many poor and that her own Diet was sparing and plain and her Expences full of Frugality Prosper saith also That a Minister able to live of himself ought not to desire any Thing to be given unto him and he that receiveth it doth it not without great Sin The Council at Antioch Anno 340. finding that much Fault had been among the Deacons to whom it properly belonged to distribute the Offerings or free Gifts where there was nâ—ed which they detained for their own covetous Ends the Council did ordain that the Bishop might distribute the Goods but required that they took no Part thereof to themselves nor to the Use of the Priests using the Apostles Words having Food and Rayment be therewith content Chrysostome notes who lived about the Year 400. â—hat Christian Converts joyned in Societies and lived in common after the Example of the former Saints at Jerusalem by whose Writings it doth appear that there was not the least mention made of Tythes in that Age the Church at this time living altogether by freâ— Offerings of Lands Monies and Goods the People were much pressed to bountiful Contributions for holy Uses as may be seen in the Writings of Hierome and Chrysostome who brought the Liberality of the Jews in their Payment of Tythes for an Example beneath which they would not have Christians determine their Charity Chrysostome saith I speak not these Things as commanding or forbidding they should give more yet as thinking it fit they should not give less then the tenth Part. And Hierome also doth admonish them to Bounty and Charity towards the poor not binding at all to offer this or that Part leaving them to their own Liberty yet pressing them not to be shorter then the Jews in their Tenths Ambrose who was Bishop of Millain about the Year 400. preached up Tenthes to be offered up for holy Uses as the Phrase was then but his Authority he produceth wholly from Moses's Writings likewise Augustiâ— Bishop of Hippo joyns and agrees with Ambrose in this thing but from the Law given to Israel take their whole Doctrine threatned them with great Penalties and heavy Judgments from God that did not give their Tenths but yet take Notice to what End they requir'd them that the poor might not want and say God hath reserved them for their Use so by this time Love did grow cold in many and the Power of God was much wanting which would have kept the Hearts of People open in Love and Mercy to their Members and therefore they were much prest and threatned by the Bishops to give their Tenths not that the Bishops had any better Ground but the Jewish Law for their Foundation and so in process of time this Doctrine came to be received many following he Opinion of the ancient Fathers yet hitherto it was not laid down as a positive Doctrine to pay them as the Jews did but only brought the Jews for an Example that Christians should not pay less Leo called the great about the Year 440. who reigned twenty Years he was very earnest in stirring up Mens Devotion to offer to the Church but speaketh not a Word of any Quantity Severin also 470. stirred up the Christians in Pannonia to give the Tenth to the poor Likewise Gregory not only admonished the Payment of Tythes from Moses's Law but also the observing of Lent which he reckoned as the Tenth of time in the Year and this he would have given unto God saying We are commanded in the Law to give the Tenth of all things unto God and thus Ignorance began to enter in and Judaism among the Christians brought in by their Leaders and from the Opinions of these and other ancient Fathers who took their Ground from the Law Tythes Easter Pentecost and other things came to be introduced and brought into the Church Yet notwithstanding the Doctrine and hard Threats of some of the great Bishops of that time It was not a General received Doctrine that Tythes ought to be paid till about the Year 800. Neither was any thing by the then Church determined or ordained touching the quantity that should be given though no doubt in many places the offerings of the devouter sort tenths or a greater part of their increase were given according to Ambrose's Doctrine and others And then at thâ—s time the Offerings or gifts to the Church were disposed of in this wise being received into a common Treasury one fourth part to the Priests out of which every one had his Portion another fourth part to the relief of the poor and sick and strangers A third to the building and repairing places of publick Meeting And the fourth to the Bishop and generally the Bishop lived in some Monastry and his Clergy with him from whence he sent them to Preach in the Countries and Diocesses and there they received such ofâ—â—rings as were made and brought them to the Treasury So that by the way the Readâ—â— may take notice that the Priest had no such peculiar Interest in that which was given but now they claim all Their Meetings places since called Churches were builded out of the gifts of People and the Poor were received and the Widdow But now Tythes taken by force three or four Fold and People compelled to build and repair their Houses or Temples by force and the Poor and the Widdow have no share nay have not many Poor been cast into Prison and Widdows goods Spoiled by the Priests of this Generation and how unsutable these Practices are unto the Apostles let all judge nay they are proud of the ancient Fathers and their Words but they will not so much as come near them in Example in any thing thâ—t is good So for shame you Protestants leave forcing of Maintenance and forcing of your Wages and forcing to repair your Houses of Worship and do not tell us of Church and Antiquity when you are far enough 〈◊〉 their practice though they were in a declining State in this Age I have been speaking of And although divers of the Fathers and Bishops and Popes in this Age did declare that Tythes were due and ought to be paid their Ground onâ—ly taken from Moses yet none of the first eight general Councils did 〈◊〉 much as ever mention the Name of Tythes or declare them a duty The ninth general Council held at Lateran under Pope Calixtus the second 1119. mentions Tythes but speaks only of such as had been given to the church by special consecration for at that time people being led to believe that their Tythes ought to be given to the Poor did dispose of them to the Heads and Rulers of religious Houses who kept open hospitality for the Poor and for strangers they were esteemed Holy and good treasurers for the poor who took care of distribution of them as is testified by Cassian But the Council held under Pope Alexander the third Anno 1180. Seeing much given to the Poor and little to the Priests
as well as that which is unconsecrated then we will deny our Faith and confess that you are the true Church Lastly If you be not Idolaters there were never any in the World who say that to adore or worship the Bread and Wine after Consecration is no more Bread but whole Christ your God and Redeemer who placeth himself there upon the Altar by Miracle it 's a miraculous Thing indeed that that which is given unto you by the Priest which enters in at the natural Mouth and goes into the Belly should be the Body of Christ and whole Christ and very God and Redeemer as thou say'st that one Person should contain whole God seeing the Scripture saith that the Heaven of Heavens cannot contain him for he is the very Fulness that filleth all Things Oh gross Darkness and palpable Ignorance which you have led People to believe and call this Idol that Rats and Mice may eat whole Christ God and Redeemer and you have destroyed and burnt to Ashes many for Hereticks who could not believe this Doctrine Therefore all People it 's Time to look about you and see where you stand and what you joyn unto if you cannot receive this Doctrine for Holy and Apostolick by the Church of Rome not worthy to live and without Doubt might not if this Church had but that Authority which sometimes it hath had in England but I hope the Eyes of many are open to see and detect this damnable Doctrine The Author sayes That Ceremonies were used by Christ at his last Supper and they excite People to their Devotion during the Sacrifice but for Proof you must expect none from this Author and the Scripture is silent in the Thing and Ceremonies and Formalities are so far from stirring up the Mind to God that they â—ndeed draw the Mind to be busied in the Exercise of them from waiting upon God and from worshipping him in the Spirit and such Worshippers are only accepted of him The Mass is said in Latine and the rest of Divine Service for if it were not ignorant People might easily be mistaken if these Mysteries were done in the vulgar Language and because the Scripture hath been written in Latine Greek and Hebrew and these three Languages were written upon Christ's Cross and therefore these three Nations ought to use them at their Mass and Divine Service but the Priestly Garments and Ceremonies gâ—ve enough to understand what is done at the Mass and Divine Service Answ. This looks with a black Visage to be Apostolick Doctrine but however I shall search into it and examine it by the Apostle's Doctrine before it be condemned it 's a good Shift indeed to keep People from Mistakes not to let them know what they say or do but this is contrary to the Apostle's Doctrine 1 Cor. 14.7.8 9 10 11 14 15. If a Trumphet give an uncertain Sound who can prepare to Battel and except Words uttered be understood how shall it be known what is spoken If the Meaning of the Voice be not known unto him to whom it is spoken the Speaker and the Hearer are Barbarians one to the other And when one understands not what is spoken how can he be edified And all Services ought to be done to Edâ—fication So your Church is erred from the Apostolick Doctrine and your Mass and your Service doth not edifie at all but you are as Barbarians one to another for your Worship goes on in such a back Road that the vulgar People would soon learn it and know it and it may be slight it if they should know the Worthlesness of it and therefore the only Way you â—udge is to keep them in Ignorance And what Mystery is there in the Mass and your Service seeing that it stands in Crossings Cringings and Abundance of endless Ceremonies and Reiteration of Words which are patcht up by many Authors contrary to Christ and the Apostles Doctrine But it seems the Priests Garments and Ceremonies give Understanding enough to the Auditors a dumb shew is enough for them like a Poppet-play to make them understand the Mysteries of your Mass an unbloody Sacrifice indeed in which there is no Remission nor Acceptation And here thou hast acquainted us with a Mystery indeed Because Latine Greek and Hebrew were written by Pilate upon the Cross of Christ therefore they are called sacred Languages sure the Church of Rome hath lost both Faith and Reason will any that hath a Friend that should be crucified upon a Cross and an Enemy who condemned him should set over him Words in Latin Greek and Hebrew in contempt that therefore a man should count the Cross holy and the Language sacred as the Church of Rome doth is great Ignorance and Idolatry of which she is full and therefore is not Apostolick nor the one true Church in which Salvation is to be looked for as the Author would make People believe The next false and superstitious Doctrine which this Merchant of the Church of Rome holds for Apostolical is the Reliques and Images of Saints and also Prayer by the Beads by Number and Tale as Brick-makers sell their Bricks and this the Church of Rome would put off unto us as Apostolical Doctrine The Reliques and Images of Saints are honourable in Regard of the Saâ—nts which they have Relation unto and God himself makes Use of them for his Mâ—racles Moses was enforced to honour the holy Ground where the Angel appeared Exodus 3. And David commanded the Ark to be adored because it was God's Foot-stool Psal. 99.5 And to honour the Reliques and Images of Saints is no Idolatry for that is Idolatry to worship false Gods and Châ—ist doth not take it ill that we honour his Saints and Friends And to number our Prayers if Hail Mary be said upon Beads threescore and three Times it 's because Mary lived so many Years and the Prophet prayed seven Times a Day and Christ three Times in the Garden and it 's not evil to say our Prayers by Number and if five Pater-nosters be said it 's in Honour of the five Wounds and what would there be amiss in this And it 's not Idiots that pray â—y Beads but Catholick Kings the Pope Cardinals and Bishops make Use of them an Variety delighteth the Mind and there are no better Prayers then the Pater-noster Ave and the Creed Answ. The Reliques or that which remains for all the Saints and Members of the true Church of Christ to follow and to honour is to live in the same Life that they lived in and to honour him who was their Life by whose Power they fulfilled the Will of God and to walk in the same Foot-steps is to honour him that was their Life and them also who walked as Examples of Righteousness and that Power by which they became Examples of Holiness and Righteousness but for the Church of Rome to worship Pieces of cloth dead Bones painted Images which may as well be called the Images of Cain
Judaism among the Christians brought in by their Leaders and from the Opinions of these and other Ancient Fathers Tythes Easter and Pentecost came to be introduced and brought into the Church among the Christians Also Jerome in these Words I do not take a Part as the rest of the Tribes of Possessions of Lands but as a Levite I live of the Tenth and as I serve at the Altar I am sustained by the Oblation of the Altar being content with Food and Rayment I follow nakedly the naked Cross But there is no Necessity to understand his Words of Tythes but as the Levites lived of Tythes serving at the Altar even so am I maintained by the free Offering of them that do believe But it is to be observed that there were divers Councils in and about the 600 Year only provincial as Mascon and Arles and some others do take it for granted that a Tenth was due by Way of Offering and put into the Hands of them that ministred to the Church is spoken of as good Antiquity grounded upon the Mosaical Laws which they call their Divinas all which did spring from the Doctrine of the four Fathers before mentioned but especially Ambrose and Austin about the Year 400. but take his own Words It is not fit for us saith he to prefer our selves as Christians unless we do the Work of Christians viz. to offer the tenth Part of Corn and of Cattel and all the first Fruits of the Earth and took it for granted as due only his Ground from Moses's Law and if they should offer less then a Tenth their Offering was not accepted Also agreeing with him is Augustine in a Sermon after this Manner viz. Dear Brethren forasmuch as the Day of Christ draws near we ought to assemble our selves together and to give Thanks to God who hath given unto us by our offering unto God our Tenths for God is worthy to have the whole and this he grounds from that of Malachi Honour the Lord with thy Substance c. Farther exhorting them to pay their Tribute to the poor and their Sacrifice to the Priests then urging more Texts out of the old Testament he tells them That the Neglect of Payment of Tythes was the Cause of Sterility and Blasting of their Corn and the like These two great Bishops agree and as was said before from the Law of Moses infer their whole Doctrine yet notwithstanding the great Pressures and hard Threats of some of the Bishops at that Time it was not a general received Doctrine that Tythes ought to be payed until about the Year 800. neither was any Thing by the Church then determined or ordained touching the Quantity that should be given though no Doubt in many Places the Offerings of the more devout Sort Tenâ—hs or a greater Part of their Encrease were given according to the Doctrine then in Use And then about this Time the Offerings and Gifts to the Church were disposed of on this wise being received into a common Treasury one fourth Part to the Priests out of which every one that laboured had his Portion another Part for the Relief of the Poor sick and Strangers and a third for the repairing Places of publick Worship and the fourth to the Bishop and generally then the Bishop lived in some Monastery and his Clergy with him from whence he sent them to preach in the Diocesses and Countries and there they received such Offerings as were made and brought them to the Treasury so that hereby the Reader may take Notice that the Priests had not such a peculiar Interest in that which was given but others had a Share with them but now they claim all their Churches were builded out of the Gifts of the People the Poor Fatherless and Widdow were relieved out of them and the Prisoners who suffered for the Faith they held were relieved also the Bishop and his whole Clergy were sustained but now they claim it as due and take Tythes by Force and Violence three or four fold and sometimes ten fold and People thrown into Prison and Widdows Goods spoiled how unsuitable these Practices are from what they were in the Apostles time and the ancient Fathers for 500 Years though they are very proud and boast much of their ancient Fathers yet they will not so much as come near them in Example yet they cry up the Church the Church and Antiquity when they are far enough off from their Practice though they were in a declining Condition in this Age I have been speaking of before Also Jerome upon the third of Malachy in his Commentary doth admonish Christians to give their Alms to the poor and double Honour to him that labours in the Lord's Service not binding at all to offer this oâ— that Part yet exhorts them not to be more backward then the Jews wherein they payed their Tenths Neither is Chrysostome at all different from him in his Doctrine in perswading even Labourers and Artificers to give bountifully their Alms to the Church for Holy Uses according to the Apostolical Ordinances relating to the weekly Offerings in the Churches of Corinth Galatia Antioch and the Jews Liberality was brought as a President below which he would not have Christians determine their Charity and sayes withal that he speaks these Things not as commanding or forbidding that they should give more yet as thinking it fit they should not give less then a tenth Part for holy Uses as the Phrase was Cyril Bishop of Alexandria speaking upon that Passage of Abraham Gen. 14.23 who after he had gained the Victory over the King of Sodom's Enemies and rescued Lot when the King of Sodom offered him Part of the Spoils he would receive nothing but a few Victuals Though saith he the holy Teachers do war in the Behalf of perishing Mankind yet do they not take any thing from the Men of the World nor do they heap up unto themselves Riches lest the World should say We have made you rich they only ought to receive the Sustenance from the Hands of those whom they have converted to the Faith for it 's Christ's Command saith he that those who preach the Gospel should live thereby So that it 's evident that very many of the ancient Fathers whom this Generation have talked so much of did deny Tythes and a forced Maintenance from the World but in this Point it 's like they will be judged but weak-sighted or erroneous in their Judgment by this Generation as they do the Quakers or Men of mean Understanding but I see many will traduce them in Words but few in Practice It was the Judgment also not of private Persons but of the most learned and sound Teachers of that Age in five or six hundred Years after Christ. Prosper saith They that live of the Gospel who will be Propriators of nothing who neither have nor desire to have any thing not possessing their own but the common Goods and what
Fellow-merchants denyed the Mass-book or publick Profession Doctrine and Discipline and joyned to the book of Common-Prayer and the Letany as the publick Profession of the Worship of God and now of late Years we have denyed it our selves and so we which are of this Order can dispence well enough with this seeing that we trade with some of our Mother's Merchandize under another Name and so the Matter is less grievous because the Orders and Ceremonies about Worship are retained still in our Directory under another Habit and Guise and having these Witnesses before mentioned for our Example and if any seem to contend with us this will take the Edge off People seeing it 's no new thing with us to set our Sails which Way soever the Wind blows and it may be we may bring them a Scripture or two and an Inference from it for a Cloak as to submit to every Ordinance of man for the Lord's sake and let every Soul be subject to the higher Power so Henry the 8th while he stood he was the higher Power and so Mary Elizabeth James and Charles they were the higher Power while they stood and they did ordain that sometime the Mass-book should be the publick Worship and some time the Common-Prayer-book should be the publick Worship and now the Directory a Plat-form of publick Worship it may be these and the like Arguments to them that are dim-sighted will take Place for some time But there is one thing above all which ought to be considered of by us who are allowed to be publick Merchants seeing that we must go under the name of Reformation for that is our Flag we carry in our Ships seeing that generally People of the most understanding will not allow of any preaching to be effectual to the converting of Souls but that which is ministred by or from the Spirit for the reading of old Homilies which served in our Predecessors Dayes will not serve now or if we should speak some Hebrew or Greek or Latin in an unknown Tongue they will conclude that is rather the Wisdom of the Flesh and from natural Wit rather then from the Spirit and therefore it is not much amiss if we conclude to let some of the Ancient Fathers pass and not mention them because it is holden generally that they lived in an Apostatizing time and so it will not be effectual in the Audience of People And so for Austin and Cyprian Jerom and Beda Origen and Damazin their Traffick will hardly go off for they will conclude it 's rather by Art and Study that we preach then by the Spirit and so we being fallen into such a dangerous time as this is now in the break of Day when men begin to be quick-sighted and will not onely espie Hills but also Motes therefore all we which are Merchants of this Order and Rank to our Mother Mystery Babylon had need to trade with the best Merchandize as Gold and Silver and precious Stones and fine Linnen and silk and Scarlet and so let this be agreed upon by us all that we study hard and read the Scriptures and other modern Divines which are Orthodox that so if need require every one may preach extempore for else it will not go upon the Account of the Spirit and so have Words to fit at all Times Occasions and Seasons as before Protectors Parliaments and Councils or Noble men or Classis or Synods or the like and every one labour by Study and Art to raise many Doctrines from one Scripture and make many Uses and Tryals and Motives and so carnal people's minds will be affected with such dex-Tterity and Readiness so that we shall clear our selves from Clamour which some of our Merchants have fallen under because of their Negligence and if any should accuse us for studying and patching up our Sermons out of divers Authors mixt with Scripture and our Inventions then bring such a Scripture as that 2 Tim. 2.15 Study to shew thy self approved unto God it may be some blind People will take that for a good Proof and such a word as that Study to be quiet and because the word Study is found in Scripture therefore with a Consequence or two we may prove in the Ears of people that studying of Sermons is lawful and if any question our set Wages and Heir be sure that all with one accord do study to vindicate this for this is the Life and Sinnews of the Propagation of our Gospel And now Reader I shall give thee an Account of the principal and chief Traffick which is established for the Publick Worship amongst those that are called Gospel-Professors the general heads whereof are laid down in a Directory of the Publick Worship in these three Nations of England Scotland and Ireland and the general Heads of that which they purpose to traffick with is laid down in their Directory so called and what Traffick is of less Moment may be ushered in time will make manifest and in their Preface to their Boâ—k they say as follows Directory That the Liturgy hath been a great Means to encrease an idle Ministry from puttâ—ng forth themselves for putting forth the Gift of Prayer which Christ pleaseth to furnish all his Servants with whom he calls to that Office Answer So then by this Conclusion all their former Fathers and Fellow-merchants were not sent out by Christ because they contented themselves with set Forms of others made to their Hands and if all whom Christ called to this Office be furnisht with the Gift of Prayer then this must needs follow that they that have no Gift of Prayer are no Officers of Christ well their Part being acted and the Exit being come let him go off the Stage and thou shalt see the gifted men come on next Direct In the assembling of the Congregation together the Direction is that the People do reverendly compose themselves to joyn in the Ordinance of God which is then coming in Hand as it is written in the 11th Page of their Book Answ. Here they are putting Self to perform the Ordinance of God which whosoever comes to perform aright or joyn with the Assembly of the righteous they must deny themselves and all their own composings Direct The next Thing is about reading the Scriptures and Expâ—sition of them and in their expounding they are to take heed that preaching and other Ordâ—nances be not streightned Answ. As for reading the Scripture it is a thing so harmless honest just and good that I wish that all their whole Ordinances so called had been all waved and given Place to this and if it were read oftener to the People without adding or diminishing the Understandings of People would be more opened then by their cloudy and dark patched up Speeches which is called preaching but preaching I am not against that is to say to declare the Mind of God as it is revealed by his Eternal Spirit to and in them that speak and why do you prefer
one Part of your Worship before another Was not a Psalm in the Church of Corinth acceptable unto God when it was sung in the Spirit and with Understanding as good as Interpretation And was not Prophecy as acceptable as speaking with Tongues If your expounding so called of the Scripture be by the Spirit of God why should that give Way to sprinckling of an Infant till the Spirit cease to speak in him that spake by it Direct The next Piece of Merchandize is of their publick Prayers before Sermon and to pray after this Manner to acknowledâ—e your great Sinfulness by your Original Sin which makes you liable to everlastâ—ng Damnation and doth defile your best Actions if it were not restrained by God's Grace as in Page 15. Answ. What! is original Sin unwasht away and is a deprived Nature alive that poisons all your Faculties and defiles your best Actions What is not this tâ—ken away yet then you have confounded your Orthodox Doctrine or else never have been baptized when you were Infants for did not you use to say that when an Infant was sprinckled That he was regenerate and born again and ingrafted into the Body of Christ's Congregation And furthermore to give Thanks to God on this wise We yield thee hearty Thanks that it hath pleased thee to regenerate this Infant and to receive it for thy own Child by Adoption and to incorporate this Child into thy own Congregation then seeing that all that are baptized are regenerate as you say how is it original Sin and the Guilt is not taken away and how is it that the best of your Actions are defiled for Regeneration is a cleansing Work and the Actions of the regenerate are pure and holy but your best Actions are defiled then you are not regenerate by your own Doctrine and if Sin be restrained by God's Grace then Actions do not defile for Grace is one that which restrains and that which saves for it 's written By Grace you are saved and if you are restrained from Sin or saved by Grace then your Actions would not be defiled what cankered rusty Merchandize is this but I shall proceed to shew more of the like Nature Direct The next Doctrine is to confess your actual Sins the Sins of your Magistrates Ministers and whole Nation and how that you have broken all the holy just Laws of God doing that which is forbidden and leaving undone that which is injoyned and not only ignorantly but presumptuously against the Light of our Minds and Checks of our Consciences but also despâ—sing God's Forbearance and standing out against all the Offers of Grace in the Gospel Answ. Was not the baptized Infant incorporated into a holy Congregation and now you confessed you were a sinful Congregation not only ignorant but presumptuous also and have sinned against the Light of your Minds and the Light of your Consciences what is there any thing in your Minds or Consciences worth taking Notice of what will the Light in the Conscience shew Sin and reprove for it then how is it that you Merchants of this Rank cry out against it as Delusion and heretical Doctrine when any exhort them that they sin not against the Light of their own Consciences and if you stand out against all God's Invitations and Offers of Grace then are you none of Christ's Ministers and never blame me for calling you Babylon's Merchants for the Ministers and Disciples of Christ they came at Christ's Invitation and Peter and Jâ—hn left their Nets and followed Christ when he invited them and they resisted not the Offers of Grace but received it when it was offered and were saved by it and if you walk so unworthy of him in your selves then repent and cease carrying abroad such Trumpery as this to deceive the People withal Direct In the sixteenth Page you Reformers say You ought to bewail your Blindness of Mind and Hâ—rdneâ—s of Heart and Unbelief Impenitency Secureness Luke-warmness and Barrenness and not endeavouring Mortification nor to keep your Garments unspotted Answ. You had need to bewail your State indeed if this be it but see that you be not Hypocrites to confess that before the Lord and your Congregation and if any say you are hard-hearted and Unbelievers you deny it again and so make your Lives transgress and your Tongues utter forth Deceit what are you such a Company of blind Minds and hard-hearted impenitent unbelieving secure luke-warm and barren whâ—m God will spue out of his Mouth who do not so much as endeavour after Mortification nor to keep your selves unspotted and have broken Promises and Vows and Covenants O that ever such a Company as you should carry a Ship to Sea or think in your Hearts to give Directions to oothers to reform when you are unreformed your selves and full of Unbelief what People will take Directions at such a Company of Heart-blind Guides as you If this be Reformation what is Deformity the wise in Heart may judge of this Merchandize Direct Yet you say notwithstanding in the 18th page Let us draw near to the Throne of Grace and incourage our selves with hope of a gracious Answer of our Prayers Answ. He that sits upon the Throne of Grace before whose face the Heavens and the Earth shall fly away he will reject your Offering notwithstanding all the Encouragement you may take to your selves and how can you have Hope to receive a gracious Answer it's but the Hope of the Hypocrite you that are blind in Mind and hard in Heart and do not so much as endeavour after Mortification David a messenger of God said If I regard iniquity in my heart God will not hear my Prayers and you that are so presumptuous and are so full of vain Hopes as to think that God will hear your Prayers who are in Unbelief and endeavour not after Mortification he will send you empty away Direct The next Doctrine is about preaching the Word the subject of his Sermon is to be some Text of Scripture sutable to some emergent Occasions and he may go on in some Chapter or Psalm as he shall think fit Answ. Here Reader thou mayest take notice these Artificers of the last Edition have Traffique of divers Sorts to fit the several Places and Occasions as when they come before some Princes or Courtiers or some Convocations or Counsels then some great swelling Words and new coyned Expressions and Rhetorical Speeches and Philosophical Phrases this will go off at a good rate and by this the Merchant may procure his Discourse to be printed which may procure his Fame and Renown among ignorant People besides it may be he gets Profit by printing his Sermon setting all set-Wages Tythes and Salleries aside but if it be amongst poor country People or an odd Corner of the Land then any ordinary Traffick a Sermon which it may be he hath sold four times over this will go off among ignorant people and make them more ignorant and as you say a Text
in the Life thereof they are judged though the Truth in it self stands clear and so whâ—t as they were in their Principles Practiâ—e in Life or in Doctrine must they give Account for But thou like the rest of the Hireling Priests of England use alwayes to be confuting your Adversaries when they were at a great Distance when they were dead and could not reply or at such a Distance that they could not hear and you are such valiant Champions for the most Part as to Disputation except you have Club-men and Prison-doors standing open to fight or to shut them in you will hardly enter into a Dispute publickly or it may be if they be afraid that they shall be worsted and their Deceit laid open put a Key in the Mouth of one as some did in the Mouth of Humphrey Norton when he was with one of thy Brethren and then cry The Opposite or Quaker hath nothing to say for himself and such dark muddy Stories you used to fill up your Hour with as to confute Arrius and Pelagius men that were Hundreds of Years dead and no such Principles holden in a Nation and such dead Stories you fill Peoples Minds with and confute the Pope when your Elbows were leaning upon the soft Cushions on the Pulpit and twenty or thirty Shillings for such a dead Story as you told People but when have you gone amongst them and reasoned of the Things of the Kingdom of God into their Dominions and convinced them by sound Doctrine and yet you will say Christ said Go into all Nations and preach and plead that for your Commission and it may be stay fourty Years over an hundred Families As for the Heterodoxes of the Quakers concerning the Heads of Religion as thou hast set down this I say to thee and to all the World we do not hold them because any Man before did hold them or may hold them after but because God hath revealed them unto us by his Spirit which also may be confirmed by the Testimony of the Scripture of Truth As to those which thou settest down as our Tenets I shall answer on the Lord's Behalf for Truth 's sake and for the rest thou may'st take them home to thy self First Concerning the Trinity thou say'st The confess the Father Son and holy Ghost and yet they deny the Trinity and those to be three distinct Persons for Confutation of this thou bringest Heb. 1. 3. He is the express Image of his Father's Person Thy Trinity is an old Popish Term and we love to keep to sound Words but by Trinity I suppose thou meanest three and thy own Words shall confute thee thou confessest we say there is Father Son and Hâ—ly Ghost and yet but one God or one Eternal Being or Substance in which they all subsist but thy Word distinct is thy own and not the Spirit 's yet to distinguish betwixt Father Son and Spirit we deny not and as for Heb. 1. it is in another Translation rendered The express Image of his Suâ—stance for Perâ—on is too gross a Word as to express an Eternal and Divine Being in and if thou dost hâ—lâ—l three distinct Substances thou errest in they Judgment for that were to make three Gods Secondly They deny Christ to be God and Man in one Person and Christ to be a distinct Person from the Father and they acknowledge such a Christ as unchrists Christ and when they say Christ manifest in the Flesh they mean not as the Scripture but fallaciously Answ. We say according to the Scripture of Truth and not according to thy Fallacy that In the man Christ did the fulness of the God-head dwell and God was in Christ reconciling the World unto himself and he saith I and my Father are one and the Father the Son and the Spirit subsist in one Eternal Power Life and Glory which thou with all thy stupid Generation are Ignorant of and that Christ we acknowledge is such a Christ as is able to save to the utmost them that come unto him and receive him and believe in him and is such a Christ as is able to raise them that have been Dead and such a Christ giveth eternal Life to them that believe And so that Christ that we own doth not un-christ Christ but by your Doctrine who plead Imperfection and the continuation thereof and a continuation in Sin for term of Life as one of thy own said Sin will dwell in the House till the House he pull'd down speaking of the natural Body which some other of thy own Generation have called the Body of Sin and so it is you that hold such a Christ as un-christ's the true Christ in thy own Words and when didst thou enter into our Thoughts and into our Heart or with what dost thou search that thou sitst as Judge over the Heart who knowest not Judgment in thy self nor what Spirit thou art of and so thy lyes and deceit are turned upon thee when we say Christ manifest in the Flesh we say that Holy thing which was brought forth and born of a Virgin and Conceived of the Holy Ghost in whom the fulness of the God-head dwells in whom the Eternal Power of the Father was manifested that he was the Christ which was manifested in the Flesh and Justified in the Spirit Preached among the Gentiles seen of Angels and received up into Glory and this is according to the Scripture of Truth and thy Judgment must be judged Thirdly Concerning the Scripture considered as the Rule of Life They deny the Scripture or written word to be the rule of Life and they make the Spirit without the Scripture to be their guide they account Church instituted Worship and waiting upon God for the Efficacious presence and Operation of the Spirit of Grace in the Ministry of the Word and Sacrament for Conversion and Edâ—fication to be Idolatry and the Political order of Church Officers and Members they affirm to be an Image Answ. Concerning the Scripture we say they are Scriptures of Truth and words of Truth spoken from the Spirit of Truth that which gave them a being is greater then they as he that Creates is greater then they that are Created which is perferred above and before and yet no Diminishing or Detracting from the Creature so the Spirit is greater above and before the words and yet this doth not Diminish neither Derogate from the Scripture these and the like sound Words we have spoken to thy deaf Generation yet a Spirit of slumber being upon them all they could not hear that which gives Life and bringeth to Life and preserves in the Life is a rule and a Guide to them that are enlightned the Sons of God who were quickned by the Eternal Spirit of their Father and of Christ and raised from Death to Life this was their rule as it is written as many as are the Sons of God are led by the Spirit of God and we say it is a sufficient rule of
is the mighty Power of God alone which must be waited for and believed in and received and made manifest in the Hearts of the People or else they cannot come out of the Apostacy nor see to the End of those Things that are to be abolished and this is that which must be witnessed by every Man that comes to be a living Stone of the holy City and a living Son of the free-Woman and true Member of the Heavenly Jerusalem which God hath caused to descend which is the Mother of all the Saints and the Womb that brings them all forth and the Breast at which they all suck and are satisfied and nourished up to everlasting Life These Sayings are faithful and true and blessed is he that heareth believeth and receiveth them And this is a Testimony of the People called Quakers whom God hath brought out of the Apostacy to the Beginning again to see the Brightneâ—s of the Day of the Lord wherein there is not a Cloud Furthermore it is manifest how many Things have been introduced and brought concerning Worship and Ordinances and are taught to be Doctrines of the primitive Times whenas they be brought in by Men of corrupt Minds in latter Ages which had lost the Faith once delivered to the Saints and had lost the Gospel-Order and compelled People by outward Law to submit unto them and yet all those Things they would fasten upon the Scriptures and bring some Scripture which they pervert as a Cloak and a Cover to blind People withal but I shall descend to some Particulars CHAP. V. Concerning sprinckling Infants AND first concerning Baptizing or Christening Infants as it hath been called which is without prescribed Command or Example commanded or ordained by Christ or his Apostles although many in these latter Ages have wrested the Scriptures thinking thereby to make their own Inventions to be reckoned or accounted to be the Ordinances of God and the main Ground which the greatest Rabbies have given hath been from these or the like Scriptures Go teach and baptize all Nations Mat. 28.19 But this is nothing at all to prove baptizing of Infants here Teaching was to go before Baptizing or Discipling as the Words may be rendered for they were not like to be Discipled which were untaught now Infants not being capable of teaching so are not capable of being made Disciples now to baptize Infants or sprinckle them with Water which are untaught and not capable of being Disciples is a ridiculous Thing and to do it so as the Church of Rome uses it and they who are separated from them is contrary to the Scriptures and there is no mention made of Water at all nor Infants and their other Scriptures they have offered for Proofs to prove this an Ordinance of Christ and why only because Christ took up Children into his Arms and blessed them and because he said Whosoever enters into the Kingdom of God must enter as a little Child these Scriptures have been tendered for good Proofs but the spiritual-minded will judge of the Weakness of them who offer these Things for a Proof But again it hath been said and accounted Orthodox that Baptism came in the Room of Circumcision but how they will prove it is yet unknown to many for the Scriptures make not mention of any such thing for one Type did never type out another but every Type typified a Substance Now Circumcision was a Type or a Figure and cutting off the Fore-skin was a Figure of Circumcision and cutting off the Fore-skin of the Heart now Baptism with Water is a Type or Figure 1 Pet. 3.21 which typed out the spiritual Washing or Regeneration and if Baptism of Infants came in the room of Circumcision then how do they agree in a Parallel the Males were only circumcised and why are the Females now baptized if Baptism came in the room of Circumcision Another Thing which hath been alledged for a Proof is that which Christ spoke to Nicodemus John 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God from whence it hath been inferred by many that Baptism of Infants was absolutely necessary to Salvation Christ spoke of that which did regenerate and make anew and cleanse the Heart and of the clean Water which the Prophet Ezekiel spoke of which he would pour upon his People visible Water cleanseth not the inside neither doth regenerate but the Water which Christ giveth to every one that thirsteth to drink is the Water of Life and this washeth the inside and cleanseth the Heart and this is the washing of Regeneration which whosoever comes not to know cannot enter in the Kingdom of God because that which is deâ—â—led is shut out but they thaâ— do not loâ—k after the Substance have made an Idol of the Figure but the Church of Rome themselves which were the first Invenâ—ers and Setters up of this human Institution have said That this mâ—st be received by Tradition and not from the Scriptures because it could not be approved as a Commandment witness Claudias Espontiâ—â— a Popish Bishop at a Council at Pysoy in France 1500. and yet this Doctrine hath been held out to the Nations for Catholick and Apostolick which the primitive Churches made no mention of neither the Apostles taught any such Doctrine but was preached up by such who went out of the Light and from the Power into the Nations which became as Waters for the first Ordainer of Baptism of Infants and that they should have a God-father and God-mother was Ignatius Bishop of Rome long after the Apostles Dayes when Rome was got up into Pride claimed Authority over all Christian Churches to impose upon them whatever they listed for Doctrine and such dark things as these have been brought forth whereof mention might be made of many Things and what unsavoury Words as God fathers and God-mothers are used not only amongst them but also amongst the Protestants to this day who is God's Father or who is God's Mother is this Apostolick Doctrine as though God was begotten by Generation indeed is it not Blasphemy to affirm such things and also to hold up such things all which demonstrates these things to be in the Apostacy And therefore you who profess your selves that you are come out of the Apostacy and are reformed Churches for Shame leave off practising and pleading for the upholding such things which the Scriptures do not own or else the Practice of the Saints in former Ages will judge you And it hath been reckoned as absolute necessary to Salvation and therefore Victor Bishop of Rome did institute that the Children might be christened by a Lay-man or Lay-woman in time of Necessity because Infants were often in Danger as Polydore makes mention Lib. 4. CHAP. VI. Concerning the Sign of the Cross and ordaining of Parish Churches LIkewise the Sign of the Cross and the Chrisme are invented things which are in the Apostacy and therefore
Saints Sabbath is a stranger to the church of Rome he that hath overcome the World and the Devil only knows God's rest and the true Sabbath of which the Jews was a Figure and the Sunday thou callst it is no more a Sabbath reckoned by the Lord of Life then that which thou callst Saturday for every day is kept Holy to the Lord by him that witnesses the work of Redemtion and this is according to the Apostolick Doctrine and if because of example the Christians whom you are pleased to Stile Sectaries do observe the first day of the Week in the Power of God for his Worship then they are as much if not more to be heard then you and have as much Solid reason on their side as you and thou must not think to carry the Matter on with such frivolous Arguments as this to advance Mystery Babylon for this is a knowing Age blessed be the Lord wherein the Wisdom of God is revealed and that which comprehendeth all shadows Types Dayes Times Years Meats Drinks Washings and other Figures they are all seen over and he is come manifest which is Head of the true church and not the Pope who was is and is to come Life it self Truth it self Power Strength and everlasting satisfaction to thousands and ten thousands who have believed and to a numberless Number which are yet to be gathered into God's Sheep-fold and into the narrow way of Christ which will deny and doth deny upon good Grounds and infallible Testimony from the Eternal Spirit that the Church of Rome is either in whole or in part any part of the true Church of Christ. And seeing this valiant Champion hath made so fair a Proffer That 〈◊〉 their Priests Jesuites and Catholicks over all the World will turn to the Sectaries Way as he calls them if they can but get a clear and satisfaâ—tory Resâ—lâ—tion to the following Doubts Answ. I am one which do acknowledge my self to be reckoned by him as a Sectarian yet as a Sectarian is reckoned by the true Church of God in the Primitive Time in the Apostles and Christ's Dayes I do not reckon my self as such and that I am a Minister of the everlasting Gospel I dare not deny seeing a Necessity is laid upon me to acknowledge the same yet herein I do not glory but in him who hath call'd me for the Work sake and I know the Teaching of Christ Jesus and his Doctrine and no other Thing these many Years have I published but that which I received of the Lord and from him by his Spirit which is according to the true Faith and Godliness which was in the primitive Church before ever Rome did lay claim to be the only true catholick Church excluding all others but her self to be in the Way that leads to Salvation I which am as one amongst many Thousands which God hath manifested his Mind unto shall answer in clearness and according to Apostolick Doctrine and the Manifestation of his Spirit but when I have so done I am afraid this Champion with the rest of the Priests and Jesuits and the rest of the Catholicks over the World will hardly own his Challenge or confess that Doubts are answered yet however if it satisfie but one of a Thousand I have my Reward and shall put it to Tryal The first thing the Author who it seems knows the Mind of the Church of Rome in all things both as to Doctrine and Practice which they do allow of and the contrary they will deny he knows to the full or else he would never sure have made such a bold challenge The first thing that they would be resolved in is Whether any can clearly shew that any Teachers Doctors or Ministers are sent of Almighty God to preach and reform the Roman Catholick Church and that they are not some who say the Lord saith when the Lord hath not spoken unto them neither sent them Ezek. 13.2 Answ. What the Roman Church and their Members will take for a satisfactory Resolution as to themselves I sometimes question and do doubt the resolving of the most but however by the same Commandment that the Apostles did evidence their commission that they were sent to reform the Church of the Jews also them that had made Defection from the Faith amongst the Gentiles this may be shown 1. The Apostles of Christ Jesus did declare their Commission which they had received from Christ and for other Proof they sought none amongst them that were Auditors or Hearers but the Witness and Testimony of God unto which they desired to be approved in the Sight of God 2. They shewed the Jews that they held the Types and Figures but did not receive or believe him who was the Substance in whom they all ended they were sent to bear Testimony to the true Light that lightetâ— every one that cometh into the World and to preach down Dayes Times Moneths Years Fasts Feasts Sabbaths Circumcision Temples and Offerings the Priesthood and the Sacrifice which were but to continue until the time of Reformation and the bringing in of a better Hope by which they drew nigh unto God and had an Access unto him and they declared their commission against a voluntary Humility and worshipping of Angels all which things the Church of Rome do stick in and vindicate for Apostolick Doctrine and many more things which the Church of Rome is run into contrary to the true Church of Christ and therefore had need of Reformation So that which is contrary to the Doctrine of Christ and the Apostles and Practice of the primitive Church in the first hundred years is in the Apostacy but Rome is in many Practices and Doctrines contrary to the true Church therefore needs reforming And so God hath manifested himself in this his Day of Power and hath discovered the Church of Rome to be contrary in Doctrine and Practice to the true Spouse of Christ and hath stirred up and moved many by his Power and Spirit to preach the everlasting Gospel and to declare also against the Defection of the Church of Rome and her apostatizing from the Faith and they are not of those whom the Prophets spoke of which ran and the Lord sent them not for them were the false Prophets in Israel and they were manifest by their Fruits of which there are great Store in Rome who are manifest by their Fruits and they are such as are in Cain's Way who would kill and such as are Seekers of Gain from their Quarters and such as take the Jews Tythes and these the Lord nâ—ver sent to be Teachers or Ministers to bring to the Knowledge of Christ but we deny all these things and your Church in the very Ground and Foundation and know that it will be swept away when the Beast is taken alive upon which your Church now rides then shall you see that that which you long put off among People as Apostolick Doctrine will not be received any more
are not these Articles of the church of Rome yea or nay If I should traduce the church of Rome in their Bishops and Councils these 12. hundred Years and upward I might bring a â—loud of Witnesses that the church of Rome is not the same in Articles of Faith in Religion but divers Popes I might prove have made distinct Articles and divers Councils and Bishops so that I might clearly prove and can and shall if God permit me with Life if I hear any more of the church of Rome or the Author of this Book that I shall prove that the church of Rome in the articles of her Faith is not the same that the church of Christ was in before Rome was Planted a church 2. I shall prove if need require her Universal Councils as she calls them to vary and her Bishops to be different in their Decrees and that her Faith in points of Religion is not the same from the Apostles day to this time as the author of this Book would make People believe but what I have said to this unanswerable Proposition as he calls it may be sufficient to convince both the author and them that are doubtful in their mind about this particular 3. Proposition is That neither the Sacraments nor Ceremonies or any Doctrine of the Church of Rome contain any thing that is contrary to the Scriptures but learned Doctors maintain the same and that there is no alteration in any article of Faith and then the Author makes a conclusion though full too hastily That they which dissent from the Church of Rome which he is pleased â— Stile Sectaries and Hereticks have no reason to withdraw from the Catholick Church Answ. As for that which you call the Catholick church of Rome we find such diversity of Orders and constitutions one distinct from another that to begin to enumerate them all would take up much time before one ended and would prove tedious to the Reader to view over the Variety of Constitutions and Decrees that have been made concerning the Ceremonies Sacraments as they call them and other Doctrines of the church of Rome which at this time is not my intention but Pope Alexander commanded that unleavened Bread should be used in the Supper in the Year 1119. Lib. Concil grat Sabil Before that time the outward Bread was indifferent whether it was leavened or unleavened notwithstanding the Greeks do use leavened Bread unto this day in that which is called a Supper and they use Wine only in the Cup but the church of Rome mingles Water with Wine according to the Pope Alexander's Decree And the Doctrine of Transubstantiation of turning the Bread into the Body of Christ and Wine into Blood as they say was an unknown Doctrine in the Apostles dayes and also among the Greeks until Pope Innocent the third 1215. Likewise Honorus the third he made a new Ordinance that the Sacrament of the Altar as the Church of Rome terms it should be Worshipped and kneeled unto of the People and also it should be born unto the Sick yea and that with Candlelight though it be at noon-day in the Year 1214. D. 3. Tit. cap 10. Lib. Council Pant. And Innocent the third ordained the Sacrament of the Altar should be kept under Lock and Key that such as were like to dye might not want Spiritual comfort at the time of their Death Lib. Council Cron. Pant. Pope Innocent the 8th permitted that the Priests of Norwegia might sing Mass with Water for lack of Wine in the Year 1484. Math. Falm Pant. And as about the Ceremonies about the Sacrament or Mass in a Council held at Rottomage it was decreed that the Sacrament should not thenceforth be given to Lay-men nor Lay-women in their Hands any more but the Priests should put it in their Mouths contrary to the use and practice of the Primitive Church yea of the church of Rome it self many Years after Lib. Council c. And so here the Church of Rome in contrary to the former Churches and to their own Church of Rome in former times though C. M. would elevate the Propositions of Francis Costerus a Jesuit unanswerable 4. Proposition The Author saith It cannot be proved that any have been admitted Priests but were duely consecrated by Bishops Whence we infer That Lutherans Calvinists and other Hereticks are no true Ministers neither are of Divine Priest-hood because they give to People a meer piece of Bread and nothing else and they have no Power to absolute People from their Sins but send them away entangled with Sin as when they came to them Answ. As for the Consecration of the Priests of Rome you have consecrated many who are out of the Doctrine of Christ who are Traytors to Kings and Governments and it 's a Maxim and a thing Meritorious in your Church to slay a Heretick that is one dissenting or not consenting to your corrupt Principles and as one Deceiver hath ordained and admitted another so hath your Bishops and Popes ordained the rest to Execute their Drudgery and corrupt Traffick and as I have offered unto thee before if it be not a piece of Bread and Wine except mingled with water according to your changeable Ordinances before mentioned put it to Trial upon the terms I before mentioned that you may be made manifest to be Deceivers or else we to all People And as for your Absolutions and Pardons it hath been that which you have sold for Money which made Luther and divers of your own Church to deny you because it hath been contrary to Christ and the Apostles Doctrine And as for forgiveness of Sins it properly belongs to Christ and to them that are in the same Power to them that confess forsake and turn from Sin to Pronounce forgiveness and Mercy but the Members of your Church confess from day to day unto your Priests that are as much entangled in Sin as they who do confess and neither do Repent nor find Mercy at the Hand of the Lord and your confessors and they that do confess they are defiled as much with Sin when they End their Work as when they began 5. Proposition It cannot be found in the holy Scripture that nothing is to be believed but what is clearly and expresly contained in the same Hence follows the overthrow of the Ground-work of the Sectaries who say that nothing is to be believed but what is expresly set down in the Scripture Answ. What others have said as to this particular I shall not now stand to Vindicate because it is not my Work to Vindicate every particular Judgment Person who believe contrary to your Church but I say many are of that mind that are not of your Church that things may be believed to be true according to the manifestation of Godâ—s Spirit though the Scripture in express words doth not declare the same yet you to bring in fabulous Stories which you call unwritten Verity that are to be believed though never
we are the Elders of the Church and we have the infallible Spirit and though we make Decrees contrary to what the Apostles made in their Day yet none are to question that the Church was but in its Infancy then as unwasht and unswadled and in Persecution but now she is grown up to a greater Statuâ—e and Power and endowed with greater Priviledge and that may be necessary now that was not necessary then and last of all called themselves the Clerâ—y which signifies the Heritage of God and so excluded all others but themselves And these things are true and certain and have been made good by many Sufferers for Christ and this kind of Clergy or Heritage made the Heritage of God indeed to fly into the Wilderness who had the infallible Spirit and the Witnesses to prophesie in Sack-cloth and then Mystery-Babylon began to sit as a Queen and to gild her Cup and to fill it full of Abomination and brought in Judaism and the Practice of the Apostles and their own Inventions and patched up an Endless kind of Worship and Service consisting of out-side things in a great Part in Postures and Gestures and Meats and Drinks and Days and times and Vestures and Bonnets and Caps and Coules and such other like Trumpery which they made the Nations drunk with and greedy after and if any scrupled at any of those things or any other the Holy Catholick Church hath decreed it and she cannot err for she is infallible though the Errors thereof cannot be numbred And this R. E. thou rests satisfied in as thy only Rule and Judge and Director and thou hangs all thy Faith herein and sayest Thou shalt not scruple to believe what Authority teacheth thee to be revealed by God no more then if thou heardst God himself speaking I say unto thee as the Apostle said The Serpent hath beguiled thee as it beguiled Eve and further say as the Prophet said Thou must arise and get thee hence for this is not the Rest for thou wilt see thy self plunged into such a Labyrinth of Uncertainties as thou never wast before if the Lord ever open thine Eye And R. E. gives an Account that after his reading of some controvertal Books hath made some Collections as to himself and also declares That all dissenting Judgements grant there must be a Way and a Rule appointed to teach us to deside all Doubts to judge of all Matters and to teach us the true Way to Heaven with Certainty but who this Rule or Judge is is not agreed upon by all which he hath collected into four Heads First Some set up the Spirit to direct them and to be this Means Secondly Another will have every Man 's own Natural Reason to be this Rule and Judge Thirdly Others will set up sole Scripture And the fourth assigns the Holy Catholick Church to be that Judge and Director Other then these he saith he never heard of any for he saith he alwayes esteemed the Quakers Light to be either the Spirit or Natural Reason but which R. E. doth not know and all the four before-mentioned he saith he hath examined and treateth largely upon them all wherein he goeth about and giveth Grounds and divers Reasons and divers Interpretations of Scriptures he layes waste all the former three and establisheth as he thinks the fourth as to be that Way and Rule and Judge and governing Power to decide all Doubts as that whereby all are oblieged to submit unto as to Christ himself and this was that Question which he was to gain Satisfaction in and therefore he saith He ceaâ—ed â—o enquire of their Doctrine or this or that Article of Faith and hang altogether upon this Point before-mentioned Answ. 'T is true it is granted by all that there must be a Way and a Rule as the Means appointed of God to answer all Doubts and to give Satisfaction to every Man of the Certainty of that which he believes and who this Way and Judge and Rule is every one ought to be satisfied and the four Heads into which thou hast collected the whole Controversie of all dissenting Judgments in Christianity take up the whole as to this Particular which have ordinarily been holden forth among Christians But I judge thou deal'st not wisely in thy Inquisition and Search for Satisfaction to hang all on this Pin but rather to have examined further as concerning Matters of Doctrine and Matters of Faith held forth most especially of this Party to whom thou wast so much inclined and see how thou could'st have swallowed down that Doctrine of Purgatory and Sacrifice for the Dead and Justification by a Man 's own Works and of Bread and Wine after the Words of Consecration by the Priest is transubstantiated into the very Body and Blood of Christ and becomes whole God their Saviour and Redeemer for these are principal things either greatly necessary to Salvation or greatly unnecessary and when thou had'st tryed and found these to be so repugnant unto the Doctrine and Faith once delivered among the Saints in the first Plantation of the Gospel this might have put a Stop unto thee that thou could'st not so easily close with their Judgment and pretended Infallibility who pretend to be only Guides and yet lead into the greatest Errors in Matters of greatest Moment But as to the four Particulars mentioned I shall not stand to trouble either my self or the Reader as to speak much what of that which is no Part of my Faith or Judgment but only to vindicate the Truth against the many false Conceptions of changeable Men And first of all R. E. begins to treat of the Spirit and perverts the Scripture at his first Onset and saith As touching the Spirit â—earing Witness in secret with our Spirits or he saith in plain Terms the priâ—ate Spirit this saith R. E. I considered could not be the Means to convey Faith unto the World nor the Rule Judge or Guide which I enquired after nor indeed the true Spirit of God which he promised to be Apostles Secondly Those who pretend this Guidance do not believe Godâ— but themselves only and their own Perswasions which tell them they have the Spirit of God but they can give no other Account but that they are verily perswaded so or no other Answer but I am sure it is the Spirit of God and I am a good Man and an honest Man and I believe my self but â—ther Reasons or Evidence can they give none Thirdly This pretending of a private Spirit is against 2 Pet. 1.20 That no Prophecy of Scripture is of private Interpretation Answ. This Man beats altogether beside the Anvil whatever the Matter is but that he is blinded and confounded in himself he sets but up a Shadow and then fights with it for instead of proving the Spirit of God not to be a competent Rule Judge and Guide and Instructor in all Matters of Faith necessary to Salvation he goes about to prove a private Spirit a pretended
of all Controversies and sole and absolute and only Judge of all Matters of Faith and of all Matters that â—ver have been or ever shall be in Controversie to the End of the VVorld without the Spirit of God neither am I of that ignorant Mind as some are that the Letter and the Spirit are inseparable as that whosoever hath the Scripture must needs have the Spirit or whosoever hath the Scripture must needs be infallible without the Spirit all that are of the aforesaid Judgment are but VVranglers for the most Part about VVords and Contenders against the Power of God and Godliness and bring the VVords to oppose the Life and them that have the Spirit and walk in it for a natural man may read the Scriptures and yet not perceive the things of God neither perceive the Mind of the Spirit but wrest to their own Destruction as Peter saith because they are unlearned and untaught by the Spirit 's Teaching though otherwise learned enough in Languages Tongues and Speeches Secondly Yet I cannot detract from them neither undervalue them or dis-esteem them as uncertain or of no Use or of little Use but whatever themselves declare themselves to be that I own them to be to wit the Words of God the Words of Christ the Words of the holy Prophets and Patriarchs and Apostles who were endued with the holy Ghost and spake forth the Scripture as they were moved thereby in several Ages of several things and unto several States and Conditions as they were led thereto by the holy Spirit and they are a certain Declaration of things that were done and believed and practised by the Jews under the first Covenant and by the Apostles and primitive Christians in the New Covenant and contain many precious and holy Precepts and Commands Doctrines Examples Exhortations Admonitions Reproofs and Instructions and are as lively Examples and holy Patterns for all the Saints in Light to follow by which we are given to understand what Faith what Hope what Patience what Love what Mercy what Long-Sufferings what Consolation what Virtue and what Inheritance the Saints in Light were made Partakers of through Faith in Christ Jesus likewise what Doctrines were held forth and what Practice they used in the primitive times when they walked in the Order of the Gospel and had Fellowship with God the Father and the Son and one with another in the Light of the Gospel which is the Power of God through which they witnessed Salvation Remission of Sins and published it unto others that they might believe Thirdly The Scriptures testifie of Christ and were written that they might be believed and received and read that thereby every one that believed might be made wise to Salvation through Faith in Christ Jesus 2 Tim. 3. and instructed in Righteousness that the Man of God may be perfect throughly furnished with all good Works and whosoever doth teach any Doctrines contrary unto the holy Men of God who spake as they were moved by the Spirit of God which dwelt in them the Scriptures are Witnesses against such that they have not the Spirit of God but are led by another Spirit which brings forth contrary Doctrine and another Faith then was once delivered among the Saints and whosoever brings in sets up other Precepts Constitutions Orders and Practices in Point of Worship in Opposition and contrary unto those Practices which were held forth in the primitive times and would set up other Traditions then the Apostles delivered either by Word or VVriting such are manifest to have the Spirit of Error and are Innovators and Bringers in of other things as necessary in Point of VVorship among Christians which the Apostles and Ministers of Christ did not see necessary then and yet they wanted no Part of the Counsel of God for Paul said He had declared the whole Counsel of God and furthermore they said We have the Mind of Christ and Christ's Mind is not variable Fourthly Though divers of the VVritings of the Prophets and Apostles be lost doubtless as is evident by divers Places of Scripture yet blessed be God that there are those preserved which do bear VVitness of the one thing absolutely necessary unto Salvation of the Ministrations that were appointed of the Lord for the Church of God to observe both in the first and second Covenants so that Christians of this last Age are not lest without Example and President which all ought to have an Eye unto and a diligent Regard and though there be divers Copies of that which is called the Original Tongue and divers Translations yet he unto whom the Spirit of God is given and waiteth in the Measure of Christ's Light shall receive it doth â—ee and shall see the Mind and VVill of God in every Age and the Mind and Intent of the Spirit in them that spoke forth the Scripture and can receive the Matter therein contained as though they had heard them speak that spoke it at the first and though the Translators were Men yet I have such an honourable Esteem of their Labour that I believe they have not varied wittingly and willingly from the best Copies that were extant in their Age neither that they were altogether void of the Spirit of God in such a good VVork which conduced to the Benefit of Mankind but were assisted by it for so good VVork and there be many Figures and Tropas Improprieties of Speech Mysteries and Diâ—â—iculties yet all these come to be made easie and plain to them that are Witnesses of the same Spirit that gave them forth and though there be Diversity of Judgments Professions of Religion one clashing against another thwarting and contradicting another all will seem to bring the Scripture for their Proof which yet cannot maintain and prove every thing good especially when their Doctrines contradict one another this is granted it is only their private Interpretation and not the Scripture and for Wâ—nt 〈◊〉 â—hâ—t Spirit that gave it forth for that alone gives the true Understanding of iâ— and they that are without this are like to kill one another about Words and Names Sounds Tittles and Jottas but still want the Key that opens and gives an Entrance into the Knowledge of the things of God which alone is the Spirit of God that gave forth the Scriptures Last of all R. E. after he saith The three former Props which are the Basis of the whole Foundation and glided over as slightly as he possible could although he hath never stated the Matter right indeed as to remove all things out of his Way which might hinder him in his Cause which he drives so hard on in to wit to set up a certain Company or Multitude of men Visible and Universal as he saith to be the only infallible Judge to convey Faith to the World and to be the certain and infallible Judge in all Matters that either pertain to the Worship of God and to be believed under Pain of Damnation as
his Term is all along without questioning at all either their Doctrine or Principles or comparing them with the Doctrine of Christ or Primitive Christians whether they be true or false whether they be with or against but all is to be received by an implicite Faith Hand over Head and by whole sale for it will admit of no Examination or Doubt but all must be received of Necessity as infallible and upon so great a Necessity too as R. E. saith if you will believe him would make it so that all forfeit eternal Salvation for not receiving all the Doctrines of this Church and consequently procure eternal Damnation unto themselves who refuse it so that if I should say no more but even lay down his Assertions which are scattered up and down his Book called An Epistle to all Non-conformists it were Answer enough I hope to many whose Mouths I hope would be filled with Arguments and sound and grounded Ones too or at least with Faith in their Hearts to oppugn and not receive all these bold Assertions without Examination or Tryal only upon the Account of Infallibility from the universal Church of Rome falsly so called but R. E. having removed away all the stumbling Blocks which are in his Way as he judges the private Spirit he hath concluded not to be this Rule and Judge which I judge he hath no Opposers in though he hath spent much Paper and Time in his scribling Humor which hath been his manner in former Dayes as he confesseth in the first Page neither Reason nor the Scriptures are this Rule and Judge but he hath concluded the Catholick Church is but all along he hath waved that which indeed is the only and alone Rule and Judge infallible viz. the Spirit of God but either calls it the private Spirit or concludes it is intail'd upon the Church so that she cannot err Page 54. which I shall say something further unto That there hath been a Church of God and a peculiar People whom God hath singled out as to be Objects of his Love which feared him in their Hearts and bore a Testimony of him and worshipped him according to the Manifestation of his Spirit unto them whether by Word or Revelation which was certain and infallible unto them that received it is granted and this was alwayes but little in Comparison of the Multitude of the fallen Sons of Adam and the rest of the Nations and People that served and worshipped strange Gods and never made such a Boast of Universality and Visibility as this supposed Catholick Church hath done sincâ— the Apostacy entered in which the Apostles fore-saw and prophesied of before their Departure out of this Tabernacle and since many have believed in Christ and the Worship of the Jews extinguished and a fatal Overthrow of their Civil Government and Kingdom are two main Reasons of extinguishing their Worship and hath been no Invitation to any to turn Jews or hold in their Worship seeing they have lost their Government and Dominion and are as scattered People without Priviledge and is no Inducement for the World to joyn to them therefore seeing the Face of that Government was demolished and their Worship ended but only as to themselves who remained in their Unbelief and seeing that the Doctrine of Christ did so far prevail as to extinguish it and put out the Glory thereof in the Apostles Dayes and sometime afterwards and also the Gentiles Worship and their false Gods and dumb Idols which they were led after the Power of God prevailing through the Apostles the Ministers of Righteousness by whom many were converted unto the Faith of Christ the Sum and Substance of all Shadows many being converted to the Faith did hold forth a publick Testimony and it became in some Reputation and many preached him of Envy Contention and Strife and for filthy Lucre Covetousness and Self-Ends and many followed their pernicious Wayes and yet held the Name of Christ and Christianity and thus began the Mystery of Iniquity to work and the Devil to turn so far Christian in Name only because it was in vain among many to hold forth the Jews Worship or the Gentiles Worship because they had an Inclination another Way after Christianity that came into more Repute with the World and therefore suffered the Name or many to profess it and under this Name and under this Cover to bring forth his Work of Darkness and the Fruits of the Flesh and the Nature of Christ wanting and here was the Beginning and Rise of your universal visible Church Secondly For the first two Thousand Years before the Scriptures were written R. E. saith the Church of God was this Rule and Judge and infalliâ—le Director which might to some indifferent men have been granted but that I see which Way his Course bends viz. to the setting up of men as Judge and Rule and Guide and detracts from the Spirit and Power of God in which the Ability and Power of the Church of God stood and from which alone they received this proper Power and Right because their Understandings were enlightened and their Judgments informed to declare the Mind of God freely according as it was revealed and to give true Judgment why is not this attributed rather to the Spirit and Power of God that was manifest in them rather then to Persons seeing their Ability stood and their Power only as they kept in Covenant with God as any erred from that in any Age or fell from that they came to be blind Guides and to give false Judgment as some such there were in all Ages Thirdly R. E. saith That after the Scripture was written the Church of the Jews was Rule and Judge unto the Jews and cites Deut. 17.8 Thou shalt come unto the Priests Levites and unto the Judge and enquire and they shall shew thee the Sentence of Judgment and according to that which they shall tell thee thou shalt do And likewise he quotes Mat. 23.2 3. The Scribes and Pharisees sit in Moses 's Chair whatsoever they bid you observe that observe and do c. And from thence he infers would God direct them unto and punish with Death for not obeying an Authority which might deceive them and was this Authority committed to them that were capable of mistaking Answ. It seems R. E. would narrow and pinch up the Church of God among the Jews in a straight Compass when he would confine it only to the Priests and Levites and to the Judges in those Dayes whenas all the Tribes were called the Church as well as Levi again it is said Jacob is my Portion and Israel is the Lot of my Inheritance comprising the whole Tribes and Families of the Jews but it seems these must be no Part of the Church with R. E. he pinches narrower now then he will do when he tells us of the Vastness of the Universal Church but let that pass as by the Way and to come to the Matter in Hand
as our Words may give Knowledge and Understanding and Light in any Matter which is to be desired but this hath been denyed and hath not been received by this unbelieving Generation who seek rather to establish the Traditions and Customs of men rather then the evangelical Doctrine of the Gospel And though Dr. Smalwood will needs have it viz. Swearing neither to be ceremonial or judicial but for any Proof he brings for ought I see it may be either as well as that he calls moral for sure I am that Oath were used in judicial Proceedings and Ceremonies were used in the Worship of God and his Service then and by Commandment and the Service of God and his Worship I hope he will say is moral yet so as under the Law it was not without Ceremony and it is concluded by the most learned that there was some Ceremony or Figure or Sign in that Covenant in all the Worship and some Shadows of good things to come then if Swearing was any Part of the VVorship of God as the most do grant and assert and I think A. S. will hardly deny then I argue it had some Ceremony or Shadow in it but Oh this A. S. cannot away with in this Point of Swearing but it must needs be all moral for Fear he should weaken his Matter that he hath taken in Hand to war against Christ's Command but it is evident that Swearing was used in judicial Proceedings as is manifest Deut. 19.5 about killing of a Man accidentally and Ver. 11. about Murder and Ver. 14. about Land-marks and Ver. 21. Life for Life Eye for Eye Tooth for Tooth Hand for Hand and Foot for Foot about all these things and many more and in Ver. 16. about a false Witness were to be decided and tryed by VVitnesses before the Judges and Judgement was to be given according to the several Commands about the aforesaid different Transgressions all which Statutes belonged to their Judicial-Proceedings as this about Swearing and as is manifest in this Chapter and all of these Commands seem to have as much Morality in them as Swearing hath in the Judgment of many unto whose Judgment I leave what I say to be weighed by the Spirit of God in them Thirdly The Law said many things by Way of Precept and Commission at least Permission from God which would be Irregularities grosly reprovable in Mens Manners in moral Matters Conversations civil Transactions and Communications should they be used among them who profess the Gospel the Law said An Eye for an Eye Tooth for Tooth Hand for Hand Foot for Foot the Gospel saith Avenge not your selves resist not Evil suffer Wrong put up forgive forbear the Law said Thou shalt love thy Neighbour and hate thy Enemy but A. S. will look upon this as an Addition or false Interpretation to the Law it may be but however certain it is that under the Law they made War the Jews with Amaleck with Moab with Ammon and the Canaanites and the Egyptians might be spoiled but the Gospel said only Love your Enemies if he be hungry feed him if he be thirsty give him to drink and for any thing I can see the aforesaid Commands were as moral and had as much Morality in them as Swearing whatever A. S. say or can say In the 7th Section A. S. sayes If any argue that Christ abolished the ceremonial and judicial Laws once commanded by God he sayes he denyes that Assertion for we were never under the judicial Law it being solely given to the Jews for the regulating their Common wealth in the Land of Canaan Deut. 4.14 and they were never obligatory to us that are no Jews nor never dwelt in Canaan and as for the ceremonial it was meerly temporary and ceased at our Saviour's Death and was not abrogated but observed by him in his Life neither can it properly be said to be repealed Reply Though I do not argue that Christ abolished the ceremonial and judicial Laws once commanded not abrogated them yet Bishop Gauden doth who attained if not to a Degree of Knowledge and Learning yet to a Degree of Promotion above A. Smallwood in his Book which he wrote for the Information of the Quakers about Swearing he saith in his own Words Christ came to fulfil the moral Law however he came in a Way of fulfilling to abrogate the ceremonial yea and the politick Laws too belonging to the Jews Policy in Church and State and herein is the Bishop and the Doctor at odds the Bishop said He abrogated the ceremonial Law and judicial too belonging to the Jews Policy and State but Doctor Smallwood sayes He denyes his Assertion for sayes he we were never under the judicial Law and what was never imposed need not be abolished so then what remains forme to say but this if Swearing was any Part of the judicial Law or did belong to their political Estate as it is the Judgment of many but it is evident that Swearing was used by the Witness before Judges in Israel in those Dayes to try out their Matters according to Commandment given of God as is evident from Deut. 19. in the whole Chapter and divers other Places then by this Argument A. S. hath made he hath overthrown himself for he saith We are no Jews nor in Canaan and so never imposed and what was never imposed needs no abolishing and it is as I have said manifest that Oaths had Relation to judicial Proceedings and to the Service of God too in that Covenant which was shadowy and consisted much in outward Signs and Figures but the Substance is Christ So then instead of proving Swearing under the Gospel lawful he hath by his Argument proved it never injoyned unto the Gentiles neither indeed was it either ever commanded or commended unto the Gentiles who believed or they reproved for not observing it that we ever read of by Christ or his Apostles or Ministers in the first and purest times of Christianity for to Jacob he gave his Law and to Israel his Statutes to every Nation he did not so no not to Moab Ammon nor the Canaanites neither the Gentiles and though he seems to plead hard for Swearing under the Gospel yet he talls short in his Proof except he took his own Reasons and Arguments which divers of them are but imaginary and in the Foundation of his Discourse he hath taken such great Compass as there is not an universal unlimited Prohibition of all Manner of Swearing but what this Manner of Swearing is it is very uncertain sometimes he makes it this and sometimes that sometimes he saith It is no Oath though in the Form thereof there be not I swear or God be not named or by God doth not alwayes signifie an Oath and other where he seems to affirm it to be an Oath but when an impartial Eye hath sounded and tryed the Bottom what this Swearing is that brings so much Glory to God and so much Good to our Neighbour
that led into variance and he leads out of the occasion of Evil and from that which was the cause of the Addition of the Law unto everlasting Righteousness again which was in the beginning before Sin entred and they that come to believe in him are not under the Law but under Grace moreover the Apostle saith Rom. 7.14 The Law hath Power over a Man so long as he liveth even as a Wife is bound by the Law of her Husband so long as he liveth and no longer so as long as Man liveth in Sin Unâ—elief Transgression Discord Variance and Strife and Idolatry the Law hath Power over him to correct and reprove him and judge him and was to be a limit unto that Nature but Christ leads out of the occasion of all these for which the Law was added to do the Truth and speak the Truth and ceaseth Strife for which the Law was added Again the Law was added as a cure and a remedy to decide Controversies and ill distempers that were entred into the Hearts of Men in the unbelief and that is one reason which Doctor Gauden gives why solemn Swearing should and ought to be in judical proceedings among Christians to take away Jealousies Distrusts Dissimulations frauds unsatisfactions and insecurities and Quotes Grotius That Swearing is necessary not absolutely and morally or preceptively but by way of Consequence and remedy as to the state of the Jews we shall not nor have not denyed it but as to the State of Christians who are truly such we say that the cause is taken away and the effect follows all Jealousies distrusts Dissimulations and strifes and Insecurities and so the remedies to wit Oathes cease and the necessity of them and that was one main thing why Oathes were permitted to end Strife and Strife is a Work of the Flesh and variance and discord and it is inconsistent with true love to our Neighbour to hold that which Answers the Strife and that part for love fulfills the Law works no ill to the Neighbour ends Strife and so puts Swearing the means to end strife and the remedy out of place and date But A. S. goes on and tells us That Oaths advisedly and reverently taken upon necessary occasions are so far from displeasing God or hurting our Neighbour that on the contrary they are acceptable to the one and advantagious to the other for by them Princes are secured of their Subjects Allegiance and Generals of their Souldiers fidelity Leagues confirmed betwixt Nations every Man 's just right maintained Offenders discovered and duly punished and Controversies and Suits decided and these are such great and good Ends that Men cannot be in any Degree of security or happiness without them Reply To this I answer that notwithstanding all the great and good ends and the necessity of Oathes which A. S. conceives that Men cannot subsist in any degree of security without yet we see by experience notwithstanding all the reverent taking and all the solemn taking and the necessity that is put upon Oaths yet they have never answered the end purposed for where perfidiousness and unbelief and distrust and jealousies and strifes are which is no where so much as among those that plead for Swearing yet Oaths do not nor have not bound them when they had a mind to be loos'd and see that to stand to such Obligations will not be for their profit or present safety many instances might be given what security had the Pope when all the Nobility and Clergy in England were bound to maintain his Supremacy by Oaths and no doubt but they Swore reverently and it was judged both by the then Church and State to be binding and yet notwithstanding all the Obligation all was broken and the Pope's Supremacy denyed in the time of Hen. 8 th and Edward 6 th in their time all Swore against the Pope's Supremacy either in Church or State and how much security was the Nation in when Queen Mary came to the Crown though the Nobles and the Bishopes and Prelates did all Swear against the Supremacy yet behold it was brought in again and confirmed by Oath again and yet in the dayes of Elizabeth renounced again and of lâ—tter days what Oaths have been exacted first by one and then by another and one party contrary to another though every pâ—rty fancyed a security for the time but it proved of no more effect neither were they in degree more secure then if there had been none at all for indeed that frequent Swearing hath made Men being got into a Custom of it that it is become a light thing unto them though otherwise they look upon themselves as bound Generals how have they turn'd one way and another way and Soudiers the like so that one may conclude indeed that Oaths are made no more of but even to stand in force while that bears up head and is exalted that to please the present time and Power they seem to be devoutly obliged to it but if it come under any Ecclipse or diminution then they reckon themselves no longer obliged so that indeed their Oaths are become of little or no force at all and for Controversies we see they begin many and are the cause of much disiention and discord but end few for why may not all these foresaid states and conditions be secured and as well and the good and great ends accomplished that A. S. pleads for by true evidence of every one concerned in any of the foresaid relations by declaring and confessing the Truth and speaking it unto Men as necessity requires without Oath yea and all the foresaid States have as much security and subsist as well if not better then by all this Swearing which more properly belonged to the Judaism then to Christians and there is no such necessity of them among Christians if any at all who dare not Swear for fear of offending Christ or denying his Doctrine and yet will not Lye but speak the Truth and indeed it is the custom of Swearing that hath been used in the Nations since the Apostacy entred in that is more looked upon then any thing else more then any legality necessity or security under the Gospel seeing in the Primitive times truly so called it was enough to say Christianâ— sum and that sort of Swearing that is imposed now hath no other Ground but Custom which Jer. 10.3 is accounted to be vain neither hath it so much as an inch of Ground from the Scripture and therefore doth not bring so much â—lory to God as A. S. tells on because whatsoever is added or super-added to whatever God commanded as to matter or Form is but Will-worship at the best and a making whatsoever was said or commanded or practised before imperfect and no way sufficient but more of this shall be said after if the Lord permit Fourth Argument Had Christ intended Universally to forbid all kind of Oaths in the words Swear not at all then those amplifications neither by Heaven
say That Christ did often Swear because he said Verily we judge you have concluded upon too slender a Ground And as for Psal. 110. The Lord hath Sworn and will not Repent It is not denyed though the Lord Swore once yea more then once by himself this was in condescension to the State of Man in weakness and unbelief and as to the State of the Jews Gal. 3.19 before the Seed was revealed which was the Substance of all Figures and Gods Example of Swearing is no example for us now to imitate and was in no wise a confirming of that old legal Ceremony of Oaths as a practice legimate to his Saints forever as A. S. would make us believe it was for his Oath viz. God's ended in Christ in whom all the Promises confirmed by Oath were yea and in him Amen was also to end all Strife between him and Men and to put an end to all Strife and Oaths also that are among Men to end Strife Ambrose saith upon that 110. Psal. Let him then swear who cannot Repent of his Oaths a little aftter the same Ambrose saith Do not imitate him in swearing whom you cannot imitate in performing and indeed the principal solution he gives is not to Swear at all And Theophilus upon the place in Controversie whom A. S. says was not cautelous enough and it seems among the rest of the Fathers that A. S. sets as judge of he saith Learn hence that under the Law it was not Evil for one to swear but since the coming of Christ it is Evil as is Circumcision and in sum what ever is Judaical for it becomes a Child to suck but not a man So that it appears he amongst the rest of the Fathers did not only declare against Oaths in general or private Communication but also distinguishes betwixt the first Covenant and the second and the Ordinances thereof and though the holy Ghost bear witness that both Angels and Men yea and good Men and the Creator himself in that first Covenant did Swear so that A. S. concludes That is not morally Evil of its own Nature In the first we shall not much quarrel nor dispute as under the Law but that which was obliging then as by command it is not always obliging but Christ the end of the Law for Righteousness said Let your yea be yea and your nay nay for whatsoever is more under the Gospel then amounts to this comes of Evil therefore there is no necessity to put any other sence of Christ's Words then this Universal prohibition of all Swearing as under the Gospel seeing that speaking the Truth confessing the Truth declaring the Truth and nothing but the Truth in any matter wherein any Christian is concerned either in respect of God or a man's Neighbour this Answers the very Substance of the Law and the very end purpose thereof as ever an Oath did among the Jews in the first Institution forasmuch as speaking the Truth acknowledgeth God's Omnisciency and presence and Power and Wisdom secondly it doth any Office to any Neighbour as in bearing witness to any Truth and again to find out any Transgressour or Transgression and this is done may be done and ought to be done by all true Christians and therefore no necessity of that formal Ceremonious way of Swearing as under the Law neither is there any necessity for seeking any other sence of Christ's Words and the Apostles Words Swear not at all by Heaven or Earth or any other seeing all the main ends and good ends good purposes are Answered in the full which the Law in the full Latitude and morality thereof did require or for which it was given His sixth Argument is That either these Words Swear not at all must be interpreted as not to forbid any Oath though taken upon just accasion or else Paul never knew the meaning of this Text or else contrary to his knowledge and that upon good deliberation he acted against it and that in theâ—e very writings wherein we all believe that he was infallibly assisted by the Holy Ghost for his Oaths saith A. S. are upon record 1. Thes. 2.5 God is Witness see Rom. 1.9 Now to call God to Witness is the very substance of an Oath saith A. S. and as Austin tells him and he sayes He hath not read of any of a contrary opinion except some Phanaticks which if they would yield to 〈◊〉 much as Paul saith God is Witness of the Truth of their assertions it might be wished out of condescension to their weakness that they might be dispensed withal if the Law would give leave as to the external formality of an Oath Answ. What A. S. will call a just occasion I know not it appears to me he would have a large compass and a larger then the most contenders against Christ's Doctrine that we have met with or what he will account a just occasion I know not though otherwise he seems to condemn sometime needless and vain Oaths in ordinary Communication though I know some without reflection upon A. S. who use them too to frequently and are not only Members but Pastours so called of the Church of England and though he seems in his Discourse here there to be against customary and vain Oaths yet for all that what he calls a â—ust occasion upon some Ground some calls it a needful occasion when they are called before a Magistrate and some when any business is in Controversie betwixt man and Man câ—lls it a just occasion where sometimes I have seen a Curate administer that which he called an Oath upon a Book what Ground hâ— had I suspect either from Commandment or example of Primitive Ministers is certain he had none but it may be A. S. will conclude it was upon just occasion but what COMPASS he will have for his jâ—st Occasion is doubtful seeing he hath put no Termination or end to it but for ought I can perceive would leave liberty for every Man to exact an Oath upon another when he would and call it a just occasion and account it a point of duty in the other to obey even in ordinary Communication And as for St. Paul we deny thy Argument as that he never knew the meaning of this Text of Christ's prohibition secondly that in his Writings he acted contrary to his knowledge and upon set deliberation for though God was his Witness whom he served with his Spirit in the Gospel of his Son that without ceasing I make mention of you always in my Prayers Also that which A. S. calls an Oath 1 Thes. 2.5 For neither at any time used we flattering Words as ye know for a Cloak of Coâ—etouâ—ness God is witness Though we know and infallibly believe with A. S. that he was infallibly assisted by the Holy Ghost when he published the Gospel of Christ among the Gentiles and wrote both unto the Jews and to the Gentiles who believed that his calling God to witness was not any Oath