Argument I. If God were angry with those in the time of the Law that did usurp the Priests office, then he (being Jehovah, the same for ever) will be angry with those in the time of the Gospel that do usurp the Ministers office; But God was angry with those in the time of the Law that did usurp the Priests office. Ergo, He will be angry with those in the Gospel that do usurp the Ministers office.

Your Major you say is clear from the immutability of Gods nature; he is the same, that is truth; But for to give you a discovery of the Fallacie, and weakness of your Argument; I shall give you a two-fold Answer.

First, Your Major joyns the Priesthood of the Law and the Mini­stery of the Gospel together; when the truth is, there is no compa­rison between them; The Priests were to offer Sacrifice, and they only to teach the people, and to minister about the things of the Altar, as they were Types of Christ the great high Priest, who offered him­self once for all, a Sacrifice for the sins of his people. But the Mini­sters of the Gospel, they are no Types of Christ, they do not offer Sacrifice for sin, &c. Therefore there is no comparison between them; none might meddle with the office or work of a Priest because it was appointed of God, and did so clearly represent that great high Priest Christ Jesus: but the work of a Minister of Christ, is to declare forth what they have heard and seen from the Lord Jesus who is already come, 1 Joh. 1. 1. 2. and this is the work of every Saint according to the measure of the gift received.

But secondly, I answer, I grant the truth of your Major in the terms; but I deny that gifted brethren usurp the ministerial office in their preaching; usurpation is a sin; but for men to speak of the things of God according to the measure they have received, is no usurpati­on, Rom. 12. 6. 1 Pet. 10. 4. 11. nor sin, but every Christians duty; al­though you by your Logick and Retorick, and forged innovations, and abusive Interpretations would amaze and amuze the world, and affright the Saints with Ʋzzah and Korah, Dathan and Abiram, &c. But know that they are such as never came from Christ, but the smoak ascending out of the bottomless Pit, endeavouring to darken the bright shining of the Sun of righteousness in and by Saints; Korah [Page 18] Dathan and Abiram were smiten for doing that they were forbidden; you smite the Saints for doing that they are commanded, and for which they are commended, 1 Cor. 14. from the first to the fifth.

You apply that unto the gifted brethren, which retorts it self justly upon your self; For first you say, usurpation to the Office of the Mini­stry is a great sin; gifted brethren only exercise their gifts, not usurp the Office; but your selves it is that usurp the Office without the gift; many, yea, most of the Ministers of the Nation usurp the Office; but for the gift, they are not only ignorant of, but enemies to it.

And secondly, not only usurp the Office without the gift, but usurp the Office likewise without any colorable ground for it; They cry up Office, Office of the Ministery, when they know not what it is, and have no more authentick Authority for their Ordination to their Office, then the Pope and the Devil can give them.

You instance Korah &c. and apply it to the preaching brethen; but truly, if the Lord give you eyes but to see it, you might more truly apply it to your selves; you thrust your selves into the Priests Office, as if you were holy and none but you, and you must do all and monopolize all to your selves, when you have no more to do with the Office of a Minister, nor have no more Calling to it then Korah and his Company, or the Devil himself.

I prove it thus: First, Those who usurp the Office of the Ministery to themselves, and have no more Call unto it, either according the letter or the Spirit, then Korah and his Company, are guilty of Korah's sin; but the Ministery of the Nation have no more Call unto it, then Korah had. Ergo, They are guilty of Korah's sin: 1. They have no Call according to the letter by a right Ordination; for that they have lost in Rome long since, and now have brought forth the carkass, the form only, and like children bless themselves with that, as if they had found some great pearl.

Secondly, There is no Call from the Spirit; they then should live in the Spirits light, and not in the darkness of the Devil; and do the Spirits work, build up the Saints, encourage them, in exercising their gifts for their mutual good and building up, not hinder them and reproach them for so doing, bear their weakness, cover their infir­mities, reprove with meekness and love, not belye them, scandal them, falsly accuse them, like the Devil. And whereas you say, 'Tis dangerous for men to preach without a Call, and 'tis dangerous for people to bear such: I say its truth, but gifted brethren do not preach with­out [Page 19] a Call, their gift and opportunity is their Call; But you it is that preach without a Call; for the gift in most of you, it is a stranger, and you are strangers unto it; and believe it, the punishment will be great, the earth will cleave and swallow you up in conclusion.

To what you have added in your third Edition: I add this Answer.

You say, Remember Hind, &c.

Sir, Are you so impudent as to reproach Saints and Truth with particular mens sins and faults? Might you not upon the same account reproach Christ himself? behold one of his own Disciples betray him, and Peter denying him; an old trick of the Devil to reproach truth withall. If I should deal thus with you, as justly I might, I could tell you of a zealous Preacher of your tribe, one Williams of Munton in Somersetshire got his servant with Child, and was outed by the Committee of that County; and another of Chard in the same County, very zealous and like your self, preached bitterly against Sectaries; yet got one of his nearest friends daughter with Child, and was outed likewise by the Committee; another very near the same place did the like. And upon this account, it may easily be made manifest, that there are not a filthyer Generation of Adulterers and Devils in the Nation then your own Coat.

You say, That for it he hath been cast out of his gathered Church.

A discovery of their integrity; they cannot bear them that do evil, that say they are Jews and are not; but you entertain drunkards, whore-mongers, prophane, all sorts in you Congregation, both of Priests and people, and never cast them out; a demonstration that you are no Church of Christ, but the Synagogue of Satan, a Cage of unclean and hateful birds.

Argument II. If none may Preach but such as are sent, then every gifted brother may not preach; but none may preach but such as are sent. Ergo. Every gifted brother may not preach.

Your Argument in the Minor I grant, but the Major I deny, that although its true, none can preach according to the intention of that Scripture, Rom. 10. 15 viz. for the working of faith and converting of souls, yet it doth not follow that every gifted brother may not preach; for every gifted brother is sent to preach according to the measure of the gift received. And your grand mistake in this Argument, is in the word sent, whereas that word sent, relates to the internal power of the Spirit in the Saints, by which they are enabled to speak a word in [Page 20] season to the very soul; you understand it to be an outward mission or sending, a poor and low interpretation.

The mission, you say implyes three things: Election by the Churches, Probation and Examination by the Presbytery, separation by Ordination of the Presbytery.

First, Election by the Church; But by what Church? not your Parochial Provincial or National Church; The New Testament ne­ver knew such a Church, nor Christ in the New Testament never did, never will own such a Church; a company of ignorant prophane carnal creatures, both Priest and people; yet have gotten the name of a Church and Ministery, blessing themselves in that name, and yet are ignorant what it is; for a Church of Christ to whom Election belongs, are a company of Believers, Saints gathered out of the world by the power of the Lord in the Ministry of the Gospel, 1 Cor. 1. 2. Act. 2. 47. chap. 4. 32. But you are Enemies to this Church, rail, reproach, persecute; they are the object of your scorn and malice. I grant that where such a Church is, Election belongs to them; yet I say, a man may be sent to preach, though not elected by the Church, Act. 8. 1. 4. The whole Church being scattered preached; and I suppose none dare say, that all of them were Elected and Ordained: for I said before, there is a preaching by way of gift and office, and preaching by gift only; and its the Churches joy to see her Members gifted and exercised in this way: But as for your selves, as your Church is no true Church, nor your Ministry no true Ministry: so you fail likewise in your Election by that Church; for you are in your way first ordained, and then you are sent to your Churches, Parishes, whether they will or no, and you take them by violence, if you have a minde to their Tythes, you will be their Minister, though never e­lected by them, and afterward, if you have a Call to another place for your advantage, you will leave them again, and imbrace the se­cond, and the third too it may be; yet you dare be so bold as to tell of your electing by the Church; where as first, it is no Church, but a Parish consisting for the most part of ignorant carnal souls; and se­condly, you press your selves upon them whether they will or no for the most part; where then is your Election by the Church of Christ? thus you fail in the first part of your mission, non-Election by a Church of Christ, and then I pray who sent you?

Your second is, Probation and Examination by the Presbytery; the Scripture you produce, is, 1 Cor. 14 32. For the spirits of the Prophets are subject to the Prophets; &c.

A learned interpretation of this Scripture! the spirits of those who are to be ordained to preach, must be subject to the examination and probation of the Presbytery, when there is not the least hint or in­tention of such a thing in the words; for the Apostle saith, Ye may all prophesie one by one: what, all the Presbyters? Nay all the Prophets; but who are they? All the gifted brethren: See ver, 34. none are pro­hibited but women: Let your women keep silence, for they are not per­mitted to speak, but men are permitted.

Obj. The Lord intends Prophets only; and its said in another place, 1 Cor. 12 29. Are all Apostles? Are all Prophets, &c? The interrogation implies a negation; all are not Prophets.

Answ. 1. All are not Prophets.

Secondly, All that have the gift of Prophesie, are Prophets, and may speak, and ought to speak, for the edifying of the Church, as in its place I shall let you see more at large.

Now, if all that have the gift of Prophecy, that is, to speak to the edifying of the Church, may Prophecy, ver. 3. then this may occasion confusion, some may say, and you say so too: Nay, saith the Apostle, the spirits of the Prophets are subject to the Prophets; For God is not the author of confusion, but of peace, &c. That is, when one Prophet, or gifted Brother hath spoken, and another hath any thing revealed, let the first hold his peace: but how can he hold his peace? the spirit of Prophecy is strong and violent, and men cannot contain themselves, its like fire within them? Numb. 11. 25. 1 Sam. 19, 20. to the end. But saith the Apostle, there is no such thing in this prophesying, For the spirits of the Prophets are subject to the Prophets; that is, they are able to contain themselves, and be silent, while another speaks, &c. else it would occasion confusion; But God is not the author of confusion, but of peace.

So that the sum of all is, That he that is a Gospel-Prophet, can con­tain himself, and be content to hear another speak as well as him­self, &c.

By all which, it appears, that a man may be sent, and may Preach, or Prophesie, without such an approbation or examination as you speak of; else those, Acts 8. acted unlawfully in preaching without any such Probation.

But to return to your selves, you come short of any such probation by the Presbytery; its true, there was a Presbytery in the primitive times; but what is that to you, who know no true Church, nor Mi­nistry, [Page 22] but are enemies unto it? you have only Popish forms amongst you without the power; the name of Church, Ordinances, Ministers; but are indeed, and in truth, enemies to Church, Ordinances, Mini­sters; reproach them, persecute them, and are for the most part a pack of cheaters and deluders of the people for your own advantages.

I own probation by such a Presbytery the Scripture speaks of, be­fore admission to office, (although still, I say, men may Preach as gif­ted Brethren without any relation to office) but as for your Presby­tery, it was conceived in Hell, brought forth in Rome, and yet lives, and pants for breath in England, but its end is to be burned: See Esai 65. from 11. to 16.

Your Third, in your mission, is, Separation by ordination of the Pres­bytery: which thing I own, as relating to persons in Office, by a lawful Presbytery; yet still I have two exceptions.

1. Not that Ordination to office ever did, or shall, where its right, prevent the gifts of the Brethren. No Sir, it was not the end for which it was appointed.

2. You have no such Presbytery; therefore no such ordination; you have yours by succession from the Pope; only you have of late altered the name from Bishop, Priest and Jesuite, to Presbyter; but the nature is not changed, as deeply ingaged, and inraged against the truth as any Jesuite in Rome: and I assure you, I should as freely ac­cept of the Prayers and the hands of a pack of Jesuits, as of yours, as relating to this of Ordination.

But to return to the word Sent, where, it seems the force of your Argument lieth, wherein you are so much mistaken; you judge it to be the outward mission, consisting of Election, Probation, Ordination; whereas indeed, and truth it hath the least relation to it, if any at all; my grounds are these:

1. From the nature of the word and work: the word Sent in those high things of God, relates to God, and his sending immediate. So Christ was the Sent of the Father, to do the Fathers work: thus was Paul an Apostle, one sent not of men, neither by man, but by Je­sus Christ, Gal. 1. 1. and he was sent not to Baptize, but to Preach the Gospel, 1 Cor. 1. 17. so the word and work joyned together, it being a heavenly work, preaching of the Gospel, its a heavenly sending that is here intended.

2. The manner of expression, the interrogation, which, as you say, and its granted, implies a strong negation; how can he preach except he [Page 23] be sent? He cannot preach, &c. that is, he cannot preach in the Spi­rit and power of the Lord, to the conversion and building up of souls, except sent by Jesus Christ in the power of the spirit: and if so sent, he can preach, and doth preach, though all the world say him nay; and you being so much mistaken in the truth, no wonder you have such a company of Divines, as you are pleased to call them; all the Ministry of the Nation are sent, by your account; for you have all one manner of call, and sending, according to the outward form; if one be sent, then all are sent: and think you, did the Lord ever send forth such a company to preach his Gospel, of idle, drunken, who­ring, proud, covetous, envious, ignorant, profane persons, as the most part of them are? nay, and some too such dunces, sots, that all their wit cannot make a Sermon in your way of Sermon making; yet these have the same sending with you.

And this I must tell you, that if God inlighten any of your profes­sion in the Truth, they renounce this kind of sending, trample it under feet, return it from whence it came: But to return, men can preach by your mission; but they cannot preach unless sent of God to convert Souls, in the power of the internal sending.

But to proceed to the third Argument: If this be such an out­ward mission, or sending, as you imagine, then it makes all other preaching unlawful; for its such a sending, as that there is no preach­ing without it; how can he preach then? What the Apostle writ to the Church of Corinth, 1 Cor. 14. You may all prophesie one by one, was unlawful; and the preaching of scattered brethren, Acts 8. was un­lawful; the preaching of Paul, Acts 9. 20. immediately after his conversion, before he was separated, to the work of Ministry, Chap. 13. 2. was unlawful, and he had cause to repent it, if what you affirm were truth; but he rejoices in it, Gal. 1. 15, 16, 17. No sooner was Christ revealed in him, but he preaches him; he went not up to Jeru­salem, to them that were Apostles before him, &c.

But to the great objection that lieth in the way against you, That gifting is sending, and all gifted persons are sent, &c. And know this will yet lie in your way, and is not so easily removed as you ima­gine: you pretend a distinction between gifting and sending.

Many thousands in the Nation are gifted (you say) but may not dare not preach, &c.

Your gifted brethren (it seems) may not, dare not preach; you keep them in subjection; but your sent ones, though no gift at all, [Page 24] they may and dare to do it, or abuse it; and what account will you give to the Lord for this at last think you?

You say, None may preach in a constituted Church without sending, in your way: And yet in the constituted Church of Corinth they might all, (viz.) who had the gift, prophesy one by one; you instance Barnabas and Saul, Act. 13. 1. 2. who though they had gifts must be or­dained: Yet Saul preached, Act. 9. 20, 21, 22. before he was ordained, or had seen the Apostles; see vers. 27. And when Paul and Barnabas were Ordained, it was not to preach in a constituted Church, but to the world as you may see, Act. 13.

You say, If bare gifts be a sufficient Call, &c. Then gifted boys may preach as the little gifted Boy at Stafford.

And why not Sir? will you limit the holy One of Israel, and dare you reproach the Scripture, as you do? out of the mouths of babes and sucklings, he ordained strength, and will confound his foes.

Then gifted women may preach, you say: This is your own con­clusion; because we say, as the Scripture saith, that gifted brethen may preach or prophesie; therefore you in reproach will conclude that gifted women may preach; but its your conclusion, and to your self I leave it; and according to the Mystery of the truth, I think there are but few, if any, besides women preachers among your selves.

You produce, Mat. 10. 1. 5. Which you say, fully clears the scruple, where Christ distinguisheth gifting men from Authoritative sending, v. 1. he gifts them; vers. 5. he sends them.

I answer: First, Is this such a sending as you have talked of in your mission, Election, Probation, Ordination? or an immediate sending, as he sent Paul before he was Ordained? Here is not a word of Ordination, but sending; no laying on of the hands of Christ, but gifting, sending; and so the gifting and sending of the gifted brethren, is when the Lord enables them in a measure unto it, and saith in them, to them, go, as in Paul, Gal. 1. 16. As for those gifts you mention, Mat. 10. 1. I query, if you or any of your sent Brethren have those gifts, or if you are so sent as those, vers. 5.

You conclude two things, that must concur in making a Minister, gifts, abilities, qualifications both of life and learning; This if rightly understood, is a truth, and I freely own it.

But you seem, pag. 12. to bring in a mixture, a hodge podge, Arts, Sciences, Latine, Greek, Hebrew, &c. And is it true indeed, that these gifts are required in a Minister? then no Minister without [Page 25] them. I wonder then the Apostles could be Ministers, who are said to be illiterate or unlearned men, Act. 4. 13. Or were they made partakers of the Spirit of Christ? and are not the Saints now? yea; or else they are none of his, Rom. 8 9. and is not the same Spirit sufficient now as then? yea certainly, to those who trust in him; but its the spirit of Antichrist that seeks out after humane helps to supply the room or want of this Spirit of Christ; and having gotten it, they grow proud of it, are self-conceited in it, make it their great idol, and dare reproach the Spirit and power of the Lord appearing in his Saints.

Secondly, He must have power and Authority from the Presbytery to exercise his Gifts: he must not run before he be sent.

I have Answered this already: what Presbytery sent Paul when he preached? Act. 9. or the scattered brethren? Act. 8. &c. And where is that Presbytery among you, that have power thus to send? It seems you have high esteem of your Presbytery: else you would not mention it so often, when its but a new trick of the Devil to give another name when the Prelate was out of date; Alas you were ig­norant of Presbytery your selves not long since: but now the name lifts you up to Heaven, although the nature of the Prelate still re­mains. I suppose you harp so much upon this string, that so they might preach nothing but what you approve, and then your dark kingdom might it may be stand the longer; but the Lord Jesus will consume and destroy Antichrist, with the spirit of his mouth, and the brightness of his coming.

You say, All Preachers are sent either by God, or by the Devil &c.

To this we fully assent without Tertullian your witness; and I pray you look you unto it; Are those who minister according to the measure of the gift given them, in your account, intruders, usurpers, sent of the Devil, or of God? Look to your self man (you are upon a very sharp point and keen rock) lest you fall, or be split before you are aware; Therefore I beseech you take a little view, who are likeliest to be sent from God or the Devil, your selves or your gifted Brethren: The gifted brethren exercise the gift they have received, either first, when occasion and opportunity is offered to inform the judgement in the Gospel of Grace and Truth, that so, if the Lord work, souls may be enlightned and converted: or secondly, to build up the Church in its most holy Faith; he doth his Office as a member in the body, that it may grow up in him who is the Head.

Your selves, First, make up a Church, a body, as you call it, of Christ, a monstrous body of prophane ones, and give them Or­dinances, tell them they are Christians, and so delude them, and with­out infinite mercy damn them for ever.

Secondly, Are ignorant of, and envious to the truth, the Saints and Servants of God.

Thirdly, Do not the work of Christ, preach, baptize Believers con­verted, gather Churches, build up Saints, but the contrary by way of opposition to all.

Fourthly, For the most part are carnal, loose, base in conversa­tion; not so much as common civility or civil honesty; yet all one sending.

Now be your selves judges who are sent from God, and who from the Devil; who doth the work of Christ, and who the work of the Devil. Oh consider this you who forget God, lest he come and tear you in pieces, and there be none to deliver.

Pag. 13. You say, 'Tis for Wolves and false Prophets to be self called, and to come of their own accord &c.

Answ. You say truth. They are wolves who are Self-called, Thieves and Robbers Joh. 10. you mention it; but the Query lieth here still, Who are the Self-called ones, you or the preaching brethren? And so, who are the wolves, you or them? Gifted brethren they preach only by Gift as they have received, as I said, either for conversion or building, that they might inform others in the same truth they them­selves are informed, or comfort others with the same comfort they themselves are comforted.

But you, who boast so much of your sending, you come indeed and are not sent; for first, you come not in at the door, but in at the window; the door is Christ and his Spirit, and there is no other door that admits to preaching; see 1 Cor. 12. there are many Gifts and Works and operations; but still the same spirit who worketh all in all. But you have found out another way, your Popish Ordination; and none must preach but such, just as the Pope and the Prelates; so your selves walk in the same steps; you are the Theives and Robbers that climb in at the window or some other way; a hole you have made for your selves to creep in at: and secondly, the end of your coming in, is to steal, rob and to carry away to enrich your selves with the worldly gain, the fat Tythes of the peoples labors and encrease: but those who come in by the door Christ, they dare not do it, nay they [Page 27] dare not but like honest and true men, disery and discover the thief and the robber, that so he may be known and avoided.

And as for Wolves, who are they but such a devour the sheep? I send you forth (saith Christ) as Lambs among Wolves; its the pro­perty of Wolves to devour the Lambs; how have the Popish Wolves devoured? let Queen Maries daies witness; Episcopall Wolves? let the Prelates daies witness; Presbyterian Wolves? let latter times; if they could have prevailed, they would have suckt the blood of almost all the Lambs of Jesus Christ in this Nation ere this. Possi­bly you may account us Wolves, because in word and writing we discover your baseness and unrighteous waies: be not mistaken Sir, Light cannot but discover Darkness: but there is no spirit or princi­ple of persecution in us, we desire not the Magistrate to meddle with you, or to hinder you from preaching, if you turn not Traytors to the State; the Wolves it is that bite and devour, that make the Lambs their prey; but the Lambs are meek, patient, suffering, not biting and devouring, &c. But stay awhile, go not off triumphing; If what you say be truth, That the gifted brother was silent at this Argument; yet believe it, it was not the light that shined in it that overcame him, but your cunning sophistry in reasoning: but believe it, your own Argument will burn up all your sending in conclusion, and then you shall consess that gifted brethren may preach the Gospel. You say Goliah fled; but you are mistaken; I suppose rather it was little Da­vid; and at present great Goliah gets the victory, Goliah with his Armor of proof, University stuff, &c. but Goliah must be routed in the end.

Now to your third Argument.

If all that have gifts may preach, then all that have gifts may baptize; but all that have gifts (say you) may preach; ergo, all that have gifts may baptize.

In my answer to this Argument, I shall pass by what the gifted bre­thren answered, as you make mention with so much reproach and scorn, as if you had sate a long time in Scorners chair: for mine own particular, I grant the truth of your Argument; That gifted brethren may preach, and may baptize, and give the Supper too; and that I have to do, is to make good this principle, which I doubt not but I shall with much light and evidence of Truth; and then this Argument [Page 28] is routed, and blown away with the wind of truth, as the morning dew before the Sun.

My Arguments are these: First John, the first preacher of Re­pentance, and baptizer in the water, to the washing away of sin by the blood of Christ, yet had no speciall mission nor did any miracle, John 10. 41. but by divine inspiration, according to the measure he had received, so he preached, and so he baptized; its true he was prophesied of before, and sent in a speciall manner to prepare the way of the Lord, &c. yet he did his work in an ordinary way, as a gifted brother, if you will have it so, not extraordinarily gifted and sent. See John 1. 31. he preached Christ, and baptized into his name, and knew him not; like many an honest soul, that are speaking of Christ, and preach of him too, when they have but shattered and shallow ap­prehensions of him, there being such a worth in him, that a soul that hath had but a sight of him, and an interest in him, cannot but declare him, as the woman of Samaria. John 4.

The second ground is from John 4. 1, 2. The Disciples of Christ then were the ordinary Christians, the alone Church of the Gospel, Christ the Head, Pastor, and Shepherd; yet it is said that Christ bapti­zed not, but his Disciples; compare this Scripture with Act. 10. to the latter end, Peter commanded them to be baptized; not that he did it himself, but commanded them; and its very probable that there were some gifted preaching brethren with him who did the work; and the like assistance might he expect when the 3000 were converted and added to the Church, Acts 2. and Acts 8. The scattered brethren went preaching the Gospel; and Chap. 11. The hand of the Lord was with them and a great number believed and turned to the Lord; and the same who converted them, baptized them, if they were at all bap­tized, for they gathered them into Church-fellowship. But the A­postles hearing of it, sent Barnabas to confirm and strengthen them, which he did, ver. 23. not baptize them: Thus it appears that preaching Disciples may baptize, not that they must: Paul was sent, not to bap­tize, but to preach; yet seeing he was sent to do the greater, he might do the lesser, and did it too.

Object. This is that will breed confusion in the Church; no need of Officers, if any gifted brother may administer Ordinances.

Answ. Which shall be my third Argument too; That Officers, Pa­stors and Teachers are not for the being of the Church and Ordi­nances; they are both before them, and without them; but they are ra­ther [Page 29] for the wel-being of the Church; there is nothing to be done in the Church, no Ordinance to be administred, but a gifted brother may do it, with the approbation of the Church; but because of con­veniency and order, therefore some men are chosen forth to act in behalf of the whole, for the good of the whole; not that such men thus chosen should usurp such power and authority to themselves, as to set up themselves above all, and stifle the grace and workings of the Spirit in others; its time then to dethrone them again; and the work of a Pastor or Teacher doth not consist all in preaching and baptizing, as Priests now adaies think, but in knowing the state of the flock, in watching, in reproving, in admonishing, in rebuking with au­thority, in the Spirit and power of the Lord: There is no one thing that I know belongs to a Pastor, but a gifted brother may do it; it is his duty when time, opportunity and liberty cals for it; only the brother doth it according to his gift, as a member; the other waiting on his office, as one entrusted by the Church more then ordinary for that end.

It is with the Church in this case, as with a body Politique that needs Magistrates and Officers: not for its being, but for its wel-being; its not Magistracy that gives a being to a People, but a People gives a being to the Magistracy: and the Magistracie is or should be for the Peoples good. So it is in this case with the Church; its not the Pastor that gives being to the Church, but the Church gives being to the Pa­stor; the Church and Ordinances are before Pastors.

Object. But there must be some one or other to preach for the gather­ing of the Church, and such a one is before the Church, and may be said to give being to the Church.

Answ. True, but we are not now speaking about preaching out of, but in a constituted Church. And secondly, out of a constituted Church gifted brethren may preach for the gathering of a Church or Churches; and if God give a blessing to them, and manifest his pre­sence with them, as those Acts 8. with Acts 11. they may baptize them, and gather them into fellowship, as they did.

You pretend absurdities that will follow: If men may preach with­out a call, they may baptize, deliver the Supper, exercise Church cen­sures without a Call.

I say it is not without a cal: the Churches freedom or desire is cal en­ough for either, if the party be gifted to it; all lawful Cals to preach, either w^thin or without, are sutable to the gift. If no gift, the cal is un­lawfull; [Page 30] and that Church which hath power to call an Officer, hath power to call forth any gifted brother to do service for the Church, if he have a freedom within himself to do it.

But you say, then gifted boyes, and gifted women, and gifted Mid­wives may preach, if all gifted persons may preach: But by the way, pray Sir, what is the difference between women and midwives? you might have done well to distinguish; for I thought midwives had been women all this while; but I have told you already that there is diffe­rence between gifted brethren, and gifted women; that is your own nonsensicall conclusion, because gifted men may preach, therefore gifted women.

Secondly, Should I give by way of concession, though not grant, That its not lawfull for men out of office to baptize: yet they may preach; and that 1. From the command; for its not the reasoning from the greater to the less will serve you, but its the command that makes things lawfull, or unlawfull; there is a command of preaching, if not of baptizing, Rom. 12. 3, 6. 1 Pet. 4. 10, 11. Examples, Acts 8. 4. and 9. 20. and 18. 26.

2. Preaching and Baptism were not so united together, as never to be separated (as you pretend) See 1 Cor. 1. 17.

But to your fourth Argument.

If no Priest or Prophet might offer Sacrifice under the Law without a Call, then none may preach the Word, or deliver the Sacraments under the Gospel without a Call; but no man might offer Sacrifice under the Law without a Call. Ergo, &c.

This Argument is one in substance with your first: I thought your University Divinity had delivered you from such Tautologies; and although I suppose there is enough said in mine Answer to the first for satisfaction to both, yet I shall follow you in this likewise, that so I may not leave one stone unturned, nor any part of your warlike frame uncharged, that so your Pulpit-Guard may be wholly and to­tally routed. And to your Argument I give you a treble Answer;

First, that there is no comparison to be made between the Jewish Priests, and the Ministers of the Gospel, although indeed your selves in many things run parallel with them; but this I have answered to your first.

Therefore Secondly, I answer, that its not the parity of Jewish [Page 31] Priests and Ministers of the Gospel that will hold in your Argument; that is nonsensicall like most of the rest; because the Jewish Priest or Prophet in time of the Law only might offer Sacrifice, therefore none may preach or minister Ordinances under the Gospel without a Call; you may as well make this Argument, Because none were circumcised under the Law but men children, therefore none under the Gospel but men children must be baptized; But Sir, the limiting of the Le­gal Sacrifice to the Legal Priesthood, is no ground why none but Mi­nisters in office should preach; it was sufficient to them, that none but them should offer Sacrifice. So under the Gospel, the command of Christ is the rule of Saints, and that is it that makes things lawfull or unlawfull: the Lord will have his servants not to hide their talents, but that which they hear in secret, they shall proclaim upon the house top, that is publiquely, & not to hide as by stealth his goodness within them; and this which you for base and self-ends so much cry out against, was never forbidden, but ever approved both in the old and new Testament; any servant of the Lord might and did prophesie and preach forth the goodness of the Lord to others; Moses wisheth that all the Lords people were Prophets: And the Propet David Psal. 145. 10, 11, 12. speaks once for all both for Law and Gospel, All thy works shall praise thee O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy Kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his King­dom: Note man, its the Saints work and priviledge to declare the glorious majesty of the Kingdom of Christ: And why? Because they have been in the Kingdom, and have seen it, and can speak of it by ex­perience, 2 Pet. 1. 10, 11. You are mistaken man, its not your Univer­sity, nor your Call, that teacheth you knowledge in the Kingdom of the Lord; and that is the reason of your so deep ignorance of, and ha­tred against the Truth; but its the Saints work to preach the glad ty­dings of the Kingdom: The Gospel is called The word of the King­dom, Mat. 13. 19. And who shall preach the word of the Kingdom? Why, the Saints shall declare the glorious word of thy Kingdom, and talk of thy power; and hence it is that the same Prophet David, Psal. 68. 11. saith, The Lord gave the word, and great was the company of those that published it, or the army, as the Margin notes it; In the Hebrew A great Army of Saints, publishing the Truth; believe it Sir, you are mistaken, to imagine that God hath given a Patent to any Society or Generation of men under the Sun, of what name or title [Page 32] soever they dignifie, or distinguish themselves, whether Pope, Cardinal, Jesuite, Bishop, Priest, or Presbyter, that so they might monopolize Preaching to themselves; so making that a trade cum Privilegio, which is proper, and in common to the Saints, according as God shall reveal unto them: where the Lord speaks the word, there will be Preachers: And truly Sir, you endeavour what you can to make the Saints to come short of other Creatures; the whole Creation in their spheres, and places, all set forth the praise of their Maker; and shall not the Saints, sutably to their sphears, capacities, and understandings, do the like? Thy works shall praise thee, O God, and thy Saints shall not be behind the whole Creation, they shall bless thee, they shall talk of thee, they shall declare thee to the sons of men, &c. But

3. I answer, that all the Saints are a spiritual, and a holy Priest­hood, 1 Pet. 2. 5. and their Priestly Office under the Law had no re­lation at all to yours under the Gospel, or any other officiating mi­nistry; for that Priesthood was 1. A Type of Christ; and 2. Of the Church of Christ &c.

4. I answer, and conclude, That Gifted Brethren do not preach without a Call, as none might sacrifice without a Call, &c.

And whereas you say, and give it as your reason, That Preaching is a greater work then offering sacrifice; I say its not the greatness of the work, but the will of the Lord commanding the work, that makes the thing either lawful, or unlawful: whereas you make so many reiterations of a Call; and that many creep in at the window, &c. I have said enough to this already, and proved it so, that your selves are the men, though you see it not, and not the Gifted Bre­thren.

You say, That a true Minister preacheth in Gods Name by vertue of a Call, &c. And to this purpose you mention Paul who often speaks of his Call.

I say, first, That he never mentions his Call to such a base, and un­godly end, as you so often mention yours, viz. that you might stop, and silence the workings, and the gifts of the Spirit in all, except in you selves, where it is not neither, but University Gifts instead of the Spirit; a Mystery of Iniquity.

2. If his Call had been no better then yours, he might, and would have been ashamed of it, rather then to have boasted as you do: but believe me, your glorying is not good; your glory will be your shame in the end.

But to your Reasons, to convince men of the necessity of a Call to this Sacred Function; yours is a sacred one in deed, as sacred as the holy Chair of Rome.

1. Reason, Without it all Ordinances are null, &c.

Answ. I grant it for truth; that is the reason that all your Ordi­nances are null; your Preaching null; for you preach people into an outward formality without power: Hence it is, that the work of the Sent-preaching Brethren is to undo what you have done: And this I can assure you, that it would be much easier, in an ordinary way, to convert Souls to Christ amongst Indians and Heathens, then in England: you, their teachers, have so rivited them in the ways of ig­norance and formality; the leaders of the people have caused them to Erre.

Your Baptism null, because ye were not called, nor sent of God, but run before you were sent; you have sprinkled Babes instead of baptizing Believers.

Your Supper and Communion null, because you have prepared a Table for the Troop, and furnished a drink offering for that number, Isai. 65. 11, 12. Therefore shall you be numbred to the sword, and shall all bow down to the slaughter.

2, Reas. He can expect no success, &c.

Answ. That is the reason you do not profit the People at all.

3. Reas. People cannot hear such with comfort, &c.

Answ. That is the reason so many honest Souls depart from you; they are driven forth, they cannot hear, because they know the voice of Christ, and must follow it.

4. Reas. God will have all things done according to that order and rule he himself hath prescribed.

Answ. True (that is) that his Saints should Preach the Word of his Kingdom; that office should not put out Gifts, &c. but all things should be done in order; that is the reason the knowing and godly part leave you, because Gods Order is not amongst you. You pre­scribe two notes of those who have not the Spirit.

1. Separatists dividing and separating from the true Church of Christ, &c.

Answ. I grant it; but we separate not from the true, but from the false Church of Babel, and confusion; both in Ministry, and in Members; in Doctrine, and in Manners; in Government, and in Ordinances; and from such we are commanded to separate, and have [Page 34] no fellowship with them: Your Church and Ministry are such as have a form of godliness, but without; denying the power; therefore from such we are to turn away, to separate, as the Geneva reads it, 2 Tim. 3. 5. And that is the reason why Souls, when they are once informed in it, they run from you, as from an unclean and monstrous Babel and Antichrist, obeying the Call of the Lord, Rev. 18. 4. Come out of her my People, partake not of her sins, lest ye partake of her plagues: And your selves it is who have separated from the true Church, Ordinan­ces, Order, and all; that have forgotten Sion, and forsaken the Lord, in preparing a Table for the Troop, &c.

2. Sensualists, following the Dictates of corrupt reason, forsaking their Callings, &c.

You are mistaken, and that upon a double account.

1. They do not follow the dictates of nature, but of the Spirit of Truth in the written Word of God; they do not leave their Cal­lings, and live idle, they can work, and preach too.

But 2. Your are the men who lie under this gilt: you it is who are Sensualists following the dictates of corrupt reason. Hence it is, that you must live by sense and reason, fetch in your maintenance by the force of civil power from the People, whether they will or no, can­not trust God with your maintenance; no; this is enough for the poor believing Anabaptists, as you call them: who are the Sensualists now? your selves it is; who, I do not say forsake your Callings, but live altogether idle without a Calling, scorning to live in that lawful way God hath appointed men to live in. Idlers you are, and yet cry out against idleness; out of your own mouths shall you be con­demned.

Thus you make it appear that you have indeed the spirit of de­lusion.

The fifth Argument.

From the Absurdities that would follow, &c.

Before I come to your first Absurdity, I cannot but note your Story in your large Swallows, of the man (you say) your read of, that swallowed an Ox, all except the Tail.

But Sir, I pray you, does your Story lye, or do your self lye? If it be your Story, it argues Idleness, Ignorance, Vanity, and Malice in you to read, and repeat such a lye.

[Page 35]1. Idleness in that you could spare so much time and leisure to read such a lye; Saints work is to redeem the time.

2. Ignorance in relating, as well as reading, not knowing that the relating of lyes, and falshoods, is no work for Saints, but dishonour­able to Truth.

3. Vanity, vain minds to delight in reading, and relating such abo­minations.

4. Malice, in making use of a lying Story to dishonour Saints, and Truth.

But if it be a son of your own begetting, as me thinks it looks ex­ceeding like your self: remember that all lyars must have their por­tion in the Lake that burneth, in the fire that is not to be quenched: and this lye do you apply in scorn to the Baptists.

But give me leave to tell you, that its your selves that are indeed the great swallowers; you tell of an Ox; but you can swallow the tenth of the whole Nation, if you had it; not only Corn and Hay, but the Lambs, Calves, Pigs, and Geese, Eggs, and leggs, if not tails, and all, and yet not content: was there ever such swallowers in the world beside, think you? be judge your self in time.

1. Absurdity, This is that will confound all Callings and Socie­ties, &c. then every Souldier that hath a Commanders gift may be a Commander, and a General without a Call, &c. then farwell all.

Answ. You make use of Comparisons not consistent with the thing in hand; those varieties of stations amongst men, must have variety of distinct Callings to it; but this of Preaching and Prophe­sying is that which all the brethren that have gifts are called to, as I have often proved; that in the Church all may Prophesy, that have the gift, and yet no confusion, but peace and order: and indeed its no­thing else but your ignorance, and your pride, in being afraid of such an equality with your Brethren, as the Scripture presents you with.

2. Then every gifted boy and woman should preach, &c.

To this I have answered you already.

3. Then all may preach, and deliver the Supper, &c.

To this I have likewise answered already.

4. This would open a flood gate to all Errors, Heresies, &c.

I wonder what people in the world more full of Errors, Heresies, and Blasphemies, then the Pope, and your selves, who have confined all preaching to your selves; no way like this to nourish ignorance, and nuzzle up people in blindness and abominable Worships.

[Page 36]5. Then all vain glorious Hypocrites, &c. would turn Preachers, &c. the emptiest barrels make the loudest sound, &c.

And is it otherwise now amongst your selves? Who hold their heads highest, who makes the greatest sound, who thinks they have Gifts beyond all others? Is is not your selves? and would you not exclude all beside your selves, had you so much power? empty bar­rels, making great sounds, but being try'd, there is nothing but va­nity and pride. And whereas you say, All vain glorious Hypocrites would turn Preachers; I would have you to know, that the Saints have a Spirit of discerning, and if they finde such persons, they ex­clude them; therefore this is no way to set up vain-glorious Hypo­crites; it is that Spirit of discerning God hath given to them, that makes them discover so much Hypocrisie amongst you.

6. Then the Church of Christ, which is his Body, would be monstrous, all eye, all ear, all head, &c. contrary to that of the Apostle, 1 Cor. 12, 14, 15, & 28, 29.

Answ. No truth in your conclusion: For

1. I say not that all have Gifts, but all that have Gifts may Preach; there are some in the Body that have not those Gifts, or do not ex­ercise them.

2. I say, that to those who do exercise them, the Gift is different. Diversities of Gifts, yet the same Spirit; and diversities of operations, yet the same Lord, &c.

As there are diversities of Members, yet the same Body.

And so 3. Diversities of Callings; some Apostles, that is sent for the gathering of Churches; some Prophets, gifted brethren in the Church, exercising for the edifying of the Body of Christ; Pastors and Teachers for to feed and watch; yet not to hinder, but rather to further, and incourage the Prophets; Deacons to see to the necessi­ties of the poor, &c.

Thus you see, or may see, that this order is so far from making a Monster, that it sets every member to do his office in his place, every one to exercise his Gift in the Body, according to the measure he hath received.

But you it is who make a monster in all its parts; a filthy corrupt leprous body, without, or at best, with rotten, false, painted, arti­ficial members, leggs, arms, &c. without a head. Jesus Christ never was, never will be Head to such a Body; and your are the men, the Mi­nisters that form up, and present him with such a body, and then cry [Page 37] it up, boasting of this Body, dance about this ill-favoured Calf, and cry out against the true Churches to be monstrous Bodies, when your selves are the Monsters all the while.

7. If this be tolerated, it will make both Ministry and Ministers contemptible, &c.

Answ. I thought where I should take you at last: Oh, you love Honour as well as your Profit, to have the cap and knee, and to be called of men Rabbi; then it goes gallant; and pleaseth the heart of a proud Pharisee: but you are mistaken; this is not the way to make Ministers vile, but the alone way for them to be esteemed of as the Ministers of Christ, when they walk according to the Truth, and en­deavour not the dethroning of any to exalt themselves: and this is that hath made you dishonourable in the eyes of Christians, your pride and vileness in this particular.

You say The toleration of such irregularities is not so small an error as some imagine, &c.

Alas Sir, do you want the power of the Civil Magistrate, to ex­alt you into the throne? it seems it matters not what becomes of Souls; let them be ignorant, let them sink, let them perish, so your Honour may be upheld, you care not, &c. You'l make it a matter of consideration and concernment to the Civil Magistrate, to oppose the way and Truth of Christ for your own self ends and interests.

The sixth Argument.

Every Preacher must be able in some good measure above ordinary Christians, not only to divide the Word aright, 2 Tim. 2. 15. Soundly to interpret, and give the true sence and meaning, applying the same to edification; but he must be able also to convince gain-sayers, Tit. 1 9.

But every Gifted Trades-man, Nailer, Taylor, &c. is not able to divide the Word aright, nor to convince a learned adversary, and gain­sayer. Ergo.

The Major, you say, is clear of it self; the Minor you pretend to prove, which I deny: your proof is this,

Those who want learning, both Humane and Divine, cannot be sound Interpreters, nor solid Disputants, but most of our Gifted artificers want learning, both Humane and Divine. Ergo.

Sir, I question what you intend by Learning, Humane and Divine, whether you minde a perfection of Learning; for you set no bounds upon your terms; if so, its to be doubted that your selves are but [Page 38] Ignoramus's in both, in your best and most experienced Art of hu­manity; you come short of many Heathens and Philosophers; and I am very confident that many in this Nation who never knew what an Art or Science meant in its form or method in way of School Study, have more natural Philosophy, Logick, Retorick in their heads then your selves, who so much pride your selves in your shame.

But whether am I wandring into the bottomless Pit of mans wisdom? take your honour in this blackness and darkness, and go on spoiling souls by your Philosophy, Col. 2. 8. till the Lord prevent you.

You say in the Minor of your first Argument, That every gifted Trades-man, nailer, tailor, &c. is not able to divide the word aright, &c.

And is every Priest of your Calling in the Nation able to divide the Word aright in your own judgement? or is one in ten, nay in twenty? be the judge your self; if not, be ashamed to bring such Arguments any more, because every gifted Trades-man is not able, therefore none are able, &c. because every Priest is not able, there­fore none are able Artificers in their art of preaching.

And in your second Argument, you say, most of them want learn­ing, &c.

And may not your selves say most of your own Calling want learning humane and divine? I am sure you want divine learning; else you would not make such humane Arguments against the di­vine truth; but we confess your Argument, we want learning, not humane but divine, and we wait on the Lord for his teachings, ac­knowledging with the Apostle, Who is sufficient for these things? 2 Cor. 2. 16.

You say, Nor to convince a learned Adversary.

Truly, now adays your selves are the learned Adversaries the Church of Christ hath to deal withall: And this I must tell you, and you'l finde it by experience, that the gifted brethren will in the light and strength of truth, overturn all the wisdom of the flesh, as its exercised against the truth, in you or any others; God will make all fleshes wisdom and pride and glory vale it self, and fall down at the presence of his truth in his Saints, as Dagon before the Ark; you are mistaken Sir, to think its your humanity that makes you able to divide the Word aright, and that makes you an able Disputant; its the power of the Spirit of Christ in his people that makes them able [Page 39] to divide the Word, and to convince gain-sayers; Therefore your Ar­gument is weak, and hath nothing in it: if any thing, it reacheth your selves as well as others, nay more then others; because you live in that sphear, and yet want; but the gifted brethren see their wants, and acknowledge it, not boast of their fulness like your selves; and they see they may want learning both humane and divine, and yet divide the Word aright, be solid Disputants for the truth, so far as they have received, not walking without or beyond their line; knowing the Lord is their light and strength, who never fails those that trust in him; and only one thing I desire to Query of you, If ever the like was read or heard of in Scripture, so much ado about humane Learning, to beat down truth, and prevent the free opera­tions of the Spirit in Saints; Did any seek to hinder Gods workings in this way? Oh Sir, you want learning, humane Arts and parts, Therefore prophesy not, preach not unto us: If Old or New Te­stament, Law or Gospel, Moses or Christ hath done the like, pray produce it; If not, be ashamed for ever to account your self a Mi­nister of the Gospel, and to mak use of such an engine against truth and its Owners, as never any in the world made use of but Babylon and Egypt.

You grant, That Translations are excellent helps; yet there is such an emphasis and fulness in the Original, that the Translation is nothing to the glory of it.

Answ. Its like that is the reason you are so filled and puffed up with this outward fulness, as that the Original of all fulness, the fulness of the Spirit is scarce ever spoken of by you, as if the Spirit of the Lord was not sufficient for these things.

You complain, What miserable wrakings and rentings of Texts have come into the world for want of this Learning!

Come Sir, Let us now a little consider, who are the greatest wrackers, renters, and tearers of Scriptures; The learned Humanists, or the preaching Brethren.

The preaching brethren, they hold and say, that salvation is through Grace, and that without any relation to any qualification or good in the creature according to Isay 55. 1. Rom. 4. 5.

The Humanists say, no; but there must be some creature qualifi­cation, some good in the creature before the soul must presume to come to Christ.

The preaching brethren hold and say, that none but believers are [Page 40] to be baptized, because there is neither precept nor president for it.

The Humanists say, Infants must, though no Scripture for it, and this is their practice.

The preaching brethren say, That the Saints are the Church of Christ, and that they dare not own any else to be members, if they manifest the contrary, 1 Cor. 1. 12. because they are the body of Christ, chap. 12. 27. and compact together, Ephes. 4. 16. with carnal ones they can have no spiritual fellowship, 2 Cor. 6. 15. 16.

But the Humanists say nay to this; They will turn the world into Church, and make all Christians, thus deluding them, thus forming up a monstrous body for Christ, if he would accept of it: But you might with better acceptation present your Church at the feet of the Pope then at the feet of Christ: Thus owning a communion with them rather in their Estates, tythe Pigs, Geese and Eggs, then with their souls; for some of you will confess, they are no Christians but deluded ones, for self-ends, and would not own them, nor have any fellowship with them, were it not for their bellies; their God is their belly, and their glory will be their shame.

The preaching brethren, they own none for Christians but those who are convinced and converted by the preaching of the Gospel.

The Humanists want the power of the Civil Magistrate to con­vert souls for them.

The preaching brethren, they say, That Christ is King of Saints, and that its his work alone, to accept or reject in matters of con­science, relating to the knowledge or worship of him; and that who so gets into his room is the Antichrist.

But the Humanists, Pope-like, and Queen Mary-like, cry out, imprison, hang, burn, banish the Sectaries that will not do as we say &c.

The preaching brethren say, That preaching is a Gift, and that its the work of the Saints according to their measure to communicate, having received freely, freely to give.

But the Humanists say nay to this; It is an Art and a Trade, and by this we have our gain, it cost us much the attaining; therefore we must sell, &c.

The preaching brethren say, That where the love of Christ is en­joyed, its a law sufficient to keep from sin and to conform to Christ.

But the Humanists say, nay, its a Doctrine of liberty; and that its the Law of Moses, fear and wrath that must keep from sin, &c.

Thus have I given some few brief hints amongst many that so it may appear who are the renters of Scripture, the gifted brethren or the Linguists.

You Query, How a man should expound and reconcile Scripture with­out learning: To that end, you produce many Scriptures, you say, hard to be interpreted.

I answer: That the Spirit of Christ, which is the original of all truth, and dwelleth in the Saints, is sufficient, and doth teach them those things of which the Humanists are ignorant, Joh. 15. 13. 1 Cor. 2. from the 12^th to the end. You conclude, there is need of Retorick and Arts to understand the Scripture. 1 Thes. 5. 19. quench not the Spirit; that is, the Gifts; and yet notwithstanding all your Retorick, Arts, Learning, &c. you are the men that understand not the Scripture; you are the men who quench the Spirit in your brethren; and despise Prophesying, if it comes not out of your forge; for that is it which is there intended; quench not the Spirit; that is, the Spirits workings in the Saints, which many will do out of a low and base esteem of their brethren, in despising of Prophesy, which is but an interpretation of the former. How do men quench the Spirit?

Answ. In despising of Prophesy, &c.

Hence the holy Ghost, you say, commends learning.

By the way; holy Ghost, and for all your learning is there any such word in all the Scripture as Ghost?

But you instance in Moses, Act. 7. 22. Who was learned in all the wisdom of the Egyptians.

And no wonder, being naturalized unto it, bred up in it. Daniel and his companions had skill in all learning and wisdom, Dan. 1. 4. 17. For what was it these children were to be looked forth? that in it they might preach, or to teach the tongues and learning of the Cal­deans, to those amongst whom they were Captives? vers. 17. God gave them understanding in all learning and wisdom, and to Daniel the knowledge of visions. This was the gift of God immediate, not ac­quired by Arts, that they might set forth the glory of their Creator, not themselves and their own pride. Apollo was eloquent and mighty in Scripture; So are your gifted brethren, able in the might and strength of the grace of Christ, to hold forth truth, and to convince gain-sayers, though not mighty in humane Arts, &c. Paul could speak languages more then they all; but what languages? acquired, got­ten by industry, or of the Spirit? its the gifts of the Spirit the Apostle [Page 42] speaks of, not humane; this is but a trick and shift of the Devil and Antichrist, now they have lost those gifts of the Spirit, to set up humane in the room; a mystery of iniquity.

You say, The Apostle cites Heathen Poets to convince the Grecians, &c.

So may the gifted brethren produce Turks and Heathens to re­prove you and your Christians.

He useth Syriack and Hebrew phrases.

No wonder, when it was his own native Language.

Hence we read, say you, of Schools of the Prophets and Colledges erected &c.

Answ. This is but your own Learned Retorical Exposition; there is never a word of School or Colledge in the Text, but the sons of the Prophets, that is, every one who had received the same spirit of the Prophets; if there were Schools and Colledges as you imagine, its like the Lord dealt with them as he doth with you now adays; he never that we read of took a Prophet from that School, but from their Callings, that the work might appear to be of himself, and and not man; but the truth is, there were no such Schools of Idle­ness and wantonness as you have erected for your selves.

Well say you, But how shall a man be able to preserve the truth? how shall a man be able to Analyse, and open Scripture without Logick, Re­torick, Tongues, &c.

And do you not know in good earnest how to do it? Is your Phi­losophy the mother of your Theologie? Your gifted brethren can tell you how to do it; its the light of the Spirit of truth in which they preserve truth; and its in the light of the same Spirit in which they understand and open obscure and dark phrases. And indeed, as you say, Great is the pride and wantonness of the Priests, to tread all that learning of the Spirit under foot, without which the know­ledge of Scriptures is not to be had, laying all upon humane en­deavors, undervaluing the Gifts of the Spirit, &c.

But you conclude your self, That Arts and Sciences are necessary, not of absolute necessity.

Well, Sir, To say no more about this Argument, your gifted brethren, they stick to that which is of absolute necessity, the Spirit of Christ. You bless your selves with that you confess is not of ab­solute necessity; a man may be a Minister without it; make you much of it, little good wil it do you, and little will it avail you in the evil day.

The seventh Argument from the sinfulness of it.

Whatsoever is not of faith is sin, Heb. 11. 6. But whatsoever we do if we do it not by vertue of some Command or Call, is not of Faith. Ergo, 'Tis sin.

But the gifted brethren have a word of Faith and a Call, as I have already proved; therefore its no sin. You refer the proof of this Argument to the Examination of their Objections; I shall do the like in my Answer, purposing there to meet you, &c.

The eighth Argument.

If none may preach but such as be Ordained, then every gifted person may not preach; but none may preach but such as be Ordained. Tit. 1. 5. I will that thou Ordain Elders, &c.

Answ. This is but the substance of what you have said already, and I have given a full Answer unto it; therefore shall say but a word or two, to the nonsence of your Argument; Because Titus was left in Crete to Ordain, and because they ordained Elders in every Church, &c. therefore none else must preach, but such as be Ordained.

Whereas first, As I have already said and proved, Paul and divers others did preach before they were Ordained.

And secondly, That unless men did preach before Ordination, there was no ground for which they should be Ordained, if their Gifts be not manifest.

Thirdly, Ordination was not upon any such account, as that by it they might preach the more lawfully; but that the Gift might first be increased upon them, 1 Tim. 4. 14. Secondly, that they might at­tend upon the work of watching, feeding, reproving, ruling, &c.

The ninth Argument.

If no man might be an inferiour Church-officer or Deacon without a Call and Ordination from the Church, then no man may be a Preacher, a superiour Church-officer, without a Call or Ordination.

The truth is granted, though not by you understood; there is a difference, as I have already shewn and proved, between the preach­ing of gifted brethren and Church-officers, in relation to the [Page 44] manner of administring, but not the matter; the one waits upon it as his office, the other as his gift.

You instance, That if in the Common wealth none may intrude into anothers calling, but must first serve an Apprentiship, then much less may any intrude into the Ministry, &c. who do not first serve an Ap­prentiship. That is the substance and the thing you drive at, and indeed I knew before that you would turn Preaching into an Art and Trade, that so you might be the true Merchants of Babylon. And would Christ have the Scriptures to dwel in the Saints richly and abundantly, and should they hide it there, and not bring it forth for the good of others?

The tenth Argument.

If every man must study to be quiet, do his own Work, and keep the bounds of his proper calling, then private men may not be Pulpit-men, but the Apostle commands 1 Thes 4. 11. That every man study to be quiet, &c. Who are the unquiet men? the gifted brethren or your selves? who is it that casts out floods of contention and unquietness but your selves? but you would have your brethren to be quiet, and let you alone in your sin, that so the blind leading the blind, both might fall into the ditch; this would be a sinfull quietness and silence. But Sir, may not a man follow his Calling, preach, and yet be quiet too? May not the Nailer keep his Hammer, the Husbandman his Plough, &c. and come into the Pulpit, and yet be quiet too? Is not preach­ing and prophesying one part of a Christians generall Calling, if gift­ed unto it? or may not a Christian come from his Hides, his Shop, his Arms, his Blew Apron, to the Pulpit, without a Black Gown? Is there so much vertue in that, or doth all your office and divinity consist in it? or rather, doth not your colour manifest your nature? Let every one abide in his calling, 1 Cor. 7. 20. This I have answered already: it relates to Servants, not to leave their Masters, after conversion, &c. and not to that end for which you learned Rhetoritians ignorantly apply it, against the Lord and his Truth.

Your first and Second Query and Answer I wave, as not material to my work in hand. But the Objection you seem to Answer in it, I shall a little touch.

If Paul had a double Calling, why not We?

Your Answer is,

First, There is a great difference between Paul and You; He had much learning, You no learning.

Stay Sir; where is it said, Paul had so much learning? he had the gifts of the Spirit: but what else? This is Learning enough for Paul: and mean Abilities: yet according to the Ability let them minister.

Secondly, He had an extraordinary measure of the Spirit, had his Learning given him by Revelation, Inspiration, &c. We by industry, study, &c.

Had Paul his by the Spirit? and have You yours by another way? No wonder if you make use of it to another End. But have you in­deed gotten another way to get the gifts of preaching? have you Simon-like, bought them for mony? or have you Pharisee-like, wrought hard for them? oh, the Lord will curse and blast all such gettings: the Princes of Zoan and spiritual Egypt shall appear to be fools in the end. I deny not reading of, and meditation on the Scriptures: But unless the Lord freely inspire and teach by his Spirit, all your study and reading is nothing. But your Art of studying and making Ser­mons I utterly protest against.

Thirdly you say, The work of the Ministry is a distinct Calling, &c.

Not so distinct but that they may make use of another, as Paul. Distinct Duties.

Not so distinct, but that another may perform them: but he is in a distinct manner to attend upon them, and officiate in them.

The power of the Keys is not given to the Church, but to Peter and his Successors, &c.

(To the Pope and his Ministers.) But the Keys of the Kingdom were not given to Peter more then to Paul, but to Peters faith, and to all that have obtained or shall obtain like precious faith.

Fourthly, The Apostle labors, 1. That he might not be burdensom to the Church which was poor. 2. Thess. 3. 8.

But you will not labor, but live upon the People, though poor: you will Lord it over them, and have it from them if they have it, without them.

2. That he might stop the mouths of false Prophets Who would accuse him for making advantage of the Gospel.

But you will not labor, let false and true Prophets say what they will of you, but will make advantage of the Gospel: you are so far from the Apostles temper, that let what mouths will be open against you, yet your mouths are still open for the gain.

3. That he might be an Example of Industry.

But you are resolved notwithstanding to be Examples of Pride and Idleness; you bind heavy burdens for others, and cry out against their Idleness, but will be sure not to touch them your selves with the least of your fingers.

But Fifthly, you confess at last, That a man may keep two Callings (though your selves intend not to live lawfully in one) but a Mi­nister may teach School, as Samuel had a School of yong Prophets.

Had a Lay Prophet (as you call them) said so much, you would have been ready to cry out ignorance, in tearing, wresting and abusing Scripture to self Ends; There is never a word of School or Colledge in the Text. But may a man, a Minister have two Callings, the one subordinate to the other? and then why may he not bake and preach, nayl and preach, patch and preach, and plow and preach too, as well as fish and preach, make tents and preach? &c.

The eleventh Argument.

If the Calling of the Ministry be a distinct Calling, have distinct offices, and duties belonging to it, &c. then every private man (though gifted) may not intrude himself into it: but so it is Mat. 16. 19. & 18. 18. John 20. 21, 23. The power of the keyes is not given to the whole body of the Church, but to the Apostles and their Successors, the Ministers of the Gospel; to them belongs the power of remitting and retaining sins autho­ritatively, in Christs name, &c.

I answer, 1. That I have already told you that there is difference between men ministring by office, and by gift. The Calling of the Minister is distinct, yet not so distinct as to prevent the gifted bre­thren, as you imagine; and they may administer according to the measure they have received, yet not intrude themselves into the office of the Ministry: and the truth is, that its your selves who are the in­truders, pretending your selves Ministers of the Gospel, when you know not what it is, but are in deed and truth the Peoples Lords and Masters.

You say the power of the keys is given to you, and the power of re­mitting and retaining sins, and not to the body of the Church.

I answer, The power of the keys is given neither to Church nor Minister: to retain and remit, that is proper only to God, to Christ, who have the keys of Hell and Death, and open and no man shuts, and [Page 47] shut and no man opens: You would fain dethrone the Pope, and take the power of pardoning out of his hand if you could. But it is the power of the Gospel that remits sins; where it comes in power, it brings pardon and peace; where the Gospel comes in power, and is believed and received, it remits sins; but where it is not received, there sin is retained: So that its not the word or authority of a Priest, but the power and grace of Christ that remits sins.

The twelfth Argument.

If the work of the Ministry be an exceeding weighty and laborious work, then every private man (though he have some gifts) is not fit for it; but the work of the Ministry is an exceeding weighty and labori­ous work, &c. Hence the Apostle puts [...] on it, 2 Cor. 2. 16. Who is sufficient, &c. and every man is not fit to be a Carver to a King.

I answer, You are still harping upon one string, you love reiterati­ons and tautologies; many of your Arguments being one and the same in substance, you only alter the terms, that so you may make up the number. I have often answered, that though every gifted brother is not fit to be a Minister in office, yet every gifted brother is fit to communicate according to the gift he hath received; and notwith­standing it is both a laborious and weighty Calling yet neither of them in those who are Ministers indeed shall prevent, but rather encourage that which you so much oppose, So in Paul, and in Peter, who ex­celling in the work of the Ministry, excelled likewise in this▪ the en­couraging of the Saints in the performance of their duty in this par­ticular, 1 Cor. 14. 1 Pet. 4. And were you what you profess your self to be, you durst not to have done what you have in opposing this truth of Christ.

The thirteenth Argument.

That way which was first invented by Socinians, Anabaptists Armi­nians (the enemies of Gods grace) to destroy the truth, may not be pra­ctised by Christians, &c. but this toleration of all gifted brethren to preach, was first invented by Socinians, Anabaptists, Arminians, to de­story the truth, &c.

Answ. Dare you be so impudent and bold, as to belye the Saints [Page 48] with so much venome? as 1. To give them such reproachfull terms for their owning and professing truth. 2. To call them enemies to Gods grace, when they hold it forth in its purity. 3. That they were the first Inventers of this practise, and that to destroy the truth; when it was the Lord Jesus, in, and by his servants, the Apostles did com­mand it; therefore in your next, lay your blame where it is. Call Christ, and his Apostles, Socinians, Anabaptists, &c. because they both practised, and commanded that, for which you would hang, if you could, your Brethren that practice the like.

Believe it Sir, you had need be disburden'd of this Book, and your pretended Ministry too before you meet the Lord Jesus, when he comes to Judg the Earth: He will say then, As for mine enemies, that would not that I should reign over them, bring them hither, and slay them before me, Luke 19. For Sir, I would have you know, that in substance, you call Christ and his Apostles Socinians, Anabaptists, Arminians, &c. and enemies to Truth; for they were the first Inventers of this practice you so much oppose, Rom. 12. 1 Cor. 14. 1 Pet. 4.

The fourteenth Argument.

They which have no promise from God of Divine assistance, cannot comfortably, or succesfully undertake a work; but private persons turning Preachers (without a Call) have no promise of Divine assi­stance. Ergo, They cannot comfortably, and succesfully, undertake the work.

The Major granted: the Minor grounded on Mat. 28. 20. Lo I am with you to the end, &c.

The Promise is made to the Apostles, and their Successors. And who are they? your selves, think you?

Say you not there are no Apostles now? how are you their Succes­sors then? or do you their work, which was to Disciple first, then Baptize? Nay; how then? why Baptize or sprinkle first, and hate, re­proach, persecute the true Disciples everafter; & yet are you the Apo­stles successors? or rather, are you not of the Bastard brood of Rome, whose name is changed, but not the nature? But to your Minor:

1. Where are the Saints called private persons in Scripture, or Lay-men? This is but a trick of your own to make your selves the more publick; but if the Saints, viz. Gifted brethren are com­manded to, and commended for exercising according to their gift, [Page 49] then they have a promise, and may expect a blessing and success in that work; but they have a command, 1 Pet. 4. 10, 11. and commen­dation, 1 Cor. 14. 6. for exercising in that gift. Ergo, they may with comfort expect success, and a blessing in it.

The promise, Mat. 28. 20. is for them, I will be with you, &c. so long as you are doing what I command you, and what I commend unto you: And I will never fail you, nor forsake you, Heb. 13. 5. while you do that I command you, and commend unto you, &c.

The fifteenth Argument.

That way which breeds Disorder, Errour, and Confusion, is not the way of God; but toleration of private persons out of Office, to Expound and Interpret Scripture in publike, is away that breeds Errour and Confusion. Ergo, 'Tis not of God.

Answ. 1. The Major, you say, is clear; therefore to your Minor: The toleration of such uncalled Preachers breeds Errour. Its granted; but this doth not hinder the preaching of Gifted Brethren, who are called to exercise their Gifts; but indeed its the uncall'd Preachers, viz. your selves that have bred the Errour and Confusion in this Nation, 'tis proved by woful experience.

You it is that have stirred up the Nation to the zeal of Persecuti­on: and you it is in all Ages that have been the cause of War and Blood; and you it is that at present, if mercy prevent not, en­deavour to kindle a fire in it that will devour it; and you it is that bring in such ignorance, darkness, and errours, as that there is not any one truth that can appear in its purity, but you cry out against it, giving it some contemptible Nick name or other, that so it may not take with the people; but you will have but little thank of Christ one day for it.

And 2. If some do Preach, and practice things tending to loosness, and prophaness, lay not the blame upon the practice of the Truth, but let it light where it is.

So that its not the preaching of Gifted Brethren that brings in Errour, but the preaching of uncalled and ungifted ones, such as your selves are, that brings in Errour; and its the preaching of Gifted ones that will be a means of its discovery and bringing out.

The sixteenth Argument.

If the Church be Gods House and Family, then no man may presume to exercise any Function there without a Call from God, but the Church is Gods House; and that God should appoint Officers and Order in his own House, is but reason.

Granted; but this is the order of Gods House, That all his Children should communicate each to other, according to the Gift, as I have already proved; and its the order of the Devils house to destroy this order of the Lords▪ Jer. 11. 21.

The seventeeneth Argument, from the Rise of it.

That which springs from pride, and self conceitedness cannot be good; but this kind of Preaching springs from pride, and self conceitedness, Ergo, It cannot be good

The Major is granted; that the Minor is true, You say you judge by their actions; you judge of springs by their streams, and trees by their fruit. But are you so ignorant, bold, and impudent, as to judge of Saints for doing their Duty? its their duty to Preach, and Prophesie, and in Humility and Obedience they act in it; not ta­king the Office, but exercising the Gift as they have received; having freely received, they freely give.

But its your own preaching that flows from pride, and self concei­tedness; you that would preach, and none else: we hinder none from preaching that hath the Gift; your selves it is who usurp the Office, by reason of your imaginary gifts, being never called to it by God or man, according to the Truth.

You it is who thrust your selves in by violence, whether the people will or no; the dry keck and bramble it is indeed who desire to rule; that is the reason so many of the honest Party have left you, because of your driness and emptiness; and that is the reason you are so much troubled for want of the ruling, scratching, persecu­ting power; but your preaching Brethren desire not to rule, unless over their corruptions; nor to scratch, unless they could, by the power of Truth scratch away your Ignorance, Envy and Pride against the Lord, and his Truth, &c. its the irregular using of Gifts, which is when men would by that means stifle all, except their own; this flows from Pride.

The eighteenth Argument.

If Christ at his Ascension, gave only some to be Pastors and Teachers, then all Gifted men may not Teach; but Christ at his Ascension gave only some to be Pastors and Teachers. Ephes. 4. 11. 1 Cor. 12. 28, 29.

Ans. If a gifted Brother should have brought forth such a gross and palpable untruth, you would have thought it had been for want of learning; the very Scriptures you produce to prove it being so evident against you [...] your falshood lieth in the words only Pastors and Teachers; see the Scriptures, God hath set some in his Church, 1. Apostles, 2. Prophets, 3. Teachers, &c. how dare you be so bold as to say only Pastors, &c?

1. Apostles▪ That is, men sent for the gathering of the Saints.

2. Prophets, That is, Gifted brethren, Prophesying according to the measure of Faith.

And 3. Out of these Prophets, are taken Pastors and Teachers; no Prophet, no Pastor nor Teacher, &c.

Thus briefly the falacy of your Argument is made manifest; the gift is for all, I will pour out my spirit upon all, &c.

The nineteenth Argument.

That which hath neither precept, nor president, is neither commanded, nor commended in the Word of God, may not be tolerated in the Church of God.

But this kinde of Preaching by Gifted Brethren, hath neither pre­cept nor president in all the Word of God, Ergo, it may not be tolerated in the Church of God.

You conclude, This new found Officer, a gifted Preacher out of office, is not to be found in the Bible. I have already proved this truth, that it is commanded and commended; there is both Precept and Presi­dent.

1. Precept, They shall declare the glorious majesty of thy Kingdom to the sons of men, Psal. 145. 11, 12. As every one hath received, so let them administer. Commended, 1 Cor. 14. 5, 6.

2. President, All the Prophets in the Old Testament acted suta­ble to the gift; it was no Office, viz. Prophesie; but a gift, 1. In the [Page 52] New Testament, the scattered brethren, Act 8. and Paul, Acts 9. 20. straight way he Preached; he never looked for an office, as you dream; and the truth is, I can scarce imagine that you are so igno­rant of this truth as you seem to be; but that others might rest them­selves quiet and satisfied in what you say, Let your ignorance in pre­senting such gross untrue conclusions, that this Preacher is not to be found in the Bible, be recanted, and repented of for shame.

The twentieth Argument, From the practice of all Reformed Churches.

That which is condemned in all the Churches of God and is con­trary to their practice, ought not to be tolerated in our Church: but this practice of private mens Preaching without a Call, is condemned by all the Churches of God, and is contrary to their practice. Ergo.

As for the Major, and the Minor, your Churches and your old Divines are no rule for me to walk by; nor to any others who have their eyes in their heads, no further then they follow Christ, the Spi­rit, and the Scripture.

The Spirit in the Scripture is the rule of Saints; and this I am sure, the custom of the Churches in the Scripture is con­trary to your customs: their custom was, That Preaching brethren should both Preach, and Prophesie, 1 Cor. 14. 31. And for those who will be contentious against this truth, there was, nor is no such custom in the Churches of the Lord: therefore keep the example of your Churches and Divines to your self, who walk not according to the rule; if any man walk not according to this rule, it is because there is no light in him, Isai 8. 20.

Thus have I briefly run through your Pulpit-Guard, and doubt not but that I have Routed you in all your Twenty Strong Holds; that now the way being opened again, the Gifted brethren may come in to your Pulpit without sin or shame.

As for your Indictment against the Lay-Prophet, as you call him, it is so ridiculous, so poor and low, not being accompanyed with common reason: the Jury you pretend to call, are your Witnesses, the evidence you call it.

You have lost your self in the very form; no wonder if you are lost in the matter: you forsake the Scripture, and flie to Apostati­zed Churches; or rather to those who call themselves Churches, Jews, [Page 53] and are not; but we have examined them, and found them lyars; you calling old Divines men of the same Principle with your Church; I wonder you left out your Mother Church of Rome, she could have spoken as much in the case as both you and they all have done. You produce Ordinances, Scots Covenant, &c. and why not the Spanish Inquisition too? Seeing you are upon this account, you might have raked to the bottom, and have brought in all the forces of the King of Darkness to this great day of Tryal: But Sir, your Judge, Jurates, Evidence, and all are too low and weak to amaze or amuse your preaching Brethren: It seems you have considered, and wisely brought in the Councel of Trent, for one in your third Edition; and that, though last in name, yet I suppose first in being, and father to all the rest of your Jurates witnesses.

And here, before I pass, because you begin to Judge, I shall let you see, not mine, but the Scriptures judgment upon the false Pro­phets of the Nations, who prophesie lyes in the name of the Lord, smiting others in the face, saying, Which way went the Spirit of God from me to thee?

The Judge is Christ himself, who is not only both Lord, Judge, and King of Saints, Isai. 33. 22. but of the world too, Isa. 99. 1.

The false Prophets of the Nation that set themselves against the Lord, and his Anointed, is the Prisoner to be tryed.

The Witnesses are, 1. The Scriptures, the Old and New Testament; 2. Reformed Churches, who walk suitable unto the Scripture: 3. Deluded Souls: 4. Publike peace, and weal of Nations.

Call the Prisoner to the Bar.

False Prophet, come forth, hold up thy hand, heart thy In­dictment: Thou art here Indicted by the name of False Prophet or Ministry, that hast a long time stood up, and prophesied lyes unto the Nations in my name, under what title, or term soever thou hast been distinguished, whether Cardinal, Prelate, Jesuit, Presbyter, or Priest, thy name is False Prophet in deed and truth; thou art here accused for high Crimes against the Lord, and his People; against the peace of Nations &c.

Art thou guilty, or not?

Not guilty.

Call the Evidence: 1. Scriptures, come in; what say you against the Prisoner at the Bar? He is here Indicted by the name of False Prophet, and thou art called to speak thy knowledge of him; Dost know him by that name?

Yea, my Lord, I know him by that name long since Rev. 16. 13. & 19. 20. who hath deceived them who dwell on earth, and my Lord, I have many things to say against this Prophet, although he hath sate a long time as queen, thinking that he shall see no sorrow, and hath made use of me to confirm him in his wayes, and to establish the men of the Earth so much the more firm in these delusions; therefore I can speak the more experimentally of him: First, al­though its written in me, that thy people are a selected, severed people from the World, to worship thee in Spirit and Truth; and that the wicked have nothing to do to take thy name in their mouth, while they hate to be reformed; yet this false and lying Prophet hath delu­ded souls all along, many hundred of years; forming them up with the out-side of a profession, without the truth and power; made them Christians, though deluded ones, before they knew thee, or ever heard of thee; I ruth and plain-dealing in this kinde, he hath ever been inveterate against: And I have done my part, my Lord, to inform him of his error, but he would not believe me, but give me the lye, wrest my words at his pleasure for his own ends he hath likewise been an enemy to the peace of thy people, of thy family, because they could not joyn with him in his Babylonish Worships, and say Amen to his deceits; He hath alwayes ill requited thy Servants, and hath abused my Sayings for that end; and notwithstanding I have informed him, that its only by thy Spirit men come to the knowledge of the mystery of thy will; yet he hath always opposed this truth, looking after it in the bottomless Pit of his own inventions. In a word, my Lord, he hath been a Traytor to thy Crown and Dignity, pretend­ing a desire that thou shouldest Reign; but that which he looked after, was, to reign himself, abusing me and my Sayings Isa. 9. 6 7. to exalt himself: So, sitting in thy seat, exalting himself above thee, over the conscience of thy people. And so in deed and truth, what ever his pretence is, He is the false Prophet, the Antichrist, that was to come into the world: This shall suffice at present, my Lord, though I could say much more, if time would permit; but I shall give way to the other Witnesses.

Call in another Witness.

Christian Churches and Saints, come in, give your Evidence against the Prisoner at the Bar; who is arraigned by the name of False Pro­phet.

My Lord, We have much to say against him; for we [Page 55] know him by woful experience. Its true, my Lord, he hath past un­der the name of thy Ministry in Office, but he hath been far from the nature of thy Ministry, which is meek, peaceable, and loving, longing to convert souls unto thee; and whatever his pretence hath been, or is, he hath been & is a deadly Enemy to us, thy Disciples and Followers; and hath been swoln with the enmity against the Seed of the Woman; no sooner could we receive any of thy truth, but he fell a quarrelling with us, and inventing reproachful nick names for us, that so he might make us appear odious before the world, his de­luded Church; if we come to see into the freeness and fulness of thy grace, in justifying sinners, and saving of souls, without any relation to any thing done by us; he immediately endeavors, to reproach us with the odious name of Libertine; if we come to see into the Law of the Gospel, which is a Law of love, and that Christ is the Judge, King, and Law-giver to the Saints, & that we have all the Law in him, from him, for righteousness and for Rule, he then called us Antimo­nians; if we separated from the world in their Babylonish wayes, and worships, according to thy-will and command, he then branded us for Separatists; if we practised Baptism according to thy written Word, he then called us Anabaptists; if we held forth, that the power of thy law of love shed abroad in the hearts of thy people, and written in thy Scripture, was sufficient to keep them from sin, and to carry them on in a way of holy walking with thee, and that thou acceptest of no obedience but that which flows from this principle of love, then he called us the Family of Love; as if that had been reproach enough to be of that Family; And divers other false Titles and Terms hath he reproached us withall. He hath been a man of as beastly language against thy Truth and Saints as ever breathed on the Earth. Besides, we could no sooner come out from the worlds ways and Worships, congregating our selves together ac­cording to thy will, edifying each other in love, desiring to relie on none but thy self, but he casts out floods of reproach and persecu­tion after us, calling us Independents, &c. And further, he hath been an Enemy to the free operation of thy Spirit in thy Saints, thinking to limit thee to himself, whereas in truth, he knew thee not; and such hath been his boldness, that he hath adventured to arraign all my gifted Members, that so he might silence them for ever; and so continue me the reproach and scorn of himself and the World. In a word, my Lord, to conclude, he it is, that hath been the cause of [Page 56] persecution unto us in all Ages, stirring up the Civil Magistrate to imprison, burn, banish hang us, &c. all for thy truth and sake. In him and amongst them, thou shalt finde the blood of Saints and Martyrs be headed for thy Testimony; and to thee it is they address them­selves, crying, How long Lord, how long will it be ere thou avenge our blood on them that dwell on the Earth.

Call in another Witness. Deluded Souls, come in, give your Evidence against the Prisoner at the Barr; what say you? do you know the man? his name is False Prophet.

Yea my Lord, We know him by wofull experience, but his name then was True Ministry, sometime Papal, sometime Prelatical, sometime Presbyterian: but We have found by wofull experience that he nicknamed himself, and was not the man he pro­fessed himself to be; for my Lord, he it is that instrumentally hath deluded us with forms, and customes, and traditions, bearing us in hand, that we were Christians, when there was no such thing. Some­times he would tell us that those who were Christians, must do thus and thus; yet would still make us a Church, give us Ordinances, when alass for the most part we knew not what a Church was; nor the use and end of Ordinances. And my Lord, such was our ignorance, that this pleased us. The Prophets prophesied lyes, and we delighted in it. But miserable is the end; And my Lord, such was the falsness and de­ceit of this Prophet, that if any of the servants of truth came amongst us, and indeavored to fright us by the power of truth, out of our de­lusions and formalities; this lying Prophet would presently cry out against them, bid us beware of them, They were Wolves in sheeps cloathing &c. and have prevented us often from hearkning after and imbracing truth; when our consciences oft-times hath convinced us, they by their lying against the truth have prevented us; and we have now found it by sad experience, that he is indeed the false Prophet, the Woolf that comes in sheeps cloathing: And therefore, my Lord, that which we desire, is, Justice against him, as the grand ring-leader of souls, in a way of falshood, delusion, and confusion, &c.

Is there yet another Witness? if so, call him in.

Publick Peace and weale of Nations, come in, give Evidence against the Prisoner at the Bar; he is here arraigned by the name of False Prophet. Dost thou know him? hast thou any thing to say a­gainst him?

Yea, my Lord, I know him very well likewise by sad ex­perience; [Page 57] he hath pretended himself to be the Minister of the Gospel, and upon that account hath prevailed the more in doing mischif: He hath prevailed not only upon the consciences of the vulgar sort of people, but of the Civil Magistrate; getting in his power for to accomplish his own ends and designs. Under Papacy, sending forth his Emissaries, Jesuites, &c. to work upon the consci­ences of his deluded Followers, perswading that it was a meritorious work to murder Magistrates, or any that differed from him, and that they might lawfully understake any practice, blow up Parliaments, ruin Nations, foment Wars, &c. and all for furthering of his own wicked design; and since his name hath been changed to Episcopal, Presbyterian, and Reformed Church and Clergy; yet my Lord, he is still the same man as formerly, as proud, covetous, and contentious as ever, stirring up and fomenting divisions, War and blood, not wil­lingly permitting thy peaceable people to have a being, their Pul­pits being their Cock-pits for that end, sowing strife and divisions amongst the people, stirring up and enraging the vulgar sort to the breach of peace, and trouble of thy Saints. They it were who preacht the Nation into a War at first for their own ends and interests; and when but an appearance that they might fail of their expectation, they turn round again to another Interest, and foment another War, kindling a fire in Scotland and other parts, that so they might burn up England, and all under the pretence of holiness, fastings, prayings, contributions pretended for the poor, that so they might have sup­ply of money to usher in an Enemy in my bowels to destroy me, de­nying obedience to the Civil Magistrate, and faithfulness to the Commonweath: and the truth is, my Lord, I am at a stand, and know not what to do, I am never like to give that to the people that they so earnestly long for (viz.) peace and quiet, so long as this Ge­neratiō of men reign thus in the world, and in the consciences of men; and therefore my Lord, that which I desire, is Justice, Justice, against this perfidious, trayterous, and troublesome creature.

Here hath been enough said; Prisoner, what sayst thou for thy self? thou hast been here arraigned by the name of False Prophet, and thou hast heard thy witness; what plea hast thou for thy self that sentence should not be given against thee?

My Lord, they have much wronged me, and mistaken my name, my name is not False Prophet, as they pretend; but refor­med Ministry, teaching the way of God, &c. And as for their accu­sations, [Page 58] they are mistaken Sir; its the Anabaptists, Independents, Se­ctaries, &c. that are the disturbers of the peace, and enemies to thy truth, &c.

If this be all thou hast to say for thy self, I must proceed to Judgement; therefore prepare to hear thy Sentence; for the truth is, that although I have with patience heard these Witnesses, and thy plea likewise, yet I am a Witness my self as well as thy Judge; and I know their witness is truth: for I judge not after the hearing of the ear, nor the seeing of the eye, but with righteousness will I judge, that I may save the meek of the Earth, I say 11. 3 4 I will come near in judgement, and will be a swift witness against the Sorcerers, and a­gainst the adulterers, &c. Mal. 3. 5. And although I have a long time been silent and refrained my self, and let thee alone in thine evil and pernicious wayes, yet now will I cry like a travelling woman, I will de­stroy and devour at once, I say 42. 14. I will make wast mountaines and Hills, and dry up all their herbs, and bring the blind by a way they know not; but who are blind as my Messenger?

Thou False Prophet that pretendest thy self to be my Messenger and Minister, yet most blind of all. Who blind as thee? pretending to open the eye, and seest not thy self; opening the ear, but hearest not thy self, vers. 19. 20. Therefore first, that thou mayst yet know there is mercy with me for the worst of sinners, that I may be feared, I advertise thee to kiss the Son least he angry; if his wrath be kindled but a little, Oh blessed are they then that trust in him, Psal. 2. Be not obstinate against my truth and servants any longer, resolve not to break my bonds and cords of love and grace any longer: If thou hear and obey, there is yet the kiss of love for thee; but if thou be still rebellious, and persist in thine ob­stinacy, my Sentence is, that thou with that Beast before whom thou hast wrought miracles, and deceived them that dwell on the Earth, shall be taken both alive, and cast into the Lake of fire burning with brimstone, Rev. 19. 20.

Now you say You proceed to Answer all the Cavils, Scruples, and Arguments, which are brought in defence of Lay Preachers, in which I shall trace you, and finde you too light.