The Perfect Pharisee Under Monkish Holiness, Charges
Charge 1. That they love the high places in the Synagognes.
Confut.
We might here justly b…moane their ignorance in the Scriptures. For he that i… acquainted with the Tongue the Evangelist wrote in, will know that foreign, cannot signifie Pulpits Mat. 23 6.(which these men cry out so much against) nor any thing of that kinde, which we use as the best advantage, that all may heare; but as it is truely interpreted, the chiefe Seats, which the Pharisees so much affected.
1. Let the Reader observe, That of those uppermost Seats that Christ speakes of there were many in one Synagogue, and so its nothing to the case of Pulpits 2. And they had their Disciples sitting at their Feet▪ called Scabellum pedum Phariseorum, The Pharisees foot-stoole, out of a proud ostentation; which is no way applicable to our case. 3. Those their chiefe Seats also were such, as they, out of a vaine affectation of honour, by reason of their extraordinary thoughts of their owne holinesse and learning, did assume to themselves, and is so yet further different from our case who use Pulpits as conveniences for the peoples hearing not for our owne vanity. 4. Those their Seats also were such as were places in the Synagogues, chiefe, or uppermost, as where the chiefest and more honourable persons sate, and such of these the Magistrates and persons of honour in our Congregations deservedly enjoy, and not the Ministers; for the word foreign which is interpreted chiefe, or uppermost there, doth not signifie altitude, or height (for so we could tell them, that the Galleries in which the Boyes doe fit, are higher then our Pulpits▪ &c.) but preheminence, as in the case of Magistrates, who doe enjoy the chiefest places, by reason of the eminency of their Office, and as is plaine in that Luke 14. 10. Friend sit up higher. 5. If yet their quarrell be at the Pulpit, we have warrant for it in Scripture from the example of Ezra, Neh. 8. 4. Ezra stood up in a Pulpit of Wood, which they had made for the purpose, when he expounded the Law. 6. And lastly, The necessity of a place higher then the body of the hearers, will appeare to any serious considerate Reader▪ from the impossibility of having the Voyce heard and understood in so numerous an Auditory, which we doe usually Preach the Gospel unto, if we should not use such advantages to help the Voyce, for Edification of the people. So that any serious Christian we doubt not, will conclude, that tis not our selves, or our owne glory we seeke in this, but their good, that they may the better all be informed of the things of Christ. Were it not for which, as it were all one to us, to speake in secret, or one the house top, so we dare appeale to these mens consciences, whether in their clamourings in our Congregations, they doe not desire to be heard of all which they cannot be in their standing amongst the people? You see the unreasonablenesse of these men to lay so great a charge as Anti-christianism… upon our thus Publishing the Gospel, that all may heare.
Charge 2. That they weare long Robes.
Confut.
We suppose they ground this Charge upon Luke 20. 46. where it is said, Beware of the Scribes that desire to walke in long Robes, and love greetings in the markets, and the highest seats in the Synagogues, and the chiefe roomes at Feasts. Now any that compares this, with Mat. 23. he will finde it to be an epitome of that, which the Evangelist sets downe there, ver. 5. where you may observe, that what Luke calls here, a walking in long Robes, Matthew there more fully expresseth in these words, They make broad their Phylacteries, and enlarge the borders of their Garments; and so goes on in adding the same that Luke there repeats, as loving the uppermost seats, &c. so that it is apparent, that they signifie one and the same thing; and their long Robes spoken of by Luke, are their broad Phylacteries, and enlarged borders of their Garments. By Phylacteries, from 'Deut. 6. 8 the Reader may understand, certaine Frontlets or pieces of Parchment tyed upon their Foreheads and Armes of the Jewes, whereon were written some places of the Scriptures; and the borders of their Garments were such Fringes at the bottome of their Garment, which all the Jews were to weare; as you shall finde▪ Numb. 15. 38. Speake unto the Children of Israel▪ and bid them that they make them Fringes in the borders of their Garments throughout their Generations. But the vanity and pride of the Pharisees appear'd in this, that they made their Fringes as pompous as they could, labouring to exceed all others in the bignesse of them, placing much piety therein; and this was the pride and hypocrisie which the Lord Jesus charged them with in that particular. Now Reader judge thou what ground they have from hence, to charge this Scripture against the Ministers, because of their Cloakes? Have they either their Fringes, or Phylacteries? And had not Paul a Cloake? 2 Tim. 4 13. for the colour or length whereof, we desire him that pretends to the greatest …ttainement, to tell us what 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 d…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 ofAct, 3. 1. 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. 4…. 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. …3. the Publican stood afarre off and prayed. So that tis 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 onelyonly 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 onelyonly 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 …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 practis… it, Luke 4▪ 12. 22. they wondred at the gratio… 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 a sinne for Paul in case of wrong and persecution, to appeale to Caesars judgement, and no blessing for the Churches to be protected by the Magistrate, to live a peaceable life under their authority.) Fifthly, That we steale from the Prophets and Apostles, while we quote them, and Preach from the Scriptures. Is not this blasphemously to charge Christ and his Apostles, who so often quoted the Prophets, and spoke out their words, Mat. 1. 22. Mat. 2. 6. Mat. 4. Acts 28. 25. Well said the Prophet Esaias, &c. And lastly, our not thouing all we speake unto, and yet thouing God, as is their expression. For this last, we are taught to owne the simplicity of the essence of God thereby; and as for the Phrase you, given unto men, it no way intrencheth upon God, either his attributes or commands, but being according to the use thereof in England, and expression of civill respect, as Sir, Master, most Noble, &c. we see not why the same freedome in our Dialect may not be used amongst us. But in such indifferencies and triviall cases▪ that rule of the Apostle holds, Hast thou Faith, have it to thy selfe, Rom. 14. 22. These, with many other such, we shall passe over, as being the perverse disputings of men of corrupt mindes▪ being afraid we have kept you too long in discussing things of les…er moment. But truely when we consider, that many …illy soules are catched by them with such cobwebbs as these, we thought it our duty to undeceive poore creatures, and to discover the vanity of these Principles and Slanders against the Ministry.