that of George Bateman to Mr. Ledgard pag. 25. 26. aâ— also their casting away their Bibles Wâ—â— Strickland told Mr. Archer If he had never Read the Bible it had been better for him How constantly doe the Scriptures passe under no better name from them then the Saints conditions Davids Moses Isays Pauls conditions and a declaration of the condition of them that spake them forth Confut. This Position is so grosse that we hope it will never sinke into any Christian heart but will be a confutation to it selfe in the thought of any sober minded Christian yet we shall propose these things 1. That when the Word of the Lord came to the Prophets Samuel Isay Iâ—remiah c. it cannot be understood of the Word that was made Flesh the Lord Iesus but must necessarily signifie that minde or message of the Lord contained in those words or Scripture Writings as 1 Sam. 15. 10. Then came the Word of the Lord to Samuel saying It repenteth me that I have set up Saul to be King Isay 38. 5. then came the Word of the Lord unto Isay saying Say to Hezekiah c. I will adde unto thy dayes fifteene yeares Ier. 14. 1. The Word of the Lord that came to the Prophet Ieremiah concerning the dearth Iudah mourneth and the gates thereof languish It s a grosse absurdity to say this word of the Lord was Christ and it is as much to say they were the experiences of those Prophets or their conditions but they were the word of the Lord by these Prophets spoken to the Persons therein concerned 2. As for the Phrase in the New Testament the Word of God it is cleare both Christ and the Apostles in their mention thereof doe understand that which they Spoke Preached or Wrote and not the Person of Christ of the Father or Spirit So Christ speaks to the Iews Marke 7. 13. making the word of God of none effect by their Traditions which word can be understood alone of that fifth Commandement ver. 10. Honour thy Father and Mother Luke 11. 28 Blessed are they that heare the Word of God and keep it which plainely hints a word spoken written or engraven c. not the eternall word the Lord Iesus Rom. 10. 17. Faith comes by hearing hearing by the Word of God where the word Preached or the Scriptures of the Apostles which we now have is plainely called the Word of God 3. As for those Writings of the Prophets and Apostles that they are the word given forth from the living God and of authenticall and undenyable authority over every conscience good and bad we could fill Pages with the proofes and evidence thereof but the Reader may observe we are speaking of the Scriptures in reference to these mens cavills and no further And so shall leaving so plaine so Funâ—mentali a Principle rather fall upon their owne notion of the word of God calling it A declaration of the conditions or experiencâ—â— of them that spoke them 1. This is fully to take away the very Foundation of the Faith of Saints which is onely built upon the authority of God not upon any experience of the best Saints or the declaration of it Luke 24 25. O fooles and slow of heart to beleeve all that the Prophets have spoken where Faith is bottom'd upon Scripture authority as Acts 18. 28. Apollos mightily convinced the Jews shewing by the Scriptures that Iesus is the Christ Acts 28 23. Paul perswaded them concerning Iesus both out of the Law of Moses and out of the Propheâ—s Now be this Law and the Prophets what they will if they fall any thing lower then the truth and word of God they can be no bottome for the Faith of Saints and Paul takes a weake argument to convince them by And yet that those were not the conditions of those Prophets or the experience of things fulfilled in themselves is as cleare as the day to any not grossely ignorant and especially from 1 Pet. 1 10. 11. 12. Of which salvation the Prophets have enquired and searched diligently who propheâ—ied of the grace that should come unto you Searching what or what manner of time the shirit of Christ which was in them did signifie when iâ— testified before hand the sufferings of Christ and the glory that should follow Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have Preached the Gospel unto you And as in this its cleare that they spoke not forth their own conditions and experiences so also the Apostle sends the Saints to a word of Prophesie as a more sure foundation of Faith then the most glorious experience or enjoyment in the World 2 Pet. 1. 18. 19. 2. This is to make the Scripture lose his authority save onely when we experience it or where it is fulfilled in mens soules and so doth make voyd every command and Promise and all wicked men that can experience little of it shall be left excusable before God at the last day because not having the Scripture fulfilled in themselves according to the Quakers Doctrine it had no authority over them This is the most pleasant Doctrine for desperate Atheists that can be Whereas John 12 48. He that receiveth not my words hath them not fulfilled in him yet the words that I have spoken they shall â—udge him at the last day 3. This at once nulls and destroyes the Divine Authority of the whole Hystoricall and Propheticall Part of Scripture together with all the threatnings of Scripture of Hell and iudgement unlesse they say the Sainss have those threats of Hell fulfilled in themselves and that condition of Dives in Hell is the condition of Saints as also the promises therein of mercies yet to come their futurity denying their being the already experiences of the Saints 4 Consider what impossibilities contradictions falshood doth this woefull Doctrine bring upon most parts of Scripture wherein such things there spoken of were not could not be the conditions of either God that gave the Word or the Prophets and Apostles that Published it In the close of this consideration we disire to mind you of the reproachfull earmes this people every where give to the Written Word though the Spirit Rom. 15. saith These things were Written that we through patience and the comfort of the Scriptures might have hope And the holy Ghost still referres to the Written Word Luke 20. 17. John 15. 25. Heb 10. 7. 1 Pet. 1. 17 because it is Written Be yee holy as I am holy where the Spirit of God doth evidently put an authority upon the Written Word which is the same in signification and thing with the word Scriptures of which see how glorious things the holy Ghost reports thereof how sleightly soever the Quakers esteeme thereof 2 Tim. 3. 15. 16. 17. The holy Scriptures which are able to make thee wise to salvation All Scripture is given by inspiration from God and
The Perfect Pharisee UNDER MONKISH HOLINESSE Opposing the Fundamentall Principles of of the Doctrine of the Gospel and Scripture-Practises of Gospel-Worship manifesting himselfe in the Generation of men called QVAKERS OR A Preservative against the Grosse Blasphemies and horrid delusions of those who under pretence of perfection and an immediate Call from God make it their businesse to Revile and Disturbe the Ministers of the Gospel Published for the establishing of the People of God in the Faith once delivered to the Saints And in a speciall manner directed to BELEEVERS in Newcastle and Gateside Isay 8. 20. To the Law and to the Testimony if they speake not according to this Word it is because there is no light in them 2 Epist. of John ver. 8. Looke to your selves that we lose not those thingâ— which we have wrought Gateside Printed by S. B. and are to be sould by Will London Book-seller in Newcastle 1653. Christian Reader THe great Designe of that old and subtill Serpent in the latter dayes doth eminently appeare to be to over-turne the Faith of Soules For what else is the Reason of so many monstrous shapes and varieties of appearances into which he transformeth himselfe but that he may have somewhat more probably successefull to intangle according to the diversities of the temper of hearts Yet such is the wise and good dispensation of our God that even when Satan would appeare most like an Angell of light yet something ever doth breake forth in his closest contrivances that makes the designe of the Serpent very visible There is indeed something which pretends to holinesse in this upstart Generation of men as the meannesse of their Apparrell sometimes more then ordinary Abstinence their forsaking the World though to a sinfull neglect of their Callings and Families and many triviall observances which the Apostle calls The rudiments of the World Col. 2. 23 in which they yet place a great part of their perfection These things have indeed as Paul said A shew of Wisedome in Will-Worship and Humility and neglecting of the Body But alas are narrower coverings then can conceale the wickednesse of the Blasphemies Cursings and Raylings which under these are ushered in to destroy the foundation of the Saints Seeing therefore their folly is very fully by the demonstration and witnesse of the Scriptures made manifest to our selves and their Principles and practises hereafter specified undeniably known to some of us We are as those that Watch for your soules as those that must give account Pressed in Spirit to Publish the ensuing Discourse With our Prayers that as their folly is made manifest herein so it may proceed no further This is the Method of our proceeding in this Tractat. First we lay downe their Doctrines Secondly prove them to be theirs from their own Words and Writings Thirdly confute them from the Scriptures Tho. Weld Will. Cole Rich. Prideaux Will. Durant Sam. Hammond The Doctrines of the Quakers produced from their owne Words and Writings layd downe in the Positions following To which is subjoyned full Proofes of their asserting of those Doctrines As also Arguments for the discovery of their unsoundnesse Position 1. Equality with God Proofe 1. THat this hath been asserted by the chiefest of them upon whose mouth it s fully known they much depend will thus appeare George Fox being by Warrant from M. Toluson and M. Lawry now a Member of Parliament two Justices of the Peace in Lancashire to be apprehended for affirming he was equall with God before the said Warrant was put in execution the said businesse was heard over againe at Lancaster at a private Meeting of the Justices where George Fox was present Where after severall distinctions and occasions favourably given in behalfe of the said Fox Dr. Marshall in presence of the said Justices proposed the case to Fox himselfe to speake his heart Whether he did beleeve himselfe equall with God The said Fox in answer thereto positively affirmed thus I am equall with God The said Dr. Marshall and Mr. Altham Schoolemaster at Lancaster deposed this at a generall Sessions in Westmerland in the hearing of one of * us and deposed the same againe before the Honouradle Judge Pulâ—ston at Lancaster the next Assizes 2. At a meeting with Iames Nayler where a discourse was concerning Persecution William Baldwinson of Under-barrow in Westmerland proposed to the said Nayler Whether he beleeved that any could be as holy just and good as God himselfe To whom the said Nayler answered That he did witnesse that he himselfe was as holy just and good as God This the said M Baldwinson did offer to Collonell Brigs to depose and hath very often affirmed the same to one of * us and is besides a man fearing God of eminent trust where he lives in the service of the Common-wealth 3. Mr. George Berkett offered to depose that George Fox did affirme himselfe to be the judge of the World And it is fully known to some of us that the generall body of that irreligion do pretend to know the secrets of the hearts of men it s their common expression to all they speake unto that they know their hearts and when they charge Persons with sins which is usuall with them even to such whose Faces they never saw before nor heard of which they can finde nothing outwardly to prove their common ascertion is that they can see their hearts and accordingly doe call them damned Devils and pronounce their judgements Nor is it impertinent to this that Iames Nayler to one of us did affirme that he wondered that God should reveale any thing to me and he not know it One Wrote thus from Carlile that he was threatned to be put in Prison with George Fox whom he called the Soâ—ne of God Confutation 1. 1. That finite and infinite should be equall is a grosse contradiction which all spirituall and naturall light abhorres Heare what an infinite God ascerting his owne inequality sayes to the creature Isay 40. 15. To whom then will ye liken me or shall I be equall saith the holy One Reade the whole Chapter as also Iob 38. 39 40. 2. If so then the creature must needs be eternall à parte ante viz. must never have had a beginning of their being unlesse they will either affirme that God himselfe was created or that man is a created God Reade the Creation of man Gen. 2. 3. If equall with God then as holy as just as wise as powerfull as omni-present some of these the proofes will cleare to be affirmed by Nayler To whom we propose If he be as holy just and good as God then he hath been so either from his Birth or from some worke of conversion since upon his soule If he say he was so from his Birth then we cry out Blasphemy For 1. Are we not sinners from the Wombe Psal. 51. Isay 48. 8. Children of wrath by Nature Ephes. 2. 2. 2. Is there not in all a body of
of the great businesse of justification of sinners by Faith of Iesus Christ that dare trust to so filthy raggs in the presence of so just and so holy a God Position 10 No reall Saint but he that is perfect and perfectly holy in this life and doth not sinne Proofe It is the designe of Nayler in his Booke in severall Paegs to prove this see his Book pag. 21. 22. Nayler hath oft spoken it of himselfe and said he witnessed it So G. Fox hath done others some of us doe know have said they witnesse perfection in Nayler Nay so farre doth Farnesworths ignorance of the Gospel proceed that in his Booke pag. 20. he thus writes They say they can never overcome the body of sinne or be made perfect here and they say no un â—lâ—ane thing shall ever enter into the Kingdome of God How doth this agree It s one of their ordinary out-â—ryes against the Ministers because they oppose this Doctrine And t is the most generall Doctrine of all their Books and Papers Confut. 1. Let the Reader consider there must be of necessity a distinction of the word perfect and perfection in Scripture though we know this Generation of men will cry downe distinctions and pronounce that curâ—e against us Rev. 22. as if we added to the word Yet the following cases will evidence the absolute necessity of distinctions if the unity of truth and the faithfulnesse of the word be owned at all Reade 1 Iohn 1. 8. 10. If we sâ—y that we have no sinne the truth is not in us compared with 1 Iohn 3. 8 9. Whosoever is borne of God doth not commit sinne Reade 1 Iohn 5. 16 There is a sinne to death and there is a sinne not to death So Isay 9 7. Of his Gouernment there shall be no end compared with 1 Cor. 15 24 Then commeth the end when he shall deliver â—p the Kingdome c 2. Now as to a necessity of it in the case in hand consider the various use of the word in Seripture Phil. 3. is very full ver. 12. Not as though I had already attained either were already perfect compared with ver. 15. where t is a word of the same root the Apostle speaking of the Saints and taking in himselfe in that expression adds Let us therefore as many as are perfect be thâ—â— minded In which is plainely evident that Paul shall grossely contradict himselfe unlesse there be a distinguishing betwixt the variety of the sense of the word perfect 3. That perfection therefore ver. 12. is perfection in Glory as the verses both before and presently following it doe fully cleare it s that for which Paul was apprehended of Christ as is evident 1 Cor. 13. 10. where t is opposed to Pauls present state When that which is perfect iâ— come then that which is in part shall be done away clearely meaning his injoyment of God in glory as is plaine ver. 12. Now we see through a glasse darkely â—â—en face to face Now the same word perfect in ver. 15. that it cannot possibly be meant of the same sort of perfection is evident For as the Apostle tells you that he enjoying the perfection v. 15. is yet short of is pressing forward towards the perfection in ver. 12. as to a thing that 's yet before so taking the word in both places in the same sense it were a contradiction for him to say he is perfect and is not perfect For the true meaning thereof we give you three Scriptures 1 Cor. 2. 6. Howbeit we speake wisedome amongst those that are perfect 1 Cor. 14. 20. In malice be yee children but in understanding be yee men or be ye perfect for the word is the same with the former Text Heb 5 last Stong meat belongs to those that are of full age or that are perfect In all which places it is evident in it selfe that the word imports Christians growne up to more knowledge in the Gospel then others had who are in these quotations called Babes From the consideration of this Text it may be fully seen that perfection of Saints here is not that absolute perfection in glory which Paul professed he had not attained to but that comparative perfection of being growne up to more then ordinary measures of Grace and understanding much beyond the attainement of Babes in Christ 2. As for our perfection by justification the Scriptures fully hold it out upon the account of the imputed righteousnesse of Christ whereby the spouse appeares altogether lovely not upon the account of her own holinesse for so she is blacke and an infant in her blood but we know that t is not this perfection they speake of as he that hath but looked into their Books may presently discover 3. There is a perfection which the Scriptures expresseth integrity by as that word speaks the truth of grace in opposition to hypocrisie Thus Iob is called perfect Iob 1. 1. but that this perfection doth not imply a totall absence of sinne is plaine witnesse his sinfull passionate cursing the day of his birth Iob 3. 3. Let the day perish wherein I was borne Job 6. 8. 9. Oh that is would please God to destroy me that he would let goe his hand and cut me off See his owne confession Job 9. 20 2â— If I say I am perfect my owne mouth shall prove â—â—â— perverse Thus Asa is called perfect 1 Kings 1â— 14 The high places were not removed neverthelesse Asa's heart was perfect with the Lord all his dayes Here is the perfection of Asa's heart with God and that all his dayes yet you shall â—ndâ— first He tooke 〈◊〉 away the high places which was a 〈◊〉 〈◊〉 Secondly He tooke the gold and silver ouâ— o 〈…〉 the â—â—â—se of the Lord and sent them to the 〈…〉 and 〈…〉 ue â—Chron 16. 7. 9 Thirdly 〈…〉 anâ— put him in the Pri 〈…〉 ppressed the People at 〈…〉 And â—â— his Dâ—â—â—asâ— sought not to the Lord 〈…〉 So that you may clearely see in wh 〈…〉 hâ— was sâ—â—d to â—â—perfect As for other examples in this kinde â—â— this time it may be clearely understood in what sense the spirit câ—lâ—â— them perfect who otherwise had their personall grosse infirmitieâ— 4. You are to distingâ—â—sh betwixt the perfection of God and the perfection of the creature in reference to that Text Mat 5. last In which place perfection cannot signifie that which brings up to an equality with God but a similitude unlesse you runne upon that blasphemous Principle of equallity with God of which we have said enough before 5 By our thus comparing Scripture with Scripture we expect from their former usage in this kinde they will charge us with pleading for sinne though we are but discovering the imperfections of the best Saints lest they shou'd live upon their owne righteousnesse which to set up and establish in opposition to that of Christs imputed is evidently the designe of Quakers And that so the strength of the Lord may
is profitable for Doctrine for reproffe for correctiâ—r for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works Position 14. The Spirits are not to be tryed by Scripture Proofe Miles Hawd in the Congregation at Kendale asserted that he that referred to any light without was a deceiver In a Paper of theirs one of them reckons this up as one of the Errors of the Priests as he â—alls them they professe the Scripture to be the rule and the touchstone to try withall A Book called Severall Papers set forth by A. P. pag. 19. sayes the worlds touchstone is without them and they try the living by the dead the spirit by the letter the Saints touchstone is within whereby they try the spirits whether they be of God or no which evidently demonstrates they allow no tryall of the spirits by the written word Confut. â— Heare what the spirit saith Isay 8. 20. To the Law and to the Testimony if they speake not according to this it is because there is no light in them 2. This is to withdraw the soule from the judgement or determination of God whose revealed will the Scripture is as above is shown 3. This is to open a gap unavoydably to all Satans delusions as you may see by the short Relation of the Quakers Shaken in the case of Iohn Gilpin and we can no otherwise look upon this then the very Hold Satan hath to keep this people under his delusions by cousening them thus to stop their eyes against the light Iohn 3. 20. for what else shall be the Touchstone but the Word of God 4 And how strong are the perswasions of errour how fully doth Satan pretend in the soule to be an Angell of light and wherein shall man distinguish The Bereanâ— searched the Scriptures whether these things were so Acts 17. 11. trying the Apostles themselves by the Written Word 6. And Christ himselfe leaves the very proofe of himselfe to be the Messias to the Scriptures Iohn 5 39. Search the Scriptures for in them ye thinke ye have â—â—â—â—â—all life and they are they which testifie of me Position 15. That there ought to be no sinse meaning or exposition given or studying of the Scriptures Proofe Their common expression is to him that opens or shews them the interpretation of any Scripture Cursed is he that addes or the plagues are upon thee for adding to the Scripture John Audland a few days since being for his Rayling and Publique disturbance called before the Magistrates and there pleading against the Ministry alledging that Text Ier. 5. 31. The Priests heare rule by their means One of us laboured to convince him of this ignorance in that grosse mis-interpretation for by means he understood by their maintenance shewing that that Text doth most evidently hold this sence That those Priests bare rule by the means of the false Prophets The said I. A. presently cryed out Thou addest thou addest The same man having called another of us Deceiver was asked Whether he heard him Preach any thing contrary to the truth the day before telling him withall he Preached that which he had Prayed and studied the Scripture for presently the said Audland as if studying the word were enough to convince a man to be a deceiver cryed out there thou shewest thy selfe One of their Papers in the hands of one of us wickedly rayles thus Away with all your conjuring studying away with all your stage play Preaching And t is their knowne and constant Principâ—e Though their grand master Fox was not able enough in this point but discovered his Imposture by his Concordance to the Bible sent him from Yorke to Kendale Confut. As to this let the Reader consider Neh. 8. 8. Ezra Read in the Booke of the Law of God distinctly and gave the sence and caused them to understand the Reading Luke 24 27. Christ began at Moses and all the Prophets and expounded therein all things concerning himselfe Marke 4 34 He expounded all things to his Disciples Acts 28. 23. Paul expounded and testified the Kingdome of God out of the Prophets Act 8. 30. to ver. 35. Philip expounds the mende of the holy Ghoâ—â— in that Prophecy of Isaiah to the Eunuch who Read it and yet without Interpretation knew not the meaning of it Christ sends the Pharisees to study the meaning of Scripture in stead of cavelling Mat. 9 13. Goe learne what that meaneth And Peter tells you in the writings of Paul there are many things hard to be understood 2 Pet. 3. 16. which the unlearned and unstable wrest as they doe also other Scripture unto their owne destruction But to say there is no sense or meaning in the Scriptures shewes so grosse ignorance nay such senselesnesse in these people that this may suffice And for the studying of the Word reade the command of Christ for searching it Iohn 5. 39. of Paul 1 Tim. 4. 13. Give attendance to Reading Col. 3. 16. Let the Word of God dwell in you richly in all wisedome Tiâ—ethy must be nourished up in the Word of truth and of that good Doctrine to which he had attained 1 Tim. 4. 6. must give himselfe wholly 1 Tim 4 15. to Reading Exhortation Doctrine that his profiting might appeare to all 2 Tim. 2. 15. Study to shew thy selfe approved unto God a workeman that needeth not to be ashamed rightly dividing the Word of truth 2 Tim. 3. 15. From a childe thou hast learned the holy Scriptures c. out of which the man of God must labour to be throughly furnished unto all good works Position 16 They cry downe Baptisme with Water and the Lords Supper aâ— being but types and shadowes ceasing upon the appearance of Christ within them Proofe A Booke called Severall Papers set forth by A. P. pag. 19. thus The worlds Baptisme is without them the Saints Baptisme is within them the worlds Communion is without them taking a little Bread and Wine c. which is carnall the Saints Communion is within Compare this with George Batemans answer to Mr. Ledgard pag. 29. disputing with him about Baptisme c. sayes That Baptisme and the Lords Supper c. Christ when he was in the flesh left them as types of another nature and this pointed at Christs appearing in the spirit and as the types under the Law ended when Christ appeared in the Flesh so these types viz Baptisme and the Supper of the Lord for of them he speaks there end when Christ appeares in spirit To which adde that of Farnsworth in his Pamphlet entituled A Discovery of Faith pag. 11. All your Baptisme such as are invented from the Letter the carnall minde invents them these are for the Fire for they are the workes of the Flesh Reade him also pag. 13. Confut. What soule that lives under the Kingdome and Scepter of the Lord Iesus will not abhorre these opinionâ— that destroy and wholly take from the Saints these two greaâ— Mysteries
they were How undeservedly we are called Anti-Christian upon this account upon such pittifull grounds as this we leave it the Reader to consider Charge 3. That they stand Praying in the Synagogues Confut. We suppose this their Charge is grounded upon Mat. 6. 5. Thou shalt not be as the hypocrites are for they love to stand praying in their Synagogues and in the corners of the streets that they may be seen of men First it is evident that the challenge of Christ there against hypocrites is for their performing their private duties in publique places that they may be seen of men as is cleare from ver. 6. But thou when thou prayest enter into thy closet they were much in praying in publique in the Synagogues and streets that so they might get the esteem of being holy men but little or nothing in secret before the Lord But that this text dâ—â—yes either the worke of Prayer in publique Congregations or the gesture of standing in time of Prayer is most absurd to affirme for 2. Chron. 6 32. Luke 18. 10. two men went up to the temple to pray Mat. 21. 13. my house shall be called c. and that in Acts 16. 13. is understood of one of their Synagogues And in the time of the Gospel prayer in the publique meeting places of the saints is fully proved from 1 Tim. 2. 8. I will therefore that prayer be made every where 1 Cor. 14. 14. If I pray in an unknowne tongue c. where the Apostle is treating about prayer in Church-meetings as also in 1 Cor. 11. 4. Every man praying or prophecying with his head covered c. So Acts 1. 14. 24. the Apostle prayed Acts 2. 4â— the converted Christians continued in the Apostles Doctrine and fellowship and in breaking of bread and in prayer The Apostles joyne together prayer and the ministry of the Word Acts 6 4. See Acts 13. 3. Acts 14. 23. Acts 20. 36. Acts 12. 5 And for the gesture of standing reade Marke 11. 25. and when yee stand praying forgive spoken to the disciples Luke 18. â—3 the Publican stood afarre off and prayed So that t is neither praying in the publique meeting places nor standing in Prayer that Christ reproved but the hypocriticall ostentation of Pharisees But what is this to Ministers who neither performe their private duties in publique places nor pray in the corners of the streets but are employed in the performance of that solemne part of the worship of God and yet for this cause are by these men reproached as Anti-Christian Charge 4. That they Preach for Hire Confut. It is chearefully acknowledged that we doe receive wages in our labour in the Ministry But as to our making hire the end of our worke we doe abhorre it and do appeale to the searcher of hearts to cleare up the unrighteousnesse of this reproach who tryes and judgeth all things But we are the lesse troubled with this aspersion because these inveterate adversaries of the Ministry doe condemne it because we doe receive wages for our worke Now as to our warrant in so doing we shall shew you the evident practice of the Apostles and the expresse authority of Scripture 2 Cor. 11. 8. I robbed other Churches taking wages of them Here you see the Apostle receiving wages of the Churches amongst whom he laboured 1 Cor. 9. 6. I onely and Barnabas have not we power to forbeare working where it is cleare that the Apostles lived by not their working with their hands but their Preaching of the Gospel and if sometimes he say he laboured with his hands 1 Thes. 2. 9. I Preached to you the Gospel of God freely 2 Cor. 11. 7. Let the Reader consider First in that same verse he calls it an abasing of himselfe yea and secondly in 1 Cor. 4. 12. he reckons his labouring with his owne hands amongst his great afflictions Thirdly Nor was this a deniall of his right to maintenance but a suspension of it for present reasons to himselfe best knowne For 1 Cor. 9. 6. I onely and Barnabas have we not power to forbeare working 2 Thes. 3. 8. 9. that we might not be chargeable to any of you but not as though we had not power Now for the fuller authority of Scripture as to this our practise reade Luke 10. 7. the labourer is worthy of his hyre where Christ layes it downe as the very reason why the Apostles should make no provision for their subsistence Provide neither gold nor scrip c. but wholly depend upon the maintenance due to them for Preaching the Gospel because the labourer is worthy of his Hyre And we hope any ingenious Reader will beleeve that we in our places might be inabled as well as others for subsistence in the world if they will looke upon us as capable to understand and practice the Callings in which others live but that in obedience to this authority we doe freely cast our selves upon the Gospel maintenance but we know our worke is to give our selves continually to Prayer and the Ministry of the Word and remember that 2 Tim. 2. 4. No man that warreth â—ntangleth himselfe with the affaires of this life But if there were no more we should propose these following Scriptures against any objection 1 Cor. 9. 7 Who goeth a warfare at his owne charges ver 9. You shall not muzzle the mouth of the Oxe that treadeth out the Corne Doth God take care for Oxen ver 10. or saith he it altogether for our sakes for our sakes no doubt this is Written Ver. 11. If we have sowne unto you spirituall things is it a great thing if we should reape your carnall things If others are partakers of this power over you are not we rather Doe you not know that they which minister about holy things live of the things of the temple even so God hath ordained that they which Preach the Gospel should live of the Gospel So 1 Tim. 5. 17. 18. as to that you may see it is a Gospel-Ordinance God hath Ordained it And thus you have the Scripture fully asserting that which these men doe so malitiously charge upon us as Anti-Christian There are many other cavills which these men doe rayse against the Ministry as that first We have been at Universities as if Pauls Learning had truely made him mad according to the the false charge of Festus Secondly Our making use of an houre glasse though our respect is herein to the weakenesse and capacities of people for though the spirit be willing the flesh is often weake Thirdly Our Preaching upon a Text though our worke be to divide the word aright 2 Tim. 2. 15. and Christ and the Apostles practisâ—â— it Luke 4 12. 22. they wondred at the gratioâ—â— words that proceeded out of his mouth which must needs be his opening of that Text So Acts 28. 23. but of this we have spoken before Fourthly As also that we run to the powers of the world to uphold us as if it were