The Quakers Confuted, Answers to queries

The Quakers Confuted · Answers to queries

p. 1An ANSWER to the forementioned Queries, brought by one Richard Waller a Meſſenger of the Quakers, and preſented by him in the name of them, unto the Elders of the Church commoncalled the Church of Duckenfield, now meeting at Stockport in the face and preſence of the whole Congregation; and an Anſwer required fromthe above ſaid Elders, upon the 5th of Iune 1653.

Querie 1. WHether you have the Eternal Spirit which gave forth the Scriptures, yea or no?

Anſw. We do believe and aſſert, that all Concering the indwelling of the Spirit in the Saints.that do believe in Jeſus Chriſt (of which number we take our ſelves to be) have the Spirit of Jeſus Chriſt, Rom. 8. 9, dwelling in them, 1 Cor. 3. 16. Which Spirit is God, Acts 10. 3. 5. compared with verſ. 19, 20. and therefore Eternal; Dout. 33. 27. and he who gave forth the Scriptures, 2 Pet. 1. 21. 2 Tim. 3. 16. But we do not believe that there is any ſubſtantial, eſſential or perſonal union, betwixt this Eternal Spirit and ſuch Believers; For ſuch Unions would either make the Spirit and Believers ſome third thing, as when ſoul and body p. 2are united, a third thing which is neither ſoul nor body, but compounded of both, ariſeth from it, which is called Man; or elſe thee will be a confounding of ſubſtance which cannot be; for God cannot mix with the Creature. And elſe ſuch Union if it ſhould be Perſonal, as betwixt the two Natures in Chriſt, would make Believers God, and equal with Chriſt, and conſequently equal with God himſelf; The Conſequence of which would be, thatſuch Perſons would have an Almighty Power, which they might put forth in working as many miracles as they pleaſe, as they may ſee it make for the Glory of God, and that they would be omniſcient and know all things, and would have the reſt of Gods Atributes as Chriſt had, who was God andequal with God, and in whom this Perſonal Union was; But this is palpsbly falſe in reference to Saints, and is full of Blaſphemy.

And though we believe that the Spirit of Chriſt dwels in Saints, yet we aſſert the Spirit of Chriſt to be diſtinct from the Saint, and the Saints from the Spirit, And though he dwells in the Saints, yet he acts not in them but as it pleaſeth him; neither doth he impart Wiſdom, Power, Grace and Glory but as it pleaſeth him; 1 Cor. 12. 7. to 12. And though there be the ſame Spirit in all Saints that gave ſorth the Scriptures, yet all Saints have not the ſame Inſpiration of the Spirit which the Prophets and Apoſtles had, ſo as they ſhould be able to give forth infallible Truths, and immediatly diſcover the pure and clear will of God as the Prophets and Apoſtles did; Timothy had the Spirit of God, yet he muſt give attendance to Reading, 1 Tim. 1. 13. and 2 Tim. 1. 14. 15. He muſt continue in the things he had learned and had been aſſured of, knowing of whom he had learned them. And the holy Scriptures which of a child he had the knowledge of, are thoſe Writings to which the Apoſtle ſends him as being able to make him wiſe to Salvation. The Spirit within him did not dictate all things to him, but he muſt have recourſe to the Scriptures. God dwelt in the Temple, but God did not make out all his Glory in the Temple. Sometimes there was no Glory at all that was viſible, and yet God was there; and when there was Glory, there was not p. 3all that might have been: And Believers are the Temple of the Holy Ghoſt, and the Spirit of God dwels in them; but God doth not make out all his glory in them, not all the Glory his Wiſdom, Power, Holineſs, or of the reſt of his Attributes; For neither is there a capacity in the Crreature to receive it, neither doth the Spirit communicate according to the capacity, but it is reſerved for another time and place; and now every Saint is in weakneſs and infirmity, as in Knowledge ſo in all other Graces. 1 Cor. 13. 9. to 13.

Querie 2. Whether the Apoſtles did give a right meaning Concerning the ſenſe of the Scriptures.to the Scriptures when they gave them forth, or left them to you to give the meaning of them, yea or no?

Anſw. The Apoſtles and ſo all the Penmen of Scriptures, in all the Scriptures they gave forth, had a meaning, and they gave it forth in and with thoſe Scriptures which they gave forth, yet not alwayes ſo plainly that the meaning thereof might be rightly taken up by thoſe that read them, unleſs compared with ſome other Scriptures which they alſo have given out, which have a plainer ſenſe in them, and are helpful to expound them; 1 Cor. 2. 13. Chriſt ſaith unto the Jews who required a Sign? Ioh. 2. 19. Deſtroy this Temple and in three daies I will raiſe it up again: Chriſt had a ſenſe in which he meant thoſe words; he underſtood what himſelf ſaid; but the Iews underſtood it not, could not take up the ſenſe, but applyed the words to a Material Building; But the Evangeliſt gives the right ſenſe, in which Chriſt intended them; and we come to know the right ſenſe, not by the ſignification of the words themſelves; for more things are ſignified then one by one word, as the word (Temple) ſignifieth plainly and properly a material houſe where God gave his Preſence and was worſhipped; but ſiguratively and myſtically the Body of man in which the Soul dwels. In this metaphorical ſenſe Chriſt meant it; But this did not appear to them, nor would it have appeared to us by the ſignification of the word, if in another place of Scripture the Evangeliſt had not given the interpretation; Ioh. 2. 21, 22. The Apoſtle Peter tels us, 2 Pet. 3. 16. that ſome things in Paul Epiſtles were p. 4hard to be underſtood, which they which were unlearned and unſtable did wreſt to their own deſtruction. There was a ſenſe which Paul gave forth in thoſe Seriptures in his Epiſtles, but it was not eaſie but hard to be underſtood, and ſo hard that they who were unlearned in the Scriptures, not well read therein, not well verſ'd, not well acquainted therewith, did wreſt them; and unſtable ones by reaſon of the difficulty that was in the ſenſe of them, did pervert them to their own and others ruin. Chriſt in his Parables that he gave out (which are part of Scripture) had a meaning, But the meaning was ſo myſtical and hidden, that the Diſeiples could not have found it out, if Chriſt himſelf in other words had not given the ſenſe and meaning thereof. And Moſes & the Prophets wrote of Chriſt ſo darkly & obſcurely, that though themſelves knew what they meant in what they wrote, Iohn 12. 41, yet others did not; the Diſciples did not till Chriſt firſt expounded unto them the things which Moſes and the Prophets wrote of him: Luk 24. 26, 27. Therefore it is that Chriſt commmands to ſearch the Scriptures, becauſe the meaning lieth deep in many places, and is hidden from the common eye; yet by ſearching what Scriptures layd together ſpeak, the ſenſe may be gotten out.

In Anſwer therefore to the Queſtion, the Apoſtles when they gave out the Scriptures, they gave out the ſenſe in ſome places more darkly, in other places more clearly; ſo that the ſenſe and meaning may be taken up (at leaſt in all the, great Points of Faith) if Scriptures be compared with each other; And they have not left them to us, nor to any others to give the ſenſe of them, that is, to put any ſenſe of our own upon ſuch Scriptures which they have given out, which is not their ſenſe: but that which is Jeft to us, is, to find out the ſenſe and meaneing which they have put, as in Re2. 13. 18. after ſome myſtical things had been held out in which there was a meaning, but hard to be underſtood, it is is ſaid, Here is Wiſdom; let him that underſtandeth count the Number of the Beaſt; that is, let him ſet all his Wiſdom and underſtanding that he hath on work to ſearch it out. Nevertheleſs it is not to be underſtood, that the meaning which the Apoſtles intended p. 5in the Scripture which they gave out, doth perpetually follow the ſound of the Letter; for the Letter contains contradiction many times in it, but the Apoſtles meaning as he interprets himſelf, hath ſweet congruity in it without contradiction.

Querie 3. Whether Plagues be not added to them who add Concerning adding to and diminiſhing from the Scripture, In what ſenſe it is to be underſtood.to the Prophecies Written in the Book? And whether his name be not diminiſhed out of the Book of Life who diminiſheth? And whether you can witneſs this name, yea or no?

Anſw. It is plain and clear from Rev. 22. 18. that the Evils are great and terrible, that are threatned againſt adding and diminiſhing; But what this adding and diminiſhing is that hath ſuch woes belonging to it, is the queſtion; If expounding the Scripture, and interpreting it, and ſhewing the ſenſe and meaning thereof, be the adding or diminiſhing that the queſtion intends, againſt which ſuch a fearful Sentence is pronounced, then it would reach Ezra and thoſe others with him mentioned. Nehem. 8. 7, 8. For they read and they gave the ſenſe, and cauſed the people to underſtand the reading. And Chriſt alſo gave the ſenſe of thoſe words in Iſai. 61. 1, 2, 3. and declared how they were fulfilled in himſelf; and he expounded Moſes and the Prophets, their Writings to thoſe two Diſciples who were travelling towards Emmaus. And Philip guided the Eunuch in his reading unto the right ſenſe of the Prophet Iſar. in Chap. 53. 7, 8, 9. He ſhewed the Prophet ſpake not of himſelf but of another, via. Chriſt; Acts 8. 31. 34 And what was preaching the Goſpal ordained of God for? And why were Gifts given unto men? but that the People might be brought to Knowledge, and might come to underſtand the Scriptures. Therefore the Apoſtles were much exerciſed in opening thoſe ſealed Propheſies which were often read and never underſtood, which reſpected Chriſt, and in proving out of them that Jeſus was the Chriſt. Therefore the interpreting of Scripture is not adding to it, ſo long as it is not any private interpretation that is given, which a mans heart hath found out and his p. 6fancy hath imagined; but ſuch an interpretation as agreeth to the Spirit of the Scripture in other places. 2 Pet. 1. 20, 21. and ſuch as accords with the Analogy of Faith. Rom. 12. 6. that is, holds Proportion with the Doctrine of Faith as it is laid down in other Scriptures; This is not adding; but adding is, when the ſufficiency of the Scriptures to build men up to ſalvation, and to make them perfect, throughly furniſhed unto every good work, is not acknowledged; and thereupon Traditions, Canons, and Doctrines and Commandments of men are brought in and annexed and impoſed upon the people; As of old, by the Scribes and Phariſees which Chriſt ſo often conflicted with; and by the Roman Synagogue, and by ſome of that ſtamp amongſt our ſelves; And when Perſons aſſume an Authority and Power to themſelves to be the Judges of the Scripture, and expunge what they pleaſe out of it, and introduce into it what liketh them, and what ſenſe they give unto it, whether it agrees or not agres with other Scriptures, yet that muſt be the ſenſe of of it, and none muſt queſtion it: Whereas Scripture it ſelf ought to be its own interpreter, elſe there would be no plain ſtanding rule to try truth by, but the Truth of God muſt be ſubjected to the various and oppoſite fancies of men. And when Perſons pretend the Spirit, and ſay they have dreamed, and come with their apprehenſions, and ſay it is made out ſo to them or it is ſo given in to them; and though there be never ſo much repugnancy in it to other Scriptures, yet that muſt be the ſenſe; by which means the Spirit of Truth comes to ſuffer many affronts in this Age; This is adding: And (indeed) the rigid adhering to the letter of Scriptures and to the ſound of words therein, without admitting a wholeſom ſenſe, ſuch as accords with other Scriptures, is adding, which is the way of all Seducers and Deceivers to make their blaſphemous doctrine the more vendible. For the letter of Scripture in ſome places, without ſearching out a ſound ſenſe, will countenance Papiſts, Arrians, Ranters, and whom not ! in their Tenents; This is the introducing of another Scripture then that which is Scripture indeed; and it is properly ſuch adding to the Scripture, againſt which ſuch plagues are denounced. p. 7Let theſe Perſons who are called Quakers, look to this, for it is their grand impoſture wherewith they beguilc the people; they bring the Letter where it ſerves for their purpoſe, as the Papiſts were wont to bring their hoc eſt corpus meum, This is my Body, to prove the bodily preſence of Chriſt in the Sacrament. And theſe preſs upon the people the Letter, and cry out upon the Miniſters of Chriſt and ſay, they are lying Prieſts, and they lead the people in darkneſs, and ſo by the Letter deſtroy the ſenſe of Scripture, and bring in another ſenſe which is not Scripture-ſenſe, and ſo themſelves are found both adders to and diminiſhers from the Scripture.

Querie 4. Whether you have an infallible Judgement to judge of things eternal, yea or no?

Concering Infalibility in judging how fat men may have it, and how far not.Anſw. The firſt ſtate of every man is darkneſs; the natural man underſtands not the things that are of God, they are fooliſhneſs unto him, neither can he know them, becauſe they are spiritually diſcerned. 1 Cor. 2. 14. When any man is brought from darkneſs to light, even then he knoweth but in part; Paul himſelf was in ſome darkneſs; now we ſee through a glaſs darkly, ſaid he of himſelf and others, 1 Cor. 13. 12. Thoſe to whom John wrote, who had the annointment to teach them all things, and of whom John ſaid that they knew all things, (which was but an hyperbolical expreſſion, and did import only much knowledge to be in them; 1 Ioh. 2. 20, 21, 27.) yet thoſe were not all light without any darkneſs, but they were ſuch who might be deceived, and were ſubject to errour; therefore the Apoſtle warns them of Seducers, not withſtanding the unction that they have received. They had not an infallible judgement, but might be miſtaken in ſome of the things of God, though they had the Spirit; for the Spirit gives himſelf out to thoſe in whom he is, in light, in power and grace as he will. Therefore neither we nor any others have infallible judgments in all things at all times, but we are ſubject to Errour, and in many things we do not apprehend and ſpeak aright of God, of Chriſt, of the Spirit, of the Saints, of our ſelves, of the myſteries of the Goſpel, p. 8which are ſome of thoſe things which are eternal; As God ſaid to Iobs Friends, Ye have not ſpoken of me the things that are right, as my Servant Job hath; and Iob himſelf did darken Counſel by words without knowledge, when he ſpake of God.

Notwithſtanding that fallible mind and judgement that is in all men in ſome things, and at ſome times; yet becauſe the Rule that is left men to judge by, is an infallible, ſure and certain Rule, which cannot deceive men, and becauſe it is a plain Rule in many things and eaſily underſtood, Prov. 1. 4. and becauſe the principles of Religion and fundamentals of Salvation are ſo clearly revealed in the Scripture, that Babes in Chriſt may come to the knowledge of them; therefore both we and all the Saints, may in ſome things have an infallible judgement, and may judge of things eternal with a judgement of Certainty, both reſpecting God, Chriſt, Faith, Repentance, Reſurrection of the dead, eternal judgment, and many other things. How elſe could there be any preaching, if perſons could not know infallibly, that in ſome things they hold forth they ſpeak the Truth; And how could any thing be aſſuredly believed, if the word of Faith in the true ſenſe of it, could not infallibly be held forth, and judged of? And how could any Perſon be at a certainty concerning his own Salvation? And how could any Chriſtian ſeal the Truth of Chriſt with his blood, if ſome things could not be judged of with an infallible judgement?

But whether any perſon having not the Spirit, can have an infallible judgement to judge of things eternal, by the knowledge they may get from the Scripture, is the drift and ſcope of the queſtion, if I be able to make a judgement of it. They think that none can infallibly judge of things of an eternal nature, but ſuch who have the Spirit; and that we are perſons that have not the Spirit, and therefore cannot judge of them nor of their way, and that they themſelves have the Spirit, and that judgement belongs to them only, both of perſons and of things; we are but in our firſt birth, and are carnal, and know not things of an eternal Nature; they are in the ſecond birth, and are ſpiritual, and can judge all things; p. 9and all men, for hitherto tends a great part of a large Letter ſent unto us from them, by which I come to prove them in this queſtion. In anſwer therefore unto this, I muſt diſtinguiſh of infallible judgement: There is an infallible Judgment which may be made from the Scripture without the Spirit, and there's an infallible judgment which cannot be made from the Scripture without the ſpirit. The Judgment that may be made from the Scripture without the Spirit infallibly, reſpects the Doctrine which the Scripture contains to be received & believed by men that they may be ſaved; what they be, and what manner of life it is, that Perſons ought to live that would come to Life eternal; theſe things are clearly and plainly laid down, and may eaſily be taken up by unprejudiced Perſons, who have unballanced ſpirits, though they have not the ſpirit. Upon this account it is that the Apoſtle John would not have every Spirit believed, but would have the ſpirits tryed whether they be of God; but how muſt they be tried unleſs by the Scriptures? for every one will pretend the Spirit, and there are many falſe Prophets who have the ſpirit of deluſion, and are gone forth into the world; 1 Joh. 4. 1. For if the Scripture were not the judge of the Spirit in this caſe, ſo far as concerns Doctrines and Manners which men have Received and learned, whether they be of God or no; or whether the ſpirit of the Devil hath not inſpiried them: therewith, all men living would be put upon deſperate uncertainties, which is the Spirit that gives our the Truth, and which is the ſpirit of Errour. And they would be confounded through the multiplicity of ſpirits, each ſpirit pretending to Truth, and crying down the contrary as Errour; Therefore the Scripture alone being of the Spirits inſpiring, is a light ſufficient to ſhew the Doctrine what it is, and the commandment & precept what it is, to one that will attend unto it, without any further inſpiration of the Spirit; elſe in vain were the Scriptures at the firſt inſpired.

But then again there is an infallible Judgement which cannot be made without the Spirit, that is, whether thoſe Doctrines and Rules of Life which are clearly contained in the Scripture be Doctrines which proceeded from God? whether God ſpake with Moſes, ſent Chriſt to declare what he p. 10hath declared, inſpired the Apoſtles in ſpeaking and writing what they have ſpoken or written, or whether all theſe ſpake of themſelves. It is the Spirit of God alone that can give aſſured ſatisfaction concerning this. The Jews and their Rulers, though they ſaw the Miracles, yet they know not Chriſt to be the Meſſiah; for had they known him, they would never have crucified the Lord of glory. Theſe are among thoſe inviſible things which are revealed unto us by the Spirit, as the Apoſtle tels us, 1 Cor. 2. 8, 9, 10. It is eaſie for any man that hath his reaſon, and hath not the Spirit, by reading the Scripture to conclude that Scripture makes Jeſus the Son of Mary to be the Son of God, and the Chriſt; But for any man to beleeve it, and build upon it as a ſure truth of God, this is from the Spirit; fleſh and blood hath not revealed this, but the Father which is in Heaven; Chriſt told Peter ſo, Mat. 16 16. The concluſion is, That the Scripture is the foundation of an inſallible judgement concerning things contained in them, and not the Spirit: but both Scripture and Spirit muſt concur to give in the certainty of thoſe things that are there contained, that they may become a ſure rock to be built upon; for no one can ſay aſſuredly, and by a ſpirit of Faith, that Jeſus is the Lord, but by the holy Ghoſt, 1 Cor. 12. 3.

Quere 5. Whether you be above the Apoſtle, and able to Concerning perfection, what may be granted and what not.judge his condition, becauſe you ſay he was not perfect who ſaid he ſpake wiſedom among them that were perfect?

Anſw. This Queſtion relates to a paſſage in our Anſwer to a Letter of theirs which pleaded for perfection; (which we had the ſight of) which fell into their hands, and hath occaſioned this Queſtion. The words of our Anſwer are theſe, He might have diſcerned that Paul expreſsly denies perfection in reference to himſelf, Phil. 3. 12. His Queſtion hence is, Are you above the Apoſtle, and able to judge his condition, becauſe you ſay he was not perfect? It is a ſenceleſs, fooliſh, cauſeleſs Queſtion, becauſe he judged nothing of the Apoſtles condition, but perverted what the Apoſtle judged of his own condition; for it is his own words of himſelf, which are p. 11ſpoken in the above mentioned place, not our words of him. Not (ſaith he) as though I had already apprehended or were already perfect. We relate his words, And do we exalt our ſelves in it above him, and judge his condition? As for his ſpeaking of Wiſedom among thoſe who were perfect, that proves not his perfection of which the Queſtion runs, nor (indeed) doth it prove any perfection at all, which excludes all ſin, which is that which they drive at in making mention of it. There is a comparative perfection which ſome attain unto, which the Apoſtle intends in that place: There are ſome that are in their way towards it, and have made a good progreſs, and are ſtill paſſing thitherward; theſe are perfect in compariſon of the rude wild world, and of ſuch who are onelyonly babes in Chriſt: He that can bridle his tongue, is a perfect man, as James affirms, not abſolutely perfect; for the heart may be unruly, though the tongue be reſtrained; but comparatively perfect, becauſe there are not many who can do it; amongſt ſuch perfect ones Paul ſpeaks wiſdom, but not amongſt abſolute Perfectiſts.

Querie 6. Whether you have the hidden wiſdom which God Concerning Chriſt in Saints, in what ſenſe they have him, and in what ſenſe not.ordained before the World was, which the Apoſtle speaks of, yea or no?

Anſw. This hidden Wiſdom which God, ordained before the world was, which the Apoſtle ſpeaks of in 1 Cor. 2. 7. is CHRIST; for he is called the Wiſdom of God, 1 Cor. 1. 24. and he is hidden alſo; for he was in the World, and the World knew him not, and he came unto his own, and his own received him not, Joh. 1. 11. 12. For though they ſaid they knew him, and whence he was, yet Chriſt told them, That they neither knew him nor his Father, nor whence he was, nor whither he went; For though they knew him as he was man, yet the Divinity which was vailed in his fl…ſh, they ſaw no…, neither could ſee; for fleſh and blood revealed it not, but the Father, as Chriſt told his Diſciples; and it is clear from the above-mentioned place, which he alludes to in this Queſtion, that Chriſt is the perſon that is called The hidden wiſdom which p. 12God erdained; For the Apoſtle ſaith, verſ. 8. Had they known it, they would never have crucified the Lord of glory: Now if Chriſt be this hidden Wiſdom, then the Queſtion runs of Chriſt, whether we have him, yea or no? Our Anſwer to it is this: What we are will appear in time; but if we be Believers, we have him; for all Believers have him; for he dwells in their hearts by faith, Eph. 3. 17. For faith receives him, Joh. 1. 12. And who ever hath one of the three, hath all the three dwelling in him. If Saints have the holy Ghoſt (as was granted in the firſt Queſtion,) Then they have Chriſt alſo; nay, they could not have the Spirit, if they had not Chriſt; for Chriſt ſends him; yet it muſt be underſtood in a ſpiritual ſenſe that they have Chriſt, and not in a literal and carnal. They have Chriſt ſtanding in relation to them and they to him, as the members have the head becauſe they are united to it and it to them, and as branches have the Vine, and the Vine the branches, becauſe united to one another. And they have Chriſts influence upon them, and Chriſt in thoſe influences: And they have the vertue and power of his Spirit put forth in them in ſuch meaſure as pleaſeth him, but always in part, and not in perfection, 1 Cor. 13. 12. and therein they have him. But they have not Chriſt in fleſh, or the fleſh of Chriſt dwelling in them; for that was taken up into Heaven and will be there contained, till the reſtitution of all things. But they intend this Queſtion of an higher way of having Chriſt, and they dream that they themſelves have him in a higher way, and that neither we nor any others but themſelves have him in that way. They imagine ſuch an having of Chriſt as the fleſh of Chriſt had God, or as the humanity of Chriſt had the Godhead: The fleſh of Chriſt had God in ſuch ſort, that it was wholy comprehended of God, and taken up into oneneſs of Perſon with him, ſo as that the infinite power and wiſdom and holineſs of God, was put forth many times in fleſh; and always when the fleſh (that is, when the humanity) acted any thing, it was in perfection of compliance with God, which was in it and comprehended it; Such an having of Chriſt as this, they conceit in reference to themſelves, that as the Godhead had the fleſh, ſo they have the Godhead, which p. 13ſupplies with all Wiſdom, Knowledge, Graces of all kindes, ſtrength, holineſs, and with every thing, ſo that they neede nothing that is external, neither Scripture, nor Ordinances, or Teachers, but Chriſt whom they have within them is ſufficent for all things, and unto all purpoſes, and makes them perfect as Chriſt is, as God is; Now ſuch an having of Chriſt as this is, we aſſume not nor dare aſſume; And we declare againſt it as a Satanical deluſion, to which God hath left theſe poor Creatures, who have forſaken him. They would be as God, as Chriſt; the Devil tempts them to it, as at firſt he did our firſt Parents, tells them that they are ſo, and ſo they caſt off his Inſtitutions, Ordinances, Servants, which he ſends in his name, and him in them.

Querie 7. Whether you have heard the voice of the liveing Concerning immediate voyces, whether there be any ſuch immediate voyces now as of old time to the Prophets and Apoſtles. Or, concerning immediate inſpiration.God of Heaven and Earth? or whether you do not take the Prophets words, Chriſts words, and the Apoſtles words, and ſay, he ſaith it, when ſaith the Lord, I never ſpoke to you?

Anſw. This Queſtion conſiſts of two parts; The former part demands of us, Whether we be perſons immediately inſpired in what we deliver. For the voyce which they en quire after, is ſome voyce that immediately comes from God, ſuch as came to the Patriarks, to Moſes, to Samuel, to all the Prophets, to Chriſt and to all the Apoſtles, The Jews would confeſs that God ſpake with Moſes, and we Chriſtians will acknowledge that God ſpake both with Moſes and with Chriſt; for all Scripture was given by Inſpiration of God, and holy men of old ſpake as they were inſpired by the holy Ghoſt. And this we aſſert in reference to the New Teſtament as well as in reference to the old, becauſe God by ſigns and wonders and with divers Miracles hath given Witneſs thereunto. Now our Anſwer is, That ſuch a voyce as this, as comes immediately from God, we have not heard, and ſuch an inſpiration as this we have not received, nor do we wait for it; And if the perſons who propound this Queſtion, have heard any ſuch immediate voyce as this (for they pretend much to p. 14it, and ſay Gods ſpeaks unto them, and the Spirit immediately ſuggeſts what they ſpeak or pray in their meetings, coming unto them at ſuch time as they quake and tremble; and their quaking is the ſign by which others know that the Spirit is come unto them) let ſuch perſons confirm Gods ſpeaking or the Spirits ſpeaking to them by ſigns and wonders and by d… verſitie of Miracles as Chriſt and his Apoſtles did, Heb. 2. 3, 4. elſe they muſt of neceſſity be acounted Impoſtors and Deceivers of the People.

The latter part of the Queſtion ſhews the evilneſs of their deſign, and what it is that they ſtrike at; it is at preaching out of the Scriptures; they would have no preaching but what immediately proceeds from the ſuggeſtion of the Spirit, which they pretend to have; and herein lies the venome and poyſon of the Queſtion, as they are the propounders of it; And they would make all preachers, ſave ſuch who preach by the immediate dictate of the Spirit as the Prophets did and the Apoſtles did, to be falſe Prophets and Teachers of lyes, which cell the people that the Lord hath ſaid ſo, and the Lord never ſpake to them; Let this be looked into and examined,

Firſt, It will be granted by themſelves, that God ſpake by Moſes. by the Prophets, by Chriſt, and by the Apoſtles, and that all their words are Gods Words; and what ever they ſaid in their Propheſies, and preachings, or Epiſtles, that they wrote, God ſaid it by them; this is clear from Heb. 1. 1, 2. God ſpake in times paſt unto our Fathers by the Prophets.

Secondly, It muſt be granted without contradiction, that what ever the Fathers heard of God at any time during the Old Teſtament, it was taken out of the Prophets, it was ſomething that God ſpake by the Prophets; For the Prieſts and the Levites, which were the Inſtructers of the Fathers and Teachers of the people, ſpake not any thing which they had received immediately from God by voyce, but what God had ſpoken by the Prophets, or by Moſes, who was alſo a Prophet; We ſhall finde that Ezra a Prieſt and the Levices with him, read in the Law, and gave the ſenſe, Nehem. 7. 8. p. 15Now the Author to the Hebrews compriſeth all the teaching that the Jewes of the Old Teſtament had through all Generations whilſt that Teſtament was ſtanding, under this head, Gods teaching them by the Prophets. Now we know there were not Prophets at all times in all Generations, who brought immediate Meſſages from God; The laſt of the Prophets was Malachy, and there were many Ages after that, yet the people were taught all along by the Prophets; for the Apoſtle ſaith, God ſpake to our Fathers by the Prophets: But how could that be when the Prophets were dead? Yea; for though the Prophets were dead, yet their Propheſies were living and remaining, and were made uſe of by the Miniſters of the Old Teſtament, and urged and preſſed upon the people as the Word of the Lord: And Chriſt is ſaid to have ſpoken unto us, when onelyonly the words of Chriſt are brought unto us, Heb. 13. 25. And what ever it be that the Prophets or Chriſt have ſpoken from the Lord while upon the Earth, when ſuch words are urged upon a people, it muſt be accounted God preſent ſpeaking. The Apoſtles dehortation is, Heb. 12. 25. Not to refuſe him that ſpeaketh, he ſpeaks in the preſent Tenſe, though Chriſt was then in Heaven, and ſpake not; but what he hath ſpoken, when it is preſented, muſt be accounted his preſent ſpeaking. Chriſt himſelf expounded unto the Diſciples The words that Moſes and the Prophers had ſpoken reſpecting his ſufferings, and preſſeth them upon their Faith, as words ſpoken by God, blaming them for their unbelief; And Paul applyed the words that God ſpake by Eſay the Prophet, to theſe unbelieving Jews that withſtood his preaching as Gods Meſſage to them, and ſaid they were The words of the Holy Ghoſt. Act. 28, 25. 26. And his whole witneſs that he gave of Chriſt, was fetched out of Moſes and the Prophets. Act. 26. 2. And all that are brought to the Faith of Chriſt, are ſaid to be built upon the Apoſtles and Prophets, Epheſ. 2. 20. Not upon an immediate voyce that comes from God to themſelves or to any others who are their Teachers, but upon the Word of God that was of old ſpoken by the Prophets; and this is called a more ſure word then any immediate word, unleſs it come notably, marvellouſly, and p. 16viſibly confirmed unto them. 2 Pet. 1. 19. For there may be much fallacy in that, and much deluſion; but we know that God ſpake with Moſes, and with the Prophets; ſo alſo with Chriſt and with the Apoſtles; and what was ſpoken to them, was intended to continue as a rule till Chriſts appearing, Iſai. 8. 20. 1 Tim 6. 13, 14.

Thirdly, It is evident from Scripture, that what ever the Prophets or Apoſtles have ſpoken or written, is to be ſafely kept and retained, and alſo transferred and made over to others, and theſe others are to communicate and make the ſame known to others after them, and ſo it is to paſs from man to man, and from age to age, and never to be loſt, but kept as a precious treaſury is kept for the benefit of after Poſterity. And conſequently that God did not intend immediate teaching, nor to give out an immediate voyce in after ages, which ſhould direct and guide men in the wayes of Salvation, 2 Tim. 2. 2. The things that thou haſt heard from me among many witneſſes, the ſame commit thou to faithful men who ſhall be able to teach others alſo. This is the way in which God intended the propagating of the knowledge of himſelf, and of his Son, and of his will. Paul muſt have his knowledge immediately, but not Timothy, but he muſt have it from Paul, and thoſe faithful men from him, and others from them; ſo the truth of God muſt paſs from hand to hand throughout all Generations. And the Faith, viz. the Doctrine of Faith is ſaid to be once delivered to the Saints, Jude 3. and that very Doctrine which was once delivered, muſt be always contended for: This (once) imports as much as already, as verſ. 5. ſhewes, or (once delivered) is once for all, never more to be delivered. It hath been delivered, that is, immediately from Heaven, and that cuts off all expectations of any other delivery from Heaven, and of all other immediate voyces thence; But all Saints muſt hold what they have once had, 2 Theſ. 2. 15. Hold the Traditions (ſaid Paul) which ye have been taught whether by word or by our Epiſtle. Every Biſhop or Elder (for they are one in Scripture expreſſion) muſt hold faſt the faithful word, as he hath been taught, that he may be able by ſound Doctrine, both to exhort p. 17and convince gain-ſayers, Tit. 1. 9, 10. And the reaſon is rendred, becauſe there are many unruly and vain talkers and deceivers, whoſe mouthes muſt be ſtopped, who ſubvert whole houſes, verſ. 10. 11. There muſt not be waiting for a new word, an immediate word, but that word which hath been already taught, muſt be held faſt; and that is the ſound Doctrine which muſt be made uſe of to convince and exhort men by; and this word may be called the Word of the Lord to the Apoſtles and Prophets, for our uſe and benefit, though not ſpoken to us immediately, as Paul ſaid, Well ſpake the holy Ghoſt by Iſaiah; he did not ſay, Well ſpake the holy Ghoſt to me, but to Iſaiah. It was Gods Word to Iſaiah, which he made uſe of againſt that people to whom he ſpake, though not Gods word to him immediately.

Querie 8. Whether a man ſhall overcome the body of ſin Concerning ſin, what freedom perſons have from it, and what not.while he is upon the Earth, yea or no?

Anſw. If this Queſtion be meant of a full and perfect Victory over the body of ſin, which is accompanied with the utter deſtruction of the body of ſin, ſo as that there ſhall be no remainders of it abiding in men, ſo as that perſons ſhall be all Spirit, and no fleſh, and in a perfect ſtate without any propenſity to ſin; then the Anſwer muſt be negative; no man while upon Earth, ſhall overcome the body of ſin after ſuch manner: For the Apoſtle declares the condition of all the Saints in this World, Gal. 5. 17. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh; and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would; and the ſame Apoſtle in Rom. 7. 14. to the end, deſcribes in his own perſon the vexatious exerciſe that all Believers have more or leſs in this World, through contrary laws within them, viz. through the law of the fleſh, and the law of the minde, which are always warring one againſt the other. And though they do delight in the Law of God after the inward man, yet many times through the ſtrength of ſin within them, they know not how to perform that which is good: And this made the Apoſtle groan for deliverance, p. 16duplicate page p. 17duplicate page p. 18v. 24. Oh wretched man that I am, who ſhall deliver me, &c. And though he thanks God through Jeſus Chriſt; yet it was not for any perfect or full deliverance that he obtained after his groaning from this condition; for he concludes of himſelf in the very next words after his thankſgiving, That with the minde he himſelf ſerved the Law of God, but with the fleſh the law of ſin. And the deliverance which he had in Chriſt, was from the Curſe of ſuch a ſtate, rather then from the ſtate it ſelf; and from ſuch dominion as would make him a perfect Captive, from which he was kept; For ſtill his will was to do good, though many times, the good which he would have done he did it not. And it was deliverance he apprehended by Faith would be through Jeſus Chriſt to him at laſt, in which he rejoyced, and for which he thanked God, rather then for any victorious ſtrength he at that time poſſeſſed. And he ſaw it in Chriſt the head already, and aſſured himſelf of it in due time upon that account. But an overcoming of the body of ſin, ſuch as delivers from all ſin in this world, is expreſly againſt the Scripture, as hath been already declared in our Letter which we ſent in Anſwer to that pleaded-for perfection contained in a Letter of theirs brought to our view. But if the Queſtion reſpect onelyonly a partial overcoming, and ſuch as is imperfect, and is onelyonly in tendency towards perfection of conqueſt, it will then be condeſcended to; For Saints go forth conquering and to conquer, and yet ſometimes have the worſt of it, and are as Captives, Rom. 7. 23. And yet are never totally diſarmed, but reaſſume the weapons of their warfare, and take hold on Gods ſtrengh, and get the better again, and weaken the fleſhly part by a power from on high. And in ſuch a ſenſe as this, it will be granted, that a man may and doth overcom the body of ſin. He is about the work and is doing it; by the power of the Spirit, he is mortifying the deeds of the fleſh, Rom. 8. 13. and believing that through Chriſt ſtrengthening him, he ſhall be perfectly Conqueror at the laſt, he may be ſaid to have done it, as in 1 Joh. 5. 4.

p. 19Querie 9. Whether you preach no other Doctrine but Concerning preaching, whether it depend upon ſeeing of Chriſt with our bodily eys, hearing of him with our bodily ears, handling of him with our bodily hands, as the Apoſtles did, yea or no?what the Apoſtles did? That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the word of life. For this life is made manifeſt, and we have ſeen it, and bear witneſs and ſhew it unto you.

Anſwer. This Queſtion is propoſed upon occaſion of John's Preface to his firſt Epiſtle, where John firſt declares the ſubject which he would bear witneſs of, and that was Chriſt, ſaid to be from the beginning in reference to his Diety, and ſaid to be one heard, ſeen, handled, in reference to his humanity; And afterwards he declares his aſſurance which he had in witneſſing and ſhewing what he ſhould preſent; he would ſhew them nothing but what he had both heard, ſeen, and handled, and therefore could confirm the truth thereof unto them; Now the Queſtion demands of us, whether we preach no other Doctrine, then ſuch as John preached? Is the meaning of it, Whether we preach Chriſt as he did? if ſo, we could reſolve him, that we aym at no other thing but to exalt Chriſt. And we would have all our preaching tend thither. But there is another thing intended in the Queſtion, Whether we preach with that aſſurance that he did, nothing but what we have heard of him, and ſeen of him, and handled and felt of him, and what is after this manner manifeſt unto us and within us. And if this be the ſenſe (as without doubt it is) then the Anſwer muſt be that we do not preach that Chriſt whom we have ſeen with out bodily eys, heard with our bodily ears, and handled with out bod…ly hands; for Chriſt is in Heaven in his humanity, and not on Earth; and therefore not to be ſeen, heard, or handled by us or any other that live on Earth; But that Chriſt which John and the reſt of the Apoſtles heard, ſaw, and handled, we preach, and we do not give our own aſſurance, but the Apoſtles aſſurance; and we conceive that the Apoſtles aſſurance is as good now as it was then; And we have warrant to preach what we have underſtood from their writings, though we have not ſeen p. 20with our eyes; even as Timothy was commanded to preach and ſhew what he had heard of the Apoſtle, who yet himſelf had not heard, nor ſeen, nor handled any thing of Chriſt; and he muſt commit them to faithful men, who had ſeen no more then he, and they muſt teach others alſo; But this Queſtion holds affinity with the ſeventh Queſtion, to which I refer the Reader; onelyonly I ſhall add this, that if the perſons that make theſe propoſals do glory over us, becauſe we have not thus ſeen Chriſt, and do give it out that he hath appeared to them, and that they have ſeen him, and heard him, and heard him, and that he is with and in them; let them ſeriouſly conſider, whether it be the true Chriſt, the ſame whom Iohn heard or ſaw with his bodily eyes, and handled with his bodily hands, which they have ſeen, or a bodileſs Chriſt of their own framing. And whether their ſeeing of Chriſt be not like Saul his ſeeing Samuel, who indeed ſaw the Devil in Samuels ſhape, and talked with him, and had fellowſhip with him, but ſaw not Samuel.

Querie 10. Whether you have this word which was from Concerning the manifeſtation of Chriſt what it is; And concerning preaching from the letter how far it may and muſt be, and how far not.the beginning, and this l…fe manifeſt unto you which was to the Apoſtles? And if it be, why do you take a Text from the Letter, and Preach from it, and ſhew the People the Letter?

Anſw. This word and this life which is Chriſt, was manifeſted in fleſh, Ioh. 1. 14. The Word was made fleſh. 1 Tim. 3. 16. God was manifeſted in fleſh: And this Word, and this life in fleſh was manifeſted to the Apoſtles; for there was a glory of Chriſt in fleſh, in reference to his mighty works which were done in fleſh, which never any elſe did but he, Ioh. 3. 2. & chap. 15. 24. And this glory was as of the onelyonly begotten Son of God; and this glory they beheld, and all Saints have beheld it, and do behold it, but not with bodily eyes as the Apoſtles did, but with ſpiritual eyes, with the eyes of Faith, 1 Pet. 1. 8. Whom though ye ſee not, yet believing ye rejoyce, &c. They did not ſee at that time, for Chriſt was aſcended: neither do Saints as yet ſee, becauſe the Heavens do yet contain him; p. 21but they believe; and believing is called a ſeeing in Scripture. Ioh 8. 56. Abraham rejoyced to ſee my dayes. He did not live to ſee it with his bodily eyes, but he ſaw it by Faith, by which alſo the Apoſtles had the ſight of Chriſt; elſe they could have ſeen but the outſide of glory, and have been dazzled therewith, as the reſt of the Jewes were which ſaw him, and were not' able to judge whoſe glory it was that they ſaw. In this ſpiritual ſenſe Chriſt is manifeſt to us, ſo many of us as believe, and we have ſeen him by faith, and he is in us by his Spirit, and is life within us as a living Word that quickneth us.

Notwithſtanding this we take a Text from the letter, becauſe the whole will of God, and minde of Chriſt is left us in letters; and bleſſed is he that readeth and conſidereth thereof, as it is contained and declared in letters, Revel. 1. 3. And Chriſt himſelf who was manifeſt to himſelf, did take a Text from the letter to preach things that reſpected himſelf, which the letter contained: And Philip he took that Text in the letter which the Eunuch was guided to read, and preached Chriſt from it. And though preaching be from the letter, that though we make ſomething that is written, or ſomething that is comprehended in letters, the foundation of our preaching, upon which we bottom and build our diſcourſe; yet we preach not the letter, but ſuch ſpiritual truths as are contained in it, reſpecting Chriſt, as Chriſt preached the glorious truths of himſelf: And Philip preached thoſe bleſſed myſterious truths which concerned Chriſt, which have a vertue and power in them from the Spirit which accompanies them, and which is given to the Elect, whilſt ſuch truths written in words and letters are preached to them, by which ſuch perſons are quickned, who were before dead in treſpaſſes and ſins, 2 Cor. 3. 6, 8. For if the Goſpel which is now left us in words and letters in the Evangeliſts and Apoſtles Writings, be hid from any, it is hid to them that are loſt, in whom the god of this world hath blinded the mindes of them that believe not, leaſt the light of the glorious Goſpel ſhould ſhine unto them, 2 Cor. 4. 3, 4. And indeed, this Goſpel as it is now upon record in letters, and is become (as ſuch) a ſtanding rule p. 22to men, is hid from this Generation of men (ſo far as we can judge) who are the propounders of this Queſtion; and their deſign is to hide it from others, and to draw all perſons off from all that is written, to depend upon an unwritten word; ſome word immediately dictated to them, within them, proceeding from him, who is (as they ſay) the Word from the beginning, and is the life, and is manifeſted (as they give out) within them as to the Apoſtles: And in this ſort of men doth the Devil ſhew his ſpite, ſpleen, and malice, againſt the holy Scriptures.

Querie 11. And ſhew me where the Prophets did take a Concerning preaching from a Text, and the juſtification of it; And what anoyntment Miniſtes have to Preach.Text, and preach from it; but only Chriſt read a place, and ſaid, it was fulfilled, who ſaid he was anointed to preach; and which of you can witneſs you are anointed to preach by the living God, yea or no?

Anſw. The Prophets took not any Text to preach from it, becauſe they were to lay the foundation of preaching unto others, Epheſ. 2. 20. and other were to build upon it all that they ſhould preach; and therefore it was that the Prieſts and Levites did preach out of the Prophets; they read therein and gave the ſenſe; And the Apoſtles proved all things from the Prophets which they preached; And though they did not preach from one particular Text, yet they preached from many Texts, for they cited many to confirm their preachings. And the Apoſtles alſo, as wiſe maſter-builder, sinſtructed immediately by the ſpirit, did in their Doctrine perform the ſame work, 1 Cor. 3. 10. viz. did found the Faith of Believers upon their Preachings and Writings. And the Miniſters of the Word which were to ſucceed them, are onelyonly to put their ſuperſtructure to it, bottoming upon that ground-work which they have laid; and therefore it is that both they and we take a Text, that the weight of our building may be laid upon it, and that all may ſee and be convinced that we preach not our own dreams, but what we have warrant for from the Writings of the Apoſtles and Prophets, with and to whom God ſpake, and that the truth of our Doctrine may be read p. 23of all men, being engraven upon ſuch Scriptures which we make choyce of; and by this means alſo, the idle extravagances of mens wits and fancies, which will never convince the conſcience throughly, are prevented.

But, why is the taking of a Text quarrell'd at, when yet it is confeſſed that Chriſt took a Text? And doth he not therein juſtifie us? What if the Prophets did not, yet if Chriſt did, will not his example bear out our practiſe? But theſe men make light of this pattern, detracting and diminiſhing (though they know the danger of it, mentioned, Revel 22. 19.) from the fulneſs of that Scripture that declares it, Luk. 4. 16. to 23. They ſay that onelyonly Chriſt read a place, but the Evangeliſt ſaith, That as his cuſtom was, he went into the Synagogue on the Sabbath day, and ſtood up for to read; and that then there was a Book delivered to him, and when he had opened the Book, he found the place that he would read, and then cloſed it again, and gave it to the Miniſter. They ſay, that Chriſt ſaid it was fulfilled; and as if this were all, they mention no more; but the Evangeliſt ſaith, That the people wondered at the gracious words which proceeded out of his mouth. And theſe things are obvious from this Text they mention; Firſt, there were publike places to meet in, which were called Synagogues; Secondly, there were dayes ſet apart for ſervice to be performed to God in ſuch places, which are called Sabbath dayes; Thirdly, there was a Miniſter whoſe work it was to read out of ſome book of holy Scriptures to the people to inſtruct them thence. Fourthly, it is manifeſt that Chriſt approved of all this, and he liked this way ſo well, that he himſelf did go and do likewiſe, and did accuſtom himſelf to the ſame courſe of teaching the people, as that which was edifying to them, ſo that it was not once only done that Chriſt took a Text, but oftend one, his cuſtome was to read ſome portion of Scripture, and to preach out of it. And it is evident that Chriſt did not onelyonly ſay, This day is this Scripture fulfilled in your ears; but many gracious words proceeded from him, tending (as muſt needs be ſuppoſed by any man that hath but the uſe of his reaſon) to clear it up to their capacities, how that Scripture in every p. 24part of it was fulfilled, by opening and unfolding the many branches of ſo plentiful and large a Text, and ſhewing how all things therein related unto, were accompliſhed in himſelf, which might be a ſubject of many Moneths diſcourſe as Chriſt might have followed it.

But theſe men object, that Chriſt was anoynted to preach; and demand which of us can witneſs that we are anoynted to preach by the living God.

Chriſts anoynting was not by the pouring of any oyl upon his head after the manner of the High Prieſts anoynting, Pſal. 133. 2. which was but a ſhadow of a more excellent Unction which Chriſt had. And the Prophet, Pſal. 45. 7. doth but allude thereunto: But his anoynting was by the donation of the Spirit, and the gifts and graces thereof, Ioh. 1. 32, 33. & ch. 3. 34. by which he was enabled to the execution of ſuch Offices and works to which he was called, in redeeming a people to God, and eſpecially to preach the Goſpel, which in a very excellent and glorious way he effected, Luk. 4. 22. And all the Saints receive the ſame ſpirit, and gifts, and graces, every one according to the meaſure of ſuch a part, which they fill up in the body, and are Kings, and Prieſts, and Prophets to themſelves, as Scripture calls them. But thoſe perſons eſpecially whom God calls out to be to the body in place of eyes to guide them and direct them, God gives more of his grace and influence to, as appears from Eph. 4. 8. He aſcended up on high, and gave gifts to men, viz. ſuch men as he placeth in his Church for the work of the Miniſtery, and for the perfecting of the Saints till the end of the world; therefore Chriſt is not anoynted alone, but all whom he calls to the Miniſtery are anoynted alſo with the ſame ſpirit and gifts, and graces; onelyonly he hath the preheminence, and hath an anoynment above his fellows, for he received not the ſpirit by meaſure, as thoſe who are his Miniſters and ſervants now do, Pſal. 45. 7. Ioh. 3. 34.

p. 25Querie 12. Tell me why you ſing Davids Conditions and Concerning ſinging of Scripture. Pſalms; the Lawfulneſs, and neceſſity thereof.Experiences in Meeter, and when you read them, Hats you put on, and when you ſing them, Hats you put off.

Anſw. Davids conditions and experiences are many times our own conditions and experiences, and then we ſing them not as Davids meerly, but as our own, by a ſpirit of Faith making application to our ſelves of what we ſing out of David. But many times its otherwiſe, that ſomething of Davids inditing, and of his ſtate, and containing his experience, is the matter of our Pſalms, which we cannot ſo fitly apply to our own condition and temper, and many ſtumble at this and are offended; but its from ſome darkneſs in themſelves, for Pſalms are for inſtruction by the very deſign and ſcope of of God who dictated them and enjoyns them, as the Titles of very many of them: ſhew: And the Apoſtle enjoyns the Saints to teach and admoniſh themſelves in Pſalms and Hymns, and ſpiritual Song; and what ever the matter of them be, one end or uſe of them muſt be inſtruction to our ſelves from them, as from any other parts of Scripture. And the reaſons of ſinging them are ſuch as theſe:

1. God would have us in our meetings to rejoyce in him, which is done in ſinging.

2. God would have his word to be familiar to us, Col. 3. 16. it muſt dwell in us, and this muſt be ſhewed in ſinging; and would have us ſo much to delight in it, and to finde ſuch ſweetneſs in it, that we ſhould make our ſelves ſpiritually merry with it.

3. Becauſe ſinging is that which raiſeth the Spirit, refreſheth the heart, moves the affections very much, God would have the Spirits of his people to be raiſed and refreſhed in the deliberate meditation of his Word, what ever the ſubject matter be; For therefore it is that the Pſalms which David and other Saints compiled to be ſing, conſiſt of ſubjects of greateſt diverſity and variety. Some are Hiſtorical, ſome Prophetical, ſome are Hortatory, ſome are Precatory, others Deprecatory, others Laudative or Pſalms of prayſe, and the ſoul ſhould take p. 26pleaſure in all, and have the heart raiſed in the meditation of all; Do we not obſerve how a prophane carnal ſpirit will compile Songs of every kinde of matter, and will make it ſelf merry therewith? And ſhall not a ſpiritual heart ſing every thing that is a Pſalm, and is Divine and Spiritual, with an elevated and raiſed minde?

Object. But why moſt Davids Pſalms be ſung Many ſtrick at that who will aſſent unto the ſinging of other Pſalms which are compiled by a ſpecial gift.

Anſw. There are reaſons which are weighty, which do carry thereunto.

1. Pſalms which were immediately inſpired by the Spirit of God are moſt Divine and Heavenly, and do contain the moſt admirable Doctrine.

2. The Scripture is given for every uſe, to be read, ſung, pre…ched out of, confened of, medicated on, and to be the matter of our prayers alſo: And thoſe parts of it which we finde to be Pſalms, we ought to make uſe of as Pſalms, and ſing them; And though we have liberty to ſing other ſpiritual Songs of our own or others making, after we have wel digeſted them, as well as to read other godly Books beſides the Scriptures; yet as our reading of other Books will not excuſe our omiſſion of reading the Scripture, ſo our ſinging of other ſpiritual Songs will not excuſe our omiſſion of ſinging Scriptures Pſalms.

3. Davids Pſalms were brought into the Church of God in Hezekiahs time, and an expreſs command given to the Levites to ſing praiſe to the Lord with the words of David, and of Aſaph the Seer, which is a preſident and a pattern for Saints to follow.

4. There are Commands laid upon the Churches of Chriſt, and upon particular Chriſtians to ſing Pſalms, Hymns, and ſpiritual Songs unto the Lord, and nothing ſuggeſted unto them concerning the matter of them: And doth Chriſt put a ſervice upon uſe people, and nor afford them any ſtraw or matter to perform the ſame with? There was no need, elſe Chriſt would not have been wanting; There were Pſalms, Hymns, and ſpiritual Songs complied by David to their hands; for p. 27ſuch Titles we ſhall meet with in the Book of the Pſalms; A Pſalm, of David familiarly a Song often, in Hymn ſometimes, as in the Title of 145 Pſalm.

5. The Ex… of the Apoſtle to the Church at Coloſs, is to let the word of Chriſt dwell in them …, in all wiſedom, teaching and admoniſhing them ſelves in pſalms, &c. what is this but a clear ſuggeſtion, that the word of Chriſt, which is ſome part of Scripture, ſhould be famliar unto them, and become the matter of their Pſalms for their inſtruction. For is there not firſt an injunction, Let the word of Chriſt dwell in your And is there not after wards a direction how to perfom it and one way is, by teaching and admoniſhing themſelves in Pſalms

6. It is leſs warrantable, becauſe there is no preſident for it; and more dangerous becauſe of ſome evil conſequences that may attend it to bring in other Pſalms of mens compiling and not Scriptural, into the Church of God, and to impoſe them upon the people For the people that muſt act in ſinging, muſt firſt know them to be conſonant to the Scripture, and muſt have a right underſtanding of them, that they may ſing to their edification; and them there muſt either be a book of ſuch Pſalms ſo brought in and impoſed, which every Saint muſt have, or elſe the whole Church muſt be gathered together every time there is ſinging, to peruſe ſuch Pſalms which muſt be allowed to be ſung amongſt them but Scripture is ſilent concerning ſuch wayes, and ſeemes to give other direction.

And though he that had a gift brought his Pſalm into the Church, 1 Cor. 14. 26. yet for ought appears he ſung it alone, and then the reſt might judge, and ſay Amen, or not ſay Amen, as they approved or diſapproved of it; And it was not impoſed upon the Church to be ſung. But the Apoſtle Paul layes ſinging of Pſlams, Hymns, and ſpiritual ſongs upon the whole Chruch, and there are no orders of Muſitians now, or office of ſinging Choriſton as in the Old Teſtment, but all the people are the Choriſters in the dayes of the New Teſtament, to ſing Pſalms and Songs, &c. And the Apoſtle James layes at injunction upon every particular Saint, if he be merry, to ſing Pſalmi, Jam. 5. 13. But hath every particular p. 28Saint a gift to compile a Pſalm? If not, what muſt ſuch a Saint do? Therefore there muſt of neceſſity be uſe made of Scripture-Pſalms.

And as for ſinging them in Meeter, the Hebrews had their Poetrie, according to which they both compiled and ſung their Pſalms: And it is but ſutable, that every Nation ſhould have the liberty of their own proper and peculiar Poetrie among themſelves to praiſe God by, and meeter is that which is congruons to our Engliſh Poetry.

Concerning putting on of Hats in reading Pſalms, and putting them off in ſinging them, I ſhall not much conteſt; But this I ſay, that reverence is that which is ſutable to all Gods Ordinances, and becauſe the putting off the Hat doth ſhew reverence, it would be very comely when Scripture is read; but if it be otherwiſe, I judge it not to be want of reverence in ſuch a perſon, becauſe reverence may be ſhewed, and not tied to one poſture, therefore I leave perſons to their liberty. Yet there is a difference in Ordinances; in ſome we have an immediate addreſs to God, and in ſuch we uſe more reverence, as when we pray or give thanks, we do not ſend one to God with our requeſts, but we go our ſelves to him immediately; but in preaching and reading it is otherwiſe, we have not immediate communion with God, but God ſends by whom he will ſend his Meſſage to us; and ſpeaketh not immediately, but by another; and ſo there is no irreverence, though the like degree of reverence be not given. And hence it comes, that we may uſe a different poſture and geſture, though the ſame words be ſpoken, if they be ſpoken in an Ordinance of a divers nature. As if words of prayer he read as a part of Scripture, then they are Gods ſpeaking to us by another, but if we our ſelves make uſe of ſuch words, and put them into our own prayers, then they become our ſpeaking to God, in our immediate addreſſes unto him, and ſo the Hat may be put on in the former, and yet ought to be put off in the latter; the like may be ſaid of ſinging and reading Davids Pſalms: They are different Ordinances, and may require different poſtures. There is alſo difference betwixt ſpeaking and hearing; he that is the ſpeaker, though p. 29it be but in a civil Aſſembly, ſhews more reverence, ſpeaking to many, then they that hear him do to him, and is uſually uncovered, when they that are ſpoken to are covered, and in Religious Aſſemblies it is ſo alſo; he that ſpeaketh, though it be in the name of God, is uncovered, when yet the people that are ſpoken to are uſually covered; But in ſinging of Pſalms, they are all Speakers, and have to do with God, ſhewing their holy joy in him, and in his word, and therefore are all uncovered. But the cuſtome of the Churches of God in theſe things, if there be not palpable ſuperſtition in them, is much to be reſpected, and not raſhly departed from 1 Cor. 11. 16. and offence to brethren in ſuch things is vigilantly to be avoyded, Rom. 14. 20, 21.

Querie 13. Whether you have the voice, and whether you do know the voice of Chriſt from the voice of a Stranger? My What is Chriſts voice, and how diſtinguiſhed from a Strangers voice.Sheep know my voice, ſaith Chriſt, ſeeing that you are ſo forward to judge, and ſit as Judges of the Saints Conditions?

Anſw. The Apoſtle tells us in the Epiſtle to the Hebrews, that God who at ſundry times, and in divers manners ſpake in time paſt unto the Fathers by the Prophets, hath in theſe laſt daies ſpoken to us by his Son; for the Word was made fleſh and dwelt among the Jews, and went up and down teaching in their Synagogues, and preaching the Goſpel of the Kingdom, Mat. 4. 23. and this Son of God in fleſh ſent forth the Apoſtles to preach, and put a word into their mouthes, and guided them by his Spirit in writing to the Churches what his minde and will was unto them, Let him that hath an ear, hear what the Spirit ſaith unto the Churches. Now that which Chriſt preached, and the Apoſtles preached, and wrote unto the Churches, that is Chriſts voyce, as from Heb. 4 3. which is fetched out of Pſalm 95. appears. David ſaith, to day if ye will hear his voyce: What voyce was this? The Apoſtle tells us, Heb 4. 2. That unto us was the Goſpel preached aſwel as unto them but the word preached did not profit them, through unbelief. The word then which they heard in Davids time p. 30which was preaching out of the Prophets, was this voyce, and ſo the Goſpel which Chriſt and the Apoſtles have preached and left upon Record, is the voyce of Chriſt. And this voyce we have in the Scriptures, and this voyce we know, and we are able through Gods Grace to diſtinguiſh this voyce from the voyce of a ſtranger, if any bring not this Doctrine which Chriſt and the Apoſtles brought, we know him to be a Wolf and an Antichriſt, and after once or twice admonition, we dare not ſay God ſpeed to him. But there is another voyce which th…ſe perſons who queſtion us, intend and pretend to, and that is an immediate voyce which ſpeaks within them, (as they ſay) and dictates unto them all that they ſay and do: Now this voyce we have not heard, nor do we know it within our ſelves experimentally, and we believe and hope that we ſhall be kept, that we may never know it. For we know it is not the voyce of Chriſt, but the voyce of a ſtranger. We know it from what it ſpeaks and acts in others, yea, in theſe perſons that pretend to it, and we bleſs our ſelves from it, for it is the voyce of the Devil, that comes as Chriſt to them, and pretends to be he, but deludes them, and deceives them, as one of themſelves, recovered out of their ſoares hath confeſſed. Now to the praiſe and glory of Gods Grace we ſpeak it, that we have neither heard his voice nor ſeen his ſhape.

Concerning our judging, there will be occaſion to ſpeak of it in the Anſwer to the next Queſtion.

Querie 14. Whether that which is in you which Judgeth, be eternal and infallible, yea or no?

Anſw. Theſe men are harping in many of their Queſtions Ifallibility further diſcuſſed.upon one and the ſame ſtring; They have a conceit of Chriſt within them, ſpeaking within them, acting within them; ſaying all, and doing all immediately and infallibly that is ſaid and done by them; ſo that it is not they that ſay or do any thing, but it is Chriſt and the Spirit within them. And this ſo fills them, that it almoſt fills all their Queſtions: Now it doth appear, that it is a ſpirit of deluſion, that thus poſſeſſeth them, becauſe it contradicts both Chriſt and the Spirit in the p. 31Scriptures, in many things. And after this Chriſt and Spirit within, they enquire of us, whether that which judgeth in us be eternal and infallible; But we aſſert no ſuch thing concerning our ſelves. For though all the Saints have the Spirit of Chriſt dwelling in them, which is eternal and infallible; yet that this Spirit ſhould do all that Saints do, and ſhould ſay all that Saints ſay, and ſhould judge for them, both of perſons and of things after an infallible manner; and that they ſhould neither ſay, nor do, nor judge any thing by any underſtanding of their own, but the Spirit, all this we deny. For the Apoſtle ſpeaks of himſelf, When I would do good, evil is preſent; ſo it may be ſaid of every man, when I would ſay or do right, errour is preſent. Notwithſtanding though we judge not either perſon or thing, by any Spirit of infallibility, yet there's one that judgeth, and that is the word which Chriſt ſpake, and which Scripture ſpeaketh; and this word is eternal and infallible; And ſo far as we judge according to this word, our judgement becomes eternal and infallible; and ſo we may ſpeak of perſons preſent condition with much certainty, becauſe we know what the Scriptures have ſaid of them. Chriſt tells us of Wolves, that ſhall come in ſheeps clothing, and that by their fruits we ſhall know them, Mat. 7. 15, 16. And John tells us who is an Antichriſt, viz. he that denyeth the Father and the Son, 1 Joh. 2. 22. And Peter propheſieth of falſe Teachers, that ſhall bring in damnable hereſies, denying the Lord that bought them, 2 Pet. 1. 1. When therefore we ſee ſuch, we may judge of their preſent ſtate, what and who they be; but in reference to their future final ſtate, we muſt leave them to the judgement of God, who infallibly knows who are his.

p. 32Querie 15. What are the Ordinances which are ordained of God, that thoſe which you call Quakers deny? Or when did God command you to obſerve them, as to ſprinkle Infants, and to pray before and after your Sermons, (as you call them) or to ſet times, dayes and hours, which was in the generation which were enemies to Chriſt, who obſerved ſuch things. Querie 16. What theſe Ordinances of God be which you The juſtification of ſeveral ordinations of Chriſt in the Churches of God.ſpeak of? and where God commanded them, and to whom: which you ſay them (which you call Quakers) deny? mention them in particular, and declare them openly in Writing, and give over accuſing.

Anſw. Theſe two Queſtions are diſtinct in the paper preſented to me, but the former entirely comprehends the latter, and is more ample then it, requiring us, not onelyonly to ſhew reaſon of accuſing them, but alſo grounds for the juſtification of our own practiſe, therefore I have joyned them together; And in reference to the firſt; What Ordinances they do deny which God hath commanded, there is no need that we ſhould accuſe them, for they are accuſers of themſelves in their very Queſtions which they propound. The Reader may eaſily diſcern from them, what the things are, againſt which their malignity is ſhewed. It is againſt all outward teaching, againſt ſinging of Pſalms, againſt Miniſtery, againſt Sacraments, expreſly againſt Infants baptiſm, againſt publick prayer, againſt all ſet times, dayes, and hours of performing religious duties, the 10, 11, 12, 15, 17, 18, 19. Queries do declare all this. Now whether theſe be Ordinances of Chriſt, and how they will be maintained ſo to be, will be the Queſtion, and for our own juſtification muſt be diſcuſſed. I have already given ſome touches, reſpecting outward teaching, and have endeavoured to clear up our practiſe in ſinging of Pſalms, and ſhall now attempt to vindicate other of our ways, and the ways of the Churches of Chriſt, from unjuſt exceptions, and diſcuſs them as I meet with them in the paper.

p. 33And firſt concerning ſprinkling of Infants, there is ſo much Concerning the ſprinkling of Infants.written for and againſt this practiſe, that I accompt it loſt time to make any large debate about it; onelyonly ſomething of that which ſatisfies us in reference to our own practiſe I ſhall preſent.

Firſt, for the Act of ſprinkling, we uſe it not, though ſomething may be held out to juſtifie it; The blood of Chriſt is called the blood of ſprinkling, Heb. 12. 24. and cleanſing was by ſprinkling blood, Heb. 9. 13. and ſprinkling of blood was uſed in the Paſſeover, and ſignified cleanſing; therefore ſeeing water in Baptiſm typifies Chriſts blood, and the application of it ſignifies cleanſing from ſin, why may not the water be ſprinkled on the ſubject of Baptiſm, to ſignifie the cleanſing away of ſin by the blood of Chriſt. If any object further, let ſuch as uſe it maintain it. Our practiſe is to uſe the water of Baptiſm in a waſhing way, which ſutes well with the myſterie in it, which is waſhing away of ſin, Act. 22. 16. And the Greek word which is put for baptiſm, is applied to Tables, brazen veſſels, beds, and ſuch like things, which was not by dipping, but by the application of water in a waſhing way, Mar. 7. 4. So that though the word ſignifie dipping, yet it ſignifies waſhing alſo, which warrants the application of water in Baptiſm, in a waſhing way.

Secondly, for the ſubject of baptiſm, whether it be to be applyed to Infants, amongſt many things I ſhall onelyonly preſent this, viz. That Baptiſm is an outward Seal of an outward and viſible Covenant of Grace, which runs always upon the condition of believing; and is to be applyed to viſible believers or Saints, and is alſo to be extended in reference to the ſubject as far as the Covenant is extended; and if the Covenant be extended not onelyonly to viſible believers, but to their whole Infant ſeed, as from Gen. 17. 7. compared with Exod. 12. 48, 49. and alſo from Deut. 29. 10, 11. appears, then the Seal of. it muſt extend ſo far alſo. I ſhall confirm all this, firſt, that it is a Seal, for God having promiſed ſuch a bleſſing as the taking away of ſin in the Covenant of Grace, Jer. 31. 34. would (by the Ordinance of Baptiſm in the application of the element of water in a waſhing way p. 34to the body) have the baptized perſon to know and believe that he waſheth away the ſin of the Soul by the blood of Chriſt, Act. 22. 16. therefore it is ſaid, Act. 2. 38. be baptized for the remiſſion of ſins, not to effect it, but to aſſure it to you; ſecondly, that it is an outward Seal, becauſe all is external and viſible; the water is, which is as it were the Seal; the waſhing is, which is as it were the Sealing, or the putting on of the Seal; the body is, which is as it were the thing ſealed; all is outward, and done before men; but whether it be done in the conſcience really and inwardly by the Spirit, that is a ſecret and known to God. And the Spirit onelyonly is the inward Seal that aſſures the heart. And many times, the outward confirmation is ſeparated from the inward aſſurance, as in Simon Magus; he had the outward ſign of remiſſion of ſins, but not remiſſion of ſins it ſelf. Thirdly, that it is an outward Seal of an outward and viſible covenant of Grace, becauſe the profeſſion of faith, with ſhews of reality, is all that is required unto the bringing of perſons into it, and unto the participation of the Seal of it. It was enough to the Eunuch he profeſſed his Faith, and Philip baptized him; he could not ſee into the heart to know the truth of it, yet he baptized him; And Ananias, and Saphira, and Simon Magus, their profeſſion brought them within the Covenaut, and gave them a right to the Seal of it, and not any truth of Faith it ſelf, for there was none: And indeed that Covenant wherein the miniſtery of man in made uſe of, in the making of it, muſt needs be external. Fourthly, that it is extended in reference to the ſubject of it as far as the Covenant is excended, becauſe it is the confirmation of it, to the ſubjects of it; and the confirmation muſt need be as large as the Covenant; but this is not doubted of by any. Fifthly, that the Covenant is not onelyonly extended to viſible Believers, but alſo to their whole Infant ſeed, becauſe in Gen. 17. 7. we finde it ſo; for it runs in theſe words, I will be thy God; now this is comprehenſive of all bleſſings, even the very higheſt, as Heb. 11. 16. ſhews, and it is the ſame for ſubſtance with that in Jer. 33. 33. which is called a new Covenant; And Circumciſion that ſealed it, is called The Seal of the righteouſneſs of Faith, Rom. 4. 11. and the Circumciſion p. 35of the fleſh did ſignifie the circumciſion of the heart, Col. 2. 11. And the Gentiles that profeſſed Abraham's Faith, which had nothing to do with Canaan, entred into it, and ſpiritual priviledges were ſealed to them, Exod. 12. 48, 49. by which it appeareth to be a Covenant of Grace: And for the ſubject, it was with Abraham a Believer, and with his ſeed; what ſeed? his whole Infant ſeed; for the application of the ſeal, viz. Circumciſion to the whole Infant ſeed, ſhews that the Covenant extended it ſo far; And Deut. 29. 10, 11. clears it, That the Covenant was with the little ones. And though all Infants are not counted the ſeed as to ſpiritual and eternal bleſſings, as indeed neither are all that profeſs Faith with ſhews of reality (as Demas, &c.) to be accounted the true ſpiritual ſeed, yet they are the ſeed as to Church priviledges, and external Ordinances of a ſpiritual nature, and ſo were all Abrahams Infant natural ſeed, and Believers ſeed in all Ages the true ſeed, as to the enjoying of ſuch Ordinances.

Concerning praying before and after Sermon; firſt, we Concerning praying before and after Sermon.finde that in the meetings of the firſt Chriſtian Church at eruſalem, there was Doctrine, breaking of bread, and prayers, in which Ordinances that Church of Chriſt was converſant, Act. 2. 42. Secondly, we finde that the Apoſtles, whoſe work was to attend upon the Miniſtery of the Word, upon that account caſting off ſe…ing of Tables, did joyn prayer unto it, and did wait upon theſe joyntly, Act. 6. 4. Thirdly, we reade that it was the Cuſtom of the Apoſtles to begin every weighty ſerious buſineſs with prayer; when they were to caſt a lot, they went to prayer firſt; when they were to lay on hands on Deacons, they firſt prayed; when they were to ſend forth Paul, and Barnabas to the work which God had appointed them unto viz. to preach the Goſpel, they prayed firſt, & when they ordained Elders in every City, they began it with prayer; ſo that all was attempted with prayer; preaching therefore being a weighty work, ſhould be performed with Prayer. Fourthly, prayer is that which ſanctifieth all things, and perſons have a Chriſtian holy uſe of things which in their nature are but Civil. Every p. 36creature of God (ſaith Paul) 1 Tim. 4. 5. is ſanctified of God by the word and prayer; much rather ſhould holy and religious ſervices be uſed holily, by adioyning prayer thereunto. Fifthly, The Apoſtle Paul giving direction in his Epiſtle to Timothy, how the worſhip and ſervice of God ſhould he carried on in the Churches of Chriſt, doth in 1 Tim. 2. 1, 2, 3. enjoyn, that firſt of all Prayers and Supplications ſhould be made; his ſcope is not to direct particular Chriſtians, but Churches of Chriſtians in their publike Aſſemblies; as appears from verſ. 11, 12. where Women are commanded to keep ſilence, and are not ſuffered to teach. Now this reſpects the publike meetings of the Saints, and in 1 Cor. 11. 4. the ſame Apoſtle gives light how publike exerciſes of Religion were carried on in the Chriſtian Aſſemblies, there was prayer and propheſying afoot amongſt them; propheſying was not without prayer. Sixthly, there are alſo many general rules (amongſt others that in Phil. 4. 8.) which ſerve to juſtifie this practice: What ever things are juſt, true, honeſt, pure, lovely, of good report, if there be any vertue, any praiſe, think on theſe things. Now I leave it to the judgement of any perſon who is not given up to a wicked ſpirit, whether prayer before and after preaching be not ſuch a thing. And the Apoſtle many times requires, that things which make for edification may be done: 1 Cor. 14. 4, 5, 12, 26. Eph. 4. 26. 1 Theſ. 5. 11. But theſe men ſhew what ſpirit they are of, by their arguing againſt the moſt religious and holy Exerciſes, and ſpiritual Performances which the Saints uſe, and which the Devil and the Fleſh have alwayes much oppoſed.

Concerning ſet times, days and hours, which was in the Concerning ſet times, and days and hours.generation which was enemies to Chriſt, who obſerved ſuch things, I know not what anſwer to make, unleſs I underſtood what it is that they find fault with: The Charge runs as if we did keep up thoſe Jewiſh Sabbaths, and holy Faſts, and Feaſts, and Hours of Prayer which were obſerved in Chriſts time whileſt he lived on Earth amongſt thoſe of his own Nation, moſt of which were enemies unto him; but they are, or might be convinced of the contrary concerning us, that we ſet no ſuch times a part for worſhip as they did; p. 37neither was it the practice of the enemies of Chriſt only to ſet ſuch times, and days and hours apart, but of the friends of Chriſt alſo, and of Chriſt himſelf while he was upon the Earth, and of the Apoſtles, ſeeing it was by divine inſtitution that the people ſhould meet at ſuch times, Acts 3. 1. Nor was it any part of their enmity againſt Chriſt, but rather of their ſubjection to God, that they met at ſuch times; therefore theſe Perſons have another intent and ſcope in their queſtion. It is our Lords day-meetings, and our Chriſtian Faſts, and Thankſgiving-days that we keep, that they are offended at; it is the hours of prayer in our Church-meetings and Families which they find fault with: and in this alſo they ſtrike at Godlineſs; for if they can but deſtroy all forms, the power will fall with it; for though the form be but the ſhell, yet it preſerves the kernel; the power is put forth in a form, and if they can but acquit and diſcharge the body from ſervice and religious exerciſe, the ſpirit will not bear up in it any long time after, but all devotion and duty Godward both in body and ſoul will fall in ſhort time; Therefore the Devil and his Inſtruments plead againſt ſet times, days and hours, knowing very well that Gods worſhip cannot at all be performed by many Chriſtians together, without times, and days, and hours, no nor yet kept alive any long time in any.

But for the better juſtification of ſet times, days and hours Concerning the firſt day.for Gods ſervice, let it be conſidered; Firſt, that time is a perpetual adjunct of action: there is no action can be done, but it muſt be done in time; It is therefore a neceſſary adjunct of divine and ſpiritual actions: ſo that if God will enjoyn a worſhip and a ſervice to be performed to him, he muſt needs enjoyn the time in which he will have it performed. Secondly, let it be duly weighed, that both the Apoſtles themſelves were wont to meet upon the firſt day of the week to worſhip God, and that Chriſt met with them upon that day twice, and thereby ſhewed his approbation of their meeting upon that day: Joh 20. 19, 20, 26. And alſo that the Churches that were planted in the world by the Apoſtles, obſerved that day in courſe as it came, and ſet it apart for divine p. 38exerciſes; 1 Cor. 16. 1, 2. Act. 20. 7. and further it is to be obſerved, that the Apoſtle annexed duty to that day, and bound the collection of the Saints to that day as it ſhould come in courſe; which how he could do without uſurping upon them, unleſs he had received it from the Lord, I cannot underſtand. And alſo that that day above all other days was denominated the Lords day, and it was ſpoken of as a noted known day to all the Saints by that name Rev. 1. 10. which name (Lords day) doth point at an inſtitution; as, when the Supper is denominated the Lords Supper, it is from the inſtitution which it had from the Lord Chriſt that it is ſo named; and Lords day holds the ſetting of it apart to the Lords uſe, and to call ſomething for remembrance, which can be nothing but the reſurrection, as the Lords Supper is for remembrance. Thirdly, let it be obſerved that occaſional Faſts are juſtified in the Concerning faſts and thankſgiving days.New Teſtament as well as in the old, from Primitive examples both of Apoſtles and Churches, Acts 13. 3. and 14. 23. and upon the like accompt will occaſional thankſgivings be maintained: and we have in the new Teſtament, beſides the inſtances that may be fetcht from the Old Teſtament, ſomething that looks that way. Acts 4. 23. to 32. Fourthly, concerning hours, it doth not appear from the New Teſtament what hours were ſpent in their publike ſervice, nor Concerning hours in the publike ſervice.whether thoſe hours that were ſpent were ſpent together, and at one entire meeting without intermiſſion and parting: or whether they divided their hours according to the pattern and example which they had in the Offerings and Sacriſiees of the Old Teſtament, which were not at once and together, but at diſcontinued times; there was a morning and an evening-Sacrifice, which were offered about the third and ninth hours; and there was a great expediencie in it, that there might be ſome bodily refreſhing betwlxt the times, and the neceſſity of Nature was provided for in it, and Sabbath-exerciſes were diſtinguiſhed thereby from Faſts; and upon this accompt, it is equitable that Chriſtian ſervice ſhould be carried for time after ſuch manner: but herein Chriſtian Prudence hath the Principal ſtroke; for we do not judge our ſelves Scripturally obliged to ſo many hours, or ſo diſtributed, p. 39that ſome ſhould be in the forenoon and ſome in the afternoon; but for conveniencies-ſake we practiſe it, yet not preciſely keeping to an hour. And for hours in Families, we Concerning time ſpent in holy exerciſes in Families.have read how holy men of God have carried it in their milies: Abraham commanded his children and his houſhold after him, and they did keep the way of the Lord: Jacob he reformed his Family, and purged away the Idols and all the filth from it, that they might more purely ſerve the Lord together: Joſbua reſolved that he and his houſe would ſerve the Lord, now he could not reſolve it in reference to ſecret worſhip, which each apart was to perform to God; but it refers to Family-duties and ſervice, which ſhould be on foot amongſt them together: And David would walk not in his own Perſon alone, but in his houſe with a perfect heart: And there is a Propheſie that reſpects Families mourning apart, which is to be accompliſhed in the dayes of the Goſpel. Zach 12. 12. to the end, And there is a Promiſe made, where two or three are gathered together, (ſuppoſe in a Family or any other way) Chriſt will be in the midſt of them; and where Saints are together in a Family, the Spirit of God within them will be a Spirit of Prayer within them, and will bring them together; and there cannot be Family-duties but there muſt be a time to perform them in and if morning and evening be taken for them, it is moſt congruous: Firſt, becauſe occaſions, wilt then beſt permiso for it will be before the works of these Callibas be begun, and it will be afree they are finiſhed, Secondly all things are ſanctified by prayer, and ſo will their is bours be in the morning, and their reſt in the evening; But where or when doth a good heart diſpute againſt theſe things? a ſpiritural heart will rather dictate to a Perſon to apprehend the opportunitigs unto prayer and all other ſpiritual duties, both apart and with others, and will practiſe what was commanded in reference to preaching, will pray in ſeaſon and out of ſenſon, at times which con…eiency makes cheice of; and at other times alſo will put up all manner of prayers, and at all times, as occaſion requites; And where Saipts are together they will encourage one another, and ſay, come let us joya together, and pray, p. 40and ſeek the face of God in prayer, and in other duties alſo; and in Families eſpecially will this be done.

Querie 17. Whether you do not ſeduce the People to araw Concerning the Spirits teaching, in what way to expect it. And whether the outward muſt be denyed, that the inward may be received.them from the anointing within them? when as John ſaith, they need no man teach them, but as the anointing, and the Promiſe was Eternal Life to him that did abide in the anointing.

Anſ. The ſcope and intent of this Queſtion, is, to overtura all out ward teaching by men, & to erect an immediate teaching of the Spirit in the room of it; It is to carry men off from Gods outward Ordinances, to wait for ſecret Inſpirations of God; and indeed it is to ſubject men to Satanical deluſions inſtead of the Spirits ſuggeſtions. For that which is inſinuated, is this, viz that the drawing of any people to attend upon any out ward inſtruction, becomes in effect a withdrawing of them from the annointing, or from that inward teaching of the Spirit, (which indeed) hath not one ſyllable of truth in it: For John the Baptiſt did draw the people after him, ſo did Chriſt, ſo did the Apoſtles, to hear the Word of God which they preached, which was an outward word, an outward teaching: did they withdraw ſuch Perſons from the inward teaching, from the annointing within them? or were they not rather drawn to the annointing within them, by attending and giving heed to the outward preaching? did not the Spirit of God accompany their outward preaching? did not John come in the Spirit and Power of Elias in his outward Miniſtery? and were not many turned from their diſobedience to the wiſdom of the Juſt? and could this be without the Spirit? was there not an admirable power of the Spirit attending both Chriſts teaching, and the Apoſtles preaching? did their outward inſtruction withdraw the people from the Spirit, or did they not rather convey the Spirit to them? Is not the Goſpel as it is preſented to men in an external way, ſaid to be the adminiſtration of the Spirit? 2 Cor. 3. 8. Gal. 2. 5. And were not many annointed with enriching gifts by that Spirit, which is the Spirit of the Goſpel, which comes along with the Goſpel preached? How then are any ſeduced by being p. 41being brought to the hearing of the Goſpel preached? or are not they rather ſeduced who are drawn off from the external Means and Miniſtery, by which the Spirit is given, and Faith is wrought, to wait for the receiving of the Spirit without any Word to conveigh it to them? which Spirit when they have, it is not the Spirit of Truth, but of Deluſion: as is confeſſed by one of their own, newly redeemed out of ſuch helliſh captivity, under which theſe poor Creatures are held.

Object. But they produce a Scripture which ſeems to erect and ſet up one only Teacher, which is the Spirit, and to throw down and caſt under foot all outward Teaching which is performed by men. John ſaith to them he wrote, 1 Ioh. 2. 27. That they needed not that any man teach them, but as the annointing teacheth them of all things, and is Truth.

Anſw. Firſt, This is not ſpoken of all men, but of thoſe 1 Ioh. 2. 27. Anſwered. viz. ye need that no man teach you, but as the anointing teacheth you all things.1 John 2:27who are come to Chriſt, and had the Spirit, that they needed no man to teach them; But what muſt they do that have not the Spirit? how muſt they obtain it, if not by the Word of the Goſpel which conveys it? therefore an outward teaching is neceſſary for ſuch. Secondly, The Apoſtle ſeems to ſpeak of ſuch an annointment which they had received, which had already taught them, by which they ſhould abide in Chriſt and not be ſeduced; as thoſe words ſhew, Even us it hath taught you, you ſhall abide, &c. Now indeed the Spirit of God hath taught us of all things in the Scriptures which were of his inſpiring: whereto if we attend, we ſhall abide in the Truth, and not be miſled by Seducers; and to this teaching of the Spirit in the Scriptures, we need not that any teaching of man ſhould be added, but as we are taught in them. Thirdly, The words, You need not that any man teach you, but as the annointing teacheth you, are hyperbolical expreſſions; there is an exceſs in them, as in many places of Scriptute, as where it is ſaid, If all things ſhould be written, which Jeſus ſaid and did, the whole world would not contain the the Books that would be written: The meaning is, there would be very many Books written, if all ſhould be written; p. 42And in verſ. 20 of this very Chapter, the Apoſtle tells them that they knew all things; it is an exceſſive ſpeech, for no one knoweth all things but God: Chriſt himſelf as man knew not all things, who yet had the Spirit not according to meaſure, but beyond it; the meaning then is, they had much knowledge, and knew many things, and ſo they needed not that any man teach them; that is, they knew ſo much already of the Doctrine of the Goſpel, that if onelyonly they perſevered in that which they knew, they might be kept without much teaching; it is to be underſtood in a comparative ſenſe; not in an abſolute conſideration, as to exclude all teaching, but to exclude much of that teaching which others do require; and it reſpects the abundance of knowledge which they had in compariſon of Believers of former times before the Goſpel was revealed; as from the Propheſie, from which theſe words of John were fetcht, appears, Jer. 31. 34. They ſhall teach no more man his Neighbour, and every man his Brother, ſaying, know the Lord, for they ſhall all know me from the leaſt of them unto the greateſt of them; ſaith the Lord; Knowledge ſhould ſo abound in the dayes of the Goſpel, that they ſhould not need teaching ſo much as in the times of the Law; For it points at the days of the Goſpel after Chriſt ſhould be revealed; of which Chriſt ſaith, That he that is leaſt in the Kingdom of Heaven, ſhould be greater then John the Baptiſt, who yet was greater then al the Prophets, ſo exceedingly ſhould Light ſhine in Goſpel-times; but that teaching ſhould be abſolutely excluded, was not the Apoſtles meaning; for though they never did need it leſs, yet they never had it more then in the days of the Apoſtles and of the Primitive Churches: For there were many who were eminently gifted beſides Paſtors and Teachers, who did teach; And it is to be obſerved, that the Spirit was never given ſo plentifully in any Age, as in that Age, wherein ſo much outward teaching was; ſo that there is no ſuch meaſure of reception of the Spirit, that can thruſt out outward teaching while we are here: yea, and John himſelf thought there was need of teaching, while he tells them of an unction that they had received, and that they knew all things, and needed not that any one ſhould p. 43teach them; for verſ. 36. he ſaith, Theſe things have I written unto you in reference to them that ſeduce you; that is, leaſt you ſhould be carried away from the Truth by them, he taught them to ſtand faſt in the Truth they had received. Fourthly, It holds forth that they were not, neither ſhould be Babes, which knew nothing themſelves, were able to judge of nothing themſelves, but do depend wholly and really upon others to teach them, and were led wholly as others guide them; in this ſenſe they ſhould not need teaching; for there was a light ſet up in their ſouls, and they had the Spirit of God, which is a light, and enables them to diſcern with ſuch clearneſs, that they believe not becauſe others tell them ſo, but becauſe they can look into the Truth themſelves. Concerning the laſt words of that queſtion: viz. that the Promiſe was eternal Life to him that did abide in the anointing, becauſe there is no ſuch Scripture that ſaith ſo, and becauſe no courſe we take in our teaching doth tend (as hath been ſhewed) to withdraw from the anointing; therefore I ſhall not inſiſt upon them.

Querie 18. Whether you do not bewitch the people, and draw them from the Spirit of God within them, to obſerve thoſe Sacraments and Miniſtery, maintained, and other practiſes in Churchmeetings.things which God never commanded; to tell the people of a Sacrament, and following your outward Teaching, who ſtand praying in the Synagogues, and are called of men Maſters; which Chriſt d…d forbid, Mat. 23. And have the chiefeſt places in the Aſſemblies; Whether theſe be not called Antichriſts, which act contrary to the Commands of Chriſt, yea or no?

Anſw. In this Queſtion, beſides the repetition of former things, they ſtrike at Sacraments, at the teaching and praying of Paſtors and Elders, for to them they ſpeak in al their queſtions; at the poſture of ſtanding in prayer, at the places of meeting, calling them Synagogues in a deriſive way, at the Title of Maſter, which is put upon them, and charge them with ambition, in aſſuming chiefeſt places, which (they ſay) ſuch take; I muſt clear up the truth in all theſe particulars.

p. 44Firſt, Concerning Sacraments: there are no Ordinances on foot amongſt us which we call by that name, though there Concorning Sacraments.might be a defence for it; but there are Ordinances which others call Sacraments, and we call them Seals of the Covenant, which are to confirm Faith in the Covenant of God, concerning Remiſſion of ſin by the blood of Chriſt, and other Grace of the like nature, which is vouchſafed in Chriſt; and they are Baptiſm and the Lords Supper, and they are both of them inſtituted by Jeſus Chriſt: Mat. 28. 19. 1 Cor. 11. 23. and they both point at Chriſts Death and the ſhedding of his Blood, Rom. 6. 3. 1 Cor. 1. 26. Mat. 26. 28. and they ſerve to Seal Remiſſion of ſins by Chriſts Blood, Act. 22. 16. Mat. 26. 28. and indeed both of them are to put us in remembrance of Chriſt; and that which Chriſt hath inſtituted, who dares abrogate? And thoſe that deſtroy the Seals, therein attempt the deſtruction of the Covenant; for Seals are the ratification of Covenants; or at leaſt they do deſpiſe Gods grace of condeſcendency, who for the cauſe of our weakneſs in belief of his Covenants, vouchſafeth to grant us Seals to confirm them. And Gods Covenants have never been without Seals; and though there hath been change of Seals, yet Seals are as old (one or other of them) and are to laſt as long as the Covenants, and the Lords Supper expreſly till Chriſt come: 1 Cor. 11. 26. And let all take heed, leaſt ſlighting Seals and gracious Covenants, they be hereafter accompted deſpiſers of Gods Grace, which will be reckoned amongſt the greateſt ſins.

Secondly, Concerning our outward teaching, I have declared already in part the neceſſity of it; It is the ordinary way Concerning outward teaching and Miniſtery.by which a people that are in darkneſs are brought to light: Mat. 4. 13, 14. Act. 26. 16, 17, 18. It is the way and means by which the deep and profound, and many moſt ſweet and neceſſary Truths of Scripture come to be underſtood: Acts 8. 30, 31. It is the means which God hath appointed for the bringing of men to Faith: Rom. 10. 14, 17. It is the power of God to Salvation: Rom. 1. 16. It pleaſed God by the fooliſhneſs of preaching to ſave thoſe who do believe: 1 Cor. 1. 21. Upon which accompt it is, that the Apoſtle concludes, p. 45wo unto himſelf, if he preach not the Goſpel of Chriſt: 1 Cor. 9. 16. It is the means of exalting Chriſt: which made the Apoſtle ſo much to rejoyce that Chriſt was preached, though from an envious Spirit: Phil. 1. 18. And hence it is, that God in all times and ages in which he hath had a Church, hath had ſuch which have preached and taught the people; as James obſerved in that ſpeech of his in the Councel: Act. 15. 21. Moſes (ſaith he) of old time hath in every City, them that preach him, being read in the Synagogue every Sabbath-day. And muſt Chriſt be worſe provided for then Moſes? no; Chriſt himſelf was a Preacher of himſelf, Luk. 4. 18. Mat. 4. 23. and he gave Commiſſion to his Diſciples to preach, and ſent them into all the World for that purpoſe; Mat. 18. 19. and in them he commiſſioned others in all Ages to the end of the World; for he promiſed his preſence to the end of the world, and conſequently not to them only which were not to continue ſo long, but to ſuch alſo who ſhould ſucceed them impreaching. If any one ſhould attempt to make this place invalid, by interpreting the words which are tranſlated, to the end of the World, to be meant only to the end of that Age, becauſe of the diverſity of the ſenſe that is put upon the Greek word foreign, which is tranſlated (World) and ſometimes ſignifies (Age) to ſhew the weakneſs thereof. I ſhall only give this hint, theſe words together foreign are uſed for the end of the World in a plain proper ſenſe in many places of Scripture; as Mat. 13. 39, 40. a…d cap 24. 3. Heb 9. 26. and I know not that they are together uſed in any other ſenſe.

Secondly, It ſeems to be too groſs and wicked to reſtrain Chriſts preſence to an Age, much more the things that are given in charge to be preached and obſerved verſ. 20. as if one only Age were to obſerve Chriſts Commands: for howſoever the Apoſtles were the Perſons that immediately received the Commands, and had the Promiſe, yet there is a further ſcope in Chriſts words, and a clear intimation of the continuation of the work by others, who ſhould ſucceed after they ſhould ceaſe to be. For ſutable to this, is that charge which Paul gives to Timothy. 1 Tim. 6. 13, 14. I give the… p. 46charge in the ſight of God who quickeneth all things, and before Ieſus Chriſt, &c. that thou keep this Commandment without ſpot irrebukably, until the appearing of the Lord Ieſus Chriſt. Was Timothy to continue til the appearing of Jeſus Chriſt, or is there not another thing implyed, viz. that Timothy ſhould have ſucceſſors in that work? to whom Paul gives the charge as well as to him, and lays it upon them to keep the ſame Commandment: And becauſe it is one work, Paul ſpeaks to them all as to one man, and ſo did Chriſt in the Commiſſion above mentioned. And Chriſt aſcended, up on high and gave gifts to men, and he appointed ſome Apoſtles, ſome Evangeliſts, ſome Prophets, ſome Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtery, and for the edifying of the Body of Chriſt, till we all come to the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the Stature of the falneſs of Chriſt. Eph. 4. 11, 12, 13. that is, till all Saints come to a State of Perfection, ſo as neither to be ſubject to errour nor to ſin, which is not attainable in this World; Chriſt was born in weakneſs and littleneſs of ſtature as other men, and he grew up to a perfect man; the Apoſtle alludes to this: Saints are growing up whileſt they are here in knowledge and in all ſpiritual Gifts and Graces, till nothing be wanting of that proportion which God hath appointed for them, which is not in this life; And Miniſtery muſt laſt while Saints are in their growing ſtate, while any thing is wanting of the meaſure they muſt come unto.

Object. But miniſterial gifts are not now to be found in the world, ſuch which the Miniſters of the Goſpel had in the Primitive times; the Apoſtles were not to go forth into the world, but were to tarry at Ieruſalem, though they had a Commiſſion to Preach the Goſpel in all Nations, till they were firſt endued with power from on high, that is, till they were annoynted with the holy Ghoſt, as was done at the time of Pentecoſt, as is mentioned Act. 2 1, 2, 3. &c. then had they the Spirit given them, and were enriched greatly with gifts, by which they were enabled to diſcharge that ſervice they were called unto; ſo Gal. 3. 5. the perſon that p. 47preached the Goſpel, had the miniſtring of the Spirit, but now no ſuch gifts; therefore no ſuch work miniſterial as was then, nor any ſuch Officers, as Paſtors, Teachers, &c. as was then.

Anſw. Firſt, When the Apoſtle Paul layeth down the qualification of Biſhops or Elders (for they are one) he mentions many things reſpecting a good converſation, and ſome other things reſpecting a right diſpenſation; he muſt be …ound in the Faith, and ſetled and eſtabliſhed in the Truth, and mighty in the Scriptures, that he may convince gainſayers; and inclinable to communicate what gift he hath, by an aptneſs to teach, and he muſt be good and upright in his life in all things; But not one word proceeds from the Apoſtle of any extraordinary gifts wherewith he is to be endued, but a total ſilence in that point: Now if ſuch an anointment had been neceſſary with ſuch an abſolute neceſſary, as that without it there could be no Biſhops, no Paſtors and Elders of any kind at all; how comes it that the Apoſtle omits the mention of ſo main a thing which is made the principal, when he nominates many other things? Therefore that anointment which the Apoſtles had, and thole gifts wherewith they were enriched, they ſerved for other ends then to qualifie them for the Miniſtery; Or if ſome of them were Apoſtles qualifications, which were to go into all the world to preach the Goſpel, and did therefore ſtand in need of tongues, yet they were not Paſtors and Teachers qualifications which are fixed to certain places and people; Such gifts as were then given, were teſtimonials that Chriſt was received to the Glory of the Father, and did ſit at his right hand, and that all power was given him to Heaven and Earth, according as he ſpake when he was upon the Earth.

Secondly, There might be as forcible an argument fetch: againſt all Chriſtianity (if words be taken up in the Letter, in which they run) as againſt Miniſtery, Mark 16, 17. Thoſe ſigns ſhall follow them that believe in my name, they ſhall caſt out Devils, they ſhall ſpeak with new tongues, and many other things it is ſaid they ſhould do, and they did ſo in the Primitive times; very many of them, and perhaps all had one extraordinary p. 48gift or another; as, 1 Cor. 12. 7. The man ifeſtation of the Spirit is given to every man to profit withall; to one in one kind, and to another in another kind. And therefore when Paul met with Diſciples at Epheſus, the firſt Queſtion that he asked them, was; whetherthey had received the holy Ghoſt ſince they believed? As if ſuchgifts of the holy Ghoſt had been ſo connexed to Faith, that they could not be ſeparated the one from the other ſhall we therefore reaſon from hence, that becauſe theſe ſigns are not now accompanying thoſe that profels Faith, that there are no Believers to be found in theſe latter Ages? We may as rationally, and with as much (and more) colour of Scripture reaſon after ſuch manner, as theſe perſons do againſt Miniſtery.

Beſides, the Apoſtle ſpeaks of Miniſtery which ſome perſons have received, Rom. 12. 7. and requires a waiting upon it, and he that teacheth muſt wait upon his teaching, and he that exhorteth muſt wait upon his exhortation: Here is not only an outward teaching allowed, (which the perſons who ſhaped theſe queſtions oppoſe) but an outward teaching by office is enjoyned, which ſome others that are no Quakers are ready enough to withſtand; For if it ſhould be meerly by a gift, which ſome will grant, though they deny Office: How comes it that the Injunction is to wait upon it? For though it be not expreſly in the Original, yet it is neceſſarily implyed, that there may be ſenſe made of it; and how comes an injunction of maintenance, Gal. 6. 6. from him that is taught, to him that teacheth, if teaching be not by Office, be not waited upon, and made the ſpecial work of ſome perſons? And how comes the Apoſtle to raiſe a living to ſome perſons from their preaching, when he ſaith, that they who preach the Goſpel ſhould live of the Goſpel, and ſaith alſo, that ſo the Lord hath ordained it? 1 Cor. 9. 14. and if perſons make it not their office, and wait upon it as upon their office, if only they preach by vertue of a gift that they have, or think that they have and exerciſe it at their pleaſure, will the Apoſtle have ſuch men live upon the Goſpel that ſo preach it? Or why doth the Apoſtle fetch an argument from them that ſerved at the Altar, whohad their livelihood thence, p. 49to prove a living upon the Goſpel Preached, if ſuch who were to Preach the Goſpel, were not Miniſterially and by office to do it; For thoſe who lived upon the things of the Temple, and upon the Altar, were Prieſts and Levites, and Miniſters of the Old-Teſtament. Were all theſe Directions and Inſtructions which reſpect Office, Temporary and Tranſitory? Then may the whole Goſpel in all the Injunctions and Commandments of it be made a Temporary, and a Tranſitory Goſpel.

Or can any rational perſon conceive how Preaching is like to be kept up, and to be on foot any long time, if ſome perſons be not appointed to wait upon it, and if it be not laid upon ſome perſons as their work? Or what certainty can the people be at concerning ſupply that way, if none be engaged to it? And how weakly is Preaching likely to be carried, when none attend upon it, nor give themſelves over unto it? The Apoſtles who had incomparable endowments beyond any who live now, did yet give themſelves to prayer, and to the Miniſtry of the Word. And ſhall not thoſe who fall greatly below them, be much rather wholly devoted to that ſervice, when as the work is ſo weighty if it be carried as it ought to be, that it requires the whole of man?

But I believe theſe dayes wherein there is ſuch arguing againſt Miniſtry, and ſuch pleading for the Preaching of gifted men, were Propheſied of by Paul, 2 Tim. 4. 3, 4. where 2 Tim. 4. 3, 4. which reſpects the heaping up of Teachers, opened.2 Tim 4:32 Tim 4:4he ſaith, that the time ſhall come, when they will not endure ſound Doctrine; But after their own luſts, they ſhall heap to themſelves Teachers, having itching ears; and they ſhall turn away their ears from the Truth, and they ſhall be turned unto fables. It is obſerved that the Greek word that is tranſlated (heaping) doth import three things: 1. An ardent ſtudy to acquire many Teachers. 2. A raſh and heady gathering together of many Teachers, without any ſolid judgement exerciſed. 3. A confuſed multitude of ſuch as are gathered together imployed. And it may be further obſerved, what manner of perſons they be that ſhall heap together Teachers after this manner, and what grounds they go upon. Firſt, They are ſuch who will not endure ſound Doctrine. Secondly, they are ſuch p. 50who pleaſe their own luſts and fancies in the Teachers whom they heap together to themſelves. Thirdly, They are ſuch who have itching ears, who affect to hear many, and no one nor a few will ſerve their turn; they hear one and another without being ſatisfied, after the manner of thoſe who have an itch upon them. Fourthly, They turn away their ears from the Truth, and are turned to Fables; that is, any thing that is new, though it be a very fable and have no truth in it, is thirſted after by them; old truths will not pleaſe ſo well, they leave them, and turn after theſe. It is alſo worthy to be conſidered how Teachers come to be multiplyed, that there is ſuch an heap of them; why the wantonneſs, looſneſs, and vanity of the ſpirit of the People, which will not endure the ſtrictneſs of the care and vigilancy of Paſtors and Teachers, and have alſo itching ears, ſhall multiply them and pile them up one upon another like an heap; the luſts of the people make many Preachers more then any thing elſe. And theſe perſons that are ſo wanton that they muſt have many, are yet ſuch who will not have ſome, viz ſuch who are ſolid and preach the Truth; For this Text ſaith, they turn away their ears from the Truth (where it is ſolidly held forth) and are turned after fables.

Nothwiſtanding that there is a diſtemper of this kind which is very prevalent in theſe dayes, yet I dare not ſo affix preaching to office, as thereby to exclude all exerciſing of gifts; but the exorbitancy is that which I appear againſt; I would have thoſe that do preach, and others alſo that are ſolid ſober Chriſtians, judge together who are fit to preach, and who have a gift; 1 Cor. 14, 32. and I would have them firſt proved, before approved, 1 Tim, 3. 10. and then they ſhould exerciſe it occaſionally; for he that hath an office, it belongs to him and is his part to wait upon it; but he that hath only a gift without an office, muſt look unto it how he is called out to exerciſe it before he uſe it.

Thirdly, Not only outward teaching offends them, but Concerning praying ſtanding.praying ſtanding will not down with them; I know not what poſture they would have, but that which we intend by it, is, that he that prayeth may be ſeen by all the people on whoſe p. 51behalf he prayes; For he is their mouth, and it doth affect the heart of the people when their eyes behold him who is praying for them, and it is juſtified from Solomons example, who when he prayed on the behalf of Iſrael, he ſtood in the preſence of all the Congregation, and ſpred forth his hands towards Heaven; And yet we plead not ſo for ſtanding, but that we ſhall grant other poſtures to be lawful, provided that the perſon that prayeth be viſible to the people; but they that love not the duty it ſelf, but except againſt it as in Querie 15. may better be allowed to find fault with the poſture.

Fourthly, Nor will they be pleaſed with the place of Concerning praying in the Sunagogues.meeting, who would have no meeting at all for ſuch exerciſes; they call them Synagogues in way of deriſion; but there is no harm in that word if they underſtood it; it doth but ſignifie a place where the people come together, a place of Aſſembling; It did ſignifie the place where the Jews met together to hear the Word of God upon the Sabbath-day. It was no holy place in the Jews accompt, as the Temple was; it was not hallowed and ſanctified for ſacred uſes only as the Temple was; but was made uſe of for civil purpoſes, as to puniſh offences; For they ſcourged ſuch as they counted malefactors in their Synagogues, Mat. 23. 34. If our place therefore be only like a Synagogue, its no brand to us; ſome place we muſt have if a ſervice be to be done; & one place will ſerve our turn as well as another, provided it be a capacious place that will hold the company that are to meet in it, and that it be alſo a free place, which we may make bold with without detriment to any, and a known agreed-on place, which all may take notice of, and may repair thither: yet our place cannot hardly be called a Synagogue in alluſion to the Jewiſh Synagogues; for it was not erected for any ſpiritual or divine uſe, or with any intent of ſerving God in it, as the Synagogues among the Iews were, though they made uſe of them for other ſervices.

Fifthly, After cavelling at places, they come to ſtrike at Concerning Title of Maſter.Perſons, and charge us with Ambition and Affectation of Honour: 1. Becauſe we are called Maſters. 2. Becauſe we have as they ſay, the chiefeſt places in the Aſſemblies; for p. 52the former, viz. the title, we confeſs it is put upon ſome of us, and as we have not affected it, ſo neither have we cauſe to reject it. It doth import nothing but civil honour and reſpect which others ſhew us: It is put upon all perſons who have either birth, breeding, riches of this world, office and employment of an honourable nature: It was not only put upon Chriſt, but upon the Apoſtles of Chriſt alſo, in Joh. 12. 21. and not rejected by them. Some came to Philip, and ſaid (Sir) we would ſee Jeſus: It is in the Greek, Maſter, we would ſee Ieſus: and Acts 16. 30. The Gaoler came to Paul and Silas and ſaid, (Sirs) that is in Greek, Maſters, what ſhall &c. and they repelled him not in reference to that Title.

But theſe Perſons alledge Mat. 13. where it is ſaid; Be not ye called Maſters, for you have one Maſter which is Chriſt. But this Text will ſtand them in no ſtead; for this word that is tranſlated (Maſters) is, foreign which ſignifies ſuch Maſters as are Duces viae, Guides of ones way, and Gubernatores vitae, Governours of a mans life, which is proper to Chriſt, and not to any man; For no man doth-it, ſaving inſtrumentally from and under Chriſt. And Rabbi which was forbidden them alſo, verſ. 8. is ſuch another Title, which carries too much in the ſignification of it; it imports one Teacher who for the abundance of his knowledge is inſtead of many: And the affectation is that which is principally forbidden, and the derogating in the coveting of ſuch-Titles from God in that Glory which is due to him, who is that Dux viae, that Guide of Guides, and that Rabbi, that one teacher which is more then all; But for the Title Maſter in a civil acception, there is neither hurt in giving of it, nor in taking of it, provided that pride and haughtineſs do not occaſion it; For the Apoſtle ſaith, in giving honour, go one before another, Rom. 12. 10. And we know that he juſtifieth the Title of Maſter in all ſuch who have others to ſerve them, and gives direction unto them how they ought to deport themſelves towards thoſe who are their ſervants. But theſe perſons may better be born with, if they deſtroy Titles, who deſtroy Relations themſelves which founded them. Concerning p. 53chief places in the Aſſemblies, except the Pulpit be the chief place, which the great ones covet not, I know nothing of the cauſe of this charge, but do account it a meet ſlander.

Querie 19. Whether a man ſhall ever grow up that he need no man teach him under your Miniſtry, yea or no? ſeeing the Apoſtle ſaith, you need no man teach you; and you which have been long Teachers, how many have you brought up into this Condition?

Anſw. Perſons may grow up under the teaching of ſuch a Miniſtery as is among us, to need no man to teach them, in the ſenſe in which the Apoſtle underſtands it; they may be brought to the knowledge of all the great truths of the Goſpel, and may come to underſtand many of the high and deep things of Scripture; they may alſo come to be much confirmed and eſtabliſhed therein, ſo that in a comparative ſenſe they may not need Teachers; not that they are abſolutely perfect in knowledge, but that they know very much, and are able to teach others alſo; and of this we have ſome experience. But in the ſenſe in which theſe perſons underſtand it (for they intend ſuch a perfection in knowledge as excludes all ignorance, and all humane helps for any further attainments) we ingenouſly confeſs, that no man is ever like to grow up ſo high, as to need no teaching, nor are we our ſelves come up to ſuch a perfection; and we think our ſelves to be but Children in knowledge, in compariſon of that which we hope to attain unto in heaven; nor do we think it any diſhonour to us to confeſs ſo much, eſpecially while we medicate upon the Apoſtles expreſſion, 1 Cor. 13. 12. Now we ſee through a glaſs darkly, ſpeaking of the time of this life, but then we ſhall ſee face to face, ſpeaking of the time after this life. Nor do we find that Chriſt himſelf, or the Apoſtles, ever bred up perſons to ſuch a condition as theſe men ſpeak of, to need none to teach them in their ſenſe. Paul bred up Timothy, and to a great height he bred him under his Miniſtery, whom he cals Son, becauſe he had been with him as a Son, yet he exhorts p. 54him to meditate upon ſuch things, and to give himſelf wholly unto them, that his profiting might appear unto all, 1 Tim. 4. 15. And Peter exhorcs thoſe that he wrote to, of whom he Iaith, that he did ouly put them in remembrance of things, and that they knew them already, and were eſtabliſhed in the preſent truth, that they would grow in grace, and in the knowledge of the Lord Jeſus Chriſt, 2 Pet. 3. 18.

The Concluſion that they put to all theſe Queſtions, is this;

The Church of Chriſt (ſay they) is a pillan and ground of Truth, which doth witneſs the eternal Spirit; and if you be the ſame Church, and have the ſame Spirit, anſwer me theſe Queries without any conſequencies or ſenſes; otherwiſe diny your Elderſhip, and Paſtorſhip, and to be no Church of Chriſt.

Anſw. The Church of Chriſt is the ground and pillar of Truth, and doth witneſe the truth of all that is contained in the holy Scriptures, and more eſpecially that the myſterie of godlineſs is gteat, viz. That God was manifeſt in the fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory. And this we aſſert without any Conſequencies or ſenſes; many of which, (if not all) you that urge us thus, moſt deſperately deny. As for your queſtions, we have anſwered them agreeablyto Scripture, and have made ſuch inferences and neceſſary conſequences, and have put ſuch ſenſes as cannot be contradicted by any knowing Chriſtian, nor indeed by any but thoſe whoſe deſign is to deſtroy all Scripture, and utterly to ſubvert the Faith of the Goſpel, and to lead men captive after their own deluſions: and inſtead of denying a Paſtorſhip, and Elderſhip, and our ſelves to be the Church of Chriſt, we ſhall pray God to open the eyes of ſo many of theſe poor creatures, who are thus ſold over to deluſions, that ſo many of them as belong to Gods Election, may be recovered out of the ſnare of the devil, who are led captive for the preſent after his will.