Answer.

1. The reason why Ministers of a Prelatical Edition ought not to be heard in their publick teachings, is not because they are a Generation of men more wicked and vile then the Scribes and Pharisees were, but because their delinquency is such, and so unhappily conditioned, that we cannot wait upon them in their Ministerial employments, without being partakers with them therein; and we stand expresly charged by God not to be partakers of other mens sins, 1 Tim. 5. 22. Eph. 5. 11. [Page 43] (with many other places). For deriving, and accepting, their Mini­sterial Function from an Anti-christian Power (I mean, such a Pow­er, which exalteth it self against, and in many things, above the pow­er of Jesus Christ, acted and exercised by him, in and over his Chur­ches, as was shewed in the last Consideration) in and by every ex­ercise and administration of this their Function, they avouch and justi­fie that so highly-sacrilegious an Usurpation: and they who counte­nance them with their presence, whilst they act this great unworthi­ness, do nothing less then justify such their justification, and so must needs share with them in the iniquity of it. Whereas the Scribes and Pharisees, of whom our Saviour speaks in the Text before us, according to Dr. Hamand's own Paraphrase of the place, were of the Sanedrim, and to be looked upon by them [the people, and his Disciples themselves] as their lawful Rulers that had Authority over them, succeeding Moses and the seventy Elders, Numb. 11. 16. According to this notion (which is not altogether improbable) there was no reasonable ground of any scruple about hearing them, when they expounded and declared Moses his Law. And if it could be proved on the behalf of the Ministers, whom we judg it unlawful to hear in their Teachings, that they in any such sence, sit in the Seat, either of the Apostles, Prophets, Evangelists, Pastors, or Teachers, which Christ, when he ascended up on high, gave for the perfecting of the Saints, &c. neither should we question the lawfulnesse, yea or duty (upon occasion) of hearing them. But the conjecture of Grotius seems more rational, and better comporting with the Scriptures; which is this, That the Jewes had no Consistory of Tryers, nor any person or persons, publickly authorized among them, to examine, or take account who were meet, or fit to be allowed for expounders of the Law, but that it was free for any man, whose heart served him for the work, or take it upon him, and to instruct and teach the people accordingly: only adding, that more generally, they who did take this profession or work upon them, were Pharisaici instituti, of the Sect or perswasion of the Pharisees: As (saith he) among the Romans, it was permitted unto any man that would, to plead any mans Case at any Bar of Judicature in their state. That which we read, Acts 13. 15. favours the said conjecture: And after the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, ye Men and Brethren, if ye have any word of Exhortation for the people, say on: which seems to imply, that any person amongst them, might, without breach of any order or custome, teach the people pub­lickly out of the Law and Prophets. If it were thus, neither could there be any the like reason for the Jewish people to deny their atten­dance [Page 44] upon the Scribes and Pharisees in their teachings of the Law, which, according to the premises, there is, why Christian people should separate themselves from Priests of the Prelatical Unction in their preachings of the Gospel. These pollute themselves by polu­ting the most Sacred and Blessed Name of Jesus Christ, in accepting their Office, or Power of Preaching, upon the terms they do, where­by they become irregular for this employment; whereas the other, supposing them of competent abilities for the work, committed no of­fence, offered no indignity unto God, in accepting, or entring upon it.

Answer.

1. This general expression, every way, is to be limited and under­stood, according to the Subject matter in hand. There is nothing more frequent in the Scriptures than to deliver that in general terms, which yet admits, not of a simple, or absolute universality in the meaning of it, but only of such, which renders it consistent with the tenor and notion of other Scriptures, and is (for the most part) com­mensurable to the present occasion, Matth. 23. 3. Mark 1. 5.—11. 24. Luke 2. 1. 10.—6. 30. John 10. 8. Acts 5. 42. Rom. 1. 5. (to omit other instances without number). Besides, it is a common and true Rule, Praedicata sunt talia, qualia à subjectis suis esse permituntar: In Propositions, the sence of one part is to be regulated by, and ac­commodated into the sence and import of the other. So then the Apostles meaning (in the words before us) is not that the preaching of Christ, or that which may (in a sence) be called, the preaching of Christ, in what way, or upon what terms, or by what persons soever, it should, or could be performed, would be matter of rejoycing: Such a sence as this (besides that the words no wayes necessitate unto it, but rather [Page 45] lead aside from it, as may be shewed presently) is inconsistent with what we find in the Scripture elsewhere. For when the Devil preached Christ, affirming, upon his knowledge, that he was The Holy One of God, Mark 1. 24. Luke 4. 34. And again, that he was Christ, the Son of God, vers. 41. The Lord Christ was so far from rejoycing in being thus preached, that he rebuked the Preacher, and commanded him to hold his peace, Luke 4. 35. 41. Mark 1. 25. Thus the Damsel that followed Paul and those with him, crying out, and saying, concerning them, These men are the Servants of the Most High God, which shew unto us the way of Salvation, did, in effect, and after a sort, preach Christ, by giving testimony unto those, who did truly preach him, yet Paul rejoyced not in this her preaching of him, but on the contrary, was grieved at it (as is expresly said, Acts 16. 18.) They also preach­ed Christ, who preached Justification and Salvation by him, though not by him alone, but in Conjunction with Circumcision, and the works of the Law; yet neither did Paul rejoyce in his being preached in such a manner, or upon such terms, Acts 15. 1. Gal. 5. 2. 4. Phil. 3. 2, 3. Gal. 5. 12. compared. Nor is it like that he would have much rejoy­ced in his being preached by such persons, of whom he prophesieth, Acts 20. 20. Grievous Wolves—not sparing the Flock. Amongst other Characters of persons, of whom God himself demandeth What have you to do to declare my Statutes, or that you should take my Covenant into your mouth, this is one; that when they saw a Thief, they consented with him, Psal. 50. 16, 18. which in a very Emphatical sence, is found in those Preachers, whom we judge it unbecoming a good Christian to hear. For in accepting their Office of a Ministry from the Hierarchical Lords, they consent with them in their sacrilegious robbing the Lord Jesus Christ of that Authority and Honour, which God hath judged meet to confer upon him, in anointing and appointing him to be the Sole Law giver unto his Churches in things appartaining to the Wor­ship and Service of God, as well in things to be practised, as in things to be believed. But of this we have spoken formerly. By what hath been said to the Argument in hand, it is sufficiently evident, that the Apostle's general expression concerning Christ's being preached every way, is to be understood with limitation; and consequently, that no Argument, or Proof for any thing, can be drawn from the generality of it.

2. In propriety and strictness of speaking, Christ cannot be said to be preached by a Prelatical Ministry. For only then he may be pro­perly said to be preached, when he is preached, and set forth, like unto [Page 46] himself, without any diminution, impairment, or dis-mantling of his glory: and if any person be preached under the name of Christ, unto whom any part of that glory is denyed by those who preach him, in, or by, their act of preaching him, which is appropriate unto the true Christ, the Christ of God, it is not this Christ, but another, an Idol Christ, that is preached. Now the Ministers we speak of, in, and by, their very act, or deed, of preaching, justifie those, who both in words, but especially in deeds, deny the true Christ to be the Sole Lawgiver unto his Chur­ches (as hath been proved) which yet is one of the richest, and most il­lustrious and shining Gems in that Crown of Glory, which God the Fa­ther hath set upon his head: and whilst they preach such a Christ as this (a Christ who hath no such Prerogative, or Royalty, belonging to him, as a Sole power of Legis-lation unto his Churches, but hath weak and sinful men joynt-sharers with him in his Authority in this kind) do not preach the true, the real Christ, the Christ of God (as Peter termeth him, Luke 9. 20.) but a Christ formed in their own imaginations, & having no existence but here only, and in the fancies of their Proselites, and is not able to justifie men from their sins, nor to save their souls, though (it is like) they ascribe these great things unto him, as Idolaters in all Ages have been wont to attribute the great works of God unto their Idols. And as Christ is said to APPEAR in Heaven for us, (Heb. 9. 24.) meaning, that his very appearance before God, considering what he hath done, and suffered on our behalf, is, without any other expression, or application of himself unto him, as by oral request, prostration, or the like, a most effectual interceding with him for us: In like manner the Sole appearance of a Prelatical Minister in the Pulpit to perform the act of preaching, it being known and considered, how, and by what, or whose, Authority, he appears upon such an account here, is an in­terceding, or pleading, with all that are before him, for that Antichri­stian and lawless power, which is blasphemously claim'd, and exerci­sed, by the great Masters of the Hierchy, and consequently, against that Most Sacred Prerogative of Christ, which giveth him the honour of being the Sole Law-giver unto his Churches. And as the Apostle speaketh of some, Who [in words] profess that they know God, but in works they deny him, (Tit. 1. 16.) So in case such a Minister as this, should in his Doctrine, or Sermon, affirm Jesus Christ to be the Sole Lawgiver unto his Churches, yet in, and by, his very act of preaching he should deny it.

3. (and lastly) This distribution, Whether in pretence, or in truth, plainly sheweth, that the Apostle in his general expression of Christ's [Page 47] being preached every way, intended only these two; his being prea­ched, either [...], in pretence [or, as some render it, occasi­nally] or, in truth. Now Christ may be said to be preached, [...], in pretence, when they who preach him, are acted and moved hereunto by indirect and unworthy ends, and yet would be thought to preach him in truth, [that is, out of a sincere and upright intention, and desire, to serve God, and man in the work.] And inasmuch as they who preach Christ out of sinister and by-ends, may neverthelesse be free from Scandal, and from the guilt of any such known Act, or Practise, whereby Christ is denied in any of the Divine Royalties appropriate to his Kingly Office, or annexed to his Mediatory Throne, their preach­ing of Christ, if it be according to the true tenor and purport of the Gospel (as it may be, and as it seems, theirs was, by whom Paul sup­poseth he was preached in pretence) in respect of the Glory that may hereby redound unto God, and the benefit that may accrue unto men, is just matter of rejoycing unto a sober and considerate Christian: yea, though it should be revealed unto him by God (as it was unto Paul in the case before us) that such a man's aims or ends in preaching, are not honourable, or Christian. But this maketh nothing for the countenanc­ing of their preaching him, who openly consent unto, and are conse­derate with, those, who devest him of his Glory, yea, and are publickly known to divide the spoyl with them.

Answer.

1. I verily believe, and this upon terms better pleasing unto those, with whom we are in contest, than of meer Christian Charity, that there have been more than a few of those, who have accepted their Office of Ministry from the irregular hand of Prelacy, of that Christian and worthy Character specified in the Argument, viz. holy and good, of exemplary lives, &c. Yea, I am not without hope, but that there may [Page 48] be amongst us at this day a remnant of the same Generation, who are sound at the heart, and love Jesus Christ in sincerity, who (setting aside their compliance with Prelatical Usurpations and Superstitions, the great evil whereof may not as yet be arrived at their judgments) are Christianly Orthodox, both in their Lives and Doctrines: Nay, I doubt not but that the Prelatical Order it self hath, by it's enchant­ments, tempted many of the true friends, and faithful Servants of God, into the embracements of it. But,

2. Our English Proverb, which remindeth us, that All is not Gold, that glistereth, may a little quallifie our credulity, without making any breach upon our Charity, in the case in hand; considering that the great Apostle himself, in reference hereunto, speaketh as much (if not much more) where he informeth us, as of a Secret, that it is no great thing [that is, no wonderful, or rare thing, as the word, great, often signifieth in the Scriptures] if the Ministers of Satan be transformed as the Ministers of Righteousness, himself being transformed into an Angel of Light: Yea, he had spoken immediately before of certain false Apo­stles, deceitful workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13, 14, 15. So that men may be false Apostles, Ministers of Satan, and deceitful workers, [that is, may, in the course of their Ministry, slily, and subtilly, drive on some Un- Christian and Satanical design, dangerous to the Souls of those that hear them] and yet, both in their lives, and in the ordinary and general current of their Preach­ing, outwardly appear so like unto Ministers of Righteousness, and of Christ [for they must artifically resemble them in both, to compleat their transformation] that it will be a very hard matter, till after some considerable space of time, and without much narrow observation, to detect and discover them. And it is much to be feared, that many of those few amongst us, whom we have ground, both from their lives, and ordinary teachings, to judge persons of Christian worth, and integrity in that way, will sooner, or later, bewray themselves not to be the men in heart, which for a time they were in face. For some, who are wont to quit themselves like Angels of Light in thier usual, and more fre­quent Preachings, being persons also sober and grave in all that is vi­sible in their Conversations, yet upon some occasions, and, for the most part, in their Sermons on dayes of Publick Humiliations, or Thanks­givings, and sometimes in their Funeral Discourses, are prevented by thier proper and true Genius; so that the cloven foot now ap­pears.

[Page 49] 3. Amongst the Authorized Teachers of the Romish Faith, and Re­ligion, Priests and Jesuits, there are some (and haply a larger propor­tion) no wayes behind, if not before, the best approved of our Prelati­cal Ministers, for any thing singular, either in their Lives, or ordinary Teachings. Therefore if we judge it not safe, or well-pleasing unto God, constantly, or ordinarily, to seek our edification in things ap­pertaining unto God, and to our eternal Salvation, at the lips of these men, in their ordinary, or setled course of Teaching, why should we not be as conscientious and tender to seek it upon such terms at the mouths of those amongst us, whom our Prelatical Lords are pleased to send forth, and appoint for the same great ends, and services unto us? For (doubtless) as well the latter, as the former, are in the great con­demnation of supporting an Antichristian Interest and Power, and this even by that which is commendable, and pleasing unto men, either good, or bad, both in their Lives, and in their Doctrine: and conse­quently go hand in hand in promoting such a design, which counter­works the holy project and design of Jesus Christ, which is, that his Saints may serve him without fear [as well of sufferings from men, as from God] in holiness and righteousness before him all the dayes of their lives, Luke 1. 74, 75. And it hath been seldome, or never known, that any great community, body, or party of men in the World, have long subsisted (at least upon any competent terms of credit, peace, or safety) but by means of some few of their Members (respectively) who by their wisdom & worth above their fellows, have been as pillars to bear up their several Polities, or Parties, and keep them from sink­ing; as Paul speaking of James, Cephas, and John, saith, they seemed [or, were counted, as our former translation had it] pillars, (meaning, to support the Christian Interest in the world.) As though there be some thousands of Laths, and many slight pieces for partitions, and otherwise, in a building, yet those few Substantial and main pieces of sound Tymber, unto which the Architect coupleth and fastneth the rest of his work, are they which give strength unto the house, and make it able to endure, and stand, all winds and weather. So that when God (whether out of his wisdom, for the tryal of those, who profess his Name, or out of Judgment, to punish their unworthiness, or upon what other account soever, whether known, or unknown, unto us) plea­seth to give way unto Satan, by his subtile and plausible insinuations and suggestions so far to tamper with the hearts and spirits of some Professors of the Gospel, as between them, to raise up, and set on foot, and for any considerable Tract of time to maintain and keep on foot, [Page 50] a corrupt Interest under some Religious pretence (one, or more) in the Christian world, he is pleased likewise to suffer the plausible pleas, and pretences of this Interest, together with the large portion of worldly accommodations which it promiseth unto those, that shall es­pouse it, so to dazle and blind the eyes of the reasons, judgements, and consciences of some wise, learned, and good men all along the conti­nuance of it, that they shall not see the evil of it, nor yet be convinced hereof by those who do see it most clearly, but shall cleave fast and close unto it, and stand up in their might to justifie and plead the cause of it, It is said that the eyes of the two Disciples travelling to Emaus, [...] (Luke 24. 16.) were mightily, or powerfully held; by reason whereof they did not know the Lord Christ, though present with them in his proper countenance and face, with which they were so familiarly acquainted: only (as it seems by what Mark affirmeth, Chap. 16. 12.) he was somewhat disguised in his apparel; yet all this while their eyes were as open to see and discern all other objects, but onely the face of Christ, as at other times. In like manner the eyes of the minds and understandings even of men piously-learned and grave, may, upon Gods withholding his wonted concurrence with them in reference to the discerning of such, and such particular Truths, be so deluded, captivated, and bewitched with the false colours and appear­ances of truth in the contrary-errors, that they will without fear, or scruple, embrace these, yea and with an high hand of confidence and importunity, rise up to justifie and maintain them: when as they may all this while approve themselves for men of an exact judgement, and discerning spirit between truth and error, in other cases. Men of this Character, or (at least) seemingly such (I mean, holy and good men, generally quick-fighted, but particularly blinded) generally have been, and are at this day, the main Props, and Supporters of all those adul­terate and Anti-Evangelical Interests, and Combinations of men, which are found in the Christian world: (although I make a little more question, whether they also were such, who were the first Founders, and Authors of them.) Such persons as these now and then found within the Territories of the Romish profession, have been, and are, the breath of the Nostrils of that Religion: Such as these, taking part with the Admirers of, and Contenders for, the Common-Prayer-Book, prescri­bed Liturgies, &c. Keep life and soul together in this party of men amongst us. Some such persons likewise, have incorporated them­selves with that body of men, who dote upon the Prelatical Hierarchy (as if it had either Scripture, or sound Reason, to friend, or both) are helpers in chief to prolong the days of that Interest, which otherwise [Page 51] would soon be Aposynagogized by the Christian world. And were there not some persons of the Character mentioned in the numerous retinew of those, who flatter Christian Princes into formal Antichri­stianisme, by teaching them to lay claim to both Swords, as well the Spiritual, as the Temporal; neither would this Generation, or Sect of men, lift up their heads at that rate of height and confidence, which now they do. It were easie to adde many more instances, if need were: But by what hath been lately, and formerly, discoursed in these papers, it plainly appeareth, that the holy and good men, who have interessed themselves in the cause of Prelacy, and avouched the de­scent of it from the Great Apostle and High Priest, of Christian Pro­fession, by accepting their Office of Ministry from it, are they who have compassion on it (as the Ziphims had on Saul, when he persecuted David, 1 Sam. 23. 21.) and in, and by, the exercise of their Ministry, are the chief Contributers towards the maintenance of the life of it in the world. Therefore those worthy qualifications of holiness and good­ness, in such Ministers, are so far from, being any reasonable Grounds, or Motives, unto Christians to strengthen their hand in the way of their present standing and relation unto Prelacy, by a consciencious at­tendance on them in their Ministry, that, the evil tendency of this Mi­nistry considered, they are rather grand dissuasives herefrom. For strike the shores and props from under a crazie and tottering building, the fabrique will soon fall as flat as the walls of Jericho, to the ground. Sathan by none of all his other Methods, or Devices, is able to con­sult the peace of his Kingdom upon such terms of advantage, as by tempting holy and good men with secret overtures, or promises of en­joying the goodly and great things of the world, to fall down, and wor­ship him. Nor hath God any means more proper to weaken this King­dome, and prepare it for destruction, than by opening the eyes of his Servants, that darkness be no longer for a Vision unto them, and that they hasten out of Babylon, which, whilest their eyes were held, they verily thought to be Jerusalem.

Answer.

1. That voice from Heaven [that is from God] Come out of her my people, [meaning out of Babylon, the Mother of fornications] Rev. 18. 4. sheweth that there may be conversion of Souls, even in Baby­lon, and this (as seems not improbable) by the Spurious Ministry that is exercised here. It is no wayes like, that those persons, whom God, by the Name of, his people, warneth by a voice from Heaven, to come out of Babylon, were his People [that is, truly regenerate, and believing] before they entered into Babylon, and that afterwards they went, and took up their dwellings here. If conversion may be wrought by a Baby­lonish Ministry, it is a clear case that it is not universally, and in all ca­ses, a convincing proof of a legitimate and true Ministry. And there­fore whereas the Apostle termeth the Corinthians, the seal of his Apo­stleship, it was not simply, or so much, in respect of their conversion by him unto the Faith, but rather in respect of the extraordinary man­ner, and high hand of divine power, which appeared with him, and in him, for their conversion; without which he seems to imply, that in respect of their more than ordinary indisposition to submit unto the Gospel, being a wealthy and worldly-wise people, and under several disadvantages otherwise, there had been little likelyhood of their con­version to the Faith, especially, in such considerable numbers, as now, by this means had embraced it. For upon some such account as this it is, that he reminds them in these words, Truly the signes of an Apostle were wrought among you in all patience, in signes, and wonders, and migh­ty deeds, 2 Cor. 12. 12. From this passage, and the words next fol­lowing with some others in these two Epistles it appears, that God judged it necessary and meet that this his Apostle should make more use of his gift of Miracles amongst this people, in order to their con­version, and confirmation in the Faith, then in any other place, whi­ther he was sent to preach the Gospel. This plainly sheweth them to have been a Generation of men of that Character, which our Saviour pointeth at in those, to whom he said, Except ye see signes and wonders, [Page 53] ye will not believe, John 4. 48. which temper, or complexion of mind, argueth a great estrangement in men from God, and an utter un-ac­quaintedness with his Nature and Attributes. Therefore the Apostle affirming the Corinthians to be, the Seal of his Apostleship [meaning, an effectual proof, and confirmation of the truth of it, and that he recei­ved it from God] intendeth it not in respect of their conversion by him, simply considered, but of those miraculous appearances of God with him, for, and in, the effecting of it. So that nothing can be con­cluded from hence to prove true conversion unto God, to be alwayes, or in all cases, an argument, or proof, that that Ministry, by which it is wrought, is from God. For the further clearing of which it may be considered,

2. That God, in his dispensations, and applications of himself unto the children of men, putteth a very great difference between times of ignorance, and times of knowledge; indulging many things in way of favour, mercy, and compassion, unto persons offending through the ig­norance of his will, when this ignorance is not affectate, or willingly, and upon a cursed design of sinning more freely, kept and maintained in the soul, but hath been, and is, occasioned, either by the scantness of Light, or shortness of the means about them, whereby to come to the knowledge of the truth, or else by the weakness and flowness of their understandings, or else by meer incogitancy, or that backwardness of making district enquiry after truth, which so easily (and almost uni­versally) besetteth flesh and blood; or lastly, by means of a strong and flattering perswasion that they know the truth already, and so need not make any such enquiry after it; God (I say) is wont to make many large allowances in grace and favour unto those that are ignorant of his will upon any of the occasions now mentioned, though they act contrary to it, which he will at no hand indulge unto those, that either know, or easily may know it, and yet will notwithstanding walk in the sight of their own eyes, and in the ways of their own hearts. This obser­vation (I verily believe) for both number and clearness of Scripture testimonies, may compare with any other truth asserted here. The pla­ces that speak to the heart of it, were they drawn together, and a little argued, would amount to a just Volume. I shall mention onely one (a Text well known) and point to a few others. And the times of this ig­norance God winked at: but now commandeth all men every where to re­pent; because he hath appointed a day [that is, he now maketh known unto the world that he hath appointed a day; for the day was appointed as much in the former times, as now: but things in Scripture are fre­quently [Page 54] said to be done, when they are made manifest] wherein he will judge the world in righteousness, &c. Acts 17. 30, 31. It is evident from hence in the general (for we must not now stand to scan particu­lars) that God was much more favourable to the same kind of sinners, who sinned in times of ignorance, then he was resolved to be unto those that should sin in times of greater light. If you question in the least the truth of the observation now propounded, these Texts (with their fellows of like import) are of sufficient authority to set your judge­ments at liberty, Luke 12. 47, 48. Gen. 20. 5, 6. Numb. 15. 30, 31. Psal. 94. 10.—97. 6, 7. Rom. 1. 18, 19, 20, 21, &c.—2. 8. John 9. 41.—15. 22. Luke 23. 24. Titus 3. 10.—1 Tim. 1. 13. Heb. 5. 2.—6. 4, 5, 6. James 4. 17. Unto these Scriptures, I onely subjoyne (for their Sympathy in notion) a memorable saying of an an­cient Father and Martyr: The simple error [or ignorance] of men might be pardoned [by God], but when he hath inspired them with, or discovered, the truth, if now they transgress, they sin without the pardon [or leave] of ignorance Ignosci [...] simpliciter [...] antibus: [...] inspiratio­ [...]m vero, & [...]velationem [...]ctam, sine ig­ [...]rantiae [...] peccatur. [...]ypr. Ep. 63.; meaning, that they are not like to find that favour, or mercy, which God is wont to vouchsafe unto those, that sin out of meer ignorance.

This Consideration leadeth us by a straight line to this Conclusion; that during that long tract of time, wherein God judgeth it meet to punish, try, and exercise the Christian world with Prelatical encroach­ments, and the un-natural swellings of Episcopal Power, and conse­quently to suffer the reasons & understandings of those, who otherwise might, and (doubtless) would have detected, and withstood, those high Usurpations over his free-born Sons and Daughters to be so held, or otherwise incumbred and diverted, as to overlook the intimations of his mind in the Scriptures against those monstrous exorbitancies in his Church; that God (I say) during the times of this ignorance, and incogitancy, amongst Christians, might in mercy do good to the souls of some, even by such a Ministry, which he never allowed, nor appro­ved, but onely tollerated until the times of Reformations yea, and which he will not allow his people to countenance, or credit, by resort­ing unto it, when once he hath caused the irregularity of it to be brought to light, and the Gospel to utter and speak out that enmity, which it beareth to it. Nor is it like, that when he shall have plainly, and to the full conviction of reasonable and sober men, discovered the nakedness and shame of it, that ever he will have to do, or co-operate with it, either to the conversion, or edification, of any soul more. And as Abraham lived well, enjoyed the love of God, throve in his [Page 55] estate, and prospered in the world, whilst he lived in his own Coun­trey, amongst his kindred, and in his Father's house, before God called him out from hence to dwell in the Land of Canaan, where he intended to bless and prosper him yet seven times more, whereas had he diso­beyed the call of God, and continued in his Father's house still, this call notwithstanding, doubtless he had highly provoked God, neither would his own Countrey, Kinred, or Father's house, have been the same unto him in comfort and peace, which formerly they had been: In like manner, though an honest and upright soul may be in the love and fa­vour of God, and thrive competently in its spiritual estate, under a Prelatical Ministry (and haply in Babylon it self) whilest it remains ig­norant of the mind and will of God concerning its removal, and wanteth light to discern the evil of such standings; yet if it shall chuse, and resolve, to keep these postures, or standings, after that God shall have called unto it to forsake them, they are not like to yield any of their former accommodations unto it, nor is God like to take the same delight in (or rather to shew the same compassion on) this soul, which he did before: but according to the observation, and saying of David, He turneth a fruitful Land into barrenness, for the wickednesse of them that dwell therein, Psal. 107. 34. If it be demanded; but when, or how, doth God call any soul, or person, from under a Prela­tical Ministry, or out of Babylon? I answer; when by a clear light he discovers the sinfulness, or (which is the same, in effect the danger, or threatning consequence, of a mans abiding under the former, or in the latter. Conviction of any thing sinful, or unlawful, in any of our wayes, is a loud call from God unto repentance and reformation. And as Abrahams obedience unto the call of God, when he called him out from his own Country, Kinred, and Fathers house, is commended by this, that he went out, not knowing whither he went, (Heb. 11. 8.) but sped never the worse for this: So when God shall call us from under an un­lawful Ministry, it is not Christian-like to make any such allegation, or plea, as this, against our ready and cheerful submission to his call; we know not where we shall mend our selves, or find the like spiritual pro­visions, we are like to be losers by the change, &c. It would be much more worthy a Son, or Daughter, of God in this case, to consider and work upon that which David immediately subjoyneth to the passage lately cited from him▪ He turneth the WILDERNESSE into a stand­ing water, and dry ground into water springs; and there he maketh the hungry to dwell, that they may prepare a City for habitation, &c. Psal. 107. 35, 36, 37, 38. They who shall forsake a polluted Ministry, though otherwise plausible, and in all points besides lively resembling [Page 56] the true Ministry of Christ, upon divine conviction of the pollutedness of it, need not fear that they shall be losers in their spiritual estates hereby, or suffer in their inner man. The woman cloathed with the Sun Rev. 12. when she fled from the City into the wilderness, being (as it appears) admonished by God so to do, had a place here prepared for her by God, where she was fed and nourished [with a more whole­some diet, doubtless, then she should have been in the City] for many years.

3. Although for argument sake, and in part (I confess) for proba­bility sake, and likelihood of truth, it hath been granted, that some have been truly and savingly converted to the faith, and some edified, by a Prelatical Ministry, yet I believe it will sorely rack the parts and learning of the greatest Patrons of it, to make any demonstrative proof of either, especially of the former. It was a right and useful ob­servation of Aristotle, that to take [...], that which follows in time for the effect of that which goeth before, is a common mistake amongst men. Those that have been converted after, or upon the hearing of a Sermon, possibly might not be converted by it. Again, it is well known unto those, that are but competently ver­sed in Ecclesiastical Records, as well of ancient, as of latter times, that great numbers both of men and women, have been savingly wrought upon by other means and dispensations of God, and not by hearing Ministers of a Prelatical creation. Not to insist upon particu­lars in this kind, as either the conversion of Constantine by reading the Sibylline Oracles, as some of these records report; or of Augustine, be­gotten unto God (as himself in his Confession giveth the Christian world to understand) between a miracle (or the miraculous voice of Tolle, et Lege, take up, and read, heard by him in a Garden oft repeated, as with a singing tone) and the reading of those Texts of Scripture, Rom. 13. 13, 14. or of Victormus, Antonius, and several others, mentio­ned by him in these writings, as brought off from Heathenisme unto God by the like, or not much unlike, means, (or of others that might, without number, be collected out of other Authors). Baronius reports that three whole Nations, the Franks, the Goths, the Longobards, were converted from Paganisme, and many impious errours, unto the Chri­stian Faith, by three women; the Franks, in Gallia, by Chrotildis (a Burgundian); the Goths, in Spain, by Ingundes (a Frank); the Longo­bards, in Italy, by Theodolinda a Bavarian. Besides the Woman cloa­thed with the Sun, &c. (of whom we lately spake, and by whom we sig­nified, according to the concurrent testimony of all Expositors, that I [Page 57] have seen, or heard of, is meant the true Church of Christ, consisting of real and true Believers) during the whole term of the grandure of the Beast, and whilest the world went wondering after him [that is, whilest the Great Body, or Bulk of visible Professors throughout the Christian world round about him, owned his spiritual, and consequently his tem­poral Jurisdiction also, over them] fled (as we likewise heard) into the wilderness [namely, from the Dragon, who had now slily, and undis­cernably to the greatest part of professing Christians, conveyed and wound himself into the said two-horn'd Beast] here, by the gracious in­terposure of God, to be fed and nourished. Now this Woman (the true Church) was not barren, but brought forth children, Sons and Daugh­ters unto God, during her abode in the wilderness from first to last: but she brought not forth these children by the knowledge of a Prelati­cal Ministry; the Ministers of this Order exercising their Ministry in the City [I mean, openly, and in places prepared, and allowed, for such purposes, by the Civil Magistrate, and so had no occasion to flee into the Wilderness, or to seek solitary and private places for the em­ployment of their talent in this kind]: Unless we shall conceive, that the Woman we speak of, was all along supplyed with children out of the City, by the publique Ministry here, God, secretly admonishing, and perswading those Sons and Daughters of his, that were begotten by such illegitimate Fathers, as soon as, or not long after, they were spiri­tually born, to with-draw themselves from under the hand of such Fa­thers, and to joyn themselves unto his true Church and People in the Wilderness, here to be fed and nourished, that is, to be built up in their most Holy Faith, and prepared for their Heavenly Glory. So that one of these two Propositions must needs be yielded; either that conver­sion, for many ages by-past, hath been wrought by other means, and by another Ministry, than that of a Prelatical descent, and so not necessa­rily by this; or in case this Ministry hath converted any, that these up­on their conversion, have been required by God not to remain, or sit still under it, but to seek their edification amongst their Brethren in Assemblies of a beter complexion, and from a Ministry of a more ho­nourable and lawful extraction. The former of these granted, confirm­eth the Argument in hand: the latter, the main cause we have under­taken.

4. (and lastly) Concerning that great good Service in the cause of Religion, which is pleaded to have been done in former dayes, by the Ministry so much decried by us, in this our Nation: I confess that our great High Priest, who is more able than Priests taken from [Page 58] among men, [...], sufficiently to compassionate the ignorant, [...], and those that are [led] out of the way, (Heb. 5. 2.) did so far shew mercy unto some, who in the simplicity and up­rightness of their heart, suspecting no evil in such an action, comport­ed (I might say, compounded) with the Prelates for their Ministerial functions, that he kept them faithful unto him in his work, and vouch­safed them the great honour of co-operating with them to the bringing home of souls unto God. But,

1. The number of these was but small, scarce exceeding the pro­portion of one of a City, and two of a Tribe. Out of the great Cloud of Prelatical Priests (for their Ordination baptizeth them by that name, nor are they offended at it) Sathan rained upon the people, Snares of Idolatrous and Superstitious conceits, and practises, without end: and in these snares of death the feet of the greater part of the poor igno­rant souls in the Nation, are taken, and held fast, to this day. Nor is it any breach of charity to conceive and think, that for the greatest part of these Ministers, were in their course of preaching, more zealously bent to beget Sons and Daughters to the Church of England (in their notion) than unto God; although possibly (to allay all seeming hard­ness in the saying) they might suppose that men and women being made the true Sons and Daughters of the Church of England, were hereby made the true Sons and Daughters of God also. For what may not Ignorance, and Interest, conspiring together, suppose? Doth not the Apostle, speaking of men of corrupt minds, and destitute of the Truth say, that they supposed gain to be godliness, admonishing Timothy to with-draw himself from men of such importune and unreasonable suppo­sitions, 1 Tim. 6. 5. But for the Church of England, who shall live, when either of her Sons, or Fathers, will be able to declare her Generation, or satifie the world, who, or what kind of creature she is?

2. Those few Ministers of the Prelatical Sanction, whom Christ was pleased to separate from their fellows, in blessing their labours to the begetting of Sons and Daughters unto God in the Nation, were smoak in their noses, and as thorns in the eyes, of those who had in­trusted them with a Ministerial employment, being by them looked upon as a spurious and illegitimate brood of children, and as walking contrary to the Interest, both of the Spiritual Lords, their Fathers, and of the Lady, the Church of England, their mysterious Mother: Yea, for their laboriousness, zeal, and faithfulness unto God, and men, in the [Page 59] work of their Ministry, which, by reason of the success that God gave unto them in the hearts and affections of the people, their Ghostly Fa­thers were not able, or rather, not willing to distinguish from Schism, Faction, Popularity, &c. they were evil entreated, injurious­ly handled, vexed with Summoners and Apparitors, cited into their Courts (where they must, at their peril, appear at the day and hour appointed, how long and wearisome, how unseasonable, or expersive, how tempestuous, or dangerous soever their journey hither should be) here to be falsely charged, to be vilified, and reproached, before all that are present, by Chancelors, Commissaries, &c. (persons who many times know not their right hand from their left, in things apper­taining unto God; as meet to fit in judgement upon a learned and godly Minister, as in the Greek proverb, [...], as an Asse is to play upon a Harp) and after all this, were sometimes silenced or suspended, deprived, degraded, imprisoned, yea constrained through an experimental sence of the implacableness of these bloody aven­gers, to commit themselves unto the Seas, how inconvenient or dange­rous soever, either through age, tenderness or weakness of constitu­tion, present indisposition of body, or otherwise such journying were like to prove unto them, and to seek for a Sanctuary in strange Lands. So that the Ministers that with greatest zeal and faithfulness planted the saving knowledge of God, and promoted the Interest of true Godliness in the Nation, though (being led out of the way by the false light of those times) they owned the Prelates in their Usurpations, by accepting their Office of Ministry from their unhallowed hands, yet the Prelates soon after, namely, as soon as they saw or heard, that they held a straight course in preaching the Gospel, disowned them, and took from them, at least from many of them, and their will was the same towards them all, but that prudentials hindered the sameness of execution upon some, by silencing and suspending them, the exercise of that Ministry, and so in effect, the Ministry it self, which they had conferr'd upon them. So that by this time, if we respect the reality of things rather than the rigour or formality of words, the Ministers we now speak of, were no Ministers of a Prelatical investure: for they who had invested them, devested them again. Adde hereunto (that which we may, not only in charity, but according to the guidance of reason it self, suppose their conscienciousness and loyalty unto God, in all other their wayes and actings considered) that had they known or once suspected, the great evil of putting their heads under Prelatical hands to receive an Evangelical function from them, they would rather have suffered them to be taken from their shoulders, as John Baptist's head [Page 60] was, by the hands of the common Executioner. This being so, they were but in a very deminutive sense Ministers of a Prelatical Ordinati­on, nor ought they in reason, to be simply, or absolutely, termed such. For when the mind and will of a man are really set and bent against the doing of any thing whatsoever, that is sinful, in case he shall through ignorance, or mistake, do any thing which is sinful, this action is impu­table unto him onely in the letter, not in the spirit of it: For so far as his will stood against it, and was not consenting to it [that is, or as far as, it was sinful] it was not properly, or in a moral and equitable consi­deration, his action, but rather to be charged upon the ignorance that was in him; nothing that a man doth, being, in moral equity, and fair­ness of construction, chargeable upon him as his action, but onely what his will, and as far as his will, was consenting unto in the doing of it; according to that of the Apostle, (who is not wont to flatter himself, or to extenuate, or deny his sinful infirmities at any time) Now if I do that, which I WOƲLD NOT, it is NO MORE I that do it, but sin that dwelleth in me, Rom. 6. 20. Yet further, the Ministers of whom we now speak, & by whom much real good was done to the souls of many in the Nation, applyed themselves wholly and intirely to the work of Christ in preaching the Gospel, and did not make merchandize of the word of God bywresting or perverting it at any time, as if it any where spake to the heart of the Prelatique Interest, or recommended any such Officer, or Ruler, unto the Church of Christ, as a Prelate, or Bishop, (in the by-sense, or high sense of the word, or gave him power to ob­trude what, and what numbers, of Ceremonies, and Apocryphal pray­ers, and prayers only so called, he pleased, upon the people of God, as well Ministers, as others, upon severe penalties to be inflicted on those whose Consciences were not wide enough to swallow them. Now such Ministers, who, though having received their Office from Prelates; yet shall in the course and work of their Ministry, wholly and constantly wave, and decline their cause from the one end of it to the other, ne­ver opening their mouths to cast respects, either upon their Office, or any thing, that hath so much as one lineament of their Image, or one letter of their Superscription, upon it, and instead hereof, shall zealous­ly and faithfully preach up Jesus Christ in the glory of all his Offices, as the Gospel asserteth and declareth them, which consequentially, is the preaching down of Prelacy, as the bringing in of the Ark of God unto Dagon's Temple, was the downfal and destruction of that Idol; such Ministers, I say, that shall quit themselves in the way of their Mini­stry, upon such termes as these, do constructively, and in effect, and with as much advantage to the glory of God, and edification of men, [Page 61] renounce their Prelatical Ordination, as if they should do it more lit­terally and formally. So then, all things weighed in the ballance of equity, the Ministers, unto whom God gave the honour to triumph in Christ, (as the Apostle's phrase is (2 Cor. 2. 14.) and by whom to make manifest the savour of his knowledge amongst the Inhabitants of this Na­tion, were not Ministers of a Prelatical Ordination (in any compleat, direct, or thorough sence of the denomination) but only in some such mysterious and obscure notion, as that, wherein the Beast is termed, the Beast which is not, and yet is, Rev. 17. 8. They that were round­ly, right down, without any abatement, or need of explication, such have, amongst them, in matters of true Religion, sound knowledge, and piety towards God, reduced the generality of the Nation to a morsel of Bread: All those Idolatrous and Superstitious conceits, and practi­ses, all that bloody ignorance and prophanesse, all that customary bold­ness in sinning, that hatred of goodness and good men, which are the nakedness and shame of the Land, and render it obnoxious to divine displeasure, may justly call this Generation of men, either Fathers, or Foster Fathers, or both.

Answer.

This Argument calleth for the consideration of sundry particulars for it's full and due satisfaction: Others, many have largely and substanti­ally answered all that is pretended, and pleaded, from the Scripture, in the behalf, either of the Order or Office of Bishops, in the sence of the word lately specified, or of their Sole power of Ordination: So [Page 62] that as unto these, I shall be very cursory and brief, chiefly pointing at the heads of some few Considerations, whereby it will be made mani­fest, that although all that the Argument saith and pretendeth unto, should be granted as true, yet all will signifie little, or nothing, as to the proof of what is intended. Therefore,

1. Learning, is very neer of kin unto knowledge, if it be not the same. Now knowledge, though it be a very useful and commendable endowment, yet it hath one bad property, (which the Apostle himself taketh, and giveth notice of, 1 Cor. 1. 8.) it puffeth up; that is, it is apt to lift men up into a confident conceit that there is more worth in them, than in deed and in truth there is. Neither will a very good degree of goodness in the same subject, at many turns, and in many cases, prevent the operation of this evil property upon it. Learned and knowing men, though good men, will too frequently assume more unto themselves, than by the assignment of God, or good reason, com­eth to their share. The Apostle Paul plainly signifieth that God knew that he would have been exalted above measure through the abundance of revelations vouchsafed unto him, if the excessive heat of his propension in this kind had not been corrected and allayed by a Messenger of Sa­than, sent and given unto him to buffet him, 2 Cor. 12. 7.

2. When men of learning and knowledge more than ordinary, shall reflect upon their own worth in this kind, and hold intelligence with their great parts and abilities (as the best of men, thus accomplished, are apt to do, witness the great Apostle Paul himself, who told the Corinthians, that though he was rude in speech [meaning, as they thought, and talked of him] yet not in KNOWLEDGE, 2 Cor. 11. 6. See also Eph. 3. 4.) especially when they shall be conceited withal, that their line of knowledge and understanding is raised higher, than really it is (which is a weaknesse frequently incident to the strongest of this Ge­ration), they are precipitately disposed to presume [as our former translation read it; or, to be wise; or, to favour, as the word, [...], oft signifieth] above that which is written (1 Cor. 4. 6.) and so to embrace (sometimes) and to assert, with great confidence, such notions and tenents for truths, which the Word of Truth, diligently consulted, and well understood, absolutely disclaimeth; yea, and which sober and sound reason it self will not brook. There is scarce any age but hath yielded instances more than enough to confirm the truth of this obser­vation. The best Records of Antiquity, yea, the most un-questioned writings of the most learned and devout Fathers themselves proclaim [Page 63] it aloud; in which it appears that they did not alwayes build Silver, Gold, or Precious Stones, upon the true foundation, but sometimes, hey, stubble and wood, in their stead. Neither is the Scripture it self barren of sayings, and passages of story, which look the same way. But my inten­ded brevity forbids me to insist upon Quotations, where they may be omitted with as little damage to the cause in hand, as they may upon the present occasion: and as for those, which the works and writings of the Fathers afford upon the account, they have been already drawn out, and presented unto the world by others: Yea, who is there but either knoweth, or hath heard from those who do know, that seldom or never, did any error, that proved of any dangerous, or sad conse­quence, [...] up amongst Christians, but might call some person of choice parts a [...] learning, Father? The common saying (which car­rieth a truth in it worthy more consideration, than is by many given to it) is, Nullum est magnum ingenium sine mixtura insaniae, There is no great wit, but hath a mixture [or allay] of madness in it. So that men of great learning and parts are no infallible Oracles to consult about a dubious opinion, whether it be an error, or no.

3. The notion, conceit, or opinion of an Hyper-presbyterian Epis­copacy, is of such a calculation, nature, and import, that without the assistance of, or any monitory suggestion from Sathan, it is as apt to breed, and to be ingendred, between a corrupt ambitious heart, and an head rank of wit, and learning, as the Bull-rush is to grow out of the mire. Some indeed have laid the mischievous brat at Sathan's door, confidently avouching him, by reason of the enormous, and even super­natural antipathy in it unto God, and true Godliness, to be the Fa­ther of it: But herein they rather flatter, than accuse, or charge, that unhappy parcel of flesh and blood, which first gave warmth and forma­tion unto it in the womb of their brain. And whereas some, expert in the Records of Antiquity, carry up the day of the dawning of it up­on the Christian world, to the year 140 after Christ, or thereabouts; others, seeming as capable as they of the same pretension, bring it down to about the year 300; the truth is, that though both these cal­culations of the Nativity of it, especially the former, give it the oppor­nity and advantage of a long and specious prescription, yet the be­witching complexion of it considered, together with the amorous in­clinations towards such objects, so frequently found in pregnant wits, and large endowments, which are apt to afford men lively hopes of enjoying them, it may rather seem strange that it is not more ancient, than either of the dates mentioned will allow it to be, and, in respect [Page 64] of time, nearer to some Apostolical Institution. It seem's (indeed) that even in the dayes of the Apostles, there was one (whom the Apo­stle John call's, Diotrephes, Ep. 3. ver. 9.) that had an Episcopal Em­bryo, an unform'd conception of a Bishoprick, in his heart; for he did [...], loved a Lordly Superiority over, or amongst his Christian Brethren: but for want of an artificial Head (as is pro­bable) to give unto this natural conception its specifical and due form, it proved an abortion, and like the untimely fruit of a woman, which ne­ver seeth the light of the Sun. It is no where found that Diotrephes ever was a formal Bishop, although he acted the part of a Bishop in not suf­fering the writings of an Apostle to take place against his own Interest, in the Church, John Ep. 3. vers. 9.

4. The notion of Episcopacy (in the lofty sense of the word) being once started, though by one person only, in the Church, and brought into consideration and discourse amongst Christians, it was easie to prophesie,

and that the generality of men, whose gifts and parts of learning, wit, &c. were paramount to those of the ordinary sort of their Brethren, understanding themselves more capable, and likely than others, to as­cend the Throne of this honour, in case it were once built, and well setled in the Church, would be very diligent and studious in finding out all colourable and plausible pretences to commend such an office unto the people, and to perswade them that it would conduce much to their Christian welfare, if they did live under it, and subject them­selves unto it. And though there have been many, both in ancient, and later dayes, conscientious and learned, that had not the mettal in their foreheads (wherewith the Prelatical Advocates amongst us, have, more generally at least, steeled theirs) to obtrude the Office we speak of, upon the world, under the high and indisputable title of Jus Divi­num; yet were they so far overcome with the enticing sweetness of the morsel, as to swallow it as lawful, though of humane preparation and contrivance. Never did there a dead body, or carkass, falling on the earth, by the scent and favour of it, more effectually draw the Eagles together about it, than the pleasant notion and conceit of the Episcopal dignity, having once been named in the Christian Church, allure and engage many persons of eminent gifts and abilities, age after [Page 65] age, in the maintenance, approbation, and commendation of it. They are not like to speak evil of dignities, who live in hope and expectation of enjoying them themselves. So that all circumstances duely weighed, the great multitude of learned Assertors of the cause of Prelacy, is but a slender argument to prove, either the goodness, or lawfulness of it. Who is he (saith the Son of Sirach) that hath been tryed by Gold, and found perfect? Ecclus. 31. 10.

5. As for the Arguments and Grounds, which these learned Dis­puters commonly levie, and urge from the Scriptures, to compel the judgments and consciences of men to a submissive and quiet acknow­ledgement, that their high places and functions in the Church, are of kin to [...] (Acts 19. 35.) The Image which fell down from Jupi­ter, and that they also came from Heaven, and are supported by the stately and strong pillar of Jus Divinum; the truth is, that being weighed in the ballance, I do not say of accurate reason, but of common sense it self, they would be found too leight to balace the floating ves­sel, wherein that proud Lady, Episcopacy, with all her triobular accou­trements, is imbarqued; yea, and were it not for some poor relief, ever and anon brought in from the shattered and sophisticated Records of after ages, scarce one decree above ridiculous. I shall in few words, give you a taste, though not of the letter, or words, (this being a part that cannot be acted, but on a larger Stage, than we are now upon) but of the spirit, strength, and substance, of some of their chief arguings from the Scriptures; by which you may give a neer guess how little their longsome dissertations and discourses upon the point signifie. From Eph. 4. 8, 11, &c. they reason to no more purpose than thus: Christ, when he ascended up on high—gave gifts unto men: and he gave some Apostles,—some, Pastors and Teachers, &c. Ergo he gave some Diocesan Bishops. But if such Bishops as these were given by Christ at his Ascension, why should the Apostle hide them, either be­hind the Apostles, or behind his Pastors, as if he were ashamed of them? For the Great Officers we now speak of, are at a great loss amongst which of the Officers, expressely named by the Apostle, they should seek for their divine Institution, or Donation by Christ unto the Church. One while, when their courage is up, they claim high, and will needs find their Institution in, and together with, the Apostles, as their Pre­decessors, under whom their Successors also (as they plead) who they cannot (being so affectionately convinc'd through the in-evidence of the thing) but presume themselves, and all of their Order, to be, were comprehended in the same Institution with them. Otherwhile, fear­ing [Page 66] such a pretence as that, to be too obnoxious to the incredulity of all considering and un-ingaged men, they fall lower, and judge it more passable to take up with Pastors and Teachers, and content themselves with part and fellowship with them in their Institution. Thus we see our Spiritual Lords wandring up and down to seek a divine Institution for their high Functions and Dignities: but it is no marvel if they can­not find that which is not. Notwithstanding they knock hard at several other doors for relief, but none openeth unto them, nay, they are all made fast with bars of Iron against them. From these words of the Apostle to Timothy, (1 Tim. 1. 3.) As I besought thee to abide still at Ephesus, when I went into Macedonia, &c. In conjunction with those, Lay hands suddenly on no man, &c. (1 Tim. 5. 22.) they conclude, Therefore Timothy was made Bishop of Ephesus, a Diocesan Bishop, by Paul. Whereas the express tenour of the words, I besought thee to abide still at Ephesus, riseth up (as it were) with manifest indignation against such an inference, as might be shewed and proved at large, but that this hath been lately done to the stopping of all mouths, that have either ingenuity or conscience, belonging to them Mr. W. Prynn, Ʋn-Bi­shoping of Timothy, &c. re­printed with ad­ [...]itions, Anno. [...]661. [...]. 1, 2, 3, [...]. (af­ter the Post­script.). Holy and zea­lous men, in both which qualifications Timothy excelled, need no be­seeching or exhorting, to abide, or reside, upon their Bishopricks, or to attend the cure of souls committed unto them. Or if they will un­derstand the place either of Timothie's being made Bishop of Ephesus, or of his accepting the Bishoprick hereof, being offered unto him by Paul, they shall do well, and un-like themselves, to follow his exam­ple, and not to be made Bishops, until they be sought unto, and de­sired to accept of the honour. Besides, Timothy was an Evangelist, 2 Tim. 4. 5. and so by vertue of his Office, had a right of power to do all those Canonical actions, as laying on of hands, &c. which our high assuming Bishops appropriate to their Apocryphal Functions. Therefore neither doth this Scripture take any pity at all upon their miserable cause. They shew themselves the Sons of impertinency also when they discourse unto us, Titus 1. 5. as if this Text had somewhat to say for them, the words being only these: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain [or rather settle, or place, [...]] Elders in every City, as I had appointed thee. It is plain from the words, that Titus was LEFT [not seated, or setled] in Crete by Paul, for such business, or such ser­vices unto the Churches there, which might be dispatched within the space of a few months. And that he did not make his abode here ma­ny months, at least with Paul's consent, and that Paul intended to send for him away from hence, the winter following, or rather before, is evi­dent [Page 67] from Chap. 3. vers. 12. And from other passages in the writings of this Apostle, it appears, that being called back by him from Crete, he imployed him otherways, sending him up and down to several Church­es, in several Countries upon occasion: nor is there the least mention any where found of his returning again unto Crete at any time after, nor is there (indeed) the least probability of it. Therefore our Dioce­san Advocates vex and trouble this Scripture also (as they do several others) to no purpose; this with all the rest solicited in their cause, crying aloud unto them with one voice, Depart from us, we know you not. He that desire further conviction that neither Timothy, nor Titus, were ever made Bishops (in the now-ruling sence of the word) may receive it in abundance (together with the knowledge of many other things concerning that Generation of men, which would much enlight­en the darkness of these times) by the perusal of a Treatise lately pub­lished by Mr. W. Prynne Esquire, under the Title of, The Ʋn-Bishop­ing of Timothy and Titus, &c. This considered, it is no great marvel, that learned men, more generally, who bare good will (more than enough to the Prelatical Interest and Cause, not onely in a times of a more ancient date, but even in latter years also, yea, within less than 140. years, all the Bishops, Arch-Bishops, Arch-Deacons, and Prelatical Clergy, themselves in this very Nation, See Mr. W. Prynne, Ʋn-Bi­shoping, &c. p. 76. 77. esteemed it their wis­dom, to stick in the inferior tenure of Jus Humanum for the Episco­pal Dignity, fearing (as it seems, or however, as they had cause to fear) that Jus Divinum would be an adversary to it, and overthrow it. I crave leave, upon the occasion before us, to acquaint the Reader with a very memorable passage (if he hath not heard it formerly) of an Arch-Bishop in Scotland, who in a Recantation publickly made in the Synod of Fisse, Anno. 1591. Professed ex animo, from his soul, That Bishops and Ministers by God's Word were all equal, and the very same; That the Hierarchy and Superiority of Bishops over other Ministers, hath no foundation at all in the Word of God, but was a meer humane Institu­tion long after the Apostles times, from whence the Antichristian Papacy of the Bishop of Rome, hath both it's rise and progress: and that for 500. years la past, it hath been the chiefest instrument of persecuting, and suppressing the Truth and Saints of God, in all Countries and King­doms, as all Historians manifest. The name of this Great Exemplar (worthy to be had in everlasting remembrance) was, if my Author. mistakes not, Patrick Adamson. But even this man, though he was at last one of a thousand [...], in his Repentance, yet was he first one also of many thousand [...], who suffer themselves to be overcome of the tempting splendor of that new-divised worldly [Page 68] thing under an old spiritual name, commonly called Bishoprick: So that he also beareth witness, as well to the truth of the particular in hand (acknowledging in effect, that the Scriptures are perverted and wrest­ed by those who make them speak, either for Bishops, or Arch-Bi­shops) as of the particular last proceeding, namely, that Bishopricks, notwithstanding the Scriptures, and they be at odds, have yet a be­witching property in them to make great Scholars, and learned men, who are in a capacity of enjoying them, excessively in love with them.

6. Nor hath it any thing of an argument in it worth the insisting on, to prove the lawfulness of attending the Ministry of a Prelatical Clergy, that the Professors of Christianity, have more generally atten­ded such a Ministry ever since it had a being in the Church, which is (in our English phrase) time out of mind ten times over (as is on all hands confessed). For,

1. It being the counsel of the will of God (as we gave knowledge formerly) to suffer that plant of bitterness, Episcopacy, (in the Anti-Canonical sense of the word) not onely to be planted in the Soil of his Church, but to take fast root, to thrive and prosper, and spread her branches far and neer, and bring forth fruit from many Ages, before he intended the [...], that tearing of it up by the roots, (of which our Saviour prophesieth as the common doom of all plants in the Church which should be planted by men, and not by his Heavenly Father, Matth. 15. 13.) he judged it meet, and well comporting with that his counsel, to suffer the generality of Christian Professors, to be so far deluded by the fair flourishes, and enticing pretences, of those who designed the setting up of the Episcopal Government over them, as to yield their necks unto the yoke, and so to conform themselves to all the constitutions, and Magisterial injunctions thereof in matters of Religion. For unless the multitude of Professors had been both at first, and for many after Ages, so far bewitched, as willingly to bow dow at the feet of this exotique Government, it could never have taken that deep rooting in the world which now it hath done, nor made so much work for the right hand of Heaven, to rid the world fair­ly and fully of it, as now it is like to do. For though the compliance of many Kings, and Princes, and Nobles, yea, and of many wise and learned men, yea, and of some worthy and good men also, with it, were necessary (as God esteemeth things necessary in such cases) to make the mountain of it so strong, as (according to his permissive decree) it hath been, for many ages by-past, in many parts of the Christian [Page 69] world, and is at this day in many, yet had not the generality, or main body of Christian people fallen in also, and made one and the same shoulder with them to support it, it had (in Davids comparison) been as grass upon the house top, which withereth before it groweth up, where­with the mower filleth not his hand, nor be that bindeth sheaves, his bo­some. So that the general practice of Christians in receiving their spiri­tual food from a Prelatical Ministry, thought continued for many Gene­rations, yet the practisers having all along suffered a spirit of slumber to grow upon them, (for the tares were sown, whilest men slept, Matth. 13. 25.) and God not judging it meet to awaken them, their example signifieth little as to the justification of the practise.

2. As the Apostle saith of the poor Gentiles, that they were carried away to dumb idols, even as they were led, 1 Cor. 12. 2. So (the truth is) the common sort of Christians, through an un- Christian, yea, an un­man like, oscitancy and supiness of spirit, have been in all Ages (and are at this day) exceeding apt to be carried away with Opinions and Tenents, even as they were, and are, led by their Teachers. It is a right saying of an Heathen, Omnes malumus credere; quam judicare: There is scarce any of us all but naturally had rather, even in matters of a moral) and much more, in things of a spiritual, and religious) con­cernment, believe what others, whom we can have any pretence, or colour, to think well of, shall commend for truth unto us, than put our selves to the labour and travel of a serious and district examination whether it be truth, or no. Offendt pleros (que) limae labor; & mora: to work at the file, is both toylsome, and tedious, and few there be that love it. This was observed long since, by him that said, Many loth to weary themselves with searching out the truth, turn in to the errors next at hand A Multi raedio in­vestigan­dae veri­tatis, ad proximos divertunt errores. Minut. Felix. Yea, it was the saying of one that had been a Teacher of the Romish Faith, That had not God raised up, and sent Luther amongst them, they should have perswaded, and brought the people to eat hey, So then the Spiritual Guides and Teachers of Christian people having been (for may Generations) Ministers made such with Prelatical hands, and justifying this Ministry before their people, as legitimate and approved of God, both by their accepting it, and by their acting in the vertue, and by the authority of it, (besides all occasional plead­ings for it otherwise) it is but matter of course (as it were) that their people should swallow it, and make no question about it for conscience sake.

3. The peoples attendance upon an Episcopal Ministry anciently, and near unto the times when Episcopacy was first conceived, and brought forth in the Christian Church, was nothing so broadly incon­sistent [Page 70] with the Rule of the Gospel, as now it is, but by many degrees more tollerable, and defensible, than that attendance upon a Ministry of the same denomination, which is in these dayes exhibited unto it. The Bishop that now is, (I mean, that is now commonly so called) is another kind of creature, specifically distinct from those that were so called, about the times when the Name (in the high signification of the word) was first heard in the Christian world: For if the best Records of Antiquity signifie any thing, the Bishops we speak of, at, and some while after their first Original, were chosen by the people, who were to live under their inspection and Government, in conjunction with their Ministers. So that those Ministers, who were made after­wards by these Bishops, were, in a sence (viz. mediately, and re­motely) made by themselves (I mean by the people themselves) in and by that act of theirs, whereby they close their Bishops, and gave them power (I do not mean, a lawful power, for such was not in them to give) to ordain Ministers for them. Now then if they did attend upon Ministers Episcopally ordained, upon the tearm specified, their ex­ample no wayes paralel's, no wayes countenceth, much lesse justifi­eth, the practise of any in these dayes, who from time to time sit under a Prelatical Ministry; considering that the Bishops, which the world now affordeth, are of a quite different extraction from those in anci­ent times, far more spurious and degenerate, the people of God being so far from chusing, or defiring them, that they make their way by an high hand to make themselves Lords over them.

7. (and lastly, for this) As for those, who have dealt so effectually with their judgements and consciences, as to make themselves both able and willing, to conceive, that there can be no lawful Ministry, but that which springs from under a pair of Episcopal hands; the conceit is so prodigiously importune and unreasonable, that to engage in any solemn or serious opposition to it, may seem to be a work proper onely for him that hath little else to do. Nevertheless, because I find that there are not wanting amongst us, who have suffered themselves to be baptized in the spirit of this conceit, (to the disparagement of their judgments, to the ensnaring of their consciences, and who knowes to what publique inconvenience besides?) to set them at liberty from the bands of this inchantment, I mast heartily and seriously recommend unto them the diligent perusal of that elaborate and learned Discourse of Mr. W. Prynne lately mentioned, once and again) published the second time with some enlargements, not long since, under the title of, The Ʋn-Bishoping of Timothy, and Titus, &c. In this Discourse, be­sides [Page 72] that which is projected in chief (the vindicating the Holiness and Honour of Jus Divinum, from having any thing to do with the dunghill-Institution of the Episcopal Dignity; for so it deserveth to be abased for exalting it self so high as to claim Jure Divino) the Reader shall find the priviledge of ordaining Ministers, challenged by that Order of men we speak of, as incommunicable unto all others, vested by God himself in persons of another Order, and not at all in them considered (as they use to consider themselves in the businesse) in their elevation.

Answer.

This Argument savours of a spirit that hath flesh and bones relating to it, and these covered with a skin, which it desires to keep whole to sleep in. But,

1. The liberty purchased for us by Christ, is an un-valuable treasure, a benifit and priviledge that passeth all humane understanding. But as in the true and right notion of it, it highly accommodates the Spirit, making it abundantly fruitful, as well in righteousness, as in joy, and peace; yea, and in some respect, accommodates the flesh also, as namely by easing it of the insupportable burthen of the Levitical Ce­remonies: So in a corrupt and false notion, it hath been from the be­gining, and is at this day, made a pretence of much unworthiness, and a cloak and covering for many uncomly and sinful doings. The Apostle [Page 72] admonishing the Galatians not to use that liberty whereunto they had been called by Christ, for an occasion unto the flesh, Gal. 5. 13. [that is, for the encouraging and strengthning of themselves in any carnal practises, or wayes unbecoming the Gospel] plainly implieth, that there is a great aptness in professors of the Gospel to stumble at this stone, and to think they may lawfully do many things under the covert of their Christian liberty, at which otherwise their Consciences would boggle, and stand more in awe of the word of God restraining them. Where­as the incomparable priviledge of the liberty purchased for us by Christ, engageth us unto all things, which make, either for the honour of the Gospel, or for the comfor, peace, and salvation of men, upon higher, and more awful, and sacred terms, than otherwise we had been; yea, and upon the same terms, to refrain and forbear all things, though otherwise lawful (if they be not necessary also) which are contrary unto, either the one, or the other. This is the plain and unquestionable Doctrine of the Scriptures, and is accordingly taught by the generality of Ministers learned in them. Now then,

2. The hearing of a Prelatical Ministry by those, who judge them­selves strong, being a great offence, and stumbling, to their weak Chri­stian Brethren and this being known unto them so to be, the practise is as diametrally repugnant to the Law of Christian liberty, as lightly a practise can be. For this Law (as the great Apostle hath drawn it up) is, that Christians by love should serve one another Gal 5. 13. Now what this Apostle speaketh elsewhere concerning material meat, is, in the case before us, altogether as applicable to the spiritual meat, or food, of Christians; nay, the misdemeanor in this case, is much greater, than that mentioned in the other. But if thy Brother be grieved with thy meat, now walkest thou not charitably Rom. 14. 15. [that is, according to the emphasis and weight of the phrase, Adverbia ne­candi, ejus cui [...]dhibentur contrarium sig­nificant. Mede [...] Apoc. p. 152 as Expositors observe in sundry the like in Scripture] thou walkest EXCEEDING uncharitably. For if it be objected, that we are not bound by any rule of charity, to for­bear our spiritual food, for the offence of any, as we are our temporal; I answer, yes: in the like sense, and respect, in which we are bound in charity towards a weak Brother, to forbear temporal meat, we stand bound to forbear spiritual also. If a Brother were so weak, as to be offended that I should eat any meat whatsoever in case of the utmost necessity for the support of my life, when I cannot come at any other, in this case I were not to regard his being offended, but to eat the meat which God hath given me to releive me in my extremity, howsoever: The reason is, because in such a case I stand bound in duty towards [Page 73] God to preserve my life, which I cannot do in any other way, but on­ly by eating such meat, my eating of which may (as the case supposeth) offend my Brother. But when I may relieve my hunger, and sustain my life, by several kinds of meat, one of which my Brother judgeth it not lawful for me to eat, but taketh no offence at my eating any of the other, if in this case I should eat that which offendeth him, I should not (as the Apostle saith) walk charitably towards him: but destroy him, and so abuse my Christian liberty, and sin against Christ. There is al­together the same consideration in chusing our spiritual nourishment, and means of edification. Suppose we judge that we may, yea, and that we do edifie by resorting to a Prelatical Ministry (about which we shall notwithstanding a little demur before the close of this answer) yet knowing that our resorting hither, is an offence and scandal to many good Christians, though weak, God having afforded us great variety otherwise of worthy means for our Edification (as hath been proved formerly) Considera­tion 19. such a practise (were it in it self lawful, yet) being against charity, is an abuse of our Christian liberty, a kind of wanton and contemptuous trampling upon the peace and comfort of our weak Brethren (who may be as precious in the sight of God as our selves, notwithstanding their weaknesse) and consequently, must needs be a sin highly provoking the Lord Christ, Indeed if God had commanded us to hearken unto this Generation of Ministers, what means soever besides he should vouchsafe unto us for our edification, or should have threatned us with the vengeance of eternal Fire, if we did not hear them, in this case should any person be offended at us for hearing them, he must bear the burthen of his offence himself for we should be innocent) but if under the circumstance mentioned, we shall comport, in our attention with them, & a weak Brother shall be offended at our comportance in this kind; God will require his offence at our hand. An offence may be taken at the performance of a duty; but cannot be given but by an act of liberty.

Again, The misdemeanor of offending a weak Brother by receiving our spiritual meat from the hand of a Prelatical Servitor, is in this re­spect more sinful, than to offend him in eating any material meat would be, namely, that the offence given in the former case, is by an action or practice that is in it self, and out of the case of scandal, un­lawful (as hath been proved at large) whereas in the latter case, the offence is given by an action, which simply, and in it self considered, is lawful: For every creature of God (saith the Apostle, speaking of material meat) is good, and nothing to be refused, &c. 1 Tim. 4. 4.

[Page 74] 3. It hath been proved in the preceding Considerations, that the frequent recourse of Godly persons to Prelatical Ministers in the pub­lick exercise of their Ministry, is, in several other respects, besides that of scandal and offence given unto weak Christians, a manifest breach of the Law of Chrity; As 1. Because it encourageth such Ministers in an evil way, and hideth Repentance from their eyes; whereas their withdrawing from them, is a proper means to make them better acquainted with themselves, and to help them to be ashamed of their Babylonian preferment. 2. Because by countenancing and strengthning the hand of these men in their way, they help to harden the hearts of their great Lords and Masters also in the evil of their way, which is more provoking in the sight of God than the other. 3. Because by honouring the Ministers of the Prelatical Creation, with their dependance on them for the words of eternal life, and high con­cernments of salvation, they keep up and strengthen the Interest of the Prelates in the hearts and minds of the people, and so make the moun­tain of their power the more strong and durable; and consequently, bring upon their own heads the guilt of being accessary to all the out­rages of persecution and cruelty, wherein this generation of men shall magnifie themselves against the Saints of the Most High. 4. Because by accepting of Ministers of an Episcopal recommendation and inve­stiture, they wrong and weaken the right-vested by Christ in his respe­ctive Churches, for the choice and ordination of their respective Mi­nisters. These particulars we argued more at large, and brought the truth of them into a clear light in the foregoing Considerations: there­fore we only mention them here. The Reader may please to review Consideration 2, 3, 4- 13, 14, 15. So that the liberty purchased for the Saints by Christ, is so far from being a reasonable ground whereon to justifie or warrant the practice condemned in these papers, that it is a most sovereign disswasive and retractive from it: For the greater love Christ hath any wayes manifested unto them, he hath laid so much the greater and stronger engagements upon them to love others, and more especially those of the houshold of Faith; and consequently, to refrain all wayes and doings that are inconsistent with this affection towards the one or the other.

4. (and lastly) The liberty purchased for the Saints by Christ, was intended by him only for their comfort, welfare and peace, not for their prejudice or loss: Therefore any man to plead this liberty to embolden himself unto any such practice, whereby he is likely, or [Page 75] rather cannot but prejudice and endammage himself, and this in mat­ters of greatest concernment unto him, must needs be an abuse of this liberty. Now that for the Servants of God to attend upon, or (which is the same) to hold Communion with such a Ministry which is no where approved, or sanctified by Christ in his Word, but obtruded up­on Christians with an high hand, by those who are confederate both in spirit & practice, with the Scarlet Whore sitting upon the Scarlet-coloured Beast, and drunken with the Blood of the Saints Rev. 17. 3, 6. (a description which belyeth not the Prelatical Priesthood, or Ministry) must needs have a direct and strong tendency to their real loss and detriment, may be thus brought out of darkness into light. The great jealousie and fierce wrath of God are again and again reveated from Heaven, not only against the Antichristian Beast himself, that had two Horns like a Lamb, yet Spake as a Dragon Rev. 13. 11. &c. but also against all his complices and followers, against all his Worshipers, and those that should communi­cate with him in his sins [that is, in any of tho [...] sins which are more appropriately his, his, as he claims to be Vicar General unto Christ, and to Umpire matters of Christian Religion and Divine Worship, as he pleaseth, and by what Penalties, as well Civil, as Ecclesiastick, he pleaseth] And the third Angel followed them, saying, with a loud voice, If any man worship the Beast and his Image, and receive his mark in his fore head, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture [that is, without any allay of mercy or compassion] into the cup of his indignation, and he shall be tormented with Fire and Brimstone, in the presence of the holy Angels, and in the presence of the Lamb: And the smoak of their torment ascendeth up for ever. And they have no rest day nor night who worship the Beast and his Image, and whosoever receiveth the mark of his name Rev. 14. 9. 10. 11. else­where the sore displea­sure of God is declared (threatning­wise) against those that shall compo [...] with this Beast in his sins, Rev. 8. 4. Chap. 19, 17, 18, 2 Thes 2. 12.. A most dreadful denunciation and warning! enough to make both the ears of him that shall hear it, to tingle; and to prevail with any man that loves not the vengeance of hell fire, or to have God his Enemy in the fiercest of his Indignation, to keep off, at least, the thousand six hundred furlongs distance, spoken of (Rev. 14. 20.) from all com­munion with the Beast, Babylon, the False Prophet, and Scarlet Whore, in all their lewd and detestable doings. And whereas several other things of moment might be observed from the passages now cited, I shall at present) take notice of these two only. First, That the most severe and dreadful vengeance here described, is not threatned against any inward defection, or leaning in heart, mind or judgement, towards the wayes and practices of the Beast, but against any outward compliance with him, as in the receiving his mark in the forehead, or [Page 76] in the right hand, &c. So that it is in vain for men to plead the inte­grity and goodness of their heart, if in their outward man they con­form to any of his abominations. Secondly, That the Holy Ghost expresseth those compliances, or those acts of compliance, with the Beast, against which the most heavy doom described is threatned, in words and phrases that are obscure and of difficult interpretation (as the worshipping of the Beast and his Image, the receiving his Mark in the Forehead, or in the right Hand) that so the Saints might be made jealous and fearful, not only of such actions und wayes wherein they should broadly and right-down symbolize, and comport with him, but even of those also, which have the least and lightest appearance of such a comportment. Men use to be more circumspect in their way, and more careful of keeping themselves at a sufficient distance from Ditches, Precipices, and places of danger, when they walk in the twilight, the light of the Sun is apt to make them more bold and ven­turous. And it is the express will of God concerning us, that we abstain, not only from that which is really and unquestionably evil, but from all appearance of evil 1 Thess. 5. 22. likewise, yea, and from whatso­ever is of an inviting, tempting, and alluring nature unto evil Prov. 23. [...]1. Exod. 34. 5, 16. Deut. 2. 30. (with many other;); yea, and from whatsoever we are not reasonably, and well assured in our Judgements and Consciences, that it is not evil Rom. 14. 14, 23. Now that our ordinary and frequent attendance upon persons commissioned and sent by Prelates to preach, is a countenancing of, and consequently, a communicating with, as well the one, as the other, in their sins (with the Prelates in their blasphemous usurpations and incroach­ments upon the high Prerogative of Christ; with the Preachers, in their consenting unto their Masters in those sacrilegious impieties, by dividing the spoile with them, and accepting a Ministerial Dignity from and under them) hath been demonstratively proved formerly See Consi­deration 2, and 4.. And the sin of Prelates in claiming and exercising such a power in, and over the Churches of Christ, which is competent only unto Christ him­self, and accordingly appropriated unto him by God, being (for kind) one of the most notorious and stigmatical sins of the Babylonish or Anti­christian Beast; they who justifie, or any wayes communicate with the Prelates in the sin, justifie the Beast also, and communicate with him in the same, and consequently, bring themselves under the dint of those most terrible threatnings from Heaven, which are bent against him, and all that bird him God speed in the way of his Antichristian Abominations (as we lately heard) neither are they who quarrel with him, or declare themselves with the greatest zeal and passion against him, about other matters wherein themselves are, or (probably) may [Page 77] be some wayes concerned, hereby either made, or declared innocent from the great offence of complying with him, and justifying him. For thieves may fall out, and draw swords upon one another about dividing the prey, and yet-justifie one the other in following the same wicked course of thieving: and Sampson's Foxes were tyed toge­ther by their tails, when their heads looked contrary wayes. In like manner, men may preach and write with a keen stile, yea and make most severe Laws against him, that calleth himself Christ Vicar [that is, Antichrist The word Antichrist sig­nifieth as well Christ's Sub­stitute, Depu­ty, Vicar, or one that acteth in his place or stead, as one that is an Ad­versary or E­nemy to him: although it be true, that he that acteth in his Head, ex­ercising such a power, which is appropriate­ly his, & vest­ed in him on­ly, is his grand Adversary, and must needs be so, as might be shewed at large. The preposition [...], as our best Lexicons in­form us, most properly sig­nifieth, pro, vice, loco; for, instead, or place [of ano­ther] and is in this sense frequently used in the New Testament, Matth 2. 22. Luke 11. 11. Jam. 4. 15. Not is it (I verily believe) here so much as once used in an adversative [...] Yea, incomposition it is used in the like signification. Acts 18. 2. and elsewhere.] and against those that profess a religious subjecti­on unto him (whom we call Papists) and yet may symbolize, and be in the same condemnation with him, if they claim or exercise, yea, or maintain and justifie that kind of power which he claims (though over greater numbers of men) and exerciseth, but in much a larger Sphere than they; a power (I mean) of imposing upon men what they please in matters of Religion, or of Faith and Worship, under what penalties they please also. The claim of this power over the Chrictian World, (or, I might say, over the whole World) consti­tutes him that maketh the claim, whoever he be, that Notorious and Grand Anti-Christ, or Vice Christ, of whose coming into the World in his season, the Christians in the dayes of the Apostles Paul and John, had heard, ^b and whose History (his rise, progress, ex­ploits, continuance, together with his most doleful and dreadfull Catastrophe, or end) is prophetically set forth by these Apostles; by the former more briefly, 2 Thess. 2. by the latter, more largely in the Book of the Revelation. And whosoever they be that claim the like power, though it be over a smaller part of men, and over those only, who live under their Civil Government and Power, (as most Rulers and Governours that are called Christian, do) they justifie that very power in the nature or kind of it, the claim and exercise of which is the very life and soul, and quickning spirit of Antichrist emphatically, and [...], to called: and consequently, in this respect, may (with too good propriety of speech) be termed Anti­christian, or Antichrists of an inferiour order. But this by the way. From the late premises it plainly enough appeareth, that the lend­ing of our ears and understandings, from time to time, to a Mi­nistry of a spurious and earthly descent, and which the Prelates (rank of the spirit that breatheth in Antichrist the Great) may [Page 78] truly call theirs, is a constructive justification of this Antichrist, and that in his fundamental wickedness (as was even now hinted) and so exposeth us unto danger of partaking with him in his plagues: and therefore cannot be encouraged, or led unto it by the sweet Ge­nius of the liberty purchased for us by Christ; this (as hath been shewed) most effectually disswading and drawing us aside from all actions and wayes, that are of any threatning or dangerous conse­quence unto us.

Secondly, Whereas the Argument pleadeth that the benefit of Edification may lawfully be sought after, and received, from any Ministry whatsoever, not only in the Reformed Churches, but even among Papists themselves, as from Jesuites, Fryars, &c. I answer;

1. That evil ought not to be done, for the compassing or obtaining of any good whatsoever. The great Apostle being reported to af­firm the contrary, rejects the report with great indignation, as an unworthy slander, Rom. 3. 8. And no marvel; it being repugnant even to the Light of Nature (as might be shewed from the Sayings of some of her Prophets) that the attainment of that which is good, should be endeavoured by unlawful wayes: The reason whereof might be insisted on, but that we are in hast. Now it bath been for­merly argued, and proved, by Considerations not a few, That to at­tend upon any Ministry, which is of an Apocryphal and sinful erecti­on, and consequently derogatory unto Christ, and his care and faith­fulness over the House of God, whatsoever our ends or expectations may be, in, or from such our attendance, is unlawful, and displeasing unto God, and more especially, and unquestionably, in the case of Scandal given to weak Christians. No goodness of ends or inten­tions, will make atonement for a sinful action.

2. Though Edification be more necessary, and of greater concern­ment to be endeavoured and sought after by a Christian, than his daily bread, yet God having provided orderly and regular means, and these every way sufficient for his obtaining it, (as hath been with greatest evidence proved from the Scriptures See Consi­deration 19.) he is not to please himself with breaking the Divine appointment on this behalf, or to be his own Carver, when God hath set out a meet and full allowance for him; no whit more, than with seeking his daily bread by indirect and un­warrantable practices, when as there are honest wayes and means to supply him in this kind, which have the blessing of God annexed by promise unto them, and he well capable of the use of them. The ho­ly Ghost chargeth it upon the Saints as a special duty and service for [Page 79] the honour of Christ, that they observe a Decorum, and comely Order in their Church Assemblies, and in managing the Ordinances and holy Institutions of God. Let all things be done decently, and in order 1 Cor. 14. 40.. And the Apostle Paul signifies to the Colossians that he rejoyced, be­holding, though onely in spirit, (for he was now absent in body) their Order Col. 2. 5. And Titus was left by him in Crete to put things in order, or (as the word signifieth) to set matters at rights, in the Churches there Tit. 1. 5. Now as it is a manifest breach of order, when a wife is dis­obedient to her own husband, her obedience unto him being fit and comely (as the Holy Ghost himself hath adjudged it, Coloss. 3. 18.) So is it no lesse disorderly for any person, who hath freely embodyed himself in a Church of Christ, the members whereof ought to submit them­selves one to another in the fear of the Lord (Ephes. 5. 21. 1 Pet. 5. 5.) And again, to serve one another in love, Gal. 5. 13. To build up them­selves in their most holy Faith, Jude vers. 20. To obey those that are over them in the Lord, and to esteem them very highly in love for heir work sake, 1 Thes. 5. 12, 13. Heb. 13. 17. Not to forsake the assem­bling of themselves together, but to exhort one another, Heb. 10. 25. Not to make rents or Divisions in their body, 1 Cor. 1. 10. or to cause offences, Rom. 16. 17. (with several other things of like import with these) it is (I say) disorderly in the highest for any Member being un­der such sacred obligations as these, unto his body, or fellow-members, to turn his back upon them, to abandon their communion, to forsake their holy Assemblies, and under a pretence of Christian liberty to seek after edification, to betake himself from time to time unto strange Teachers (especially being of an infamous and polluted Order) and to frequent Congregations of a Politique Constitution, and worldly com­plexion, in the name of Churches of Christ. Now for any man to ex­pect edification by violating the Order, which Christ hath established in his Churches, is with as little reason, as to expect to gather grapes of thorns, or figs of chistles.

3. (and lastly, for this) Were it granted, or supposed, that a person might gather as much, yea, or more, knowledge in the Misteries of the Gospel, from the lips of strange Teachers in their Ministry, than he was like to do by the teachings in his own Church, and amongst those, from whom he hath sperated himself; yet neither will this prove that he edifieth, as much, or more, as, or than, he might have done, by waiting upon God at the door of the lips of him, or them, who speak from God, in his own Congregation. The Silver, and Gold, which an ungodly man possesseth, may be of the same kind of mettal, and of the [Page 80] same allay, and refining, with that, which is possessed by one that is righteous: yet the Prophet David saith, that a little that a righteous man hath, is better [that is, is serviceable to the owner upon a better account] than the riches of many wicked Psal. 37. 16.. The reason is, or may be, because the righteous mans little, being honestly gotten, or obtained, hath the blessing of God upon it, and is sanctified unto him: Whereas the riches of wicked men, being either unjustly obtained, or unconsci­onably detained and kept up, or both, are polluted unto the owners, and have the curse of God cleaving to them, according as he threat­neth, Mal. 2. 2. I will curse your blessings. In like manner, the know­ledg in things appertaining unto God, and relating unto the saving of the soul, which is obtained by breach of Gospel-order, and by attend­ing upon a Ministry of an unclean Parentage and descent, may, in the letter and notion of it, be altogether the same (yea and possibly ex­ceed it) with that, which is gained by keeping close to God in his Gospel-Institutions & Appointments, and received from those Tea­chers, which the Holy Ghost hath set over us, or is dispensed in our own Christian Assemblies; and yet come far short of it in the matter of true Edification [I mean, in building men up in Faith and true holiness.] For there is an aptness in knowledge, in conjunction with the weakness and vanity of the heart of man, to puff men up (as the Apostle speaketh) which is as contrary to Edification, as contrary may be, unless the flatulency and windiness of it be corrected by the Grace and Blessing of God. Besides, the Scripture in many known places, informeth us, that knowledge and ungodliness agree too well together (many times) in the same subject and soul. Now though God may (as hath been argued, and granted, formerly) sometimes countenance and bless a Ministry of a forreign plantation, to the conversion of some, and edification of others [namely when, and whilst, the irregularity and unlawfuess of it remains un-discovered, so that people in the sim­plicity of their hearts resort unto it, and whilst other means of Grace are scant, and Gospel Churches few, and remote] yet there is little question to be made but that he much more rejoyceth over a Ministry of his own contrivance and establishment, to work gracious and great things by it for the precious souls of men. And Ministers, who re­ceive their Commission for their work from him, or in his way, are oft found Ministers of the Spirit, when as those of an exotique and earth­ly protrusion, though of greater gifts, and parts of learning, prove (in comparison) Ministers onely of the Letter. Therefore they that go wondring, or wandring, after such Teachers as these, upon a design or desire of Christian edification, expose themselves by a like course, unto [Page 81] a like curse or disappointment, with those Jews of old, concerning whom the Prophet said, They shall commit adultery [that is, they shall take unto them many wives] and shall not increase Hosen 4. 10. And as it is re­corded of Daniel and his three Companions, who refused to defile themselves with the portion of the Kings meat, or with the wine which he drank, chusing rather to eat pulse, and to drink water; that their counte­nances appeared fairer, and fatter in flesh, then all the children that did eat the portion of the Kings meat Dan. 1 8, 12, 13: In like manner they, who out of Conscience, shal content themselves with that spiritual diet, though it seems but spare and thin, which God judgeth meet to provide for them, are like to thrive better in the inner man, and to grow faster in Grace, than those Teachers, by whom the souls of the Princes, and Great men of the Earth delight to be served. So the Israelites in the wilder­ness, being dissatisfied with Manna (which yet was Angels bread Psal. 98 25) villifying it as a light bread Numb 21. 5, and complaining, that their soul was dryed away for want of better nourishment Numb 11. 6., fell a lusting after flesh: wherewith though God was greatly provoked, yet they were not disappointed of their lust Psa. 78 30, flesh was given them in great abun­dance Numb 11. 31.: But while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord smote them with an ex­ceeding great plague Numb 11. 33.. And it is greatly to be feared, that such Members of Christian Congregations, who kick against the spiritual provisions in those Houses of God, to which they relate, as if there were neither marrow, nor fatness, nor any good nourishment in them, and think to feast sumpiuously with the World in their Synagogues, and Assemblies; greatly (I say) it is to be feared, that the sweet morsels they shall eat here, will never digest kindly with them, nor breed any good blood, but turn to wind and water, and bring the displeasure of God upon them. Therefore if Edification be the end which men propose unto themselves in taking a liberty to travel to drink of the waters of Abanah and Pharpar, they might with much more wisdom, and likelihood of success, have consulted the obtain­ing of their desire in this kind, by staying at home, and contenting themselves with the streams of Jordan.

Answer.

1. There is little question to be made but that it may be lawful to hear, yea oft, and from time to time, to hear such a man preach, or declare in words, and in a continued discourse (for this I call preach­ing) the counsel and mind of God in the Gospel, who never received Ordination (in the common, and best known Notion of the word) from men; yet under these Conditions, or Proviso's.

1. That he pretends not to an Ordination, having never received any, true, or false, and the falshood of his pretence, or his lye in this case, is either known to us, or justly suspected. It is not worthy a Christian, to countenance a liar, or a person justly suspected for such, in so sacred a work, as the dispensing the Oracles of God.

2. That he hath not submitted to any Mock Ordination, or such which is irregular (in the principal, or main of it) for such an Or­dination is a meer nullity (as was shewed soon after the beginning of this Discourse) in which respect, he that walketh under it, may well be taken for a Non-Ordained man. Yet such a man is not to be countenanced, or honoured, with the presence of a Christian, when he presumes (not having first, by one means or other, testified his Re­pentance for such a miscarriage) to minister the Glorious Gospel of Christ. For it is not meet that the sheep of Christ should give ear to such a Shepherd, who entreth not by the door (that is, by Christ, and according to his appointment) into the Sheep-fold, but climbeth up another way, Joh. 10. 1, 5. compared. But this is the main part argued hitherto.

3. That we find him to be, in some degree at least, [...], en­abled by God to teach: which requireth, 1. Some good acquaintance in the Master Veins of the body of the Gospel: And 2. A convenient [Page 83] utterance, so as to be able to communicate the conceptions of his mind, unto the minds and understandings of those that hear him. To encourage any private Christian to the exercise of Prophesying, in any more publick way than amongst those of his own family, whom God hath not recommended unto his Brethren, by the common Do­nation of both these Gifts unto him, especially the former, in some considerable proportion above the generality of his fellows, tendeth rather to the dishonour of the Gospel, and to the disparagement of him that is encouraged upon such terms, than otherwise.

4. That he be a person of a modest, humble, sober, and grave spi­rit, of an inoffensive and exemplary behaviour, not under any ob­servation or reproach for any thing scandalous or unchristian, in his course. If they shall undertake to preach Christ, who are ene­mies unto him, (as all those are who obey not his Gospel, or will not suffer him to reign over them, Luke 19. 27.) they are not to be honoured or encouraged in such their undertaking, by those who are his friends.

5. (and Lastly) That whilst we honour a private Christian in his exercise of those good Gifts, which God hath given him for our Edi­fication and Comfort, we do not prejudice (in the least) that greater and more solemn Ordinance of the Ministry, which Christ hath given as a singular blessing unto his Churches; nor any wayes discourage or grieve those, who are over us in the Lord, and must give an ac­count for our souls. The Ordinances of Christ are all necessary in their (respective) seasons, and amicably affected towards one ano­ther: there is imployment enough, and this honourable, for them all; so that one needs not endamage or entrench upon the privi­ledges of another. These Cautions and Conditions observed, there is little question but that it is very lawful to attend upon the Gospel­exercises of a private person, or a man nor ordained (in the common sense of the word) for the Work of the Ministry, or of Preaching: Yet this proveth not (as was even now briefly shewed) that it is in like manner lawful to hear he preachings of a person, who hath so far neglected the honour and pleasure of his great Lord and Master CHRIST, as to purchase leave and liberty, to preach the Gospel, of those who have neither power to grant, nor power to deny, and least of all, power to sell, any such thing, but are intruders upon, and usurpers, yea, and prophaners of the holy Priviledges both of Christ and his People.

[Page 84] 2. If it be unlawful to hear such Ministers as these, as, or be­cause they are Prelatically Ordained, it cannot be lawful to hear them as gifted men, or as persons well qualified, in respect of know­ledge and utterance, to preach the Gospel. For it is a general and true Rule, That no particular or individual action, which is unlaw­ful in respect of any one circumstance, can be made lawful by the innocency of never so many circumstances otherwise. Nor is there any particular action so broadly unlawful, but hath some circum­stance (haply, many) lawful enough relating to it, according to the saying, Malum semper habitat in alieno fundo, Evil alwayes dwells in a soyl that is none of its own; meaning, that it still cleaveth un­to somewhat that is (naturally) good.

3. (And lastly,) In case he that thinketh it lawful to hear the Ministers we speak of, as men well accomplished with Gifts for the work of Preaching, though not as men sinfully ordained, should openly and publickly declare and profess, that he heareth them only in the former consideration, and at no hand in the latter, his act in hearing them (I conceive) would be much more excusable, both with God and good men; but whether it would be wholly ju­stified hereby, I somewhat doubt. If a man should bow down to, or before an Image, although he should never so seriously protest and say, that he boweth not down to it, or before it, as it is silver, gold, wood, stone, or the like, nor as it is the workmanship of mens hands, but only as it putteth him in mind of God; I believe this would not make him innocent of the great offence of violating the second Commandment, where bowing down to an Image is expresly forbidden: for no consideration put by man upon such an action, which is a direct breach of any Commandment of God, can alter the property of it, or cause it to be no such breach. Therefore if it be against the mind of God, that we should with our presence ho­nour the Teachings of such Ministers, who come in this Name unto us, from under Prelatical hands, it is not our considering them as persons gifted for the Ministry, when we do thus honour them, that will reconcile our acting in this kind with the mind, or will of God; how much less, if we shall keep this our consideration to our selves, and within our own breasts? For in this case, how shall our weak brother, who is offended at our hearing such Ministers, come to know, but that we hear them upon the worst, and most offensive terms of all, namely, as Preaching by vertue of their Episcopal Ordination, and so be offended much more? Again, How shall [Page 85] the Ministers themselves whom we hear, not think but that we hear them as Ministers of Christ, rightly Ordained, and so be strengthened or hardened in the evil of their way, upon a suppo­sal of our concurrence in Judgement with them, touching their Ordination, and the goodness of the Way by which they have en­tered into the Ministry, if we hear them from time to time, with­out declaring or protesting against their Ordination? So that who­ever they be, that judge it unlawful to hear them as Prelatical Mi­nisters, have no reasonable ground to think that they may notwith­standing lawfully hear them as gifted men, unless they shall make their tongues the Interpreters of their minds and intentions in the case. Neither dare I warrant them that the loudest declaring of themselves in this kind, will warrant their practice in hearing them: But I really believe, that they will find it much cheaper of the two, and every way more commodious for them, wholly to wave the hearing of the men they wot of, than to make any such Declaration.