But understand thou Christs words aright and thou will also understand that Ministers and others may lawfully be called of men Masters when the word Master signifies another thing then that for which Christ is only called Master and thou may also understand that they who are called of men Masters do yet abide in the Doctrine of Christ and that Christs word doth allow and approve that men may be called of other Masters To clear this know that the word Master hath several significations 1. It sometimes signifies one who hath absolute power and Authority over every mans faith by whose directions every one is to be guided and ordered in matters of faith and of spiritual obedience Thus Christ only is Master Mat. 23. 8 10. His word is a Law and he guides his saved people by his Word and Spirit unto everlasting life He in this sense is the only Master whom all are to believe and follow and acknowledge to be the absolute Lord and Master of their faith according to what he Joh. 12. 3â— said I if I be lifted up from the earth will draw all men unto me None ought to arrogate to themselves the title of Master in this sense which thing the Pharisees and Scribes attempted to do seeking ambitiously to be counted Head-masters or chief Leaders of the people the only supereminent guiders of men drawing Disciples not to Christ the only chief Master but drawing Disciples after them as if they were the only chief Masters Christ reproves this sin and bids his Disciples not to be called of men Masters in this sense because they have but one Master in heaven Christ and they are brethren to wit in that same faith which he hath delivered to the Saints Be it then known unto thee that neither I nor any faithfull Minister of Christ in the Church of England dare assume unto our selves the name of Master in this sense neither do we think that any pious Believer is so ill principled as to call any of us Master upon that account if any do it we take no pride nor pleasure therein as did the Pharisees and if we knew that 2 Cor. 1. 24 Phil. 1 25. any doth so we would sharply rebuke them letting them know that we have no dominion over their faith but are helpers of their joy and that we abide and continue with them all only for their furtherance and joy of faith and not as if we were Authors and Finishers of it for so Christ is the only Master Secondly The name Master signifies one who under Christ is a subordinate Teacher and Opener unto others the Counsel of God revealed such an one by reason of his office is called a Master in Israel thus Christ himself acknowledged that Nicodemus was a Master though his reproving demand shews that it Joh 3. 10. is a shame for a professed Teacher to be ignorant of a fundamental principle of faith Thus also Paul called himself a wise Master-Builder under God the chief Builder and thus the 1 Cor. 3. 9 10. Eccl. 12. 11 Pastors and Teachers assembled in the service of God are called Masters of the Assemblies It is therefore no sin in any Minister to be called of men A Master under Christ teaching his people neither doth he depart from Christs Doctrine though men so call him if he do not out of pride and vain glory affect to be called so neither do men sin who call any Minister a Master in the sense rehearsed so they acknowledge that Christ is the chief Master Teacher and that his Ministers are only Masters subordinate and under him Thirdly The name Master signifies one who hath authority over others and thus every one who hath a family may lawfully count himself the Master thereof and may be counted and called by these Master who are subject to him and yet he abides still in the Doctrine of Christ though men call him in this sense their Master When the Centurion told Christ I say to my servant Do this and he doth it Christ doth not reprove Mat. 8. 9. 1 Tim. 6. 1 2. Eph. 6. 5. him for counting himself the Master of servants and the Apostle saith Let as many servants as are under the yoak count their own Masters worthy of all honour and again Servants be obedient to them who are your Masters according to the flesh If others who are Masters of a family may according to the Doctrine contained in the New Testament be called of those Masters who are their servants then a Minister also who is a Master of a
had threatned them to be destroyed by a Nation mighty and ancient whose language was unknown to them and not understood by them ver 12 14 15 16 17. 8. For their revolting and rebellious heart in forsaking the true God and serving strange gods 9. For their foolishnesse in not considering either Gods greatnesse his mighty power manifest in the world nor yet his special goodness manifest towards themselves to be hereby moved to fear him verse 19 20 21 22 23 24. 10. For their crafty circumventing others unlawfully getting their states from them And 11. For their not judging aright in matters of judicature the Lord saith shall I not visit for these things and shall not my soul be avenged on such a Nation as this verse 26 27 28 29. These are the sins recorded for which God doth threaten to visit that people but paying unto Priests their due maintenance or means was no sin for what God hath commanded to be done and had not repealed it was a Duty and the not doing it or the not paying maintenance to the Priests had been a sinne so also the lawful rule of the Priests was no sin because it was appointed and not reversed in Jeremiahs time I say as these was no sin so the Prophet could not and doth not threaten either the Priests for receiving due maintenance from the people or the people for paying it unto them neither doth he nor could he threaten the Priests for exercising that orderly government which by appointment was charged their Tribe to observe Fifthly I now come to answer thy demand concerning my self and concerning thy self and concerning the Prophet Touching my self thou dost ask Art not thou one of them that beare rule by meanes Answ 1. If by the word meanes in this thy demand thou understands that maintenance or portion of temporal livelihood which God and the Laws of my Nation allots me then I must tell thee that as there is no man on earth neither worldly nor Church-rulers nor any other of any other sort of men who can subsist in it altogether without any temporal maintenance or meanes as thou calls it for substract from any food and man raiment and other necessaries befitting him to have for the discharge of his calling in which God hath placed him And he will soon be disenabled from performing both the acts of it and from continuing among men in acting as a man so I acknowledge that while I tread upon the earth I am and must be in the condition of all mortals just as the Prophets were of old subject to like passions as Iam. 5. 17. other men I am not exempt from that ordinary state sufferings and way of temporal living in the world to which God hath subjected all men All men are Gods beggars a company of indigent creatures depending on him daily and hourly both for the having and for the continuing unto them that temporal livelihood which he thinks fit to distribute to every several man in his station and therefore though I and other Ministers shall stand in need of all temporal things which are necessary for our temporary subsistence as we are men and for the performance of our calling as we are Ministers ruling in the Church of Christ yet neither thou nor any other can justly blame us more then your selves or other other men for having maintenance or meanes in our temporal condition And it is a very false conceit that we rule in the Church by maintenance or meanes because we cannot without maintenance or meanes live in the world For as a King rules in a Common-wealth not by the revenues maintenance Eccl. 5. 9. or means which he receives from his Subjects Solomon saith a King hath maintenance from the field as well as other men the profit of the earth is for all the King himself is served by the field but a King rules by the Authority wherewith he is invested from God and by the Laws of the Nation over whom he rules So likewise Ministers rule in the Church of Christ not by that temporal means or maintenance which God and the Laws of the Nation hath appointed them to receive but by that Authority which they have received from the Lord to rule and by those Laws which Christ hath prescribed unto them in his holy Word to rule people by I answer then plainly to thy demand I am not one of them that bear rule by any temporal maintenance or meanes though while I continue in the world discharging duties required of me as I am a man and as I am a Minister of Christ I shall need outward means or mainteance as well as all other men shall have need of the like while they live and are to do duties as men and as they are men in such callings wherein it pleaseth God to imploy them 2. I answer If by the word means thou understand by this thy demand the very same thing which the Lord sent Jeremiah to cry against then I directly answer I am not one of them that bears rule by the hand help or meanes of any false Teacher which are in these our dayes I neither do nor can as the Priests against whom Jeremy cried did and could protect any of them in their falshoods I never was magnified by any such as the Priests were of whom Jeremiah speaks in his fifth Chapter I never did conspire with false teachers as did the Priests foremention either in persecuting and suppressing the true Ministers or Teachers of Christ nor yet in teaching as these Priests did falshoods unto the people and therefore I am not one of them who bears rule by means according as the Prophet understood and as all ought to understand the meaninâ— of the word means in that place of the Prophet to which thy demand relates Touching thy self thou asks I in holding up such do I obey the Prophets Voice Answ The people in Jeremiahs time holding up their Priests in their due maintenance was in that act no wayes at all disobedient to any voice of the Prophet but they were obedient unto Gods command which no holy Prophet durst condemn them for and so if thou hold up the Ministers of Christ set over thee in the Lord in paying unto them their dues which both God and mans Law requires should be paid unto them thou dost not in so doing disobey any voice of the Prophet in that particular for in his Prophecy he no where forbids paying unto Priests their due maintenance of tithes and offerings neither doth condemne any people for doing so But if thou art one of those who will not believe the word preached by faithful Ministers but will slight them and not endure the sound doctrine which they teach believing and loving rather the flatteries and falshoods of those false teachers whom thou heapest to thy self if thou wilt turne from 2 Tim. 4. 3 4. the truth and be turned unto the fables or lies of those false teachers
paid and he is a God who will not command neither can do any unrighteous act he hath given them unto us his Ministers as an assured comfortable provision for us here on earth that we may attend on his peculiar service without distraction reserving for us out of his free mercy the full recompence of our labours in the life to come We are not therefore in Balaams way of loving the wages of unrighteousness and of having our hearts bent to curse the people of the Lord. But I will tell thee who in these our dayes are in Balaams way of cursing Gods people for the wages of unrighteousness Romish Emissaries are in that way their mouths and pens vent enough of the gall and vinegar of railing and tart speeches against the Protestant Religion and its Ministers they hope in time to crush and crucifie it and them utterly and these for their thus acting have pensions the wages of unrighteousnesse allotted unto them from some Balacks or Rulers in Romish Babylon The Emissaries likewise from some Sects are in this way of Balaam they have their tongues set on fire of hell their mouths Iam. 3. 6. Rom. 3. 13 14 are full of bitternesse their throats are an open Sepulchre breathing out against all people and Ministers who dislike their way and humour the odious stench of unsavoury railing reviling language they censure they condemne they curse them they damne them to the pit of hell It is probably conjectured that the ring-leaders or principal managers of these ill manners towards the Ministers and others are secretly incouraged thereunto by stipends the right wages of unrigheousness which they receive from some Romish Balacks or principal ones who love to see a cursed Babel or confusion to be wrought in the reformed Churches among the people of God There is a report concerning a chief one among this railing Sect that he in Scotland distributed money to gaine G. F. 1657 Proselites to his way if it were so his money sure was the wages of unrighteousnesse and whosoever took his money with a resolution therefore to desert the holy truth may well be reputed to be in the number of those who have forsaken the right way and are gone astray following the way of Balaam 2 Pet. 2. 15 the sonne of Bosom who loved the wages of unrighteousness 2. I and other faithful Ministers of Christ are no Counsellors of others to sin or to draw others into sinne for such an one was Balaam who taught Balack to cast stumbling blocks before Rev. 2. 14 the children of Israel to eat things sacrificed to Idols and commit fornication We who are faithful Ministers do preach Act. 14. 15 to turne people from their idolatries superstitions and vanities 1 Thes 4. 3 4 unto the living God we preach unto them the Will of God even their Sanctification that they should absteine from fornication and that every one of them should know how to possesse his vessel in sanctification and honour our preaching unto people these and other holy truths of God and we preach nothing but his truths doth not teach people to sin nor to become other mens agents and instruments to encrease sinners Our Preaching and answerable holy practising doth lâ—y no stumbling blocks to cause any to fall into sinful practices and offences If any be scandalized at our preaching at our dispensing Gods holy Ordinances according to his institution it is either from their ignorance of the truth or from mistakes of truth or from their splenetick malicious spirit against the truth but our preaching Gods truths and dispensing Gods Ordinances ought not to offend seeing it is our duty to do so and it is all good peoples duty to attend unto the reaping of good by these holy preachings and dispensations and though some causelesly will be offended and pervert all to their own perdition yet good hearers and holy livers will learn hereby both to avoid these stumbling blocks which Satan and his instruments casts in their way to make them sinfully to fall and also they will thereby learn to live and to do all to the glory of God and to give no offence to the Jews nor to the Gentiles nor to the 1 Cor. 10. 31 32. Church of God I and other faithful Ministers are not in Balaams way of teaching to cast stumbling blocks to make others to sin but I will tell thee who in these our days are in that way of Balaam Without all controversie the Church of Rome casts stumbling blocks to defile mens consciences in dispensing with uncleanness in allowing for money all kindes of filthinesse in casting reproach upon the Clergies Matrimony in speaking contemptibly of a married state and as Balaam received the wages of unrighteousnesse so the Pope the hire of an whore a yearly pension for permitting stews The Jesuites the sonnes of that Church are of the right straine of Balaam in stirring up Princes where they are entertained to disturb and offend people by casting stumbling blocks to overthrow their liberties and livelihoods and to ensnare them under Antichristian tyranny Moreover I need not relate seeing it is well known that there are at this day many Sectarians who walk in Balaams way of teaching to cast stumbling blocks to make others sin Such are they who decrie the holy Scripture who reject Christs Ordinances who will have nothing to do with the worship which God appointed who deny the seals of the Covenant who contemptuously speak of the foundations of piety equity and civility who are oft belching out blasphemies and hatching heresies who magnifie a Christ which they have phancied but reject and deny the true Jesus Christ who is the Sonne of God who is the Lord By these and other meanes they have laid stumbling blocks to cause people fall into Schismes Atheisme and all prophanesse they have by these and such like doctrines and practises emboldned people to commit the sins of injuriousnesse of licentiousnesse and of high presumptuousness The falfe teachers of our times with their Disciples who follow their pernicious wayes are in the way of Cain and Balaam but I and other faithful Ministers are in neither of their wayes Thy tenth Head of Demands hath now a full and cleare Answer CHAP. XI The â—leventh Head of Demands is thus expressed WEre not these wells without water and clouds carried about with tempests which the Apostle saw coming in before his departure Answ They who were wells without water and clouds carried about with tempests are plainly described by the Apostle 2 Pet. 2. 1. to be those false teachers who bring in damnable heresies whom he mentioned in the beginning of the Chapter and afterward calls them the unjust whom the Lord knew to reserve to 2 Pet. 2. 9 the day of judgement to be punished and chiefly he names them 1. Who were Epicures who walked after the flesh in the lust of uncleannesse they were men who framed themselves ver 10.
asks Doth not Christ say by their fruits you shall know them Matth. 7. inwardly ravening Answ Our blessed Saviour doth say beware of false prophets Mat. 7. 15 16 20. which come unto you in sheeps cloathing but inwardly they are ravening wolves you shall know them by their fruits In which words our Saviour 1. Gives a Caution to beware of false prophets 2. He tells us what manner of men they are namely they are hypocritical in their insinuations they come in sheeps cloathing pretending sanctity and innocency but they are truly harmful they are destroyers in their intention and endeavour they are inwardly ravening wolves full of greedy cruel purposes to draw people from life to death by their erroneous and factious doctrines 3. He certifies us by what meanes they may be manifested to be such and that is by their fruits by their fruits you shall know them Our Lord alludes in that expression to the critical judgement which men passe upon trees from the good or evil fruit which is gathered from them every tree bringeth forth proper fruit in its kinde a good tree bringeth forth good fruit and an evil or corrupt tree evil fruit These false prophets or teachers of whom Christ speaks are for their kinde no other then wicked men they are evil in having many evil conditions they are like harmful thornes and wicked they are in that they have no good conditions being void of grace and goodnesse they are like thistles whose substance is vain light and chaffy and they are evil in being fruitful in evil wickednesse procceeds from the wicked they are 1 Sâ—m 24 13 like corrupt trees bearing the evil fruit of evil speech or false doctrines which corrupts good manners by which fruit of 1 Cor. 15. 33 their lips false prophets may be known to be properly or peculiarly false teachers though by reason of their coming in sheeps cloathing the fruits of their lives or their actions seems to be as innocent as are the lives or actions of the best Instructors and so they cannot theâ—eby sometimes be well discovered Now though Christ saith that false prophets may be known by their fruits which properly are their false doctrines yet seeing I have not at any time brought forth the fruit of any false doctrine but have alwayes taught for manner and matter what the holy Scripture allows and delivered onely doctrines consenting to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse thou hast no reason to number me among the false prophets and teachers who may be known by their fruits of false doctrines Such fruits were at no time produced by me whereby thou or others might have thence any knowledge that I am a false Prophet or Teacher 6. Thou asks further Do we not see that people could be but wilde mockers and scoffers if thou never spake to them and are not these thy fruits Answ I have already told thee that peoples mocking and scoffing of honest people is a fruit of their own wicked hearts for out of the abundance of the heart the mouth Mat. 12. 34 speaketh but they are not my fruits for I my selfe am no mocker and scoffer none can plead my example to justifie thereby themselves in such evils for all my people know or may know that we have not behaved our selves disorderly among 2 Thes 3. 7. them The doctrines which I have taught them do naturally tend to bring them to Godlinesse and to have an holy demeanour towards God and man that impiety of mocking and scoffing which some have expressed slowes from the corrupt source of their own corrupted nature but not from my mouth I have ever endeavoured that it should be as Pro. 10. 11 a well of life uncessantly to send fourth on all good occasions the words of truth and soberness and to teach my people to 1 Pet. 3. 8 9 be pious courteous and affable not rendring evil for evil or railing for railing but contrariwise blessing And whereas thou sayest Do we not see that people would be but wild mockers and scoffers if thou should never speak unto them Thou seemes hereby to imâ—ort that my speakinâ— to them doth them no good and therefore it is in vaine for me to bestow among them any more labour To this I answer 1. If people were wilde mockers and scoffers before I came among them then these their faults are not as thou sayest my fruits for they brought them forth before my coming to them and now they have no cloak for their sinne seeing they have been better informed If people have discovered more their wildnesse mockings and scoffings I know none but they accuse them thereof since I have preached among them then they manifested before my settlement yet know that these are no fruits of my labours but they are the ouâ—burstings of the peoples own corrupt hearts they have took occasion from hearing better things taught to manifest exceeding great sinfulnesse in their rebelâ—ious walkings contrary to holy instructions Thus sin that is corruption Râ—m 7. 8 takes occasion by the commandment to work all manner of concupiscence that is actual sin manifesting unconformity to the holy truths which are taught The word preached by me did not implant these sinful qualities of wildnesse mocking and scoffing which thou saith they have discovered If it be as thou sayes then theit own evil hearts hath taken an occasion because these evils have been preached against to be more mad in wickednesse and to discover the sinful acts more freely and openly then they wont formerly These acts are not my fruits as thou pleases to phancy but the fruits or evil doings of their own evil hearts 2. I answer to that which thou seems to import by these words namely Though some reap no good by my labours yet othets do and if none should yet I am not to cease from speaking to an unreclaimed people I am still to declare unto them their sinnes and the means of their amendment The Apostle commands Ministers who are the Lords publick servants of his Church to be gentle unto all men apt to teach 2 Tim. 3. 24 25. patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth the hopes that God may give repentance to opposers is a ground and encouragement unto us to continue among a people for present unreformed our instant preachings unto them in season and out of season Yea God also 2 Tim. 4. 2 commanded his holy Prophet to speak his words unto his people whether they would heare or whether they would forbear Ezâ—k 2. 5 for they are most rebellious Ministers must do their duty and leave the issue and success to God If people will not amend having grace and good tendred them by their Ministers labours yet God will thereby justifie his proceedings and the wicked shall
and likenesses which were appointed by God in the Ceremonial Law either to prefigure Christ who was to come or to shadow out something of the spiritual worship and glory which should be in and to the Church after Christs coming and then were to be accomplished and fulfilled are all now ended by his coming they are no longer to continue to that purpose for which they formerly served There is no more need of them seeing that which was signified and represented by them is come and exhibited then there is need of a picture when the person whom it deciphers is present The Apostle saith that the Law he is treating Heb. 10. 1 of the Law Ceremonial which was the Law of Aaronical ritual Ordinances had but a shadow of good things to come and not the very image of the things Ceremonial Ordinances Col. 2. 17. were but the shadow of things to come but the body is Christ Wherefore though I say that Christ being come and having fulfilled all the use which these Ceremonial types patternes figures shadows likenesses or similitudes had is now abolished they are in respect of their former use now by Christs coming come unto a perpetual end yet I affirme that tythes was none of those similitudes or likenesses for tythes figured nothing in Christ nor in his Church to be fulfilled by Christ at his coming The learned wits of the world have not yet devised with any successeful proof what that body is whereof tythes should be the shadow or what that was which they figured out to be accomplished at Christs coming I therefore conclude that though the Sonne of God is come the end of all similitudes and likenesses yet because tythes was no such similitude or likenesse which he ended therefore he hath not put a period or end to tythes These are still perpetually to be continued unto Christs established Ministers Mat. 28. 20 throughout the world so long as Christ shall be with them which will be even unto the end of the world I have now fully answered thy seven questions about tythe and am now to consider thy expressions about that kinde 〈◊〉 maintenance which thou deemes the Gospel only allowed 〈◊〉 the Preachers of the Gospel Thy Expressions are in this sort Now if thou say that they which preach the Gospel mus◠live of the Gospel and have I not power to eat an◠power to drink yea when Christ sent forth his disciples he bad them enquire who was worthy and what they set before them they might eat but did he that said have I not power to eat say have I not power to take stipends augmentations tythes glebe-lands great sums of money or Parsonage Houses Answ Thou seems in these expressions to have this thought that living of the Gospel is no more then that a preacher of the Gospel hath a power to eat and drink what is set before him thou produces for proof hereof the words of our blessed Saviour bidding his Disciples when he sent them forth to enquire who was worthy and eat such things as were set before Mat. 10. 11 Luk. 10. 8 them Thou also mentions some other things beside meat and drink whereunto as thou supposes there is no grant to any Preacher of the Gospel in the Apostles writings to make claime thereto and thy promise afterward doth plainly shew that thou thinks that no other livelihood is appointed in holy Scripture to be given to a preacher of the Gospel then a little meate and drink when he comes to a worthy house For the rectifying of thy mis-apprehension I will 1. Shew that according to the Apostle Pauls judgement living of the Gospel doth entitle the preachers of the Gospel to more then to a bare power to eat and to drink 2. I will shew that our Saviours inhibition of his Apostles and Disciples when he first sent them forth was no prohibition of the Preachers of the Gospel and their successours to take tythe or any of those things which they were forbid at that present to take along with them when they were sent forth at first 3. I will manifest that though the Apostle doth not in express words say he had power to take augmentations c. yet he saith enough to shew that a Minister or Preacher of the Gospel hath a very lawful power to take all these First living of the Gospel according to the Apostle Pauls judgement doth intitle the Preachers of the Gospel to more then to a bare power to eat and to drink Three Reasons cleares this 1. The Apostle enjoyns them who are taught to communicate Gal. 6. 6. to him that teacheth in all good things Then surely teachers according to Pauls judgement are intituled to have from thee taught more and other things then a little meat and drink Therefore as a Levite of old had power to eat and drink at the house of a Jewish Professour and yet had besides a right to Deut. 14. 29 receive from such a professour the tythe of all the increase wherewith God had blessed him even so a preacher of the Gospel hath a power to eat and to drink when he comes to the house of a Christian Professour who is taught by him and he hath also in Pauls judgement a right to partake in all those good things wherewith God hath increasingly blessed that same Professour who is taught 2. The Apostles saying that they who labour in the word and doctrine are to be counted worthy of double honor doth evidence that his judgment was that preachers of the Gospel are intituled 1 Tim. 5. 17. to receive more then a little meat drink from an housholder whose teachers they are for they will give as much to very beggers coming to their house whom they little honour or esteeme But labourers in the word and doctrine saith the Apost are worthy of honour that is of maintenance the reason he alledges intimates clearly that by honor in that place he understood maintenance yea they are he saith worthy of double honor that is of a liberal honorable comfortable maintenance as a just and honourable reward of their labors Even as the first-born while they held the Priesthood had a double portion besides the portion which they had as other children they had the tythes as an honorary of their Priesthood whereby their portion was double so the Apostle it seemes alluding to the double portion of the first-borne enjoyns that the Preachers of the Gospel have double honour or honorable maintenance namely maintenance both as other men and also a further maintenance as they are Ministers of the Lord and so they are to have that very maintenance which the Levites Num. 3. 35 Numb 8. 18 19. had being assumed into the room of the first-born as Priests and Ministers of God wherby their portion was doubled among their brethren This double portion or double honour or double maintenance was in the Apostles judgment due unto the Preachers or Ministers
AN Answer TO A QUAKERS SEVENTEEN HEADS OF QUERIES Containing in them seventy seven Questions WHEREIN Sundry Scriptures out of the Prophets and Apostles are cleared The maintenance of Ministers by Tithes is by Scripture fullly vindicated Several Cases of Conscience are resolved Several Points of Christian Religion are confirmed Parochial Churches and the Practises of some things in these our English Churches are throughly justified The Grand Antichrist with the Heretical Antichrists are decyphered and parallelled By John Bewick Minister of the Gospel and Rector of the Parish Church of Stanhop in Weredale in the County of Durham Prov. 18. 17. He that is first in his own cause seemeth just but his neighbour cometh and searcheth him Quisquis hoc ligiâ— ubi paâ—iter câ—râ—us est pâ—rgat mâ—cum ubi paâ—iter haesitat quaerat mecum ubi erroâ—em suum cognoscit redeat ad me ubi meum revocat me ita ingrediamur simul charitâ—tis viam tendentes ad cum de quo dictum est quaeâ—ite faciâ—m ejus semper August de Trin. lib. 1. cap. 3. LONDON Printed by T. R. for Andrew Crook at the sign of the Green Dragon in Pauls Church-yard 1660. TO THE RIGHT WORSHIPFULL Sr. GEORGE VANE Knight And to the rest of the Parishioners of Stanhope in Weredale J. B. wisheth Establishment in the Truth Exemption from Error with Assurance of Everlesting BLESSEDNES THese last and troublesome times wherein Apostates and Hereticks disturb the Truth calleth on Ministers of the Gospel to be more vigilant both in feeding with the words of Eternal life Christs Flock under their charge and in fighting by the sword of the Spirit which is the Word of God with the Errors of the time which threatens the ruine of their souls Now though the Inclinations of many Ministers bends them to be exercised more in practical Preaching the Truth then in controversal maintaining it by Writing yet when any of them are provoked to this latter service so without it Truth would be prejudiced they ought without neglecting the former to apply themselves unto it for the confirmation of their people in the precious Truth knowing assuredly that God and his Church are served when his Truths are defended by the Pen as well as when they are published from the Pulpit even as David honoured God as well in fighting the Lords battels for vanquishing his enemies as in dancing before the Ark for advancing devotion among his people His religious Worship was the more admirable yet Magis miror Davidem salâ—antem quam pugnantem Greg. Mag. his couragious Combats was unto the people usefully comfortable Seeing therefore my labours in preaching among you was not diminished by any pains beside which was took in writing I hope none will blame me for answering a Quaking Questionist whose confidence rendred him conceited that the Questions which he gave unto me to be answered were unanswerable considering that this vindication by Scripture of many Truths will further your firmer setling in these known and acknowledged Truths It is likely some may deem this a superfluous work because many have writ in answer to this sort of men but judicious men will not account the store of books in this kind to be any sore nor a multitude of Antidotes and Medicines in infected times to be any grievance My thoughts in this particular are not unlike Augustines that in places infected or likely to be August contra Mendaci cap. 6. infected with Errors every one should writ who hath ability thereunto that all sorts of people may among many books light on some and be thereby the better armed against infecting Errors and that the adversaries of Truth may find themselves every where to purpose incountred If the Questionist or any of his fraternity or any Reader and more particularly you of my charge shall hereby reap any spiritual benefit I shall not value as fruitless the pains took in composing this Treatise It is my hearts desire that you all may be saved and be kept in these tottering times from being rocked asleep in any security in sin and error Practise that holy faith and obedience wherein I have instructed you fourteen years with all diligence and patience I will not be negligent so long as I abide with you to put you always in remembrance of such things which accompanies salvation and whereby you may be edified in love and established more and more in the present Truth Commending you to the love of God and his Truth and to the hating of all Apostacy Heresie Fraudulency sacrilegious Impiety and Atheistical Prophanity I rest Jan. 12. 1648. Your loving Pastor always ready to spend and be spent for the good of your souls JOHN BEWICK THE LETTER OF Questions was thus endorsed FOR John Bewick called Minister of Stanhope 1. FRiend who calls thy self a Minister of Jesus Christ and the Scriptures to be the Rule Shew me out of the Scriptures where the Apostles or the Disciples or the Ambassadors of the Lord Jesus Christ or any of the Saints or Believers run up and down or sent up and down and wrangled with Parishes for tith-Calfes Tith-pigs Geese or Eggs Apples Hey Wool Lambs Flax Foals Plow-pennies Bees Gardens or for mony for smoak passing up Chimnies Answer me this by Scripture out of the Apostles or Disciples practise and give me plain Scripture for it or else I shall never believe that thou art a Minister of Christ but hath the tithes from the Author the Pope come up since the dayes of the Apostles 2. Did not the Apostle cry against them that taught for filtby lucre and were covetous 1 Tim. 3. 3. Did not Christ give the marks of the blind guides Mat. 23. and saith be not ye called of men Master and have the chiefest places in the Assemblies Christ saith Be not ye called Master for ye have one Master even Christ and ye are all brethren Dost thou abide in his Doctrine that art called of men Master Did not Christ give these marks to the multitude and to his Disciples Now if I was one of the multitude could not I tell thinks thou if my guide were called of men Master and had the chiefest place in the Assemblies and had his long robes and uppermrst rooms at feasts Read Mat. 23. and how thou canst escape the seven woes there pronounced against such and whether thou will try thy practise thy life by Christs the Prophets and Apostles Doctrine yea or nay 3. Art not thou one of them that seeks for thy gain from thy quarter and hast a price and seeks for thy own way Did not the Prophet say Come without a price to them that thirsted therefore whether must I go to thee that hast a price or hearken diligently that my soul may live that I may witness the sure mercies of David and out-strip all my teachers as he did and come into the Everlasting Covenant and own the Prophets words Isa 55. 5 8. 4. Art not thou one of them that
family and is to rule well his house having his Children and family too in subjection with all gravity may still and doth still 1 Tim. 3 4 abide in Christs Doctrine though his servants call him Master Fourthly The word Master which is in some places rendred Sir is a Title of civil honour used in compellations or speakings to others hereby one man shews his civil respect and honour of such to whom he speaks and therefore no man much less a Minister hath any cause to renounce that word Master or Sir which is only civilly tendred unto them from others because it is a general command recorded in the New Testament To give honor to whom honor is due Christianity teaches no man to be uncivil either by with-holding from others the Civilities Rom. 13. 7 of honouring them or by rejecting those civilities of honor when they are offered seeing all Christians are enjoined in honor To prefer one another and likewise there is a special command that pious and painfull Ministers be counted worthy Rom. 12. 10. 1 Tim. 5. 7. of double honour therefore both Ministers and others may very lawfully according to this civil sense and use of the word suffer themselves to be courteously called Master or Sir Neither doth this appellation thwart Christs saying Be not ye called of men Masters because this Title Master or Sir in its civil use doth not at all import that they who are spoken unto are thereby called the Masters of our faith which was the thing forbid unto the Disciples to be so called because there was only but one such Master even Christ himself If the civil calling one Master or Sir when one is spoke unto had imported that the party who is so saluted or spoke unto was the Master of our faith then the Apostles themselves would never have suffered themselves to be called Master or Sir by those who spake unto them without intimating some check and controul and countermand at that time which we never read of Thou in the close of thy paper asks me where I read Mr. Paul Mr. Mathew Mr. Mark Mr. Luke Mr. John Mr. Peter Mr. James Mr. Timothy Mr. Titus Answer We do not read that every one of those whom thou hast recited were civilly saluted with the name Master or Sir because the holy Scripture was not intended that it should be a narrative of all particular civil acts done by and done unto those particular Saints whom it doth mention yet it hath nor left us without some information in this particular For we read in it that the Jaylor speaking to Paul and Silas saith Masters or Sirs What shall I do to be saved here Paul Act. 16 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called by him Master and certain Greeks came to Philip and desired of him saying Sir we would see Jesus Philip is also saluted with the name Master or Sir These places plainly shew that some of the Apostles were called of men in a civil sense Master or Sir and yet they did not transgress the command of Christ who said Be not ye called Masters because Christ by the name Master ment only the Master of mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith which they should not be called but he did not forbid that they should be called a Master teaching under him or a Master having servants and others subject to him or a Master in a way of civil honour when they were spoke unto for in these three last senses of the word Master his own Apostles and Disciples were of men called Masters and the Scripture no where condemns either them who being so called nor yet them who called them so The Answer then is easie to thy demand which is this Dost thou abide in Christs Doctrine that are called of men Master Answer I do abide in Christs Doctrine because though men call me Master in those three last forementioned meanings of the word Master yet they do not call me neither will I be called of men the Master of any of their faith which is the first sense of the word Master before spoke of and was only ment by Christ in that place neither do I love as the Scribes and Pharisees did to be called of men Master in that sense of the word Thou demands further in this manner Did not Christ give these marks to the multitude and to the Disciples Now if I was one of the multitude could not I tell thinks thou if my guide were called of men Master and had the chiefest place in the Assemblies and had his long robes and uppermost roomes at feasts Answer Christ did tell the multitude and his Disciples that the Scribes and Pharisees loved to be called Rabbi Rabbi that is Master Master the Master of Masters or the only Masters of other mens faith but he doth no where condemn any who not affecting that title is yet termed Master according to some other sense of the word Again he told them That the Scribes and Pharisees loved the chief seats in the Synagouges and uppermost roomes at feasts but he no where condemns any who neither loving to be so placed nor affecting nor contending for these seats and rooms should yet be placed to sit the uppermost in Synagogues and at feasts Again he told them That the Scribes desire to walk in long Luk 46. 20 robes but yet he no where condemns any though clad in robes who neither loved nor affected nor desired nor ambitiously sought to be so clad We are told thar an innumerable multitude out of all Nations stood before the Lamb cloathed in white robes therefore not the having long robes but the ambitious desire and affecting these is by Christ condemned Rev. 7. 11. in the Scribes and Pharisees Though therefore thou was one of the multitude and were able to tell that the Minister who is appointed to be under Christ by his teaching to be a guide unto thee in the wayes of Christ is called of men Master and that he had the chief place in the holy Assemblies and that he did wear a long gown which I suppose thou calls a long robe and that he did sit in the uppermost room at feasts yet unless thou were informed from Christ in the same manner or the like as were the multitude and Disciples unto whom he spake concerning the Scribes and Pharisees that that self same Minister was one who doth love affect desire or ambitiously seek after the title of being called Master and to have the chief place in holy Assemblies and to wear a long gown or robe and to sit in the uppermost rooms at feasts thou ought not to account him to be like those Scribes and Pharisees which Christ condemned because Christ condemned not the having but only the loving and affecting these things It is thus further written by thee Read Mat. 23. and how canst thou escape the seven woes there pronounced against such
Answer I have oft read the 23d of Mathew and do find that our Saviour did most justly therein pronounce woe not as thou writes seven but eight several times against the Scribes and Pharisees for their several faults which he their particularly rehearseth But thou dost most unjustly apply that wo unto me who am no wayes guilty of those particular crimes for which the woe was so oft pronounced neither can thou prove that I am thereof guilty and therefore as mens curse causless so mens threats causless and groundless shall not come yea God hath opened an assurance to me and such as me that we shall escape all these woes threatned us from deluded Mortals in their tongue-revilings by promising unto us better things saying Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Rejoyce Mat. 5. 11. 12 and be exceeding glad for great is your reward in Heaven for so persecuted they the Prophets which were before yoa Thy last demand in this second head of demands is Whether will thou try thy practise thy life by Christs the Prophets and Apostles Doctrine yea or nay Answer I have learned to try all things by the Doctrine of Christ and the Prophets and Apostles and I do account every Doctrine of every man erroneous and every practise of every mans life enormious which is not thereunto agreeing And my own practise and life is no further approved by me then as it consorts to the foresaid Doctrine I do and I will try my practise and my life only thereby knowing that as many as walk according to that rule peace shall be upon them Thy second head of Demands hath had a full answer CHAP. III. Thy third head of demands is as followeth III. ART not thou one of them that seeks for thy gain from thy quarter and hast a price and seeks for thy own way Did not the Prophet say Come without a price to them that thirsted therefore whether must I go to thee that hast a price or hearken diligently that my soul may live that I may witness the sure Mercies of David and out-strip all my Teachers as he did and come into the everlasting Covenant and own the Prophets words Isa 55. 5 8. Ans The holy Prophets in their writing do not blame any faithfull Levite Priest or Prophet of the Jewish Church for taking Tith or the value of Tith in money for that was Gods ordinance Lev. 27. 30 31. and continued in force through all the time of the Prophets and therefore neither Isaiah nor Jeremiah nor Ezekiel nor Micah nor any other holy Prophet durst condemn it or any thing which God himself had established among his people when therefore thou reads that they condemn them who seek for gain from their quarter and look for their own way and that they cry out against them who divine for money and teach for hire who seek for the fleece and make a prey of the people thou ought not to conceive that they speak against any pious laborious diligent faithfull Levite Priest or Prophet receiving in those times Tithes which was the maintenance which God assigned to them but learn to know that by these and such like expressions they mean somewhat else which shall be clearly declared unto thee through Gods assistance as I come to answer in order thy demands This in general doth fully answer all thy mis-applications of these several expressions found in the prophets unto Tithes But I shall more particularly examine what thou writes Thou asks Art not thou one of them that seeks for thy gain from thy quarter and hast a price and looks for thy own way Answer The Prophet Isaiah chap 56. and verse 10 11 12. complains of blind ignorant dumb insufficient lazy greedy and drunken watchmen and saith They all looked to their own way every one for his gain from his quarter The way which God had appointed for the maintenance of his own watchmen was Tithes and offerings but it seems that these watchmen of whom the Prophet speaks were uncontent with Gods way and looked after their own ways of profit which they had made choise of and found out for themselves Evety one looked for gain from his quarter expecting in their several abodes that gain should come in to them by these practises for profit wherein they were exercised even as a man standing at his door expecting some welcome guest doth look every way verily believing that in some of the wayes leading to his house he will come these were the men of whom the Prophet spake who looked to their own way every one for gain from his quarter But I am not one of them who did or who doth thus I am well content with that maintenance which Gods Word and the Law of my Nation hath allowed me according to my station in the Church of Christ I have no felfish by-wayes of gaining and making advantages to my self God knows that I have hitherto sought the things of Christ but neither my own advancement nor advantage If I had applyed my self to worldly gettings I might have had opportunities enough in these self seeking times to have got as good a share therein as some others have but I have used none of the ways of worldly getting The world hath had a small portion of my time less of my affections for having devoted my self wholly to fulfill the Ministry whereunto Christ hath called me though I have therein gained many discouragements from the men of the world whose portion is in this life yet I have had from Christ innumerable Returns of unspeakable spiritual comforts greatly incouraging me to a perseverance in his work I am so far from complying with such who look for their own way and for gain from their quarter that if I be by thee ranked among such thou will therein make the righteous in that particular as the wicked and must answer unto God as one of those who do lay unto other mens charge the things which they knew not Thou further demands Did not the Prophet say Come without money to them that thirsted therefore whether must I go to thee that hath a price or hearken diligently that my soul may live that I may witness the sure mercies of David and out-strip all my teachers as he did and come into the everlasting Covenant and own the Prophets words Isa 55. 5 8. Answer The Prophet doth from God invite every one who is thirsty to things spiritual saying Oh! Every one that Isa 55. 1 thirsteth come ye to the waters und he that hath no money come ye buy and eat Come buy wine and milk without money and without price God doth sell for nought unto his people those spiritual things which are mentioned by the Prophet namely The waters of life dispensing and dispersed the wine of spiritual consolation the sincere milk of the word the satisfying bread
the souls of people are preyed upon by beastly men and unclean spirits Enough is spoke to thy sixt Head of Demands CHAP. VII Thus thou writes in setting down thy seventh Head of Demands WOuld thou bear rule among the people if they should take away thy meanes wouldst thou divine if they should take away thy money wouldst thou keep the flock if they should take away the fleece Did not the Prophets cry against such and how can thou clear thy self from these steps if thou canst answer me by Scripture and Apostles practice Answ I have already answered the fourth demand and pâ—oved that I am clear from ruling by that means which Jeremiah cried against I have in answering thy fifth demand proved that I am free from the practice of such who divined for money and taught for hire against whom Micah complained I have already in answering thy sixth Demand proved that I am not taxable with that kind of seeking the fleece and making a prey on the people which Ezekiel blamed in wicked shepherds and therfore I shall not need here to prove that which is already done But to thy Demand what my actings towards the people would be in case they should withhold from me and deprive me of maintenance by tythes or money for tythes or tythe fleeces which I now have from them by the Law of God and of the Nation I will answer to the substance of thy Demand and then I will say something to thee who dost demand it 1. I say though honesty equity yea and piety too should be so far abandoned by men that they should universally deteine from Ministers their rightful dues and though iniquity of the time should so far prevaile as to obtaine the abrogation of those very Laws of this Nation which impowers Ministers to plead for and to recover their rights and though Ministers should be left without any remedy and redress from men yet I for my part am resolved to continue in my calling of preaching constantly the Gospel and of tendring the welfare of the flock committed to my charge during my health liberty and life for I know the woe is dreadful if I preach not the Gospel and the work however is comfortable though when we be 1 Cor. 9. 16. 1 Thes 2. 2. shamefully intreated we are bold in our God to speak unto the people the Gospel of God with much contention therefore my work in the Ministry God willing shall not cease though wicked men should seek to cause it cease as they hope by deteining my maintenance God who setteth us Ministers on his work will care and provide for us either by ordinary or extraordinary means till we have finished our course and therefore we have from him encouragement enough to continue at his work though Sacrilegists should make us temporally poor yet then we shall by our labours as now we do strive 2 Cor. 6. 10 to make many spiritually rich though they should bring us into a condition of having nothing yet then having the Lord to be our portion and pay-master we should possesse all things though we should be troubled on every side yet we shall not be distressed though we should be perplexed yet we shall not 2 Cor. 4. 8 9. be in despaire though we should be persecuted of men yet we shall not be forsaken of God for he will either suggest unto us the undertaking of some honest course for a livelihood which will least hinder our spiritual labouring in the Word and Doctrine or he will raise up unto us some gracious Obadiahs who will nourish us his servants or if all humane and worldly means of ordinary providence fail yet we know he is a God All-sufficient able to do for us abundantly above all that we ask or Eph. 3. 20. think We know he did extraordinarily relieve when ordinary means of living failed his own Prophet Eliah by ravens 1 Kin. 17. 6 14 15. and by miracle and he did satisfie his own people in the Wildeâ—ness by raining down for them the bread of Heaven and Ps 105. 40 we know that his kindnesse to us his servants is as ready to supply our wants in all our extremities seeing he hath bid us be content with such things as we have and withal promiseth Heb. 13. 5. saying I will never leave thee nor forsake thee We have this great encouragement from him and therefore our labour for him shall assuredly continue for we may boldly say The Lord Heb. 13. 6. is my helper and I will not fear what man shall do unto me We Ministers have no reason to be discouraged by mens withdrawing our maintenance seeing the omnipotent God who gives us our present means doth ingage that for the future meanes shall not be lacking unto us with which whatever it be we shall be thankfully content and will continue in his service with all faithful diligence 2. To thee who demands whether I would discharge my Ministerial service if people should take away my Maintenance this I say the murmure which is among many in these times against mine and other faithful Ministers maintenance is doubtlesse a murmuring against God because he did not make us to be creatures to live without food and raiment and other temporal necessaries but made us men like your selves compassed with the same infirmities and needing like temporal supplies for back and belly and other necessaries as all other men do but the Loâ—d will one day answer such by himself and will let them know that his Ministerial servants whom they sought to discourage by disobeying their holy teachings by murmurings against their maintenance by defrauding them in any parts thereof and by unjust deteining the whole from them shall be comforted when themselves shall be tormented Behold saith God my servants shall sing for joy of heart but ye shall cry for sorrow of heart Isa 65 14 and shall howle for vexation of spirit Thou hast a sufficient answer to thy seventh Head of Demands CHAP. VIII Thy eight Head of Demands is this ARt not thou in the steps of them that the Apostle speaks of to the Romanes that with thy fair speeches and good words deceives the hearts of the simple which serve not the Lord Jesus Christ but thy own belly Rom. 16. 18. Answ It is very clear that causing divisions and offences Rom. 16. 17 contrary to the doctrine which the Romans learned was the path in which they walked of whom the Apostle speaks and the steps which they took were these 1. An hypocritical pretending that they served the Lord Jesus Christ ver 18. 2. A real intending to serve their own bellies by causing divisions and offences 3. An earnest contending with fair speeches and good words to deceive the hearts of the simple 1. They whom the Apostle speaks of in Rom. 16. caused divisions by venting doctrines contrary to that holy doctrine of faith which the Romanes had learned whereby the simple sort
in their course to content their flesh to fulfil its lusts of uncleanness or its impure lustings 2. He names also them who were Libertines in judgement ver 10. and practice men who despised government who had slight contemptuous thoughts and opinions concerning all civil Government and power who perswaded others to believe that Christians are freed from the yoke of Magistracy and from the bondage of having Rulers over them they were such who were not afraid to speak evil of Dignities they were revilers of those who did bear authority or were dignified The Apostle also plainly relates the evil conditions of these men 1. He saith they were presumptuous or men of impudent ver 10. daring spirits to undertake enterprises impious and perillous And 2. He saith that they were self-willed or such who were resolved and set on it that they would have their own will and way and as natural bruit-beasts contemnes things the use whereof they know not or which they apprehend to be contrary to their nature even so these kinde of men speak evil of ver 12. the things which they understand not or conceives to be things crossing their corrupt doctrines and wicked lives such speak evil of the holy Scriptures of most Articles of Religion of Magistracy of Ministry they speak evil of these sporting themselves with their own conceits or delusions and the Apostle ver 13. further 3. Tells us that they were men of lascivious wanton looks and were restless in sinfulnesse that they beguiled unstable souls that ver 14. their hearts were exercised with covetous practises that they were turned Apostates having forsaken the right way and that ver 15. they were gone astray And having spoken of them in this manner he compares them to waterlesse Wells and to unstable and unsetled clouds saying these are Wells without water Clouds are carried with a tempest ver 17. 1. He compares them to wells without water saying they are such wells As wells without water deludes the travellers expectation of finding relief and refreshment therein so these false teachers will at length deceive the hopes of their seduced followers who thinking to have from them soul-saving and soul-sanctifying instructions will in time finde that they are as empty Wells having nothing in them but the mud and filth of sin defiling and soul-damning doctrines and conceptions The Apostle in calling them Wells without water intimates plainly that their misled followers will have but empty and uncomfortable ver 18. performances of these alluring great swelling words or promises of liberty and happy peace which they tell them is to be had only in their way and which they give out concerning their way as that it is a nearer path to heaven then that which the holy Apostles and faithful Ministers teach of living by faith in the Sonne of God and of exercising Gal. 3. 20. 1 Tim. 4. 7 2 Pâ—t 2. 18 19 ones self unto godlinesse in the works of mortification and vivification But the Apostle saith while they promise them liberty they themselves are servants of corruption intimating that their followers will finde that there is no peace in impurity and no liberty to be got by following the way of those who living in errour and teaching errour do themselves continue servants in bondage to corruption 2. The Apostle compares them to clouds carried with a tempest these clouds are usually whirled this way and that in an unsteady positure with a conslict of windes which is a whirlewind 2 Pet. 2. 17 or tempest as the Apostle calls it so that they keep not to any settled point or site of the heavens but are somtimes in one and somtimes in another position and sometimes in none but inclining to any part whether the winds will hurry them such are Seducers they are empty clouds having no droppings in them of any sound doctrine to distill towards the benefit of the Church and towards the improving of it towards heaven but they are rather darkning clouds which seeks to obscure those divine lights of holy truths which are already revealed and conteined in the holy Scripture yea they are clouds ever and anon whirled or carried about with the tempest of divers and Heb. 13. 9. strange doctrines every new doctrine carrieth them into a new way and when they meet with several new doctrines they are whirled round and know not where to rest becoming I am 1. 8. thereby unstable in all their wayes Sometimes they are in one opinion and sometimes in another crosse conceit they are usually exercised with great conslicts from plausible and pleasing though polluting and destroying doctrines so as they are unresolved unto what they should hold resolutely trying several wayes till they be outed of all wayes and become seekers or rather loosers of themselves being herein like thin empty clouds tossed with several windes divers wayes which at last vapours into nothing The Apostle tells us that these kind of men are unlearned and unstable and that they wrest 2 Pet. 3. 16 the Scriptures unto their own destruction Thus it may be easily understood that not the setled Ministers of Christ who preach his truths and his Gospel but that false teachers and seducers who broach and belch out damnable doctrines are the men whom the Apostle calls Wells without water and Clouds carried with a Tempest think not that these will instill into thy soul any of the water of the Wells of salvation for they are empty Wells and whosoever trusts to them and runnes after them to get soul-saving comforts from them will at length finde themselves deluded in them even as the little ones were who the Prophet mentions who were sent to the pits and found no water and returned Ier. 14. 3. with their vessels empty and were ashamed and confounded and think not that it can be safe unto thy soul to follow those clouds carried with a tempest as the Apostle stiles them for whosoever will follow their pernicious wayes will prove as unstable as their giddy guides and will be still as children tossed to and fro and carried with every winde of doctrine by the Eph. 4. 14. slight of men and cunning craftinesse whereby they lay in wait to deceive and without repentance they will fall into the same condemnation of an horrible tempest with their Psal 11. 6. seducing Leaders even into the mist of darkness which is reserved for them for ever 2 Pet. 2. 17 Enough is said to thy eleventh Head of Demands CHAP. XII Thy twelfth Head of Demands is thus set down by thee ARt not thou one of the Novices spoken of in the Scripture seeing that thy Congregation is so out of order scoffing giving names railing and abusing as witches and such slandering expressions to honest people Are not these the mockers now that should come that the Apostle said should come that now we see hath raigned since and are not these the marks
of the false prophets mockers scoffers briars thorns thistles do not we see these fruits proceed from thee and shew that thou hast not profited the people at all Ier. 23. Doth not Christ say by their fruits ye shall know them Mat. 7. inwardly ravening do we not see the people could be but wilde mockers and scoffers if thou never spoke unto them and are not these thy fruits and doth not the Apostle say their fruits shall wither and shall not these fruits wither thinks thou 1. Thou asks Art not thou one of the Novices spoken of in the Scripture Answ The holy Scripture saith that a Bishop that is he 1 Tim. 3. v. 1. and 6 who is an Overseer to whom the charge is committed of giving warning unto and of guiding and instructing the flock of Christ in spirituals yea and he also who as antiquity manifests was Assâ—mbly Notes on the place an Overseer of the Pastors as well as of flocks the chief Presbyter or Minister who had on him a charge or superintendency of all the Churches A Bishop saith the holy Scripture is not to be a Novice that is one newly planted or inserted into the body of the Church which in Apostolical times was in them who were of age of discretion by their outward profession of Christianity whereunto they were converted or come from their former profession of Judaisme or Gentilisme I do truly affirme that I am none of these Novices As Paul Phil. 3. 5. pleaded for himself I am of the stock of Israel an Hebrew of the Hebrews so say I of my self I am of the stock of Christitns 2 Tim. 3. 15 a Christion of Christians and as Timothy from a childe so have I also known the holy Scripture and as a childe trained Prov. 22. 6 up in the way in which he should go departs not from it when he is old even so I having already stept into some degrees of age yet do still keep in that holy profession of the Ministry wherein I have been trained and tutored in my youth and I did not rashly and rawly hasten to be a Pastor for until I had seriously spent good time and study in the holy Seripture and divine things being nourished up in the words of faith and of good doctrine whereunto I had attained I did not take 1 Tim. 4. 6 upon me a Pastoral charge and therefore I am unjustly suspected by thee or any else to be one of those Novices which the Scripture speaks of But to prove me to be one of these Novices thou writes that my Congregation is out of order scoffing giving names railing and abusing as witches and such slandering expressions of honest people Answ 1. A Congregation being in some things out of order is no good proof that he who is over it in things spiritual 1 Tit. 5. is a Novice Titus was no Novice though at Creet where he was ovet the Church of God there was something not in order so they who are set over the flock or Congregation of the Lord to take care of the Church are not therefore in the Scripture-sense Novices because some things it may be are for present out of order which in time may by their care and contrivance be brought into good order 2. I say that such Congregations or holy Assemblies of Gods people are not out of order wherin all things are done 1 Cor. 14. 40 decently and in order decently in a seemly and sit manner and orderly without confusion when every thing and Ordinance is dispensed in its proper season time and place In such order I keep my Congregation in all their solemn meetings in regard whereof thou cannot justly charge it with confusion or disorder or with being out of order 3. Whereas thou writes that my Congregation is out of order scoffing giving names railing and abusing as witches and such slandering expressions unto honest people I answer thee that thou ought not to say that the whole Congregation is out of order or is to be blamed for the disorderly acts and personal faults of some apperteining to the Congregation of whose faults it hath no knowledge and which faults it wholly disallows when it comes to know them for neither I nor the Congregation of my people will justifie any belonging to it in their scoffing nicknaming railing and abusing any nor in their fastning on any slanderous expressions they have in the holy Assemblies been oft taught better and though perhaps some of thy way have by their imbittered language whereof the mouths and letters of your Sect are usually full provoked some of our Congregation to pay you in your own coine yet be it known unto thee that such never received any instruction from us to do so but were and are upon all occasions charged by us as the Apostle did the Thessalonians see that none render evil for evil unto any man but ever follow that which is good both 1 Thes 5. 15 among your selves and to all men 2. Thou asks Are not these rhe mockers now which should come that the Apostles said should come Answ One Apostle saith that in the last dayes shall come scoffers walking after their own lusts and saying where is the 2 Pet. 3 3 4 promise of his coming Another Apostle saith remember ye the words which were spoken before of the Apostles of our Lord Jude 17 18 19. Jesus Christ how that they told you there should be mockers in the last time who should walk after their own ungodly lusts these be they who separate themselves sensual having not the spirit Therefore thou and others need not ask me who these scoffers were that should come for ye may easily satisfie your selves from the Apostles own words though men who are ordinary scoffers and mockers of other men are censured complained of condemned and threatned in many places of holy Scripture for their scornings and reproachings of others yet they were another kinde of mockers and scoffers whom the Apostle said should come They were mockers scoffers of the Word of God they were men contemptuously slighting its commands promises reproofs threats and Gods holy Messengers his Ministers who speak it to his people Peter particularly shews that these scoffingly ask where is the promise of his coming and that they reason against his coming and the day of Judgement as if they would never be And Jude tells us these are they that separate themselves that is appears by considering to what the Apostle in the 20 and 21. verses exhorts they separate from truth from the holy faith once delivered to the Saints by their taking up and adhering unto damnable doctrines and they separate from the holy love of right believing Christians by breaking off from communion with them in all those publick duties whereby they testifie and professe that they have a joint interest in the common salvation and have obtained like precious faith And both Peter and Jude tells us
other places where his name is recorded and Exod. 20. 24. called his as namely Gods house Gods Church and the like and where his Rationall Church of holy people meet to remember him and to learn to be improved in all his holy wayes and service 3. Quest What scripture hast thou for sprinkling of Infants Answ I will tell thee 1. What the Scripture holds out touching sprinkling as no wayes condemning the use of it in baptizing and then I will 2. Tell the some scriptures injoyning the baptizing of Infants First know that though holy scripture requires that in baptizing a such an application of wtter unto the party baptized should be made as may expresse representatively or signifingly the vertue of Christs blood in washing a way sin yet seing it no where injoynes expresly that the manner of that application should be either by dipping and dousing in agreat quantity of water or by pouring or sprinkling a little water on the party baptized therfore the Scripture allowes that baptisme which is performed by Sprinkling as well as that baptisme which is donne by dipping I the rather thinke so because the Holy-â—hâ—st in those holy writings doth not make choice of the expression of dipping dousing or ducking to signifie the application of Christ blood but he have made choice of the word sprinkling to notifiy so much Thus the sprinkling of the uncleane with Hysop dipt Heb. 9. 13. 14 Numb 19 18 19 Isa 52. 15. Heb. 10 22 Heb. 12. 24 1 Pet. 1. 2. 1 Pet. 3. 21 in the water of purification did testifiy faith on Christs blood applying that blood for our clensing It was prophecyed of Christ that he should sprinkle many nations we are said not to have our hearts dipt but to have them sprinkled from an evil conscience Christs blood is called the blood of sprinkling and the sprinkling of the blood of Jesus Christ is an expression whereby the Apostle intimates our justification whereof baptisme is the representation Secondly know that I have these scriptures warrantizing me and other Ministers to baptise Infants or little Children Math. 28. 19 Psâ— 117. 2. Psa 148. 12 13 Acts. 2. 38 39. Rom. 15. 8. 9. 10 Our Saviour commandes his Apostles to baptise all Nations excepting none of the Nations no not infants who are in the Psalmists opinion a very considerable part of them He having in one Psalm said Praise the Lord all ye nations in another he doth call on Kings of the earth and all People to praise God and he recounts children among the particulars mentioned both young men and maidens old men and children let them praise the name of the Lord. Againe Peter exhorts the Jewes to be baptized because the promise was made to them and their children and to all that are a farre of even as many as the Lord our God shall call seing then the promises of Grace belongs to the infants of believing Parents therefore according to holy scripture they are to be baptised Againe the Apostle saith Jesus Christ was a Minister of the Circumcision for the truth of God to confirme the promises made unto the fathers and that the Gentiles might glorify God foâ— his mercyes as he saith Rejoyce yee Gentiles with his people Christ discharged his ministeriall Office among those of the circumcision the Jews to confiâ—me the promise made to the fathers and that the Gentiles might have a portion in the same promise that so both Jewes and Gentiles might rejoyce together before God What Christ in discharging his ministry a-abolished in the Covenant made with the Fathers is abolished but that is still confirmed and to be in use what is therein specified and was not abolished either by himself or by any of his Apostles This scripture affords a double proof of the lawfulness of baptizing the Infants of believing Parents One is from the confirmation of signing those with the seale of the Covenant who where formerly signed The other is from Christs command injoyning Baptisme to be the seale of the Covenant and not exempting from it any Infant of believing Parents 1. God at the first making of the Covenant commanded that the Children of believing Parents or Parents in Covenant should be signed with the seale of the Covenant which command was not repealed by Christ the Lord of the house which is the Church but he confirmed the promises made to the fathers and 2. Christ himself commanded that Baptisme should be the seale of the Covenant and Infants not being exempt by him from the bond of the Covenant but being such as he would have brought unto him and of whom he hath told us that of such is the Kingdome of God are therefore to receiue the seal of the Covenant appointed by him which is Baptisme These Scriptures to name no more do justifiy the baptising of the Infants of Professional believers 4. Quest What scripture hast thou for the word Sacrament Answ The 28. of Math. v. 19. 26. Math. 26 27. 1 Cor. 11. 23. c. are scriptures which doe positively injoyne those holy institutions and actions which are called among the most of Christians Sacraments however some stiles them the seals of the Covenant and though the word sacrament be not in Scripture yet seeing what is thereby meant is fully set down in holy Scriptture and the word is not used by any true Protestant in their Theologically writing to signify any thing which disagrees from No men nihil hahet Criminis quod non perturbat sensum Religionis Hilarius lib. de synod contra Arium rope finem what the scripture asserts therefore none ought to blame this and other Theological terms used for explanation of some scriptural truths and never used to be additions of something unto the holy scripture which it mentions not nor to be perversions of the true sence meaning and intent of any part of holy scripture concerning any of the Ordinances and truths which it injoynes and conteines 5. Quest Hast thou heard Gods Voyce immediately from heaven as Prophets and Apostles did or Christs Voyce Answ Though I have neither heard Gods voyce immediately from heaven as did the Prophets and Apostles whome he extraordinarily inspired and sent with his immediate messages to his people nor Christs Voyce immediately as did the Apostles and Disciples who conversed with Christ while he lived on earth yet as it becomes the Ministery which I have received fom him in his ordinary way of mission I have in all these doctrines which I taught to his people communicated to them that very voyce or mind of God and Christ which was heard immediately by the Prophets and Apostles and have tighrly informed them concerning these for I have said no other things then those that the Prophets and Moses and Christ and his Apostles said and taught God in these Heb. 1. 1. 2 latter dayes hath ceased to speake any more as he did of old to the father by immediate voyces and other extraordinary
Christ it is whom they owne or acknowledge in the flesh they reply that it is no other but Christ in their flesh Christ in them disowning and denying that there is the man Christ who is a man different from other men and who is the Mediator between God and man whom God raised from the dead who ascended into 2 Tim. 25. pag. 5. heaven and is now sitting at Gods right hand making intercession for his Church who shall come againe to judge the quick and the dead at the last day This Christ they deny and speak very contemptuously of him and of that body of flesh which he had on earth and hath now in heavenly glory A printed paper of theirs called the sword of the Lord drawn hath this blasphemous jeering expression your immagined God beyond the stars and your carnall Christ is utterly denyed and testified against by the light These men led by the lying spirit of Antichrist deny that Jesus is the Christ and they confesse 1 Ioh 2. 2â— 2 Iohn 7. not that Jesus Christ is come in the flesh Thus both the Papal Antichrist and his confederated instruments and followers and the hereticall Antichrists with their associâ—tes and disciples have not abode in this doctrine of Christ that Chriâ—t is come in the flesh 2. It is also â— Doctrine of Christ that the holy Scriptures are the written word of God given by inspiration 2 Tim 3. 15. 16. Psal 119. 93. Rom. 1 16 and are sufficient to direct and inform in all things absolutely necessary unto salvation and that God by its precepts doth quicken his people and that the Gospell is the power of God unto salvation Christs doctrine doth magnifie the excellency of holy Scripture The Papal Antichrist Pope and Popelings deny that the holy Scriptures are sufficient for edification in things of salvation without traditions and some of them have reviled the holy Scriptures calling them a Dead letter and blasphemously the word of the Devill as Protestants whom they call hereticks alledged it and one of them said that the Church had vid. Tilen loc com 2. Sec. 35. been better provided for if there had never been any Scripture Some hereticall Antichrists Quakers and others in our dayes speaking from the spirit of Antichrist have vented the like venemous breath against the holy Scriptures saying that they are insufficient for guidance in things belonging unto salvation in comparison of the light within them and those Inspirations and Revelations which they imagine that they themselves have They do not acknowledge that the holy Scripture are the declaration of Gods minde but they call them the declaration of Saints conditions intimating thereby that they being not to us of this present generation but that they only concerned the Saints of former ages This conceite thwarts the holy Scriptures yea and some of these hereticall Antichrists have licked up the Popish slavering Rhetorick in calling the holy Scripture a dead letter and some of them have said that some Rom. 15. 4. paâ—t of the Scripture is the word of the Devill and serpents dust not considering that though these words which were originally uttered by the Devill are recorded by Gods Pen-men in the Scriptute yet being now recorded by these Pen-men of God who have related the true history of what the Devill spake these words are now the words of the God of Truth namely his true relating the Devills words Moreover some of these hereticall Antichrists have said that it was no great matter if all the Bibles in England were burned and that it had been better for one to whom one of them spake if he had never read the Bible It is evident by what is writ as it might be also if we would in other points parallel the great Antichrist and the petty Antichrists that they both have transgressed and have not abode in the doctrine of Christ Thirdly Both the Papall Antichrist and the hereticall Antichrists are deceivers The Papall Antichrist comes saith one Apostle with all deceivableness of unrighteousness in them that perish because they received not the love of the truth 2 Thes 2. 9. 10. that they might be saved The hereticall Antichrists or false teachers bring in privily said another Apostle damnable heresies denying the Lord that bought them and many shall 2. Pet. 2. 1. 2. 3. follow their pernitious wayes by reason of whom the way of truth shall be spoken evil of and with fained words they shall make merchandise of Christians Both these sorts of Antichrists are deceivers and do manifest themselves to be so for they do not hold the forme of sound words but do delight purposely and affectedly to use cloudy and obscure expressions thereby to confound the understandings of simple men from apprehending aright the truth yea and their pretendings to extraordinary holiness and strictness in their conversation and religion beyond truth is but a crafty deceite under a meer shew of religion It were an endlesse labour to recount all that cunning craftiness and those deluding fallacies and subtill wiles and cheating tricks for insnaring soules and all those depths of Satan which they have used for gaining and for retaining those Proselites which they have gained It is enough to know that the Papall Antichrist and the Hereticall Antichrists are deceivers because the holy Scripture hath branded them with that name Fourthly both the Papall Antichrist and the Hereticall Antichrists have not God nor Christ both these sorts of Antichrists do pharasaically and arrogantly appropriate only to themselves Rev. 2. 9. and their followers the name of the Church of holy ones yet both are in reallity no other then of the synagogue of Satan Their transgressing and renouncing through their Apostacy the doctrine of Christ is a sufficient evidence that they have not God and Christ in communion neither have they their favour in this world and without repentance they shall 2 Thes â— 11. 12. not have any communion with God and Christ in glory for God hath sent on them strong delusions that they should beleive a lie that they all might be damned who believe not the truth but had pleasure in unrighteousness Fiftly As they have not God nor Christ in Communion so believers are not to hold communion or any intimate conversation with any of them The Apostle injoynes Receive 2 Epist Iohn 10. him not into your house neither bid him God speede They are not to afford any intertainment or incouragement to any Antichrist what ever not entertainment I suppose least thereby such gaine occasion of seducing by Antichristian doctrine from the doctrine of Christ nor incouragement lest thereby they be pâ—rtakers of his evil deedes Thou hast now a full answer to thy question and therewith a true discovery from holy Scripture who is the Antichrist and who are the Antichrists of whom it speakes in briefe according to it He who is an Antichrist is one who transgresseth the Doctrine oâ— Christ