confirms himself in his superstitious errour and hinders his spiritual good and progress in Christianity and ensnares himself in an unjustifiable separation 2. He doth also truly scandalize others by his example confirming those that refuse to hear in their errour and schism whom he ought to oppose as St. Paul did St. Peter Gal. 2.11 when their shunning to hold communion with some as unclean tends to the establishing of an errour and schism as his did 3. By this refusing to hear the present Ministers through such suggestions as this Author instills into the minds of men against them people are driven from the publique Congregations and thereby the sheep of Christ are scattered some betake themselves to the meetings of Quakers where they are mis-led by the delusions of Satan under pretence of following the light within them other joyn with the Fifth monarchy men who pervert them with peruicious tenents and designes against Magistrates and in the best of the Separatists there is so much bitterness and enmity against dissenters from them instilled into their minds as quite breaks the bond of charity that should unite all Christs Disciplâ—s which surely is real Scandal 4. The Refuser to hear the pâ—esent Ministers doth really scandalize thoâ—e that aâ—e confoâ—mists in hearing who are therefore unrighteously judged censured and shunned as lapsed Brethren or meer Formalists and thereby are grieved and moved to mourn for this evil spirit that is between them and their Brethren The present Ministers are alâ—o much scandalized for the same cause and are much hindâ—ed in the performance of their ministry by reason of the opposition of the Separatists which experience hath too much shewed in former and later times to have hindred the fruits of many holy Preachers even Non-conformists labours and to have shortned their dayes so that upon the doors of the Separatists may be written with greater reason than upon the doors of the diligent conforming Preachers of the Gospel The Blood of Souls Therefore scandalizing by hearing the present Ministers is not forbidden in the Texts alleged 8. That Scandalizing is not forbidden in those Texts by avoiding of which the Magistrate is scandalized his government disturbed his power excited against others as disobedient to his Laws and for that reason many persons with their families undone in their liberties and outward estate For the offence of our Brother is not to be regarded by observing of that which will include in it disobedience to the command of the Magistrate which may be lawfully obeyed whereby his authority is nâ—glected his government disturbed division and ruine of families occasioned But so it is when the present Ministers are not heard as the state of things now is Therefore the Scandalizing by hearing the present Ministers is not forbidden in the Texts Rom. 14. 1 Cor. 8. and 10. It follows Sect. 4. It is not Scandal given but when the offensive action is done blameably If it be said Object That there is a twofold scandal 1. Scandalum acceptum a scandal or offence taken 2. Scandatum datum a scandal or offence given In respect of the former possibly many may be offended at their practice in the matter treated of and so would some or other whatever is done by them 'T is impossible but offences should come that there is any just offence given by them herein is denied To this we answer Answ. 1. That as we admit of the distinction so no doubt there is a truth in what is suggested thereupon that what ever I do some one or other will be offended at it there are a generation of men whom the doing of my duty will offend and cause to blaspheme thâ—se are not to be minded but to be pittied Christ himself was to some a rock of offence and stone of stumbling 2. But t is not yet proved nor like to be that the Scandal treated of is a Scandal taken and not given the very nature of â—candal given as is confest by all and evident beyond exception from the Apostles discourse 1 Cor. 8.10 lying in the doing of what is judged by me to be my liberty which other Saints are not fully perswaded of in their own minds to be so but are ready to conclude it to be my sin and evil and from thence have occasion of grief or stumbling administred to them This was the very case of the Church of Corinth upon the occasion whereof Paul writes to them 1 Cor. 8. some of them judged it their liberty to sit at meat in the Idols Temple others not being fully perswaded hereof were scandalized many wayes at this their practice which the Apostle therefore condemns as unlawful Answ. 1. That there is any generation of men whose offence is not to be minded is not the Doctrine of the Apostle but contrary to it 1 Cor. 10.32 33. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved Which practice of his he had expressed 1 Cor. 9.19 20 21 22 23· For though I be free from all men yet have I made my self servant unto all that I might gain the more And unto the Jews I became as a Jew that I might gain the Jews to them that are under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to Gâ—d but under the Law to Christ that I might gain them that are without Law To the weak I became as weak that I might gain the weak to all became I all things that I might by all means save some And this I do for the Gospels sake that I may be a joynt partaker thereof Where his avoiding of offence and pleasing all is not restrained to the Saints or the Church of God but is extended even to adversaries that opposed the Gospel to whom he would both forbear his liberty and do that which was otherwise not to be done as in the case of circumcising Timothy Acts 16.3 and taking on him a vow Acts 18.18 and purifying himself with others Acts 21.26 and 24.17 and other wayes Acts 26.25 26 27. while there was any likelyhood either of winning them to the liking of the Gospel or abating their opposition and procuring his own peace and safety But when it was dis-advantage to the truth of the Gospel he would not have Titus to be circumcised nor any compliance with the Jews in declining eating with the Gentiles Gal. 2.3 11 14 which yields us a rule whose offence we are to avoid with whom and when we are to comply in things lawful to wit with all either when we may win them to the embracing of the truth or the abating the opposition of adversaries or procuring our own peace Which is a good plea for them that by hearing the present Ministers do accommodate themselves in doing
thereof it is not a reasonable postulatum which he demands to be granted him that in the present enquiry the whole thereof be divolved upon the Scriptures of the New Testament Yea were it granted him yet it would disadvantage those separatists with whom he concurs in Judgment about Nonconformity and separation from the Church of England and the Ministers thereof who use many places of the Old Testament not only about the Sabbath and it's observation but also about Baptism and the Lords Supper Churches ministry and ceremonies in their enquiries and himself also in the present enquiry who useth about election of Ministers by the people and other things in this dispute out of the Old Testament and even the Levitical ordinances sundry places and therefore I conceive not any reasonableness in his postulatum of divolving the whole upon the Scriptures of the New Testament Sect. 4. The judgment of the Antients not useless in this controversie That which he also speaks not perplexing our selves nor the consciences of any with the judgments of men in Generations past wherein they cannot acquiesce though to take of the prejudices of some against truth upon the account of its seeming Novelty we may here and there manifest their harmony with us in the main principles of the ensuing structures may seem to be a reasonable postulatum or demand in respect of those who are not able to examine what is said by Fathers Councils Schoolmen Protestant and Popish writers forraign and domestick and I should have liked it well if he had wholly omitted any such citations in this book which hath been dispersed so farr as I can learn chiefly if not only among such Nevertheless if we would intimate as if in this and other controversies of the separatists and others there were not use of studying and alledging those writers I think his postulatum or demand unreasonable For as Dallaeus in his Learned Book against Popish worship hath done much service to the truth in shewing out of the Fathers that the Popish worship of Saints Angels the Host or bread in the Eucharist Crosses Images and Reliques according to the tradition of the Latins was unknown to the Christians of the three first centuries so it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of England was allowed of by the first Fathers and Writers or any approved Council it being a thing of much moment in the arguments about the Lords Day and other Festivals the Sacraments Church and Ministry to understand what was the judgment and practice of the primitive Christians with whom Religion was more pure than in after times though corruptions too soon crept in among them Sect. 5. No approved practice of the Saints afore the Law Countenanceth separation from the present preachers in England Yet saith this Author inasmuch as some Beams of Light may be communicated unto the present Enquiry by a retrospection into the state of things in the time of the Old Law it shall not be grievous to us nor will it be altogether unprofitable to the Reader briefly to remark so far as may concern the matter in hand the state and management of affairs under that Oeconomy and Dispensation Not to mention the Administration of Holy things in the time of the Antediluvian Fathers nor the General Apostacy from the pure wayes of God in the dayes of Seth when according to their duty the faithful remnant the sons of God separated from the Wicked or the daughters of men and solemnly joyned themselves together to worship God according to his holy appointments Gen. 4.26 Let us take a brief view of things with relation unto the People of God after the giving of Moses Law when a Standard was set up for them to repair unto and they became being gathered into one as a City on an Hall conspicuous unto all Answ. How some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the Old Law will not be easie to discern if the whole thereof be divolved on the Scriptures of the New Testament Yet it will not be grievous to me to examine what I find produced for his purpose I grant that Dr. Owen hath in his Book in Latine of the nature rise progress and study of true Theologie shewed divers Corruptions in the Ages before and after the Flood of Noah in Theologie and the pure Worship of God unto Moses his time and that the restitution of true Theologie was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophaning of the Name of God as some conceive Gen. 4.26 is meant either by blaspheming or by setting up of Idol-worship as it was before Abrahams separation Josh. 24.15 But neither by him nor I think by any other is it shewed that a separation was approved from Preachers that teach no worse Doctrine than is held forth by the Articles Homilies and other avowed Books of the Church of England or from a Society or Church that was no more polluted by Idolatry or other Corruptions in Worship than are chargeable on the publick enjoyned Worship of the Church of England If Gen. 4.26 be meant of a Reformation by setting up separate Congregations as Dr Owen conceives in that Book l 2. c. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call upon the Name of the Lord not from them that did as in the Worship of the Church of England is done And if Noah did reform by separation it was from Wicked men who had filled the earth with violence Gen. 6.13 which doth indeed make a necessary separation though it appear not but that Noah continued to preach to them and live among them 1 Pet. 3.20 2 Pet. 2.5 But is not the cause of the separation avowed by this Author from the Ministers and Church of England And though it be true that by the Law at Mount Sinai and other acts of Gods providence Israel became being gathered into one as a City on a Hill conspicuous unto all yet how then a Standard was set up for the people to repair unto needs some explication sith such as Job and such like holy persons if he or any other lived at that time seem not to have repaired to them nor were bound to repair to them unless they would be made Proselytes which the avoiding Idolatry of the Gentiles might require of them not such Corruptions onely as are in the Church of England But let us see what beams of light may be communicated unto the present enquiry by retrospection into the state of things in the time of the Old Law Sect. 6. Jewish Laws admitted some dispensation and addition First then saith he that the Lord gave unto the people of the Jews whom he had chosen out of all
was the peculiar gift of Prophets v. 31 32. which now the Saints have not noâ— can now claim as many do arrogantly as if it were their liberty inferring from v. 3. that because it is said he that prophesieth speaketh unto men to edification and exhortation and comfort therefore every one that speaketh unto men to edification and exhortation and comfort did prophesie which is like as if because it is said 1 Cor. 8.1 charity edifieth therefore it should be inferred that whatever edifieth is charity nor is it right that the Apostle v. 40. represseth his direction v. 26. that being another direction and a general one after and besides the particulars v. 27 28 29 30 34 35. Nor if it were as he saith is there any thing to prove that all the particular wayes of Decency Order and Edification are there set down or that none are permitted to the care of After-Rulers Nor is the Argument as I have framed it evacuated who have not endeavoured to prove thence a power invested in the Church for the binding of the Consciences of men touching Ceremonies in Worship but do wave the controversies about the Ceremonies of the Cross Surplice and Kneeling about which the Writings of Bishop Morton Burges Ames and others are extant nor do I alledge the words as Doctor Hammond expounds them rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment in which he is opposed by Mr. Jeans but only thus argue There 's a general rule after divers particulars instanced in left by the Apostle in the close of his dissertation which were of no use if he had set down all wayes of Decency and Order and left none to be determined by others therefore yet there remain particularities of Decency and Order about Divine Worship and Church-Rule to be determined by men which that it belongs to Rulers I gathered from other places As for the Arguments as he frames them I know none that avows them neither do I think any doth express himself thus Paul speaking by an infallible spirit of Prophesie adviseth the Church of Corinth for though I doubt not but Paul spake by an infallible Spirit in that advise yet that is fitter to be termed Apostolick than of Prophesie nor do I conceive any of them whom he opposeth would unadvisedly thus conclude Persons that have not pretend not to such a spirit may of their own heads bind our Consciences by Laws and Rules of their own in the service of God nor do I think any would say Paul doth not only tell them that all things ought to be done decently and in order but discovers to them wherein that decency and order lies For they conceive this false except about the point of Prophesying in that place and that the Apostle gives only a general rule and leaves the particularities of Decency and Order to be determined by others chiefly Rulers nor would they thence inferr therefore the Church hath power in this matter but rather thus plead That which belonging to Decency and Order is commanded in general but not in the particularities determined is in respect of Communities left to be determined by their Rules but so is the Apostles command 1 Cor. 14.40 Therefore c. The major rests on this That what is to be determined in or for a Community is supposed to belong to their Rulers This Author goes on thus Sect. 5 All particularities of Decency and Order in things sacred are not determined in Scripture But let this be granted suppose that 't is the priviledge and duty of the Church to make Laws and Constitutions for the binding of the consciences of men in matters of Decency and Orders this Church herein is bounded by the Scripture or it is not If it be for which he cites in the Margin these words of Macovius in loc com cap. 83. p. 851. The Laws by which the Governours of the Church are to judge are such as are prescribed in the Word of God bounded by the Scripture then when it hath no prescription therein for its commands it s not to be obeyed and so we are where we were before that Decency and Order is to be determined by the Scripture If it be not bounded thereby then whatever ceremonies it introduceth not directly contrary thereunto they must be subjected to which how fair an inlet it is to the whole farrago of Popish inventions who sees not Answ. I say not 'T is the priviledge and duty of the Church to make Laws and Constitutions for the binding of the Consciences of mâ—n in the matters of Decency and Order but that the particularities of Decency and Order not determined in Scripture may by Canons to that end be prescribed the general rules in Scripture the Laws of Nature Right Reason other laudable Customs and just Laws being duely observed and that persons are to obey them not as bound in conscience directly and by the things themselves but indirectly and by accident because appointed by Rulers to whom God requires obedience in those things which being rightly understood both horns of the dilemma are avoided they being bounded in the Scripture in the general are to be obeyed as other humane Laws and the particularities not being there determined the wayes of Decency and Order not determined by Scripture are to be received and yet it follows not that whatever Ceremonies Rulers introduce not directly contrary to Scripture must be subjected to much less a fair inlet made to the whole farrago of Popish inventions For if indirectly they be contrary to Scripture or otherwise hurtful or not subservient to the ends of such Laws or become by reason of their number or imposition such a yoke as Christ hath freed us from there may be a relaxation from them more than from other humane Civil Laws and for all or some of these reasons the whole farrago of Popish inventions is to be excluded though other Ecclesiastical Laws of the Church of England be subjected to Wherein I meddle not with the Question about the Ceremonies controverted and therefore may let pass that which this Author adds yet were this also yielded them they were never a jot nearer the mark aimed at except it can be proved that supposing a power of introducing Ceremonies to be invested in the Church thence a power for the institution of new Orders and Ordinances the introducing of Heathenish Jewish and Superstitious practices in the Worship of God may be evinced there being no necessity that in answering his Argument I should avouch the imposition or use of those Ceremonies which the Non-conformists argue against Nor need I reply to what he adds And yet should all this be yielded them none of which will they be able to prove to the Worlds end how will they manifest those Lordly Commands and Constitutions are the Constitutions of a truly constituted Church of Christ a strong supposition hereof is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the present Objection and yet sail they in the
thereupon and so his distinction as to this thing is rather to be accounted vain and idle than the fear he mentions were the distinction good yet the fear will not quickly vanish nor be discovered to be idle and vain sith if we must abstain from all appearance to others of our evil we must abstain from all appearance of evil whether it be real from the condition of our work of it self or imaginary by accident through others interpretation which must cause perplexities unavoidable without number Yea 3. That may appear to be evil to others which is our necessary duty as Christs doctrine and actions did to the Pharisees the Apostles preaching to the Jews yea to good men as Peters going in to Cornelius Acts 11.1 2. the Magistrates punishing some vices according to his duty may seem evil to good Subjects the obeying Laws of Governours Commands of Parents and Masters do often seem evil to some that are sincere-hearted but weak in judgment yea the necessary defence of truth may be opposed and appear as evil to godly learned and otherwise judicious Divines If we must abstain from every appearance of evil to others we must abstain from these duties Gods Laws will cross one another and we must infringe or suspend one or otherwise be necessitated to sin Governours must revoke their Laws and Subjects cease to obey Gods Laws and so all confusion and Anarchy must follow Lastly Were the precept so meant that we must abstain from every thing of ours which is an appearance of evil to another our Christian liberty were evacuated there being nothing we do which will not appear evil to some or other and many things lawful and indifferent will appear evil even to the best It s true there are many cases in which we are to forbear our liberty of which before Mr. Jeans his first Edition of his Treatise I wrote in the fourth Chapter of my Book of Scandalizing but the forbearance of our liberty I did not ascribe barely to the appearance of evil to others but to the scandal that is ruine or harm to another consequent thereon And to prevent the frequent abuse of the Text 1 Thess. 5.22 I wrote thus p 284. Lastly if it were granted that the Apostle for bids us to abstain from all that which appears to be evil to another yet no Interpreter that I meet with understands it of such appearance of evil as is conceited to be such upon some erroneous principles in him that conceives it to be such Or by reason of the meer phansie or rigid austerity or evil will or such like cause of him that thinks it evil but they usually apply it to such causes or signs of manifest evil as are means of drawing to some notorious sin as going to hear a Mass which is a cause and sign of Idolatry or wanton dalliance which is a cause or sign of whoredom And they apply hereto that saying of Julius Caesar that Caesars wife should be free not only from evil but also from the suspition of it So that even in their intent this Scripture is not appliable to this purpose as if the Apostle did prohibit a Christian to use any thing that another thought evil whether he thought so upon probable reason or no reason upon some ground or none And to speak truth the application of this Text in that manner as it is by some as if the Apostle did forbid us the use of any thing though in different in it self when it appears as evil to another without any further restraint is very absurd and so unreasonable as that it will bring a yoke upon mens consciences impossible to be born sith there is scarce any thing a man can do but some or other Infidel or Christian weak or strong in the faith Orthodox or Superstitious will think it to be evil that saying by experience being found true quot homines tot sententiae so many men so many minds nor shall a mans own Conscience only make a thing evil to him but the conscience of any other man in the World Out of all which I gather that the Ministers tenent or practice in receiving the Lords Supper kneeling is not directly opposite to this positive precept as being what hath an appearance of evil in it unless it be in it self evil or evil in their own opinion or else a probable sign and cause of their adoration of the Papists Breaden god Whereas this Author himself in this Chapter p. 40. does not say though some would say that kneeling at the Lords Supper smells very strong of the Popish leven and is but one peg beneath the adoration of their Breaden god In answering which passage sect 2. of this Chapter I shewed that it could not be taken for such by any that will candidly and charitably interpret their actions as for other reasons very clear and convincing so from the words of the Rubrick at the end of the Communion which I here subjoyn Whereas it is ordained in this Office for the administration of the Lords Supper that the Communicants should receive the same kneeling which Order is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ therein given to all worthy râ—ceivers and for the avoiding such prophanation and disorder in the holy Communion as might otherwise ensue yet lest the same kneeling should by any persons either out of ignorance and infirmity or out of malice and obstinacy be misconstrued and depraved it is here declared that thereby no adoration is intended or ought to be done either unto the Sacramental Bread and Wine there bodily received or unto any corporal presence of Christs natural flesh and blood For the Sacramental Bread and Wine remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And the natural body and blood of our Saviour Christ are in Heaven and not here it being against the truth of Christs natural body to be at one time in more places then one Thus the Common Prayer Book That which is said that the receiving of the Lords Supper kneeling is a gesture used by the Papists in the adoration of their Breaden god is denied by Dr. John Burges in his Treatise of the lawfulness of kneeling in the act of receiving the Lords Supper cap. 21. p. 67. p. 479. of the Rejoynder where he thus saith With us the Bishops or Ministers communicate kneeling as well as the people But with the Papists the Pope when himself performeth the office receiveth sitting as being a type of Christ the Mass Priests receive standing reverently by the Canon of the Mass and for this he cites in the Margin Ord. Rom. apud Bâ—bl Pat. Col. â—om 8. p. 390. Colum. 1. liter â— edit Colon. 1618. The People indeed receive it kneeling as we do as did also the Priest till such time as the Doctrine of Transubstantiation bâ—got the
truths into others it is seldom without somewhat that alienates them from others and engageth them to their own society with diminution of love to others if not worse dispositions and practices Whence many remain in ignorance profaneness and errours being hardned in opposition to the present Ministers whom I deny not may give too much occasion by their loose walking and negligent Preaching in which they are not to be excused yet is not the opinion of not hearing them while they Preach the Gospel thereby justified but both to be blamed as guilty of hindring the good of mens souls and Christs kingdom and so in some sort Antichristian 39. Nor are the effects of this opinion onely pernicious to them who are without but evil also to them within whether Ministers or people To Ministers in that by the neglect of hearing them and such esteem as is due to them for their work sake they are disheartened and by this wrangling opposition disquietness they meet with disabled in a great measure from doing that good which otherwise might be done Yea by this opinion their Ministery though they Preach the Gospel is disanulled and accounted as accursed So the people in that they are divided become unpeaceable some for not hearing being unnecessarily cast on the danger of the Laws deprived of Estates and Liberty in many places growing empty of fruitful knowledge exposed to the attempts of Seducers who lie in wait to deceive filled with bitterness of spirit towards others though profuse towards those that agree with them and in a word there is a sad breach between Christians of the same profession of faith which is most contrary to the union which they should have in Christ by the same spirit and I wish it were not true that it is fulfilled now which was foretold 2 Tim. 4.3 4. That men heap to themselves Teachers after their own lusts 40. The many absurdities which are consequent on the opinion should disswade us from entertaining it For if it be true That it is unlawful to hear the present Ministers then it is not lawfull for us to invite them to Preach or to exhort them to it or to rejoyce in it or to pray to God that they may or to praise God for their Preaching Then it is better that Quakerism Ranting Barbarism Rudeness should be spread among the people then they be urged to hear the publick Preachers That Magistrates do ill to command people to go to hear them That they countenance or maintain them then it is good at Sermon time to stay at home idle or to lie in an Ale-house rather then to go to hear them the non-preaching Readers are as tolerable as Preaching Ministers their forbearing to Preach is avoiding of sin the less they Preach and the less they are heard Preach there is the less sin their silencing is no evil not they to be blamed for not Preaching for it can be no evil for them to forbear Preaching if it be a sin for others to hear them they ought rather to forbear Preaching then to draw others to sin And yet so wild is this opinion that many of them that refuse to hear and condemn as this Authour doth the hearing of them do yet except against non-preaching Ministers blame the Ministers for not Preaching more frequently and those that hinder their Preaching Whereas if the hearing them were unlawful it were good counsel to perswade men not to hear their Sermons nor to Preach them which would introduce Irreligion or some pernicious Errour as the state of things now stands in this Nation Sect. 16. Some passages in the writings of Mr. John Goodwin opposite to thâ— Book Intituled Prelatical Preachers none of Christs Teachers For a conclusion whereas the Book mentioned in my Epistle to the Reader Intituled Pâ—elatical Preachers none of Christs Teacher shewed to me as that which did make men Separatists and the book was written not in a Logick form and therefore not answered by me yet the Authour being supposed the same with him who Printed in the year 1653. two books against some that about baptism left his Communion I have here added some passages with animadversions which shew how his separation in this latter book crosseth his sayings in the former In his 40. Quaeries Qu. 10. I read thus When men may separate that which is precious from that which is vile and enjoy it thus separated and apart without suffering any inconvenience by that which is vile is it a point of wisdome in them to deprive themselves of the enjoyment of what is precious because there is somewhat which they suppose to be vile near to it Why then doth lie dissuade from hearing the present Ministers who preach precious Doctrine because of some things conceived vile in them yet may be separated from that which is precious Qu. 14. The experience of many years in the reformed Churches abroad and of some years amongst our selves at home hath abundantly taught and informed us that the said question hath yielded little other fruit unto those that have set their hearts to it yea and to others also but Contention Strife Emulations evil Surmizings Distractions Confusions Alienations of mind and Affections amongst Christian Brethren evill Speakings Vilifyings Revilings needless and wastfull Expence of time loss of many precious opportunities for matters of greatest consequence unprofitable disturbings and turmoylings of weak Consciences shatterings scatterings rendings and tearings such of Churches and Christian Societies who till this root of bitterness sprang up amongst them walked in love and with the light of Gods countenance shining on them holding the Vnity of the Spirit in the bond of Peace edifying one another in their most holy faith c. These things were not the fruit of that question but of that separation which was made by occasion of it and are as true of the separation this Authour maintained in his later book Qu. 23. Whether ought not the law of edification 1 Cor. 14.26 to over-rule all Laws and Precept concerning Spiritual and Church Administrations as the law of Salus populi ought to umpire and over-rule all politique laws and constitutions in their respective executions If so the supposed laws of outward calling of Ministers should not be urged so as to hinder people from hearing Ministers because of some defect supposed therein when they may be heard to edification of the hearers In his Water-dipping Consideration 17. Is it not then presumption in the highest and an assuming of an Antichristian power to impose Laws upon Christian societies which the Lord Christ never imposed yea and to cesure and scandalize them with the odious and reproachful terms of Antichristian and unclean onely for the transgression of their own Laws What doth he less who forbids to hear in his latter Book the present Ministers Consideration 22. Whereas Antichrist himself is not more Antichristian then in claiming and exercising such a dominion over the faiths of his Proselytes and Disciples by vertue