THe first Charge is in p. 6. thus: That Clem. Writer told him; That no man is bound to believe that Christ did rise again, or the rest of Christianity, that seeth not Miracles himself to prove it.

Answ. 1. I deny these words in manner, form, and sence, to be ever spoken by me.

And 2. If any such words, or, of like import, were spoken by me, it was to this effect and meaning; (namely,) That no unconverted or unbelieving man, is bound by God upon pain of damnation to believe and obey the Gospel, without Divine evi­dence, to attest unto him the truth thereof; whereon undoubtedly to ground that his faith, &c.

This long hath been, yet is, and must be my judgement, until I am otherwise in­formed; and I conceive, there are suffici­ent grounds both from Scripture and Rea­son, to confirm me therein. But I leave it to Gods will, (not determining) what Di­vine evidence he please to use for that pur­pose, whether Signs, Wonders, diversities of Tongues, Miracles, casting out of Devils, curing of the Lame, healing of the Sick, rai­sing of the Dead; for I finde, that by these, and other the like demonstrations of the powerful works and gifts of the Spirit, he usually confirmed the Word every­where, preach'd by his true Ministers for the conversion of men to the Faith of the Gospel; insomuch, as by the meer shadow of Peter, and by the very handkerchiefs of Paul, were special Miracles and many Cures wrought, as may be seen in Mark 16. 20. Heb. 2. 4. Act. 2. Act. 5. 14, 15, 16. Act. 8. 6, 7. 1 Cor 2. 4. Compared with Act. 19. 11, 12, 18, 19, 20. and many other places. And [Page 3] as for Tongues, these were for a sign, not for them that believe, but for them that believe not, 1 Cor. 14. 22. And we like­wise finde, that the end of Christs sending of these powerful gifts of the Spirit, (to abide with his true Ministry and Church for ever, Joh. 14. 16.) was chiefly to con­vince the unbelieving world, Joh. 16. 8. Thereby (not onely to afford them (suc­cessively in all Ages) an infallible ground of Faith, but also) to bring them under guilt of much sin, if they obeyed not the Gospel; which otherwise would have been no sin at all in them, Joh. 15. 24. And hence it was, that the Apostles themselves were commanded to stay until they were endued with power from on high, to enable them to do those mighty Works for the attestation of the truth of their Mission and Message, for the conversion of men to the Faith of the Gospel, Luk. 24. 49. Act. 1. 4, 8.

And it's likewise worthy our Observa­tion, That neither the twelve, nor yet the seventy, were sent out at first, until they had power given them over Devils and diseases, &c. whereby to enable them by Divine Evidence, to attest the truth of that their Mission, although they were then sent but to preach in the Land of Judea only, Mat. 10. 5, 6. Luk. 10. 1. &c. And these being per­sons meerly of the same Language, Kindred, and Country, might therefore have chal­lenged to have been credited by the Jews, upon their own bare testimony only, with­out [Page 4] producing any Divine Evidence at all (if any had been so to be credited:) Yet nei­ther were they, nor ought they (nor Christ himself) to be so credited in these matters, as is most evident, Joh. 10. 37. Joh. 5. 31, 34, 36. compared with Joh. 15. 24. And since that none of these were, nor ought to be so credited; how then dare any mortal man or men (of what degree, order, sort, or company soever, now upon the face of the Earth) assume, or challenge to them­selves any such Authority or Divine Prero­gative over any other man or men whatso­ever? For, as the Divine Evidences were formerly, so are they yet (for the very same ends and purposes▪) still useful and necessary to accompany the Ministry, (and so will they alway accompany the true Ministry) for the conversion of men to the Faith of the Gospel.

But for R. B. thus to extend my words besides or beyond my meaning, or to con­fine them short thereof; is not to be allowed by me, nor can it reasonably be approved by any man: for, whereas my meaning is limited onely to the conversion of unbelievers, he extends them to any, whether conver­ted or unconverted; as if I had been so irrational, as to say or think, That no man, after his Conversion to the Faith of the Gospel, was bound to believe or practise any other or further Duty of Christianity, without some new Miracle (yea, new Mi­racles) done in his sight, to prove it; for [Page 5] so much in effect his Charge amounts unto.

And who would ever think R. B. to be so void of understanding, or ingenuity rather, as to lay such and so irrational an aspersion upon any man that never did or thought him harm?

Now let any man in love convince me of my Errour in this my Position, and I shall take it kindly, and be as ready to retract and tread it under foot, as he would have me; but of all men in the world, R. B. is least able to do it, or to accuse me for it, having asserted as much, or more, himself: for in his Saints Rest, Part 2. pag. 201. of the sixth Edition, he as­serts, That Divine Faith hath ever a Divine Testimony: and in pag. 205. That we must know it to be a Divine Testimony, before we can believe, fide Divina (by a Divine Faith;) and I hope, by a Divine Faith, he intends no o­ther then a true and saving Faith, which must necessarily have a divine and infallible ground to be built on; seeing of other Faiths he plainly tells us, in pag. 201. That to be­lieve implicitely that the Testimony is Divine, or the Scripture is the Word of God, this is not to be­lieve God, but to resolve our Faith into some hu­mane Testimony, even to lay our Foundation up­on the Sands, where all will fall at the next As­sault. And in pag. 236. he expresseth him­self thus: (viz.) I demand with my self, by what argument did Moses and Christ evince to the world the verity of their Doctrine? and I finde it was chiefly by this of Miracles: and surely Christ knew the best argument to prove the Divine Au­thority [Page 6] of his Doctrine; and that which was the best then, is the best still. And in pag. 33. of his book of Infidelity, part 1. he tells us, That Tongues are not for them that believe, but for them that believe not; that is, (saith he) to shew them the power of Christ, and so convince them. And in part 4. pag. 46. of the same Book, he tells us, If it had no divine attestati­on or evidence that it is of God, then you might And, I hope, no man is bound by God to be­lieve that which he may with­out sin or danger re­ject. reject it without sin or danger.

Now let any rational and impartial man judge if R. B. himself hath not asserted suffici­ent and more then enough to justifie my Po­sition, and all that which I hold in the point, yea, and that which is tantamount the same, although in many places of his writings, he contradicts it; which is no rare thing to see in men of his undertakings, though they both speak and write much less then he hath done.

And amongst the multitudes of his failings in that and the like kinde, in his voluminous writings, thou mayst finde him friendly re­membred of some few in a small Treatise, enti­tuled, Fides Divina, which when thou hast read, then tell me, If a Bear may not be known by a small Member, even by his foot alone.

And whereas R. B. at the end of that his Charge intayles this: (viz.) Adding with­all, That indeed Antichrist may do Miracles:

What cause of exception can be taken at Answ. this my so saying, when the Scripture it self affirms, That the second Beast which came up out of the earth, (who is an Antichrist [Page 7] at least) wrought Miracles? Rev. 13. 11, 14. Rev. 19. 20.

This R. B. in his Saints Rest, pag. 206. flatly contradicts, by telling us there, That no created power can work a Miracle.

Let him be pleased hence to be asked these sober Questions.

1. Do you indeed and in truth (as you pretend) believe the Scripture to be the VVord of God?

2. And that it was confirmed by Miracles, as you assert it to be, about the midst of your Preface to your Book of Infidelity, and in divers other places of the same Book?

3. How then dare you so presumptuously put the lye upon God, by your flat contra­dicting his Word, as here you have done?

This Charge lies upon him unavoydably, unless he can prove that Beast to be an uncre­ated power: which he can never do.

But we may see here (as in many other places) how he plays Bo-peep with us, in rendring such persons abominable, who do not with all readiness, and without any chew­ing, swallow all that which he pleaseth out of his own fancy to say of the Scriptures indefi­nitely being the VVord of God, and that they Which indeed is the harder for any man to belive, because that some stuck not to raze and blot out of them sen [...]ences above 1200 years since, as Socrates reports, lib. 7. ca. 31. And what hath been the boldness of others in that or the like kinde, to do to them before and since, is not known, nor can be imagin [...]d. were confirmed by Miracles, when indeed and in truth he believes neither the one nor the other him­self; for if he did, how durst he be so bold, as flatly to contradict them, as here he hath done?

And upon my saying, that Antichrist may do Miracles, R. B. infers thus: viz. So it seems for all the talk. Miracles themselves would not serve, if they saw them.

Answ. By this your inference, you imply as if the signes and Miracles wrought by God himself, for the Confirmation of the Gospel, were no way dscernable by men from such as were or may be wrought by the Devil and his Instruments.

Is not this a casting a high disparagement upon the wisdom, power and justice of Al­mighty God, in his requiring faith and obe­dience to the Gospel, upon pain of Damna­tion, and yet produce no other nor better e­vidence for the Confirmation of the truth thereof, then Satan or his Ministers can do for the Confirmation of falshood? Doth not this amount to high Blasphemy against God himself? For did not the Signes and Miracles wrought by Moses in Egypt, so far transcend all those that were or could be wrought by the Egyptian Sorcerers, or by the Devil him­self▪ as they were apparently discernable by all that saw them, from those wrought by the Sorcerers, insomuch that the Sorcerers themselves were convinced, and openly con­fest them to be no otherwise wrought, then by the Finger of God?

And do not you your self, in your Saints Rest, part 2. pag. 232. tell us, That Irenaeus affirmeth, That in his time, the working of Mi­racles, the raising of the dead, the casting out of Devils, healing of the sick by meer laying on of [Page 9] hands and prophesying, were in force; and that some that were so raised from death, remained a­live among them long after? And that Cyprian and Tertullian mention the Note here, that these powerful gifts of the Spi­rit were both ordinary, and yet convincing ordinary casting out of Devils, and challenge the Heathen to come and see it.

And in your Saints Rest, part 3. pag. 242, 243. you do likewise tell us, That it is certain from cur­rant Testimony of Church-Records, that the gift of casting out of De­vils, and making them even to the Devils themselves, and continued 3 or 400 years at least in the Church after the Apostles: all which is granted and proved by R. B. himself. confess themselves mastered by Christ, did remain in the Church three or four hundred years at least after the Apostles.

And for this, you produce divers Authors, and after say, That no where could Satan keep his Possession, where the power of Christ did as­sault him.

And it is likewise evident by the Scripture, That the gifts of the Spirit, and the Ministry thereof, by laying on of hands, were to con­tinue in the Church, for all (that were either then or afterwards called or converted to the Faith) to partake thereof, even as well all afar off, as those that were neer, Act. 1. 5. Act. 2. 38, 39. 2 Cor. 3. 6. Gal. 3. 5. Comp. Act. 18. 12, 14 to 18. Act. 19. 1 to 7.

And it is evident also, That the Apostoli­cal Office, (to whom the Ministry of the Spirit was committed) together with the Prophe­tical and Evangelical, as well as the Pasto­ral and Doctrinal, being all such meerly [Page 10] by gift) were all joyntly by gifts to con­tinue in the true Church, for the perfecting of the Saints, &c. till we all come to the U­nity of the Faith, &c. in Christ, from whom the whole body fitly joynted together, and compacted by the effectual working of that one Spirit, by his several gifts in the mea­sure of every part, maketh encrease in the body, unto the edifying of it self in love; be­ing all baptized into that one Body, by some manifest gift of the Spirit to profit the body withal, Eph. 4. 8, 11, 12, 13, 16. 1 Cor. 12. 7, 13. For God (saith the Apostle) hath set in the Church, first Apostles, secondarily Prophets, third­ly Teachers, after that Miracles, then gifts of healings, helps in Government, diversities of tongues, 1 Cor. 12. 28.

And as the gift of tongues was to con­tinue for a signe to unbelievers, so also was the gift of prophesie to continue in the Church, for the profit and comfort of belie­vers, 1 Cor. 14. 22, 31.

All which laid together, manifestly prove the continuance both of the Apostolical and Prophetical Offices in the true Church, not onely for the first age, and for four hundred years after, but also that they were and are alwayes to continue therein: and are and will be therein, wheresoever it is, and when­soever it shall be upon the face of the Earth; notwithstanding all that is or can be produ­ced or proved by R. B. to the contrary, in his proposing a lame and imperfect body of Christ, dismembred, and without his chiefest [Page 11] members, yea, and quite memberless: These spiritual diversities of manifest Gifts, being the formality of the diversity of the spiritual members of Christ, their spiritual Head: but R. B. tells the world, That these Gifts are now both useless and unnecessary, if a man might with safety take his word against both reason, scripture and experience: and albeit he may therein nevertheless easily prevaile with many weak and inconsiderate men, yea, and please many thousand others, whose in­terests are concerned, (who though they be at Daggers-drawing with him, and amongst themselves, concerning the most material points of the Gospel, yet) herein his service will be acceptable, in that he affords them help (though very little) at so dead a lift, even when they were breathing out their last of divine right both to Office and Benefice, and which was, not long since, quite dead, as may appear by their petitioning the long Parliament for its reviving; but the Parlia­ment declared (and that most truly) That all just power must be derived from the peo­ple: hence they proceed to act mighty matters, and all in the name and authority of the people of England; and still at the adjourn­ment of the Court, after a solemn cry of O yes, they founded out with a loud voice, God save the good people of England: whence will follow, as a necessary Consequence, that if any divine right remains now in England, it is in the people of England.

But a little further to the point in hand, [Page 12] and to use Christs argument against the Pha­risees slandering his casting out of Devils to be done by the Prince of Devils; If Satan, saith Christ, cast out Satan, how shall his Kingdom stand? The like may I say, If God doth not apparently distinguish the works done by his Spirit and Power, for the Confirmation of the Gospel, from those wrought by Satan, or any other created power; how shall his Wisdom, Truth and Justice, stand, in his requiring Faith and Obedience unto the Gospel, and that upon pain of damnation, meerly upon the account of the mighty works wrought for its Confirmation, and yet not to distin­guish them by some such apparent signes (from all other done by Satan or his instruments) as they might evidently and undoubtedly be known by all men? For, saith Christ, if I had not done (and that) among them, the works which none other man did, they had not had sin, John 15. 24.

The second Charge is in pag. 7. If Mi­racles, saith R. B. were ordinary, few would be moved by them, as any proof of a divine testi­mony. To this (saith he) Clem. Writer an­swers me, (miracles were convincing in the first age, when they were common.) How common? (saith R. B.) not as natural operations.

Answ. VVho ever said they were as com­mon as natural operations? not Clem. Writer. But here R. B. sets up a Dudman of his own invention, to affright Daws from question­ing his far-fetcht, false and unwarrantable Do­ctrines; and then when he pleaseth, makes [Page 13] an Adversary of it, fights it stoutly, conquers it, beats it to Clouts with his Fists; and who now can deny him his just triumph for so glorious a victory?

But to the Charge it self against Clem. Writer, for answering you, (Miracles were convincing in the first age, when they were common) is this any offence in Clem. Writer for so saying, when R. B. himself hath proved it over and over, That Miracles were both ordinary and convincing, even to the Devils themselves, not onely in the first age, but for 400 years at least after (which contain many Ages?) See this granted and proved by R. B. out of his own writings, a little before cited.

And he further acknowledgeth it in his book of Infidelity, part 1. pag. 35. where he expresseth himself as followeth: viz. Whence came the Holy-Ghost which the Lord Jesus did send down upon his Church, which sate on his Disciples in the likeness of firy cloven tongues, which filled all Churches in all parts of the world at once, how distant soever, with the miraculous gift of strange Languages, prophesying, inter­pretation, healing, casting out of Devils, or the like, that fell on men ordinarily (note that) and in such numbers, as soon as the Apostles laid their hands on them, after they were bapti­zed?

And in pag. 33. he tells us, That tongues are not for them that believe, but for them that believe not, (saith Paul, 1 Cor. 14. 22.) that it, saith R. B. to shew them the power of Christ, and so convince them.

From all which granted and proved by R. B. I thus reason: Even as the powerful gifts of the Spirit (raising of the dead, casting out of Devils, miracles, prophesie, &c.) were ordinary in the first Age of the Church, and for four hundred years at least af­ter, and yet lost not their convincing force, nor were taken by men otherwise then as some proof of a divine Testimony: So they might have been ordinary in all Ages since, and yet not lose their convincing force, nor have been taken by men otherwise then as some proof of a divine Testimony.

The third Charge is likewise in page the seventh, thus: And we (saith R. B.) have ex­perience of Millions that still do actually and stedfasty believe in Christ without miracles; and many have laid down their lives on that belief; therefore without miracles men may believe: but to this Clem. Writer saith to me, (These belie­vers of all sorts condemn each other as Here­ticks) but not (saith R. B.) as Infidels; and none but the ignorant or passionate condemn all other sorts as Hereticks.

Answ. 1. R. B. by his granting here that the ignorant and passionate do it justifies my Answer so far, as it needs no other defence.

2. By this his grant, he concludes the ge­nerality of Christians in this and late Ages, to be ignorant and passionate; and who would deny it, though thereto should be added soiteful and malicious, as in a thousand pregnant instances might be evidenced, though we should omit the late case of Mr. [Page 15] Biddle and others here, and Mr. Williams and Mr. Gorton, and others in new England, who meerly for difference in judgment from them, in matters of religion, hardly escaped with their lives?

And is not the mark of Heathens common now upon such as think themselves the best of Christians, even by this Authors own con­fession, in his Saints Rest, part 1. pag. 137. in the Margent?

3. It's granted on all sides, That Hereticks, and others who have no true Faith in Christ or the Gospel, may yet lay down their lives in maintenance of their respective Tenents, true or false, as the experience of all Ages can witness.

4. Let R. B. therefore prove that these millions were true believers in Christ, and in the true Gospel of Christ, or did or do so much as truly and undoubtedly know Christ, and the true Gospel of Christ, without any Mi­racle, or other divine evidence to attest the same: which he can never do; being good at drawing confident and strange consequences from weak, yea, and from groundless pre­misses. For

1. If these millions believe the true and onely Gospel of Christ, How is it possible for them to condemn each other as Here­ticks?

2. If they all believe it without miracles, or other divine evidence, How could or can it be by any divine Faith? for R. B posi­tively aff [...]rts, That divine faith hath ever a di­vine Testimony.

[Page 16] 3. If they all believe it by no divine Faith, but by some humane Faith, how then could or can they still, both actually and stedfastly believe, and lay down their lives on that be­lief? But that, as it was said before, mis-belie­vers may lay down their lives for their O­pinions. for all Faiths not grounded upon di­vine Testimony or evidence, are no better then humane, whose foundation (R. B. hath told us) is laid in the sand, where all will fall at the next assault?

Here it may be, R. B. will seek to relieve himself by some distinction of divine evi­dences, and tell us of some such that these millions had, or that he himself now hath, which was unknown to the primitive Churches, the Church being then in its in­fancy, and Christians but Babies (in compa­rison of us) and then fed meerly with the Doctrine of Christ, and pure VVord of God, and had then no other divine evidence then the gifts of the Spirit, with the powerful de­monstrations thereof, which these (like Children as they were) contented them­selves withall, denying themselves in many good and delicate things of this life, which we, being grown Christians, have, and know how to use and enjoy without any hurt to our selves; which the others, being then but Babies in Christ, knew not at all what to do with, unless to hurt and hinder themselves in their Christian race and warfare set before them: and therefore many needless hard­ships went they through, not knowing how to expound Christs injunctions so well and so profitable for themselves, as we now can [Page 17] and do: such as their forsaking all, and follow­ing Christ; these, simple as they were, in­stantly forsook the Riches and Profits of this World, contenting themselves meerly with Food and Rayment: as Peter said, Lord, we have forsaken all, and followed thee, what shall we have? But all such Rocks and Shelves have we avoyded, knowing the meaning of that and the like Precepts, better then so, viz. never to forsake the World, till it for­sake us; or at soonest, not till it come in di­rect competition with Christ and Christianity, (which we hope will never be.) Then, and not till then, we intend to fulfil that, and all such-like Precepts.

But to the point in hand: R. B. had need to tell us, if he can, what Divine Evidence these Millions had, or that he hath, which were not Miracles, nor any such other Divine Evi­dence, as were formerly exhibited to the Pri­mitive Churches, and before specified.

And since R. B. himself believes, practises and maintains the sprinkling of Infants to be an Ordinance of Jesus Christ, and a Doctrine of the Gospel, with many other Doctrines of the Gospel, which he believes, holds and maintains, against many other Ministers being of the Reformed Churches, as well as he; Now let him tell us, what Divine Evidence he hath or can produce for any of these, which the Dissenters from him have not, who hold and maintain the contrary?

It cannot be the Scripture, for all have that; nor can it be humane Learning (which R. B. [Page 81] makes to be a gift of the Spirit, as by and by shall be shewn) for all have that also: nor can it be the perswasions of the Spi­rit that he can pretend to have, which the o­thers may not pretend to have, as well as he. And I think it may be boldly asserted unpos­sible for such different perswasions to proceed from the spirit of God, as to judge or condemn one another for Hereticks, or Erroneous Per­sons either, as these do.

Wherefore it is more safe and reasonable to deem that none of them all were nor are indued with the Spirit of God, but such onely who could or can, and also did or do manifest the same by some Divine Evidence and De­monstration, as none, being destitute thereof, can possibly do.

The fourth Charge is in the eighth page, being thus:

If the Church or Ministery (saith R. B.) had an end, Christs Kingdom had an end, and he Reigned not for ever. Mat. 28. 20. Lo, I am with you alwayes, even to the end of the world. To this express Promise, Clem. Writer hath no wiser an answer, but that (it is conditional, if they teach men to observe all things that Christ hath commanded them, he will be with them, else not.) To which R. B. replies and saies, This is your forgery, there is no such words, but an absolute Promise.

Answ. And doth the Promise, indeed, come in so independently, as R. B. hath here set it forth? Reader see with thine own eyes, for thou, and I too, have look'd too much and [Page 19] too long with other mens: see if it hath not a necessary Dependence and Relation to the next precedent words in the Text, which thou shalt finde to run thus, viz. Going there­fore, teach (or disciple) all (or in all) nations, baptizing them, &c. teaching them (i. e. the bap­tized Disciples) to observe all things, whatsoever I have commanded you: and lo, I am with you alway, even to the end of the world.

The genuine and true sence whereof, I con­ceive to be this, viz. That in their so doing and teaching alway, Christ promiseth to be with them and their true Successors, alway, even to the end of the world.

But R. B. his sense seems to be thus much, That Christ doth there promise absolutely to be with them and their successors, alway, even to the end of the world, they teaching whatsoever false Doctrine, or introducing never so many humane inventions into the Gospel-Worship: yet that Christ's promise is absolute, still to be with them, alway, even to the end of the World, notwith­standing.

An Exposition highly gratifying the Pope, and justifying his Divine Authority, being Pe­ters Successor. No Papist can advantage him by an Exposition of this Text, more or better then R. B. hath here done.

And whereas R. B. tells me. This is your forgery, there is no such words, but an absolute promise.

Answ. Can any man give his Sence of any Text, or explain the meaning thereof, but he must do it in some other and more words [Page 20] then are in the Text: yea, and doth not R. B. himself, in the next words following, tell us, That the promise is absolute, Christ being with them, to support and help them in his Work?

Answ. These words not being in the Text, is his forgery also: for how else is my taking but the same liberty, forgery, and his doing the same thing, no forgery? But perhaps his Commission is with a non obstante, to pervert or falsyfie Scripture at his pleasure, and yet have the absolute promise of Christ still to be with him, to support and help him in that his Work.

How strangely hath he perverted the true meaning of this Text? For,

1. He cites the last words thereof, as if they had been intire and absolute, without dependence upon any precedent words.

2. The word [whatsoever] he leaves out, and also [them] which relates to the baptized dis­ciples; and instead thereof, he foysteth in [men] as if the teaching last mentioned in the Text, had relation to men in general, and un­converted; whereas it is confined onely to the baptized Disciples; that they being con­verted and baptized, should then be taught to observe all things whatsoever Christ had com­manded those eleven Disciples; and according­ly R. B. himself hath opened (and given the sense of) this very Text in his book of Infi­delity, Part 4. page 40.

And nothing in Scripture is more evident, then that Christ after his Resurrection com­manded these eleven not to go out in the ex­ercise [Page 21] of their Ministery and preaching of the Gospel for the converson of men to the faith, until they were indued with power from on high, telling them that they should be so in­dued when the Holy Ghost was come upon them, Luk. 24. 49. Act. 1. 4, 5, 8. And as these were commanded by Christ, so they according­ly stayed and waited, until they received this power, before they went forth.

Now if R. B. had been disciplized and ba­ptized by any of these Eleven, or by any true Ministery succeeding them; he ought and un­doubtedly should have been taught the very same Lesson, viz. to stay until he had been in­dued with like power from on High, as these Eleven did; and who had run before they had been sent, (as R. B. hath done) if they had not so stayed.

Multitudes are the Scriptures throughout his first and second sheet, which he forceth against their genuine sence to do him Divine Service, in up-holding the Ministery he pleads for.

In his first sheet, page 4. he brings in for that purpose, Christs speech in Luke 10. 16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.

Answ. These words were spoken by Christ to the twelve Disciples, Chap. 9. 1. and to the seventy, Chap. 10. 1. VVhom he sent out to preach, giving them power over all devils and diseases, and to do other miraculous works, to attest the truth of their Mission and Message, as is to be seen, [Page 22] Chap. 9. 1, 2, 6. and Chap. 10. 9, 17, 18, 19. Charging them to take nothing for their journey; neither staves, shooes, scrip, bread, purse nor money: giving them also, other special directions for their behaviour wheresoever they came, Chap. 9. 3, &c. Chap. 10. 3, &c.

Now although these words of Christ were truly applicable to these, to whom they were spoken, and to all others succeeding them, un­to whom God should himself in like manner bear witness by such mighty works; yet are they not applicable to any others to whom God bears no such witness: The Reason is, because their preachings being evidently wit­nessed by God himself to be truth, it was, and might therefore be truly said of such, He that believed not them, made God a lyar: And also to such, He that heareth you, heareth me, &c.

Yet it is no more true nor appliable to the preachings of R. B. nor of any of the Ministers he pleads for, coming without such Divine E­vidence, then it is to the Preachings of the Jesuites, or of any other, coming without such Divine Evidence to attest the truth of their Mission or Message.

And strange it is, to see with what seeming Zeal R. B. seeks notwithstanding to maintain the Ministers of the Reformed Churches to be truly Called, and divinely Ordained the Ministers of Jesus Christ, and to be such as they to whom Christ said, He that heareth you, heareth me, &c. whenas he himself makes bold very much, and in many things, to contradict and gain-say very many of their Doctrines, [Page 23] which they preach as from God, to the people. How would he take it to be charged for his so doing, with a despising of Christ, and of God, and with making God a Lyar? would he (think you) submit unto it, confess and repent there­of, as of his great and haynous sin? or would he not rather think him that should so charge him, to be some Fool or Mad-Man, for his la­bour?

And in page 8. of his second sheet, how strangely and untruly doth he expound and ap­ply the Kingdom and Reign of Christ over the House of Jacob for ever; making this to mean the Gentile-Christian Church in this World; and from the endlesness of that King­dom of Christ mentioned in Luk. 1. 33. and in other Scriptures of like import (there cited by him) he would prove the endlesness of a true Ministry, and Christian Church upon Earth, in this world; asserting the Ministers of the Re­formed Churches to be the ordinary and true Ministers of Christ, continued by him since the extraordinary Ministry ceased; and the refor­med Churches to be that his Kingdom and House of Jacob, over which, Christ by these his Officers reigns for ever.

And this he indeavours to prove by many Arguments, from the Third Proposition in the seventh Page, to the end of his Book: Argu­ing in the eleventh Page thus: Either these Pastors of the Reformed Churches are the true Ministers of Christ, or else there are none such visible in the world: but there are such visibly and certainly in the VVorld, else there is no Church.

Answ. I must here confess, that I never so well knew as now I do, what was meant by the Presbyterial Discipline and Church-Go­vernment; which they so much, so long, and so eagerly have pursued and sought to be esta­blished amongst us, and are yet restless to get it up. Yet I have heard of their Horning men in Scotland (for their not conforming to the Worship, Discipline and other their hu­mane Inventions) even to the utter ruine of the Men, their Wives and Children.

But now I perceive their Government is Imperial and King-like: Their Parishes their Kingdoms, where­in And see what blind obe­dience he requires us to yield to these Rulers, in the se­cond Part of his Saints Rest, pag. 241. Where he tells us, That if these Ru­lers & Stewards require us to believe, when we know not our selves whether it be Truth or not; or if they re­quire us to obey, when we know not our selves, whe­ther it be a Duty com­manded by God or not, here it is (saith he) that we ought to obey them. they are to Rule and Reign; and their silly Parishioners their Subjects and Vassals, over whom they are to Reign as Stewards and Deputy-Kings in Christ's stead.

And I must also confess, that I never saw in so small a Com­passe, so much Sophistry used, and so much Scripture with so much impudence and with so much Ignorance expounded and applied, as in these two sheets of his. For by Christs Kingdom and Reign over the House of Jacob, mentioned Luk. 1. 33. can be meant no other thing then the Throne of David, which Christ is to inhe­rit, mentioned in the 32 verse, and in Isa. 9. 7. wherein he must sit and Reign over the House of Jacob for ever; according as it was Cove­nanted [Page 25] and sworn to David, who (as Peter saith, Act. 2. 30.) Being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his Throne.

Now where Davids Throne and Reign over the Twelve Tribes or whole House of Jacob was, there Christs Throne and Reign over them must be: but David's Throne and Reign over them was in Jerusalem, in the Land of Canaan; therefore Christ's Throne and Reign over them must be there also.

It being therefore fore-told by the Prophet Ezek. 37. 16, 19, 20, 21, 22. That all the Tribes or whole house of Israel shall be brought again into their own Land, and be there again u­nited into one Kingdom, and one King shall be King to them all, and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more at all.

And the Prophet Jeremy, Jer. 3. 17, 18. likewise tells us of a time when they shall call Jerusalem the Throne of the Lord: And the House of Judah shall walk with the House of Is­rael, and they shall come together cut of the North to the Land which was given to their Fathers to possess. And therefore it is that Ezekiel, in Chap. 20. 41, 42. tells us that they shall be gathered out of all Countreys, wherein they are scattered (or wherein they yet shall be led captive by the power of Antichrist, upon his surprisal of them, at his taking of Jerusalem, mentioned in Zach. 14. 1. compa­red with Dan. 7. 25, 26. which is not yet, nor will be until a little before the Personal com­ing [Page 62] of our Lord Jesus Christ, whose coming will be to avenge them on Antichrist, and on all other their Oppressors) to redeem them out of captivity, to set up that his Kingdom, and to set them therein from thenceforth and for ever; then will the Kingdom be restored to Israel, and Christs Reign over them and the whole earth shall be thenceforth everlasting, World without end, Zach. 14. 3, 4, 5, 9, 17. compared with Luk. 19. 11, 12, 15. and with Luk. 21. 23, 24, 27, to 33. & Luk. 18. 5, 9. with Jer. 30. 4, to 11. & Act. 1. 6. with Act. 3. 20, 21. & Isa. 45. 17, 18. Heb 2. 5. with Psal. 93. 1. This being the same Kingdom wherein Christ promised his Disciples that they should eat and drink at his Table, and sit on Thrones judging the twelve Tribes of Israel, Luk. 22. 29, 30.

This Kingdom also is mentioned Dan. 7. 14, 18, 20, to 28, and which shall not begin until the fourth and last Monarchy, together with Antichrist (set forth by the Little Horn, vers. 8.) be destroyed, which will not be until the Per­sonal coming of Christ, as Saint Paul informs us, 2 Thess. 1. 7. compared with Chap. 2. 1, to 9. and which also is pointed out in the seventh of Daniel, verse 8, to 12.

For Satan is the Prince of this world, John 14. 30. The portion therefore of the righte­ous in this life, is Tribulation, as Christ tells his Disciples, John 16. 33. 2 Thes. 1. 4. The Church-state in this world, being a persecuted and an afflicted estate, wherein they are to exer­cise much patience, expecting rest and reward in the Kingdom of Christ at his coming, 2 Thes. 1. [Page 27] 3, 4, 5, 6, 7. Mat. 5. 12. They having here a race set before them to run with patience, and hold out to the end of their lives, before they can get the prize; And a warfare, wherein they must fight, hold out to the end, and conquer, before they can obtain the Crown in the day and Kingdom of Christ, 1 Cor. 9. 24, 25, 26, 27. Heb. 12. 1. Jam. 1. 12. 2 Tim. 4. 7, 8. Yea, and hold out unto death, and overcome, before they can receive the Crown of life, and sit with Christ in his Throne and Kingdom, Rev. 2. 10, 26. Rev. 3. 21. Come ye blessed of the Father, and inhe­rite the Kingdom, prepared for you, Mat. 25. 34. This will not be said and performed by Christ to the righteous, until after his coming in glory, verse 31.

All which places, with many more that might be cited, (if need were) do evidently shew, That the Church in this world, is not the Kingdom of Christ inten­ded and meant in Luk. 1. 33. Isa. 9. 6, 7. nor in Psal. 145. 13. as R. B. very inconsiderately expounds it to be: for the Children of God must through much tribulation enter into that Kingdom, Act. 14. 22. Through it, (note that) and be past all, for they shall have none at all after they once enter into that King­dom.

I hope, by this time, I have quit my self of being an Infidel, intimated by R. B. pag. the seventh; which, I conceive, cannot justly be charged upon any man, though he should but believe an Almighty God, Maker of heaven and earth, and that he is a Rewarder of them [Page 28] that seek him, being no Respecter of per­sons; but in every Nation, he that feareth him, and worketh righteousness, is accepted of him.

But as for his term Heathen, I know not well his meaning; but it may be feared, That the righteousness of many who are by us called Heathens, will finde acceptance with God, when neither the faith nor righteousness of most called Christians will finde any. A Gentile I confess my self to be; so also must he, unless he be a very Jew.

Thou seest, Reader, that R. B. his whole drift in this his second Sheet, is to prove him­self, and the Ministers of the Reformed Churches, to be the true Ministers of Jesus Christ; which he endeavours to do, by lay­ing this ground: viz. Christ (saith he) must alway have a true Church upon Earth, even to the end of the world. Whence he infers a neces­sity of a true Ministry there also; because (saith he, pag. 8.) The Church never did nor can subsist without its Officers, who are an es­sential part of it, as it is a politick body; and the most eminent part, as it is a Community.

Then he endeavours to prove the Mini­sters of the reformed Churches, to be those Ministers or Officers, by an argument, pag. 11. thus framed: Either those Pastors of the re­formed Churches, are the true Ministers of Christ, or else there are none such visible in the world; but there are such visibly and certainly in the world, else there is no Church.

So then thou maist see, That the whole [Page 29] stress of his Arguments to prove the Mini­sters of the reformed Churches to be the true Ministers of Christ, hangs meerly upon this single pin, namely, That Christ must have a true Christian Church upon the earth alway, even to the end of the world: and his chief­est proof for that, is,

First, Mat. 28. 20. from Christs promise to be with his eleven Apostles alway, even to the end of the world.

This promise R. B. saith, is absolute, that Christ will be with the eleven Apostles and their successors alway, &c. and therefore a true Church must be alway, upon earth, even to the end of the world.

Secondly, from Luke 1. 33. and other Texts of like import, where it's said, That Christ must raigne over the house of Jacob for ever, and of that his Kingdom there shall be no end.

This house of Jacob, and Kingdom of Christ, R. B. expounds to be the Christian Church upon Earth in this world; and thence con­cludes no end of the being of a true Church or Ministry upon earth.

Both which Expositions of his, I have de­nyed; and thou hast seen my Proofs and Re­futations.

And mayst yet further see how these two Scriptures do interfere and cross one ano­ther, and that in the main and chief point, for which they are produced by R. B. to accord in, (viz) to prove the time of the continuance of the Christian Church upon earth.

For if it be granted, that both these Texts do mean the Christian Church in this world, (as they do not) yet the one refers the continuance thereof but to the end of the world, and the other refers it to no end at all, but to be everlasting and for ever; even as the Kingdom of Christ must be from the time of its first establishment, Rev. 11. 15. Dan. 7. 14, 18, 27. Micha 4. 7. compared with Luk. 1. 33. Isai. 9. 6, 7. Psalm 145. 13. These last three, being the Scriptures cited by R. B. to prove and uphold the kingly priest­hood and raigne of the Ministers of the re­formed Churches in Christs stead, in his King­dom over the house of Jacob everlastingly. And this must be the fulfilling of the prophe­sies of Christs inheriting of the Throne of his Father David, and of his restoring the Kingdom to Israel, and to be the King­dom wherein he will drink wine new with his Disciples; and also the Kingdom where­in the Mother of Zebedees children desired of Christ, that her two Sons might sit the one on his right hand, and the other on his left, Mat. 20. 20. Unto whom Christ answered, That to sit on his right hand and on his left, was not his to give, but to them for whom it is prepa­red of his Father.

Whereby it is evident, that such places are prepared of God, for some to fit both on the right and left hand of Christ in the Kingdom: Whence will clearly follow, That Christ will be personally present in his Kingdom, and therein sit with some on his right hand, and some on his left.

But Christ is no where personally present so to sit in the reformed Churches, nor in a­ny of them, nor in any other Church upon Earth, no not in the Church of Rome, nor yet in R. B. his Catholick or Universal Church.

Therefore the Refomed Churches, nor any of them, nor any other Church upon Earth, no not the Church of Rome, nor yet R. B. his Catholick or Universal Church, is the Kingdom of Christ.

Moreover, and besides all which, Let it be considered how that the Promise in Mat. 28. 20. was not to the Church, nor to any in­ferior Officer thereof: for neither any such Officer to officiate in a Church, nor any such Church wherein to officiate, was then consti­tuted: but the promise was made meerly to the Eleven Apostles themselves, who after­wards were both to plant Churches, and ap­point inferior Officers therein; and there­fore whatsoever the promise was, it was spe­cially and principally to the Eleven Apostles, and to their Successors in the Apostolical Office. Whence will follow, That if this promise be absolute, (as R. B. would have it) then it will prove the Apostolical Office to continue alway, even to the end of the world: but this promise, though it should be absolute, yet it will neither prove the con­tinuance of the Church, nor of any inferior Officer, any otherwise then by a Conse­quence, and that from the continuance of the Apostolical Office, which (together with the [Page 32] prophetical, and the rest of the powerful gifts of the Spirit) R. B. grants is ceased long since; and by consequence, both Church and inferiour Ministry likewise; for the inferiour Ministry was by gift, as well as the superi­our, and the superiour as well as the inferi­our, and both were of equal continuance, and for many reasons were both of them use­ful and necessary to continue with the true Church, the one as well as the other, and the superiour office most necessary of any, Eph. 4. 8, 11. 12. 13. 1 Cor. 12. 28.

Wherefore it is the less to be marvelled at, That R. B. (being so learned and so wise, yet) makes no learneder nor wiser a Reply to Clem. Writers foolish or no wiser an An­swer.

And now, I hope, a man may without any blasphemy or forgery, either say to this great Clerk, That he erreth, not knowing the Scri­pture nor the power of God. As for the Scripture, see how grossly he hath wilfully or ignorantly perverted it. And as for the power of God, (which always did accompany the true Ministry of the Gospel and Church, for the Conviction and Conversion of unbelie­vers to the Faith) this he denies, rendring it now useless and unnecessary; as if now there were no unbelievers in the world, nor any Children born unbelievers to be conver­ted; and as if Christs sending of that his powerful gifts of the Spirit to accompany and abide with his true Ministry and Church (for that purpose) for ever, had been for the most [Page 33] part useless and unnecessary, John 14. 16. John 16. 7, 8, 9. whereby he casts a foul aspersion on the Wisdom of Christ himself, in his doing that by much, which he might have done by little; a sault seldome or never committed by a wise man.

But the task here undertaken by me, was onely to make some necessary defence for my self, against his open assault made upon me by his fourfold Charge: which having done, I shall not follow him in the rest of his fallacious Arguments, to discover the vanity and falshood of them, but shall leave that to be done by some abler pen, who can throughly anatomize and lay the faults of them open particularly, and in their Colours; which I am as unable to do, as that plain and unlearned man was (who assembled at the first Nicene Councel) of whom Socrates (Lib 1. Chap. 5.) relates this Story: (viz.) Before the Bishops met together in one place, the Logicians busied themselves, pro­pounding against divers others, certain Preambles of Disputation: and when divers were thus drawn to Disputation, and allured, as it were, by bayts, a Lay-man, one of the number of Confessors, of a simple and sincere mind, set himself against the Lo­gicians, and told them this in plain words: That neither Christ, neither his Apostles, had delive­red unto us the Art of Logick, neither vain fal­lacies, but an open and plain minde to be preserved of us, with faith and good works. The which, when he had spoken, all that were present had him in admiration, and held with his sentence: then the Logicians, after they had heard the pure words [Page 34] of plain truth, quieted and setled themselves a­right; so that at length, by that means, the stir raised, by reason of Logick, was wholly suppressed.

From which we may observe, how great the bashfulness of humane learning was in former times, as so to be repulsed (from medling or intermixing it self in matters of Divini­ty) by the check of one plain man; and how impudent it is now become, even to bear all the sway therein, getting admission (no doubt) at first under the colour of being but a Ser­vant or Hand-maid to Divinity: but now this Hand-maid maid hath gotten into the Chair and Room of her Mistris, (the gifts of the Spi­rit) and justled her quite out both of Doors and esteem; These being now deemed both useless and unnecessary matters, and Humane Learning having now gotten the sole possessi­on of all the Glory, Honour and Praise, due onely to her Mistris: for do not some make great boast, What a Whereas the more learn­ed they are in humane Arts and Sciences, the more able they are to delude, by trans­forming the grossest Errors into the similitudes of the purest Truths. learned Clergie is now amongst us that the whole world hath not the like? Yea, and how doth my Assay­lant, R. B. glory and boast therein, and that so transcen­dently, in his Book of Infidelity, part 1. pag. 37, 38. as there to express himself thus: (viz) Let the wisdome of God be observed, both in the stream of Do­ctrine, and in the effect of the Holy-Ghost, in illu­minating the Church; so that you may look over all the rest of the world at this day, and easily see that they are all but Barbarians, even in humane [Page 35] and common knowledge, in comparison of the Chri­stians; especially, in the things of God they are ut­terly blind. (He further goes on.) Indeed, Christ did at Rome and Athens, cause a Star of humane learning to arise, but it was only for a time; and that at that season, a little before his own coming in the flesh, of purpose Note, how he all a­long denies the powerful gifts of the Spirit, to be now useful or necessary: yet see how useful and necessary he here makes humane learn­ing, as to be even a Star caused by Christ to arise of purpose to direct men to the Son of righteousness, and to be an Usher to prepare the way for the Gospel; and after all that, he makes it a gift of the Spirit, and con­tinued in the Church by Christ; as if Christs being exalted at the right hand of the Father, and by his re­ceiving of him, the promise of the Holy-Ghost, and his shedding it forth on his Dis­ciples, Act. 2. 33. was meant humane Learning. Is not be with the cloven foot filled with this gift of the Spirit, as much as R. B. or the most learned in Eu­rope? to direct men to the Son of righteousness, and to be an Usher to prepare the way for the Gospel; and when the Gospel was come, he hath now delivered even all the learning in the world that is worth the spea­king of, unto his Church, and con­tinued even these common gifts of the Spirit therein.

If this be the best Divinity he can afford us, I shall send him to a Cobler, (Samuel How by name) to learn better out of a Book extant, (entituled, The sufficiency of the Spirits teaching) being a Sermon of his, upon a Text given him by Mr. John Goodwin, and afterwards preacht before him, and divers other earnedmen, upon very short warning, and far shorter prepa­ [...]tion, of my knowledge.

But what may we think [...]e plain honest man before mentioned, were he now alive) might and would say, [...]pon his seeing how much honour humane [...]earning had now got even among reformed [Page 36] Christians, as to be esteemed essentially ne­cessary to Christianity, and to be so much ad­vanced, as even by eminent Pastors of the reformed Churches, to be accounted a gift of the Spirit, and to be continued in their Churches, in the room and place of those powerful and true gifts of the Spirit, which were at first established by God in his Church, whereinto Christians were all bapti­zed by that one Spirit, and thereby made partakers of some manifest gift thereof, whereby to become serviceable and profitable to the Church or Body of Christ, even as all the Members of a natural body are serviceable and helpful one to another.

Answ. I conceive he might and would tell us, That it is no marvel that the true-born gifts of the Spirit are now ceased and with­drawn from all their Churches, upon their en­tertaining such a Bastard as humane Learning into their Communion and Fellowship, as a necessary Fellow-helper and gift of the Spi­rit. And that God, who had commanded them not to be unequally yoaked, could no [...] possibly endure to have his own holy and blessed Spirit so unequally yoaked: For, wha [...] Communion hath Light with Darkness? An [...] what concord hath Christ with Belial? 2 Cor. 6▪ 14, 15.

Yea, he might tell us, That no virtuous an [...] Christian Woman in his days, would endur [...] Co-habitation with a nasty Strumpet, th [...] did partake of her Husbands Affections, an [...] Conjugal rights with her self, but woul [...] [Page 37] make use of her Christian liberty, and de­part.

He might also tell us, That humane Learn­ing, and the true gifts of the Spirit, are not necessary to be both in one Church; for they having the gift of Tongues, what need have they to acquire them by humane Learning? And if they have them by Acquisition, what need have they of them also by meer gift of the Spirit? Besides, if these were both in one Church, there would be some Emulation between them, and a contest for Superio­rity.

He might also tell us, That humane Learn­ing is no gift of the Spirit given forth by Christ, Act. 2.

1. Because Peter and John, who had these gifts of the Spirit poured on them, were both of them ignorant and unlearned men, in re­spect of humane learning, Act. 4. 13. yet were both of them able to communicate the gifts of Tongues to others by meer laying on of hands, Act. 18. 14, 17. compared with Act. 19. 6.

2. Because the gifts of the Spirit (as that of Tongues) were given by Christ to attest the Truth of the Gospel, and to convince unbe­ [...]ievers, giving them a sure ground of Faith: But so are not Tongues, nor any other Sci­ence acquired by humane Learning or Indu­ [...]ry. For,

1. In case we would fain know whether R. [...]. his dogmatizing the baptizing of Infants to be a divine Ordinance of Jesus Christ, be [Page 38] true or not, this cannot certainly be deter­mined by humane Learning; nor is it any di­vine evidence to prove it, because Mr. Tombes, and many more, by humane Learning, main­tain and attest the contrary.

But if either of them had the gifts of the Spirit to attest the truth of his respective Do­ctrine, then it might soon be determined whe­ther taught the truth, because the true gifts of the Spirit never did nor can witness any false, but always true Doctrine: but all He­resies and false Doctrines, yea, the most ab­surd Doctrines among the Papists, or that are or can be invented, are maintained and at­tested by humane learning. And,

2. In case we would know whether the many Arguments produced by R. B. to prove the Ministry of the reformed Churches to be the true Ministry of Jesus Christ, be true and sound, or not: And whether the multitude of Scriptures prest by him to that service, be truly and in their genuine sence cited, or not; this cannot be determined by humane Learning: Because the Papists be furnished altogether as well, and have as great a measure of humane Learning, whereby they are as able to pervert Scripture, and produce as many Arguments to prove their Ministry to be the onely true Ministry of Christ, as any of the Mini­sters of the reformed Churches can do, to prove theirs the true Ministery of Christ: but by the true gifts of the Spirit, all these doubts and questions would soon be determined, and that infallibly.

And since the true gifts of the Spirit are now wanting, let us yet see what may be said for the determining of these questions and doubts, and that from grounds granted by R. B. himself; wherein I shall be very brief, lea­ving the further Amplification thereof to o­thers more able.

The Grounds on which I shall raise my proof, are onely two:

The first is in page the fourth of his first sheet, where he citeth Luk. 10 16. He that heareth you, heareth me, &c. This saying of Christ, he useth in the behalf of the Ministers of the reformed Churches, holding them to be the true Ministers of Jesus Christ; whereby he grants, That this speech of Christ is truly applicable to all true Ministers of Jesus Christ. This is the one Ground.

The other is in the sixteenth page of his second sheet, where he proposeth, If a Mi­nister be in quiet possession of a place, and fit for it, the people are bound to obey him as a Minister, without knowing that he was justly ordained or called.

For the proof whereof, he produceth three Arguments; the last whereof he draws from an absurdity which would follow, thus: viz. Else (saith he) the people are put upon impossi­bilities.

Whereby he grants, That God puts not people upon any impossibilities. This is the o­ther Ground.

From both which true and undeniable Grounds, the plain man before mentioned [Page 40] might conclude, That the Ministers of the reformed Churches are not the true Mini [...]ers of Jesus Christ; for this Reason: Because they of the Synod of Dort were all Ministers of the reformed Churches, both the Remon­strants and Contra-Remonstrants. Now it is impossible for any to believe both these par­ties; nor doth God require any to believe them, nor can he in justice require it of any, it being impossible; but he requires the obe­dience of Faith to all his true Ministers: therefore the Ministers of the reformed Churches, are not the true Ministers of Christ.

And To instance in par­ticular all the contradicto­ry Doctrines and Ten [...]nts which have been, and are between the Ministers of the reform [...]d Church [...]s, would be a task too hard for any man to undertake, they be­ing so in [...]in [...]te. I have here instanced in [...], which may serve as well as many, to state and determine the case of the rest. then again, For us to believe onely one of the parties, (they being all Minister; of the reformed Churches, and so true Mini­sters of Christ, as R. B. asserts) we shall then be necessitated to despise the other party, and by consequence to despise Christ and God himself: but God puts no people upon any such neces­sities; and therefore also the Ministers of the reformed Churches are not the true Ministers of Christ.

Whence will, as a necessary consequence, follow, That all the Arguments which are or can be brought by R. B. to prove them such, are fallacious and deceitful; and all the Scri­ptures brought by him to ground and make good the said Arguments, are perverted and abused, [Page 41] because no good or sound Argument, nor any Scripture, in its true and genuine sence, can be brought or produced to prove a lye and falshood, as this is.

And if they, who said they were Jews, when they were not, blasphemed, Rev. 2. 9. What do they less, who say, They are the Ambassa­dors and Ministers of Jesus Christ, when they are not?

Now if any skilful in humane Arts, will please to put these Grounds and Reasons into Syllogistical Forms, he may: but I must let him know, That this is not desired by the forementioned plain man, for we may gather his Opinion of humane Learning, and of the Art of Logick, by his words uttered at Nice, who had therefore rather, with a plain and sin­cere minde, with Faith and good works, trust to such plain and downright Grounds and Reasons of his own, then to any Artificial, Logical or Fallacious Arguments brought now into the Churches by humane Learning, whereby such a cunning Sophister (as R. B.) is able to make plain men (such as he was) believe The Crow is white, the Swan black, and the Moon to be made of green Cheese.