frequently beg of God that he would put words into our mouthes and teach us what to say where as even then we have our sermon notes either in our pockets or our bibles or the platforme of our discourse prepared in our heads W. T. A. I Answer 1. We are not ashamed to confesse but should be ashamed if it were otherwise that we have Notes or at least the platforme of our discourse prepared in our heads and hearts before we preach we dare not presume as some extemporary teachers and Enthusiasts doe who come before people with such crudities and confused discourses that awise man cannot hear them without indignation nor a godly man without grief nor ungodly men and common hearers without laughter 2. Notwithstanding this we beg of God what to say and how to say it not only because we do not tie our selves to words or precisely to our premediated matter but also because we know that whatsoever we provide God hath an hand in the delivery of it Pro. 16. 1. Though we be weakly prepared he can and often doth supply us though we be never so well prepared be can confound us If a man be never so Intelligent or never so Eloquent a Preacher yet God can remove away the speech from the trusty and take away the understanding of the aged Job 12. 20. We do not therefore pray to God only for what we want but for what we have which we hold or loose according as God stands by us in our work or leaves us Now let us judge how just this charge of Hypocrisy is and withall whether it may not be justly retorted upon him by whom it is published who if you look to the bottome of this Epistle subscribes himself a cordial lover of our soules when he shewes himself by his bitter invectives a cordial hater of our Ministry in the exercise whereof we save our own soules and the soules of those that hear us 1 Tim. 4. 16. Withall he names himself a Servant of Jesus Christ who witnessed a good confession and yet makes it his work and his play too to reproach his laborious servants and faithful witnesses in the Ministry That an accute Athiest upon the Ale-bench should babble out such things as these be or a learned good-fellow please himself with such foolish talking and jesting when the Pot and the Pipe have whetted his wits were not to be wondered at but that a man that prosesseth the fear of God himself and that hath been so oft in the Pulpit as if he meant to teach it others should speak after this rate this is too too bad the Lord make him and his miserable companions better T. S. 10. They call us Thieves and Robbers because we spend sixe dayes in the week to gather together the words of the Prophets and Apostles the words of Jerome Augustine Calvin Luther c. and then come forth on the first day and speak to the people saying Hearken to the word of the Lord when as indeed we received it not from the Lord but from the writings of other men with whom we converse W. T. A. We acknowledge that we do spend our time to gather together the words of the Prophets and Apostles with their right meaning that accordingly we may speak to the people then we say hearken to the word of the Lord for are not the words of the Prophets and Apostles the word of the Lord And if they be so are we Thieves because we receive from the Lord that which we deliver to his people 1 Cor 11. 23. These be strange things But it seems by their writings that they make all Thieves and stealers of the word that quote Scripture if that which they deliver to others be not delivered to them by immediate inspiration 2. For the words of Jerome Augustine Calvin Luther I answer that we are not such contemners of the gifts and graces which God bestowed on them for the edification of his Church as to make no use of them He that scornes to make use of the labours of man for his improvement in the things of God shewes himself a proud and unthankful man yet we do not ground any point of Religion upon the words of the most eminent men but we make use of their light and that judgment of discretion that was in their time for our better assistance in a right understanding of the minde and way of God 3. When we produce the words of Jerome and Austin we do not say Hearken to the word of the Lord. It s true we say so before the Sermon because we take a Text out of the Word of God and to that we bid them hearken as also to all those things which our purpose is to deliver to them out of the Word of God afterwards But if there be occasion to make use of humane Authors as there is seldom in Countrey Congregations we offer to the hearers what we receive from them only as the considerablâ— things of men not as the infallible things of God nor do we impose them upon the consciences of any as we do the Word and worship of God But whereas it is not enough with this man that he makes us Hirelings and greedy doggs and Hypocrites but he must make us Thieves and Robbers too I shall returne him his charge and desire him to reflect upon himself and his company that cry after us as men do after a Thief and to enquire whether they may not more justly be accounted such themselves that strive to steal away the good names of others and put the name of Thieves upon them by a foolish and false fame For as for the first part of his accusation it is foolish to wit that we gather from Prophets and Apostles and then say hearken to the Word of the Lord for so we ought to do and as for the latter t is false to wit that we say Hearken to the Word of the Lord when we bring the writings of men for that unlesse he mean it in some sophistical sense we do not T. S. 11. They have the confidence to advise us see the boldnesse of these deceivers to preach no more to the people than the Lord hath spoken to us and then we our selves witnesse the life and power of within our selves which if practised would be of sad consequence to us for that whereas most of us are engaged by contract to preach weekly some once some twice some three times if we should preach no more then we witnesse the life and power of either constant silence or rare speaking would be found in our Congregations and then what our sheep would do for shepheards or what we shepheards should do for hire let all that are in Authority judge W. T. A. This I let passe as seeming to have nothing in it but a calumny coucht under a counsel pretended advice though perhaps there be a device in it also and some deeper
it that undoes great Cities that people flâ—ck to publick Ordinances as it were in way of recreation as if Paul and Apollo and Cephas that is various Ministers of different gifts were sent by Jesus Christ to please mens several humours and that they may run from one to another for their better content and not as the truth is to deliver unto them from God a â—aw of faith and life which they ought to hear with a trembling spirit as that whereby they are to be guided here and accordingly to be judged at that last and great day 1 Thes 4. 1 2. Mark 16. 16. John 12. 49. 4. A carelesse heart taking the Doctrines of good Ministers on their words without observing their grounds and examining as the noble Bereans did those Scriptures whereupon they did build the doctrines delivered to their hearers Hence it comes to passe that though the Word be delivered to them yet that and their hearts are not delivered to it but to the Minister that is the deliverer of it upon this followeth that which is worse to wit that when other Teachers step in especially if they make shew of much holinesse and deliver contrary things to those they heard before they take those also upon their words that deliver them and let go the former truths sell these and buy those no wonder for we may say one mans word is as good as anothers to wit if the Word delivered be taken on the bear warrant of the one and the other 5. A proud heart and a foolish Hence the Jewes formerly sought life in a way of legal righteousnesse to wit for want of knowledge and because they were fooles as to suffer themselves to be bewitched and withall for want of humility and because they would not submit themselves unto the righteousnesse of God Papists since have troad in their steps no mervail for proud man would fain be his own Saviour and the Quakers go far this way for howsoever they seem enemies to that pride which we all condemn by some outward and bodily neglects wherein the Papists go beyond them yet they and the Papists both discover and display a far more dangerous pride in lifting up as they do an inward light and their inherent pretended perfections yea in all Sects and deviding parties height of Spirit hath a great part Gal. 6. 12. 13. John 3. 9. These are the causes within unto which may be added Secondly causes and occasions without namely these 1. Christians forsaking their fellow Christians Apostacy in Religion begins or at least begins to be setled and to shew itselfe in separation and breach of communion when the Apostle saith Let us hold fast the profession of our saith he saith soon after Not forsaking the assembling of our selves together but exhorting one another for good Christians by mutual exhortations and communications are not only a comfort but a guard one to another It is observed that they that Quakers prevail with are either ignorant persons and raw professors or meer Notionalists full of brave words but that have little of the power of godlinesse or else men of separating spirits Hear what he saith that was for a time and in a great part one of them I doe not hear saith he nor know any that have been well grown and experienced Christians maintaining a close communion together according to the exemplary waies of Christ and his Apostles that are thus overcome and betrayed by the subtil Wiles of the Devil 2. Their forsaking the Ministry Sheep without a shepheard are easily made a prey to the Woolf as Joash was when Jehojada was dead and the Galatians in Pauls absence Let Christians that have departed from their first principles coÌ„mune with their own hearts and enquire whether they staid so long with their first Pastors as seriously to seek from them a resolution of their doubts and to see whether all reasons of running away might not have been answered But no marvail if they go out of the way by those that are unfaithful that never enquire the way of those that are faithful yea that forsake their proper guides What would the Deputy have done when Elimas the Sorcerer sought to bewitch him if Paul had not stood by come in with his charmes Observe therefore that the first work of Seducers that they may prevent all preventions of prevailing is to make their new Disciples abhor their old Teachers just as good-fellowes handle the Prodigal that is so as to make him detest his Fathers house that they may make a prey of him yea they do so new mould their spirits as that they make them open their mouths in out-cries and curses against those now for whom to speak in Pauls language they would once have pluckt out their eyes thus as somtimes Achitophel counselled Absolam to go into his Fathers Concubines in the sight of all Israel to make the difference between him and his Father irreconcilable by that odious act and thereby to secure himself So do Seducers teach their followers a minister-reproaching-language and usage that so they and their former yea and all sound Teachers may be at an everlasting difference and by that means their hold may be the more firme Gal. 4. 7. Joh. 9. 24. 3. Their forsaking at length the ordinance of God and the outward exercise of religion both in the publick congregation and in their own Families Now when Christians leave the Word which is the builder up of Saints Acts 20. 32 and the Sacraments that are their Confirming Seals Rom. 4. 11. And Sabbaths that are the cement of Religion And that Prayer that is the Christians keeper Jude v. 20 21. sweeping the house for the Devil by sweeping out holy exercises Luke 11. 25. no marvell if they be ruinous unstable shattered and even lost creatures To adde a little more now I am engaged in this argument The precedent distempers partly arise from and partly are fomented by such furtherances thereof as I shall now subjoyne To wit 1. Satan himselfe who is as a Murtherer so a Lyar from the begining that is not only a teller of Lies and a maker and moulder of untruthes but also a maker of lyars and an instiller and promoter of all those falshoods that are in deceived and deceiving men If there be a man appointed of God to be deceived to his destruction I le perswade him Saies that Murtherer If he be asked where withall I l'e be a lying Spirit saith that liar Many talk much of Spirit but Christians must not be soon shaken in mind by such Suggestions nor suffer men to impose upon them by the name of Spirit for perhaps it may be the spirit of Ahabs prophets There is a saying cited out of Luther that will give every man reason to raise a suspicion upon the pretensions of extraordinary revelation it is this Verily God must bee incessantly implored with
tremble to think what the end will be of so dolefull and dangerous a backsliding O think with your selves each of you if I that have been guilty of so sad a departing were now a dying Could I say with a good and grounded Conscience and confidence Come Lord Jesus come quickly Into thy hands I commend my soule a soule that loves thy Word thy Sacraments thy Sabboths thy Ministers thy Saints far lesse then it was wont to doe Will not such things bring thy hoare head with sorrow to the grave If ever the Lord be so mercifull as to return such as if they belong to him he will O with what weeping and heart-smart will they come to seek the Lord their God And if God do not this what will become of their poor seduced soules Leave this God once leave this God still whom if you do enjoy you must enjoy in Ordinances Job 22. 21 22. Psal 65. 4. and assure your selves you shall never meet with such a God again The Lord make you to know it and thereupon make all to know that he hath turned your heart back again 1 Kings 18. 37. And this prayer is after I have been so long in this fifth cansideration 6. The last meanes I shall propound and way of revocation of revolted Christians O that they would come again to prayer and fasting that would cast out all evils and Devils Mark 9. 29. In conclusion I shall advertise the Reader that whereas I write more roundly in this Rejoynder than I use to do and than I have ever done and wherein if in any thing I have exceeded in the judgment of wise and godly men I am ready to be reproved that manner of writting I have been drawn into not only because the things are so grosse which this Opponent holds and the spirit so insulting with which he holds them forth a temptation which I have endeavoured to resist but more particularly for these reasons 1. Because the Apostle directs in some cases to cutting rebukes Tit. 1. 13. which I write with fear least I should take my self or incourage any other to take a liberty to walk in such a way unlesse with a desire to cure those that are corrupt or to deter others that are such or to confirm those the better that are not such c. Yet sure all men are not to be dealt with alike Jude v. 22. 23. and with these men both wayes are tryed I wish one or other may doe them good 2. Because I doubt not but zeale and resolution is required in pleading for the cause of God and against the irreligious and injurious usage of his word and servants especiall when it 's covered with shews of reason and religion 3. Because it is not reasonable that by a cold discourse there should be any suspicion that our consciences accuse us as this adversary doth or that we doubt of the regularity and righteousnesse of our calling and carriage which are here so much inveighed against which is the more considerable because such men as he who hath set himself a work in this Book are apt to interpret a milde way of Refutation a secret conviction and vertuall concession that the cause is such that we dare not boldly and strenuously give witnesse to it 4. That Christians that feare God may not be abused and deluded into doubts by the lofty and Thrasonicall Language of this or any vaunting opposite nor be induced to think by a remisse reply that there is something of truth and honesty in that cause of his which is carryed all along with so transcendent a confidence 5. Nor is this done without some respect to Solomon's counsell Prov. 26. 5. that one that is of so great a spirit as this writer is and yet in no wiser a way may not be altogether so high as otherwise he might be in his owne conceipt or if he will needs be so yet that it may be in his owne conceipt only I should not have been thus long but that I account the answering of one that declaimes or exclaimes rather their disputes far less considerable than the communicating of something upon this occasion which as God hath enabled I have endeavoured to doe for the information and conformation of humble sincere and ordinance observing Christians The Lord give a blessing to what I have written that it may be to those that are firme in their resolutions for God as Josua's stone sometimes was chap. 24. 26 27. a sealing-stone to those that are doubtfull a Touchstone yeelding some assistance for a right discovery to those that are fallen away a Load-stone to draw their hearts if God say so too back againe 1 Kings 18. 37. and to none a Milstone by rejecting that in scorne which is offered unto them in love and with a sincere aime at their spiritual and everlasting good This shall still be the prayer of him whose reall desires are to be Your servant in his utmost capacity for the safety of your Soules WILLIAM THOMAS May. 21. 1656. Jer. 3. 22. Return ye backsliding children and I will heale your backsliding Can any heart be so hard as not to Answer Behold we come unto thee for thou art the Lord our God I will go and return to my first husband for it was better with me than then now Hos 2. 7. To the Reader Reader BE pleased to understand that since the writing of this Epistle I find that there is a sober answer made to the angry Epistle of T.S. by my Reverend Bretheren the Ministers of Redding which I doubt not will give very good satisfaction to the understanding and indifferent Reader yet I shall not desist from publishing my selfe what I intended before but shall goe on in my purpose both because the Booke the Epistle wherefore they have answered is directed to my selfe by name and because God hath in mercy so directed mine and my Bretherens meditations that we shall walk in something a different way in one and the same worke and yet not onely without difference and disagreement but I hope with a more full and cumulative assistance to such selfe-knowing and sincere Christians as see they need and desire to profit by our labours which we pray God to blesse unto them for their greatest good I shall further advertise the Reader of two things 1. That my purpose at first was to answer at once the whole Booke of T. S. And in order thereunto I framed the precedent Epistle which reflects more properly upon all of it then upon a part But in regard of my many occasions and inability of body for study it will require some longer time to goe through the whole yet I am so importunately call'd upon by divers godly Persons to whose spirits that booke is extreamly displeasing that I cannot deferre the doing of something for some present satisfaction I have resolved therefore for this time especially considering that the pleading of my own personall cause is
Christ in the way of Christ least God not only give them over to teach erroneous things which they often do but leave them at last to fall off from preaching themselves without a calling to be bitter enemies to those that preach with a calling as this miserable man declares himself to be who notwithstanding hath nothing to defend himself from the dint of his own sword-like words but only this that he is no Minister and making us none neither the case is alike and so all fals on himself in reference to the time wherein he was a publick Teacher and no better sure than other publick Teachers whom in this Satyr he so much enveighs against The Epistle T.S. Sirs the night is far spent the day is at hand and blessed yea blessed from the Lord are all they who are found walking not as children of the night but of the day The hour is coming and now is that all coverings shall be removed and the vails pluck't from off all faces and lamentation and woe will be to all them who are found covered but not with the covering of my Spirit saith the Lord God Awake therefore O ye shepherds awake awake stand up seriously consider of and prove your coverings make diligent inquisition and search whether ye are covered with power or profession with the substance or with the Forme c. You do all pretend your selves servants to the Son of God and to be Ministers by him called forth to preach the everlasting Gospel from the bottome of my heart do I wish that I were able truly to say of every individual of you that you are found walking worthy of such a Master and bringing forth fruit worthy of that high and holy calling with which you pretend your selves called I shall not undertake rashly to judge you or accuse you unto the world let your fruits demonstrate what Trees you are and let your works judge you W. T. The Ministers of this Nation are not unwilling to be awakened to the serious consideration of any thing wherein they are truly concerned nor are we deaf at but yet we wonder at those false witnesses that in these dayes rise up against us and lay to our charge things that so many of us know not of Psal 35 11. Among whom the Author of this Epistle will needs appear to all the world and that as an eminent undertaker one would hardly think thâ—t one that is so much a Novice should so far lift up himself but that Novices will do so as to sit in judgment upon call to the Bar indite and prepare for the highest condemnation not only the publique Teachers of this Nation to â—ll whom he writes but which he may do upon the same false account of all the Reformed Churches yea of the Churches of Christ generally since the Apostles times as if Christ had forsaken his Church for so many Ages with which he hath promised to be present in the Ministry to the end of the world Strange it is that a man pretending to piety should put himself into such an office if the adversaries of a right Religion that say as the King of Syria fight neither with small nor great save only with those whom they call Ministers seek for a Proctor to plead their cause throughly may not thâ—y finde one here unto whom it belongs seriously to consider and I heartily wish he would think upon it before it â—e too late how near he comes to that Tertulius that lov'd to call Paul a pestilent fellow and how that will speed when he comes to be tried by that word he that despiseth you despiseth me if such Scriptures be nothing to him but he will needs think he doth God service when he will cast all reproach upâ—n his servants therein lies his danger which I speak the rather for their sakes that are of the saâ—e way and spirit with him who if the Teachers of the Nation be found at the last day the Lords Ministers and Ambassadors as the consciencâ—s of some of them cannot chuse but acknowledge they will if the work of the Word be not clean blotted out of their hearts then may they collect what a fearful reckoning there doth without repentance remain for them from those direfull things that befel the Ammonites state upon their base usage of David's messengers Yet had the Ammonites a pretence for it and made as if David's servants had come to search the City to spy it out to overthrow it nor did Tertullus want a colour for that which he pretended as Paul's black character for he doth not say of Paul he is reported to be but we have found him to be a pestilent fellow just as this man saies let your fruits demonstrate what Trees you are let your works judge you and so Tertullus this Paul is a pestilent fellow let his works judge him for he is a mover of sedition among all the Jewes throughout the world Here is a great proof if Tertullus had not been a great lyar Howbeit I do not deny but that if he speak of particular men there may be divers or many among the publick Teachers of this Nation justly blamed though few in that height in which he sets them forth whom neither my self nor any godly Minister will plead for but mourn for but what is this to all the publick Teachers of this Nation Yea how is this to any purpose at all Since there was never any National Society of Ministers wherein there was not an observable corrupt company If that be a sufficient reason to condemne the Ministery because there is not a walking worthy of that calling in every individual Minister then no society of men will be uncondemned because unworthy persons are still mixed and ordinarily the most T. S. You pretend the Scripture to be your rule come therefore let us plainly reason together and see if your own rule will condemne you or absolve you W. T. We own the Scripture for a Rule though this Writer doth not and are willing as in duty we are bound to be tryed by it but while we acknowledge the Rule and the Law we deny the Fact and the things that are here alledged against us in that generallity wherein he alledgeth them We say as Jeremy its false And as Paul Neither he nor his Partners can prove the things whereof they accuse us T. S. The Spirit of the Lord by the mouth of the Prophet Micah ch 3. 11. accounted it among the abominations of the Priests and Prophets of those dayes that they taught for hire and did divine for money and as an aggravation of this their wickednesse he further testifies that they even prepared war against him that refused to put into their mouths v. 5 Let these Scriptures be your inditement before the Judge of all the Earth And to the light of Jesus Christ in every one of your Consciences do I appeal whither you are able to
much pleased the Framer it comes in regard of the two former passages in it to this sense if it be sense you must not call upon the Magistrate to punish those that deserve it because somtimes the Magistrate is called upon to punish those that deserve it not A man must not call upon Moses to put a blasphemer to death because the Elders and Nobles of Naboths City were some-times called upon to put Naboth to death upon an unjust accusation of blasphemy Is not this a good Argument you ought not to call upon the Magistrate to to trouble a true man therefore you may not prosecute the Law to hang a Thief and a Murderer 3. It s true that the Parliament was called upon by Presbiters for the settling of a Government according to the Word of God and the example of the best Reformed Churches wherein they held and held forth a brotherly compliance with Independants even unto the utmost of that which their principles built as far as they could apprehend on Scripture would give way unto with sufficient declaration also of due respect unto and willingnesse to close with others that were godly though of dissenting principles and perswasions They intended no yoke but the yoke of Christ and were not as some have been formerly friends to soule-annoying restraints but only enemies to soule-destroying Liberties 4. It may be somthing wondered at that he should acknowledg that Teachers of all Sects and Factions cry out for help against his Sect Doth not this shew them to be like Ishmael Not only because of their persecution of others with bitter words but also of others dis affection to them their hand being against every man and every mans hand against them I do not say bad mens only but good mens also unlesse there be no Teachers good in the Nation besides Quakers now how sad is the condition of these men whom so many wise and godly men can see no cause to approve and favour 5. What he saith in jest No Minister no Magistrate will be found a truth in good earnest for they that contemne Gods expresse ordinance in the former will for the same reason undermine it in the latter to wit that an open way may be made for what they like and what they like yea Magistrates are in so much more danger than Ministers because such men are more hindered in their purposes by their greater ter power and may gain more if they can accomplish their purposes by their subversion Herein late experience will give some light by which it hath been observed that they that had an evil eye upon the Ministry and being not content with Reformation thereof meditated ruine were also possessed with principles leading to the overthrow of the Fundamental I awes and of Magistracy The affecting of a fist Monarchy hath an evil aspect upon whatsoever is reckoned a branch of the fourth T. S. Horrible blasphemers they are grand Heriticks and notorious blasphemers and that you may knowe wâ— do charge them to be such on as just grounds as our brethren the Scribes and Pharises charged Christ we desire you to scan over this ensuing list of their monstruous blasphemies W. T The generals being passed over we must now come to the particular charge which this accuser hath drawn up in â—est against himself and his assosiates in earnest against the publick Teachers oâ— the Nation I cannot but exreamly loath the spirit with which it is written and exceedingly blame the writer and yet it grieves me whensoever I think of it and that is very often that one formerly reputed to be religious should so far forget Religion and shew so little fear of God as to strain his wit which God hath given him for a better purpose to frame such a play Book as this is made up of Fifteen fancies thereby to mock and blaspheme Gods Messengers As concerning which he must be told in the first place that persons criminous would think themselves in very good case if they might but draw up their own charges and make such a list against themselves as themselves list Yet shall the several Articles of this his charge be considered as they proceed from himself that sits down let all men judge whether it be not in the seat of the scornful and thus gives them forth T. S. First they blaspheme and say that Christ is the light of the world and hath enlightened every man that cometh into the world and that he that followes that light shall not walk in darkness but shall have the light of life which light is sufficient to teach them and guide them unto the Father c. W. T. Here are two Scriptures joyned together with more subtilty than soundnesse and upon a designe rather than reason for though there be a similitude in words yet the words import different things and are spoken upon a different account for which purpose I shall take it for granted that the first Scripture to wit John 1. 9. speaks of Christs enlightening the world as God before his coming in the flesh or at least as well before his coming as after which will I suppose appear clearly two waies 1. Because the purpose of the Evangelist in the former part of that chapter is to set forth Christs Divinity which he doth both by reason and the testimony of John Baptist 2. Because it is not said that is the true light but that was If any say that enlightning work is still carried on I shall not deny it but that will amount to no more but this that the thing intended there is to advance Christ in the eminent work of enlightning the world in the generallity and to shew that Christ is the fountain of light to all generations successions of men Now I conceive that it may with good reason be made out that the lighting intended there is most properly with the light of nature and that 1. Because oâ— the latitude of the subjects enlightned to wit every man that cometh into the world that is that is born into the world 2. Because it doth not appear that the light of Gods Word and the knowledge of Christ hath been or is communicated to all the world Vniversally much lesse to every one born into the world Individually but rather the contrary Psal 147. 19 20. Acts 14. 16. with Deut. 18. 14. Acts 16. 6. Divers there fore understand this of the light of nature and they that understand it otherwise yet no way favour that which the Quakers would deduce from it for they limit the words thus Christ lighteth every man that comes into the world that is every man that is enlightned he enlightneth him And again thus every man that cometh into the world that is both Jewes and Gentiles in which sense the world is taken 1 Iohn 2. 2. And yet again every man that comes into the world that is that
in familiar conference The Apostle therefore addes but let your yea be yea and your nay nay that is in common discourse let there be no oath at all But a constant and candid expressing your selves in simple and stable affirmations and negations In brief that which Christ speaks is not against all swearing wherein the Name of God is so much advanced in his Omniscience and Justice but against creature-swearing and common swearing we may therefore put our Saviour and his Apostle together and conclude that both Christ and James whose words we may call a comment upon our Saviours words do not take away the use but establish the reverence of an Oath by prohibiting the prophane and trivial taking of it up in mens common talke Let this then be the charge since these men will needs be charged that they absolutely deny the use of an Oath when yet God commands it in the Old Testament as a part of his Moral worship Exod. 22. 11. Deut. 6. 13. laying down also special rules for the holy use of it Jer. 4. 2. And with that the New Testament tells us that an Oath for confirmation is the end of all strife Heb. 6. 16. Let them consider therefore upon what good account they put an absolute end to that which God himself saies puts an end to all strife But this man sits and laughs at this necessary and effectual assistance for the administration of Justice and speaks as if he would let the world know that he will neither swear himself nor get any body else to swear for him to obtaine that which is duel to him for if it be not thus but he will seek his own as Ministers seek their own then he himself will be accounted one of those Orthodox men among whom he is so loath to be numbred T.S. 6. They are bold to assert that in taking Tythes for preaching we are true neither to the Old Covenant nor the New Not to the Old because Tythes were the maintenance peculiarly appointed to the Tribe of Levi of which Tribe we cannot say we are and also the Tythes of old were by command to be put into a store house whether the stranger the Fatherlesse and widow were to come and eat of them and be satisfied which we practise not not to the New Covenant for that Jesus Christ hath put an end to the Levitical Priesthood and consequently to all the maintenance and appurtenances there to belonging W. T. A. 1. Though we are not of the Tribe of Levi yet we are Ministers of the Gospel taken from among men ordained for men in things pertaining to God So there is an agreement in the generality of the office and such a succession and correspondency in regard of the spiritual substance of it that New-Testament officers taken from among Gentiles are prophecied of under the name of Priests and Levites Isa 66. 21. with Rom. 15. 16. 2. As we are not properly of the Tribe of Levi so we have not those Tythes that were appropriated to that Tribe It s true we receive a portion of the fruits of the earth called Tythes yet it comes very short of that ample proportion which the Tribe of Levi had i who yet besides the Tenths and Fift-fruits and the share they had in the sacrifices had also 48. Cities with their suburbs 3. Tythes were not so appropriated to them but that there was one Tythe for the people themselves Deut. 14. 22. 23. and another Tythe was to be laid out for the poor Deut. 14. 28. 29. which was called the Poor mans Tythe If people were to lay out a Tythe for the use of the poor now as they did then we should be as far from hindering them of it as this writer from a just imputation when he speaks of not practising that by our selves in these times which was to be done by the people in those times and yet out of that we have the poor have an allowance both by way of yearly pay and of voluntary Almes 4. For the objection of being true neither to the old nor new Covenant I answer that we are true to the new Covenant under which we stand because though Christ hath put an end to the Levitical Priesthood yet he hath not put an end to the Church Ministry nor to that maintenance which is necessary for it for there is a new Gospel-Ordinance to establish it to wit that they which preach the Gospel should live of the Gospel 1 Cor. 9. 14. 5. Whereas it is objected here that the Levitical Priesthood is gone with all the appurtenances whereof Tythes were one thereunto I answer that Tythes may be considered two wayes 1. In the general nature of a maintenance of the servants of God in the service of God As to speak more plainly and by way of instance in regard of the matter now in hand the Levites having no part nor inheritance with their brethren Deut. 14 27. and yet being Gods special Officers about the service of the Tabernacle wherein there time was taken up they had need of a sufficient support for them and theirs In this respect Tythes belonged not to the Ceremonial but rather to the Judicial Law as the Levites were a part of that body of people all of which was to be provided for in the land of Canaan yea we may say to the Moral Law of the 2 and 4. command of the first Table as they were Gods servants And to the 8. command of the 2. Table as they were the servants of the Church laboriously imployed for them according to the rule of service prescribed in those times Now to apply this In this nature we take Tithes that is as they serve to make up a fit maintenance for the support of the servants of Christ in the service of Christ for the people of Christ who partaking of spiritual things from us ought in equity to minister carnal things to us Rom. 15 27. 2. Tythes are considered under the notion of the support of and their speciall application to the ceremonial service Now as they were given received and made use of to maintain and uphold that old Testament worship and the Priests and Levites in order to that so they are abolished we lay no claim to them in that relation but yet the Tenth being the onely maintenance designed unto us we do with a good Conscience take it because there is no ceremony in the proportion that is in maintaining the ministry by laying out a Tenth but only in the old Testament application Tithes were an appurtenance to the old ceremoniall worship but they were not in themselves a Ceremonial appurtenance for we find a tenth part given to God long before the Ceremoniall worship was instituted by the hand of Moses Gen. 28. 22. Yea whereas he saith they were appropriated to the Levitical Priest hood or to the Tribe of Levi we finde them paid by Abraham to
as a seditious person and gâ—â—lty of high treason which causeth him both in oâ—heâ— places and in this psalme bâ—lâ—ly to appeal unto God truâ—â—ing in his innocency notwithstanding whereas the conscience before â—he judgment sâ—aâ— of God doth aboundantly reprove them also which are most innocent before men it must needs be that the conscience here sustain a double prison both confessing iâ— self 〈◊〉 and also sâ—â—ting it self as innocent before the same Judgment seat and David doth his thing most manifestly in this Psalme addinâ— a enâ—ence as notable as any is any where in the holy Scriptures whereby all and every man without exception besides him 〈◊〉 wâ—o was â—oâ—ne pure without all spoâ— being considered in themselves are condemned of injury done to others and therefore woâ—hy of â—undry punishments Thus â—ar that holy and humble man And shall â—t not be our testimony that we the Ministers of Christ are not such â—s we are made to be because we freely acknowledge our selves worthy to be made such I say worthy in regard of our guilt before our God though I doubt not but such charges as these as they come from those that charge us shall be cast out of the â—ourt of heaven Yea and that we shall receive through Jesus Christ for all those things wherein our consciences do accuse us and wherewith that God that is greater thâ—n our consciences is able to charge us while we accuse our selves and fly to free-grace an absolving sentence Yet sure this sends us for I shall not fear to conjoyn my dear Brethren in this concession and that very feelingly to a more special scruting and severe search into our owne hearts and waies to finde out if it may be whence it may arise in true consideration that God should permit so much scorne to be cast upon us He spake like a Phylosopher that saies What evil have I done that bad men speak well of me but he speaks like a Christian an I like a Divine that saies what evil have I done that bad men speak evil of me I kâ—â—w noâ— why they should be so offended but there is reason enough whether I know it or no why God should be displeased and by their moâ—t unjust manage his most just displeasure Surely it is meet to be laid unto God from the rod of men and that scourge of their tongues which is ever in the hâ—nd of God I will not offend any more that which I sâ—e not teach thou mee if I have done iniquiry I will do no more Job 34. 31 32. Having thus far made bold with my Reverend Brethren yet speaking all to my self most I may not leave without adding a few words concerning those of the Ministry who may be justly charged with some or many of these enormous things that are heaped up in this Epistle Yea from whom such a persions have risen upon the whole company and calling of publick Teachers I hope they will give me leave without 〈…〉 contempt in a fair and loving but yet serious and 〈◊〉 way to impart my self unto them 1. Then for the 〈◊〉 of Teaching though this Epistle be not such a friend to publick teaching as to taxe us for neglect that way yet that no doubt is a Ministers principal task and to be looâ—â—â—â—on as a matter of a solute necessity 1 Cor 9 17. The â—all to Preaching reacheth as high as heaven and the woe for not Preaching goes as low as hell and will be found so to do when Christ shal come to require an account of that charge of Preaching the Word and being instant in season and out of season 2 Tim 4 1 2. but that which it concernes me more especially to intimate is this that whereas much is here spoken concerning maintenance they have no cause to lay holâ— on the wages that have no care to do the work of the Ministry for it is the Labourer no the â—oyterer that is worthy of his hire I shall pasâ—e this with Gregory's censure Fructus â—bsque pecunâ—â comedit qui Ecclesiastica commoda prinâ— pit sed ministerium popul â—non imâ—en â—it Quid ad haec nos Pasto res dicimus qui officiuÌ„ quidem praeconis susipimus â—ed alimenta Eccesiastica muti manducamus exigimus quod nostro debitur corpori sed non impedimus quod subjectorum debetur cordi 2. That which there is more cause to speak to here is this that if any that are of this great Calling shall in these dayes wherein men are more prest to take pains preach frequently and live desolutely they have to consider that they are under our Saviours black character of those Scribes and Pharises with whom this indiscreet and un-distinguishing Epistle shuffles us all up and that 's this they say and do not Mat. 23. 3. like Kine its an homly similitude but which comes home that give a good meal and that perhaps of sincere milk and then throw it all down with their foot or like children that write a fair coppy and then blot it out with their slieve How dishonourable a thing is this and how uncomfortable For here I remember what is storied of Origen who being drawn in by a device as Epiphanius reports to offer Frankinsense to the Heathen gods he left the place where he did it which was Alexandria being not able to indure the infamy that succeeded such a fact and came to Hierusalem where when they constrained him to teach he rose up at length and read this sentence of the 50. Psalme But unto the wicked saith God what hast thou to do to declare my statutes or that thou shouldst take my covenant into thy mouth And when he had done laid asiâ—e the Book and fell a weeping and wailing and the whole company with him And sure if ever God awaken a mis-living Ministers conscience an evil carriage will be a weeping businesse and the 50. Psalme to him will be like the 51 to David 3. That which I have most cause to mention and which hath moved me to speak of all the rest is that this Book of reproaches takes its rise and the little strength it hath from the loose and unjustifiable carriage of diverse persons in the ministerial Calling Now what a lamentable thing is this that Ministers of the Word should so live as to dishonour both the Word the Ministry It is but reason that they suffer me to speak by whom we all suffer Thou that teachest another teachest thou not thy self Thou whose businesse it is to preach the Law and Word of God by breaking the Law dishonourest thou God For the Name of God even that Name of his which is stampt on his ordinances and Ministers is blasphemed among the Quakers and Anti ministerial men through you Is it nothing to you that you make the offerings the ordinances of God the ordinances of the Ministry to be abhorred Will not the accompt be sad at the last day that you have not only