CASES CONSIDERED and RESOLVED. WHEREIN All the tender godly conscientious Ministers in Eng­land (Whether for a Congregationall, or a Presbyteriall way) are concerned. OR Pills to Purge Malignants. And all prophane, ignorant, and scandalous persons. (But more particularly Calculated for the Meridian of Margarets Fishstreet-hill) from those grosse conceits that they have of their Childrens right to Baptisme; and of their owne right to the Supper of the Lord, &c. ALSO Good Councell to bad men. Or friendly advise (in severall particulars) to unfriendly Neighbours. By THOMAS BROOKS, a willing Servant unto God, and the Faith of his People, in the glorious Gospel of Christ, at Margarets Fishstreet-hill.

Mallem ruere cum Christo, quam regnare cum Caesare. Luther.
Si veritas est causa discordiae, mori possum tacere non possum. Jerome.

LONDON: Printed by M. Simmons, for John Hancock and are to be sold at the first Shop in Popes-Head-Alley, next to Corn­hill 1653.

To the Conscientious READER.

THe World is full of Books, and of how many may it be said, That they doe but proclaim the vanity of the writer, and procure wea­rinesse, if not vexation, to the Reader, in this knowing and censorious age? What I have written is out of faithfullnesse to Christ, and love to Souls: If my pains shall prove advantageous, for the in­ternall and eternall good of any poor Souls, I shall count it reward enough. I doubt not but those that are spirituall will find something of the Spirit in what followes, and for that cause will rellish and love it, though others may there­fore stand at the greater distance from it. Surely, where Truth comes, the Children of Truth will entertaine it, and aske no body leave. In these dayes they that have least right to Ordinances, doe make the greatest noise in crying out for Ordinances. Gods Ordinances are choice pearles, and yet too often cast before Swine, which doubtlesse hath provoked the Lord to shed the blood of many among us, who have unworthily drunk the blood of his Son, and trampled it under their feet as an unholy thing. Heb. 10.29. Though my Candle be but little, yet I must not hide it under a bushell. Though [Page]I have but one Talent, yet I must not hide it in a Napkin. I hope thou hast that anointing of the Spirit that will teach thee not to reject the fruit for the trees sake, nor so much to mind the man as the matter. But least I should hold thee long in the porch, I will briefly acquaint thee with the Reasons that have induced me to present to the World what followes; and so draw to a close.

The Reasons are these.

First, That the honour, truth and wayes of Christ, which I hope are dearer to me then my life, 1 Sam. 2.30. and which are struck at thorow my sides, may be vindicated.

Secondly, That the mouth of iniquity (or which is all one, Psal. 107.42. Titus 1.11. Psal. 63.11. that the foule mouths of prophane, ignorant, ma­lignant, and scandalous persons) may be effectually stopt.

Thirdly, That the honest, just, and righteous proceed­ings of the Honourable Committee may be manifested, and not smothered by the false reports of any prophane malig­nant spirits that were present; Isa. 5.20. who are apt and ready e­nough to call good evill, and evill good, light, darknesse, and darknesse light, &c.

Fourthly, That the importunate desires of severall Ministers, and Christians may be satisfied, especially those to whom I preach, &c.

Fifthly, 2 Cor. 11. Ch. 10-ult. Pro. 22.1. Eccles. 7.1. That my Ministry and good name (which should be dearer to me then my life) may be vindicated. A good name is rather to be chosen then great riches, and loving favour rather then silver and gold: a good name is better then precious ointment, saith Solomon, Eccles. 7.1. The initiall letter ( [...]) of the Hebrew word ( [...] Tob) that in this Text is rendred good, is bigger then ordinary, to shew the more then ordinary excellency of a good name amongst men. The Moralists say of fame, or of [Page]a mans good Name (Omnia si perdas, The French have this Pro­verb among them, That a good renown is better then a golden Gir­dle. famam servare memento; Qua semel amissa postea nullus eris) i. e. Whatsoever commodity you lose, be sure yet to preserve that Jewell of a good Name. But if any shall delight to blot and blur my name, that their owne may shine the brighter; I shall desire them frequently to remember a sweet saying of Austin (Quisquis volens detrahit famae meae, nolens addit mercedi meae.) He that willingly takes from my good Name, unwillingly addes to my reward. Mat. 5.11.12. The remem­brance of this, and the bird in the bosome (conscience) singing, makes a Heaven of joy in my heart, 2 Cor. 1.12. in the middest of all the trialls that doe attend me.

Sixthly, That others may be undeceived, who are apt enough to judge that there are other things and worse things charged upon me then indeed there is. Jer. 20.10, 11. Psal. 35.11. And indeed some say already, that there were eighteen things, others that there were six and twenty things charged against me; and all this to render my person and my doctrine, contemp­tible in the World, &c.

Seventhly, That the Malignant and profane Petitio­ners, and others of their stamp, may be either satisfied, con­vinced, and reformed, or that they may be found speech­lesse, and without excuse in the day of Christ.

Eightly, Because my case is a generall case, and reach­es all the godly conscientious Ministers in England, be they of one judgement or another. And clearly if upon the following Charge against me, the prophane, ignorant, and Malignant party, should out and rout the godly Ministers in the Nation; I wonder where there would be found a con­scientious Minister, that should not upon these grounds be outed and routed?

Reader,

I desire that thou wouldest cast a mantle of love over the Mistakes of the PRINTER, I having no opportunity to wait on the Presse, by reason of my many Engagements other wayes. I will not by any Prolepsis detaine thee at the doore, but desire that the God of all consolations would blesse thee with all externall, internall and eternall bles­sings, that thy actions may be prosperous, thy troubles few, thy comforts many, thy life holy, thy death happie, and thy soule lodged for ever in the bosome of Christ. So I remaine

Thine, so farre as thou art CHRISTS. Thomas Brooks.

A SHORT PREAMBLE That I intended (to make before the Honourable Committee for Plundred Ministers) that Truth and my Selfe might be the better vindicated and cleared.

Gentlemen,

'TWas a Divine saying of Seneca, No man sets a better rate upon vertue, Qui boni viri famam perdidit ne conscientiam perderet. Seneca. then he that looseth a good Name to keep a good Conscience. He that hath a good conscience, sits Noah-like, quiet and still in the greatest combustions, and di­stractions (Conscientia pura semper secura) A good Conscience hath sure confidence, it makes a man as bold as a Lyon, Pro­verbs 28.1.

I remember Calvin writing to the French King, saith, that Opposition is (Evangelij genius) the black Angel that doggs the Gospel at the heels. And certainly, where Christ is like to gain most, and Satan like to lose most, there Satan in his in­struments will stir and rage most; yet if every opposer of the Gospel and the Saints, were turned into a Devil, that old saying would be found true (Veritas stat in aperto campo) Truth stands in the open fields, yea and 'twill make those stand in whom it lives; yea 'twill make them stand chearful­ly, resolutely, and unmoveably, in the face of the greatest, highest, and hottest oppositions.

Concerning these prophane, ignorant, malignant, and scandalous Petitioners, I shall say as Lactantius saith of Lucian (Nec diis nec hominibus pepercit) he spared neither God, nor [Page]man; such are these Petitioners. 'Tis said of Cataline, that he was Monstrum ex variis diversis (que) inter se pugnan­tibus naturis conflatum. a compound and bundle of warring lusts and vices; such are these Petitioners. Historians say, that Tygers rage and are mad, when they smell the fragrancy of Spices; such are these Petitioners, when they smell the fragrancy of the Graces of Gods Spirit in the principles and practices, in the lives and religious exercises of the people of God.

Gentlemen, I am compelled to tell you that I have by the gracious assistance of God, preached publiquely the Gospel above these thirteen years, and the greatest part of those years I have spent in Preaching the word in London, where God hath given me many precious seals of my Ministry, which are now my comfort, and in the day of Christ will be my Crown. They are my living Epistles, they are my walking Certificates, they are my letters testimoniall, as Paul speaks. And yet in all this time none have shewed themselves so malicious, 2 Cor. 3.1, 2. im­pudent and ignorant, as to Petition against me, as these that stand now before you; yet am I confident that this act of theirs shall work for my externall, internall, and eternall good: Rom. 8.28. Judg. 14.14. And out of this eater God will bring forth meat and sweetnesse to others also.

Gentlemen, I shall now trouble your patience no further but come now to answer to the things that these prophane, Malignant Petitioners have charged against me, in their Peti­tion to this Honourable Committee.

TO THE HONORABLE COMMITTEE FOR Plundred Ministers. The humble Petition of the Pa­rishioners of Margaret New-Fishstreet, London, whose Names are hereunto sub­scribed.

SHEWING,

THat one Mr. Thomas Brooks, was by Order of your Honours, dated the twenty third of March, 1651. appointed to Preach for a Moneth, next ensuing, as Probationer; to the end, that upon the Parishioners, and the said Mr. Brooks mutual tryal of each other, the said [Page]Mr. Brooks might continue, or your Petitio­ners have some other to officiate amongst them.

Your Petitioners are humbly bold to offer to your Honours consideration, that they have had tryal of the said Mr. Brooks ever since your Ho­nours Order; but cannot finde that comfort to their soules they hoped; nor indeed is the said Mr. Brooks so qualified to your Petitioners understandings, as to remain any longer with them. And further, your Petitioners say, that the said Mr. Brooks refuseth to afford your Pe­titioners the use of the Ordinances, of Baptism and the Lords Supper; nor will he bury their dead.

The Petitioners therefore humbly pray, that your Honours will be pleased to revoke your Order, and give liberty to your Peti­tioners for six Moneths, to present a fit person to your Honours to be their Minister; and in the mean time, that Sequestrators may be appointed to provide for the ser­vice of the Cure, out of such money, as shall arise for tithes out of the said Parish; And, &c.

QUERIES Upon the Malignants PETITION.

Gentlemen,

IN their Petition they say, that I was to preach a Moneth, as Probationer, and after a mutual tryal of each other, I might continue, or the Petitioners have some other to officiate amongst them. To this I say,

1. That I never had any such thing, by one or other propounded to me, to preach amongst them as Probationer. It was onely thus propounded to me; That at a full meet­ing, I was chosen by the honest and well affected of the Parish, to come and preach amongst them. And I did more then twice or thrice declare to them before I came, that if they did expect any thing else of me, I would not come: Onely I did declare my willingnesse, to receive any among them into Fellowship with us, that the Lord had taken into Fellowship with himself, and that were willing to walk in Gospel-order.

2. I say, that had they propounded the business to me, as tis presented in their Petition, I would never have come upon such terms, and that upon several reasons, which here, I shall omit.

3. I say, that they had a tryal of me all the Winter, I preached above twenty Sermons on the Lecture-nights, be­fore [Page 2]this Order was granted, or desired; therefore I know not to what purpose I should preach among them upon tryal, when they had before-hand so large a tryal of me.

4. I say, that these prophane, malignant Petitioners, had neither a hand in chusing of me, nor yet hearts to make any tryal of my ministry; (so far as I can understand) and there­fore they may well have a black brand put upon them, as men void of common honesty and ingenuity, in abusing the Ho­nourable Committee, and petitioning against me: When as they were neither the major part of the Parish, by far, nor yet was the Order of the Committee granted to them, nor did the Order of the Committee give any power, or liberty to these prophane malignant Petitioners, to chuse some other to offi­ciate, as they pretend; what greater dishonour and contempt can they cast upon the Committee, then to declare to the world, that they have given to them (that are so notoriously known for their prophaneness and malignancie) an Order to chuse one to officiate amongst them.

In their Petition they further say, That they have had tryal of me ever since your Honours Order; this is as far from truth, as the Petitioners are from being real friends to the present Authotity of the Nation. For tis notoriously known, that they use not to hear me, but others, whose ma­lignant principles and practises, are most sutable to their own.

Further they say, they cannot finde that comfort to their soules they hoped. Here give me leave to quere; 1. How they could have any comfort from my ministry, that did not attend it. 2. But grant they did, I Quere, whether their want of comfort, did not spring rather from their want of faith, to close with the word, and to feed upon the word, and to apply the word to their own soules, then from any defect in my preaching? The word preached did not profit them, not be­ing mixed with faith, in them that heard it, Heb. 4.2. Faith and the word meeting, make a happy mixture, a precious confecti­on. When faith and the word is mingled together, then the word will be a word of power and life; then 'twil be a heal­ing word, a quickning word, a comforting word, a saving [Page 3]word. Faith makes the soul fruitful; As Luther saith of pray­er, so I may say of saith, it hath a kind of Omnipo­tency in it, 'tis able to do all things. Est quaedam omnipotentia precum. Tantum possu­mus, quantum credimus. faith hath Rachels eye, and Leahs womb. Where faith is wanting, mens souls will be like the Cypress, the more it is watered, the more it is withered. However that tree that is not for fruit, is for the fire, Heb. 6.8. Some say of King Midas, (not true, but fabu­lous) that he had obtained of the gods, that whatsoever he touched should be turned into gold. I may truly say, in a spiritual sense, what ever faith touches, it turnes it into gold, into our good. A Bee can suck hony out of a flower, so can­not a Flie do. Faith will extract abundance of comfort out of the word, and gather one contrary out of another, honey out of the rock, Deut. 32.36.

3. I quere, whether their not finding comfort by my mini­stry, did not rather spring from a judicial act of God, When she in Seneca, was stricken with sudden blind­nesse, she cry­ed out of the light: So when God strikes pro­phane men with spiritual blindnesse, then they cry out of the Minister, Psal. 119.70. rather then from any thing in my ministry? God, many times, pu­nishes mens neglect of the means, and their dispising the means, and their barrenness under the means, &c. by giving them up to a spirit of slumber, by shutting their eyes, and closing up their hearts, as you may see in that, Isa. 6.9, 10. and he said, Go and tell this people; hear ye indeed, but understand not, and see ye indeed, but perceive not; Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. A fat heart is a fearful plague; a fat heart is a most brutish and blockish heart; a heart fitted and prepared for wrath. These four keyes (say the Rabbins) God keeps under his own girdle: 1. The key of the womb. 2. The key of the grave. 3. The key of the rain. 4. The key of the heart. He openeth and no man shutteth, and he shutteth and no man openeth.

4. I Queere, whether their not finding of comfort did not spring from the wickedness and basenesse of their own hearts, Isa. 29.13, 14. Ezek. 33, 30. - ult. Mat. 15.4, - 10. The Patient in Plutarch, complained to his Physiti­an of his Finger, when his Liver was rotten. So many com­plain of the Minister, when their hearts are rotten; they complainthey can finde no comfort, when the fault lyes in the base­nesse of their hearts, When men bring pride, and prejudice, and refolvednesse to walk after the waies of their own hearts, let the minister say what he will, (as they in Jeremiah, 44.15. - ult. which I desire you will turn too and read) tis no wonder, that they can finde no comfort in the word. This is just as if the Pati­ent [Page 4]should cry out of the Physician, Oh he can finde no com­fort in any thing he prescribes him; when he is resolved be­fore hand, that he will rather dye then follow his prescripti­ons. May not every one of these mens hearts say to him, as the heart of Apollodorus in the Kettle ( [...]) 'tis I have been the cause of this? I judge they may, and if they will not now acknowledg it to their humiliation, they will at last be forc'd to acknowledg it, to their confusion and destructi­on, in that day wherein the great searcher of hearts shall judge the souls of men.

5. I Quere, whether all the godly conscientious Ministers, of one judgement or another, in all England, would not be outed and routed, if this plea of prophane, ignorant, malig­nant, 1 King. 22.8.-29. and scandalous persons, that they cannot finde no profit, nor no comfort by their ministry, be admitted, as a thing that has worth or weight in it. Without doubt, if this would carry the day against a godly ministry, 2 Chron. 36.16 we should hear a cry from all parts of the Nation, where such men are; Oh! what shall we do with such Preachers as these be? Isa. 30.8, 9, 10, 11. we can finde no comfort, nor no profit by their ministry; we will have none of these, but we will have such, as will preach pleasing things; Lam. 2.14. we will have Common-prayer-book men, and such that will administer Sacraments to us, as in former good dayes, wherein their was no such difference put between men and men, but all that would bring their two-pences, might come and be as welcome to the Parson, (if not more) as any Puritan, or Round-head of them all.

6. I Quere, whether your not finding of comfort and profit by the word, did not spring from Satans blinding your eyes, and from his catching away the good seed out of your hearts. If our Gospel be hid, 2 Cor. 4.3, 4. Satan is like the picture of the Goddesse, that was so contrived, that she frown'd on men as they went into the Temple, and smil'd as they came out. Math. 13.19. [...], Rapio, He took it, or snatch't it by force or vio­lence. (saith the Apostle) it is hid to them that are lost: Whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. Is it any wonder, that prophane, ignorant, scandalous persons, can finde no comfort by the word, when as the Devil hath shut their eyes with his black hand? When he hath put a covering upon their eyes, that they can't see any beauty, excellency, or glory in it? [Page 5]Gospel droppings have richly fallen among many, and yet like Gideons fleece they are dry, because Satan has blinded them, and catched away the good seed that was sowen upon them. When any one heareth the word of the Kingdom, and un­derstandeth it not, then cometh the wicked one, and catches away that which was sowen in his heart: (or rather upon his heart) this is he which received seed by the way side.

7. I Quere, whether your want of profit and comfort by the word, did not spring from your want of interest in Gospel-consolations. 'Tis interest in a pardon, a Crown, an inheritance that com­forts, and not the talking of them: So here. The very Heathen could not have comfort, nor quiet when they were under the rage of sinful lusts; therefore when they knew not how to bridle them, they offered vio­lence to na­ture: pulling out their own eyes, be­cause they could not look upon a woman, with­out lusting after her. Oh, 'tis not the hearing of Gospel-consolations that comforts, but the knowledg of a mans in­terest in them that cheers up the heart. Ah, where is that word to be found in all the Book of God, that does evidence comfort, (which is childrens bread) to be of right belonging to prophane, ignorant, malignant, and scandalous persons, as you can't but know your selves to be, if conscience be in the least measure awakned. God hath all along in the Scripture, made a seperation between sin and comfort; and how then can you expect comfort, who hold on in sinful wayes? though love and wrath, life and death, heaven and hell, be often set before you. God is not prodigal of Gospel-conso­lations: they are the best, and strongest Wines in Gods Cellar, and reserved onely for his best and dearest friends, Isa. 40.1.2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accom­plished, that her iniquity is pardoned, &c. The Hebrew word that is here rendred comfort, signifies first to repent, and then to com­fort. And certainly, the sweetest joy is from the sowrest teares. Tears are the Breeders of spiritual joy: When Hannah had wept, she went away and was no more sad. The Bee ga­thers the best honey of the bitterest hearbs: Christ made the best wine of water. The purest, the strongest, and most excel­lent joy, is made of the waters of Repentance. Ah, lay your hands upon your hearts, and tell me, whether you can look God in the face and say, Lord we are thine; First, by Pur­chase. Secondly, we are thine by Choice. Thirdly, we are thine by Conquest. Fourthly, we are thine by Covenant. Fifthly, we are thine by Marriage. [...] nahhamu, nuhhamu, from [...] nahham; which signifies, first, to repent, 1 Sam. 15.35. and then to comfort, be­cause true comfort be­longs only to the penitent. Divine com­fort is a deli­cate thing, and it is not given to him, that admits any other, saith Bernard. Nulla verior miseria quam falsa loetitia. Bernard. There is no truer misery then false joy. Nil nisi sanctum a sancto Spiri­tu prodire potest. Neh. 8.10. There have been those that have died under the strength and power of their joy. Valde protesta­tus sum, me nolle sic satiari ab eo. Luther. I said statly, that God should not put me off with these low things. I have read of one who cried out with a loud voice to Flavius Vespa­sianus, (vuspem pilum mutare non mores) that the Wolfe might change his hair, but not his quali­ties. You know how to apply it. Isai. 49.4, 5. Ah, if you are not the [Page 6]Lords in these respects, what Minister on earth hath a com­mission to comfort you? their commission is to read other Lectures to prophane, ignorant, scandalous persons, &c. then those of comfort and joy, as you may see in these Scri­ptures, (if you will but take the pains to read them) Psal. 7.11. Psal. 9.17. Psal. 11.5, 6. Psal. 37.10, 20. compared with Psal. 75.8. Psal. 145.20. Job 21.30. Prov. 11.5, 21, 31. compared, Prov. 12.2. Prov. 14.19. Prov. 15.29. Prov. 21.18, 27. Eccles. 8.13. Isa. 11.4. Isa. 13.11. Jer. 25.31. Ezek. 3.18, 19. Nah. 1.3. Mal. 4.3. Deut. 28.15- ult. Levit. 26.14- ult. Ah, did you but wisely consider the excellency of Gospel-comforts, above all other comforts in the world, you would not wonder at Mini­sters giving them forth so sparingly, to prophane, ignorant, malignant, and scandalous persons: For first, Gospel-com­forts are unutterable comforts, 1 Pet. 1.8. Phil. 4.4. Second­ly, they are real, Joh. 14.27. all others are but seeming com­forts, but painted comforts. Thirdly, they are holy com­forts, Isa. 64.5. Psal. 138.5. they flow from a holy Spirit, and nothing can come from the Holy Spirit, but that which is holy. Fourthly, they are the greatest and strongest comforts, Ephes. 6.17. few heads and hearts are able to bear them, as few heads are able to bear strong wines: Fifthly, they reach to the inward man, to the soul, 2 Thess. 2.17. the noble part of man: My soul rejoyceth in God my Saviour. Our other comforts onely reach the face, they sinck not so deep as the heart. Sixtly, they are the most soul-filling, and soul-satisfying comforts, Psal. 16. ult. Can. 2.3. other comforts cannot reach the soul, and therefore they can't fill, nor satisfie the soul. Seventhly, they comfort in saddest distresses, in the darkest night, and in the most stormie day, Psal. 94.19. Hab. 3.17, 18. verses. Eightly, they are everlasting, 2 Thess. 2.16. The joy of the wicked is but as a glass, bright and brittle, and evermore in danger of breaking, but the joy of the Saints is lasting. (Ae­terna erit exultatio, quae bono laetatur aeterno) Their joy lasts for ever, whose object remains for ever.

8. I Quaere, whether you, and men of your stamp (remain­ing under the power of your lusts) will ever say, that you can finde any comfort at all in any mans ministry, that is not a [Page 7]Common-prayer-book man, or one that will give you and yours the Sacraments, and lash at the power of godlinesse, and at the State, in preaching, and praying, &c. doubtlesse under such a mans ministry (were he never so ignorant, scanda­lous or prophane) you would plead that you found much comfort, to your souls, and that he was a man indeed for your money, &c. Well, if you have found no comfort, under my ministry, yet my comfort is, that my reward is with the Lord, and my work with my God: my comfort is, that there are many hundreds in this City, that have, and that do finde comfort, by the blessing and breathings of God upon my weak endeavours.

Further, in their Petition they say, that I am not so quali­fied to their understandings, as to remain any longer with them.

To this I say, First, 'tis my joy and crown, that I am not so qualified, as to please and content, ignorant, prophane, malignant, scandalous persons in their formality, and impie­ty. Remembring that he is the best Preacher, Non qui aures tetigerit, sed qui cer pupige­rit. Male de me lo­quuntur, sed mali, saith Se­neca. not that tickles the ear, but that breaks the heart. 'Tis a comfort to me that I am no neerer that woe, Luk. 6.26. Woe be to you when all men speak well of you. When one told Aristides, that he had every mans good word; saith he, what evil have I done, that I should have every mans good word? 'Tis sometimes more a shame then an honour, to have the good word of prophane, ignorant, scandalous persons. Latymer in his last Sermon, be­fore King Edward, saith, That he was glad when any objected indiscretion against him in his Sermons; for by that he knew the matter was good, else they would soon have condemned that. 'Twas a notable saying of Salvian, Mirum esset si hominibus lo­quentia de Deo verba, non pla­ceant quibus ip­se forsitan Deus non placet, Salv. 'Twere very strange, (saith he) If I should please a world of men, when God himself, doth not give every man content. Luther, wri­ting to his friend, hath this passage, My greatest fear is the prai­ses of men, but my joy is in their reproaches and evill speeches. 'Tis certain that the praises of men, to many, are the Basilisks, that kill, the poyson that destroyes their immortal souls.

2. I say, If the understandings of ignorant, malignant, prophane and scandalous persons, should be the rule or stan­dard, [Page 8]by which the abilities, or qualifications of such Ministers, that are Ministers, not of the letter, but of the spirit, (as the A­postle speaks) should be measured and tried: 2 Cor. 3.6. doubtlesse he that is no Witch may easily conclude, that there are no Mini­sters in England, Jer. 5.30, 31. qualified to their understandings, but such as are malignant, ignorant, prophane, and scandalous as them­selves; and such without doubt would be the onely qualified men to their understandings; as might be confirmed by a cloud of witnesses.

3. Chriysostom studied not, (aures titillare, but corda pun­gere) to tickle the ears of his hearers, but to prick and ravish their hearts. Prov. 11.30. Though I am not qualified, as to their understandings, yet (through grace) I am qualified, as to the understandings of those, that are eminent both for piety and parts, and who have made tryal of what is in me, and what the Lord hath done for me. And though I am not so qualified, as to gratifie your lusts, yet tis joy and honour enough to me, that the Lord hath so qualified me with gifts and grace, as to make me instrumental, to bring in souls to Christ, and to build up souls in Christ. In the day of account it will be made manifest, that they have been the best, the wisest, and ablest Preachers, who have brought most souls to Christ, and provok't most souls to walk with Christ, [...] velokeakh. which signi­fies by art and industry, to catch souls, as Fowlers do to take birds. and cleave to Christ, and lift up Christ in this world. Through grace, I can say, (with blessed Cooper) my witnesse is in heaven, that I have no such joy, and plea­sure, as in doing the work of Christ, and in being serviceable to the honour of Christ, the interest of Christ, and the people of Christ.

4. If this plea of prophane, ignorant, malignant and scan­dalous persons should be admitted, as authentick, doubtlesse, all the godly, They that are wise cannot but observe much of this spirit, upon all the prophane, ignorant, and malignant persons in the Nation. tender conscientious Ministers in the Nation, that can't do as they would have them, would quickly be ejected. All the prophane, ignorant, malignant, scandalous persons in the Nation, would soon cry out, as one man, Our Ministers are not so qualified to our understandings, as to re­main any longer with us, Ergo.

5. 'Tis to be remembred, that when the Petitioners were several times prest by the Committee, to shew wherein I was not qualified for the work of the Ministry, The Petition­ers seemed to be like those in Matth. 22.46. that were non plust, by the question Christ put to them, &c. My first Ser­mon preached before the Parliament, was on the 26. Decmb. 1648. My second was preached on the 8. of Octo­ber, 1650. for that great vi­ctory, the Lord of Hosts gave our Ar­my over the Scots Army, in a barttel at Dunbar, Sept. 3. 1650. and both are prin­ted by their Order. Besides my book, cal­led, Precious Renedies a­gainst Satans devices; which came forth this year which some of them have seen. they all seemed to be dumb, and at very great losse, as not knowing what to [Page 9]answer; but at last, their malignant Champion, after much pumping gave this answer to the Committee, That I was not so qualified to their understandings, as to remain any longer among them; because I would not give them the Sa­craments, nor bury their dead; which put some rather upon smilings, then upon answering. But at last a worthy Member of that Committee, made this answer, That they had both heard me and seen me in Print, and so were best able to make a judgement of my abilities, and fitnesse for the work of the Ministry, &c. For a close of this branch of the Petition, I shall onely say this, (being compelled thereunto by some) that I do believe, that I have spent more money at the Univer­sity, and in helps to Learning, then several of these Petitioners are worth: (though haply I have not been so good a profici­cient, as those that have spent lesse) I am a lover of the Tongues, and do, by daily experience, finde, that knowledg in the Original tongues, is no small help for the understand­ing of Scripture, &c. Yet am I not kin to them, that advance and lift up acquired gifts, above the sweet sanctifying gifts and graces of the Spirit of Christ, in the souls of his Saints, as many have, and do to this day. But certainly Christ will more and mote, cloud those that labour to cloud the shinings forth of his Spirit, in the souls of his servants. Nor yet am I kin to Licinius, who held Learning to be the Common wealths Ratsbane. Neither am I kin to those, that labour might and main the overthrow of Learning, in order to their lifting up Jack Straw. 'Tis sad, when men are not so ingenious, as to favour that in others, which they can't finde in themselves.

Further, the Petitioners say, that I refuse to Baptize their children, &c.

Answ. 1. This give me leave to premise by the way, that tis my judgement, Gen. 17. Act. 2.38, 39. 1 Cor. 7.14. &c. (upon many grounds moving me to it) that Baptism is to be administred to the children of believing Parents, who walk in the order of the Gospel; and my practise herein, doth answer to my judgement, as is well known to many.

2. But in the second place, I confesse I have refused, and [Page 10]shall refuse to Baptize the children of prophane, ignorant, malignant and scandalous persons, and that upon these fol­lowing grounds.

1. Non parentum aut majorum authoritas, sed Dei docentis imperium, Je­rom. The command of God, must out­weigh all au­thority, and example of men. Because I cannot finde any warrant in my commission from Christ so to do. I do seriously professe, that I have made a diligent search and strict inquiry into that commission, that I have received from the Lord, for the dispencing of holy things; and I cannot finde any thing in my commission that will bear me out, in the Baptizing the children of those Pa­rents that are prophane, ignorant, malignant, scandalous, &c. and therefore I cannot do it, lest I should hear Christ and conscience, sounding that sad word in my ears; Who hath re­quired this at your hand? Isai. 1.12.

2. Because, such persons that are prophane, ignorant, ma­lignant, Mat. 3.5, 6, 7, 8, 9.10, 11, 12. Mark. 1.4, 5. Act. 2.38, 41. Luke 3.3. Act. 13.24. Act. 8.12, 31. to the end. Act. 10.45, 46, 47, 48. Acts 18 8. Acts 22.16, 17, &c. So Ps. 50.16, 17. scandalous, &c. if they were now to be baptized themselves, ought not to be baptized, they having no right to baptism, as these Scriptures in the margent do evidence: there­fore such Parents cannot justly, upon any Scripture account, chalenge baptism for their children, who have no right to it themselves. All that know any thing are not ignorant of this, that tis the Parents interest in the Covenant that gives the child right to baptism; now how prophane, ignorant, scandalous parents, can give their children right to baptism when they have no right to it themselves, is a thing that I am no wayes able to reach; and a thing (I judg) too hard for any to prove Hos. 2.2, 3.

3. Because, the children of Parents, whereof neither can be judged, to be a Believer, ought not to be Baptized, till the child grow up to manifest his own faith, as these Scriptures (among many others that might be produced) prove, Gen. 17.7, 8, 9. Act. 2.39, 40, 41. 1 Cor. 7.14. &c.

4. Isa. 28.15, 18. [...] They cut a covenant with hell & death: in old time men were wont to kill and cut asun­der sacrificed beasts, and to passe between the parts di­vided, Gen 15.17. Jer. 34.18. The cere­mony intend­ed an impre­cation, that he might be cut in pieces, as that beast was, who should vi­olate the cove­nant so made. The same rite was used among the heathenish Gentiles also, Rom. 14.23. Because, prophane, ignorant, scandalous persons, &c. are visibly in covenant with Satan, and therefore to admini­ster baptism, the seal of the Covenant to their children, upon their accounts who are visibly in Covenant with Satan, can­not but be a notorious prophaning of the Ordinance, there­fore I dare not do it. Now that such persons are visibly in Covenant with Satan is clear, Isai. 28.15. Because ye have said, [Page 11]We have made a covenant with death, and with hell, are we at agree­ment, when the overflowing scourge shall passe through, it shall not come unto us; for we have made lyes our refuge, and under falshood have we hid our selves, vers. 18. And your covenant with death shall be disanulled, and your agreement with hell shall not stand; when the overflowing scourge shall passe through, then ye shall be trodden down by it. Not that they had formally made a covenant with Sa­tan; but their waies and courses were such, as did proclaim to the world, that they had as it were formally made a cove­nant with hell and death. Therefore to apply this blessed Ordinance to their children, who are thus invisibly in cove­nant with Satan; and who are not capable thereof, through want of divine warrant, cannot (doubtlesse) but be esteemed a high prophaning of it.

5. Because, I may not yield blind obedience, nor do any thing doubtingly, both which I should do, should I baptize their children, who are prophane, ignorant, scandalous, mockers, and scoffers, at God and godlinesse, &c.

6. Because, by administring that holy Ordinance to the children of prophane, ignorant, scandalous persons, I shall make my self guilty, of nourishing, If I partake in other mens sins, I must partake in their pu­nishments. Rev. 18.4. Christians were wont to be of that courage, that they feared nothing but sin. Nil nisi peccatum timeo, said Chrysost. and cherishing in such wicked persons, such vain opinions and conceits, that cannot but be very prejudicial to their souls, as that they have aright to that precious ordinance, when they have none. That God hath taken their children into covenant, as well as the chil­dren of the best believers in the world, when he hath not. That God is more favourable and loving to them, then indeed he is: And that their case is not so bad as some would make it, &c. All which opinions and conceits (with many more of the same stamp that might be named) cannot but prove many wayes prejudicial to mens immortal souls.

I shall forbear the laying down any more reasons, why I have not, nor shall not baptize their children, who are pro­phane, ignorant, malignant, scandalous, mockers, and scoffers at God and godlinesse; judging that these may be sufficient, to satisfie all intelligent men.

Further, these Petitioners say, that I will not give them the Lords Supper.

Answ. Though I do give the Lords Supper to those to whom of right it belonges, yet I cannot, I dare not give it to prophane, ignorant, malignant, scandalous persons. I had, with Calvin, rather dye, then that this hand of mine should give the things of God to the contemners of God. 2 Cor. 6.14. ult. Phil. 32. Mat. 15.26. 1 Cor. 5.12, 13. Rev. 22.15, 21, 27. It is worse to admit a man openly pollu­ted with sins, then a man bodily posses­sed with De­vils, Chrysost. The Thurians had a law, that whosoe­ver went a­bout to abo­lish an old law should present himself with a rope about his neck, before the people; that if his in­vention was not approved, he might pre­sently be strangled. You know how to apply it. 1 Cor. 11.27, 28, 29, 30. Rev. 2.12, 13, 14, 15, 16. 1 Cor. 10.3, 4, 5, 6, 7, 8, 9, 21, 22. compared, Nehem. 13.18, 19. And with Chrysostom, I had rather give my life to a murderer, then Christs body to an unworthy receiver. And had rather to suffer my own blood to be poured out like water, then to ten­der Christs blessed blood to any base liver, and that upon these following grounds.

1. Because, such persons are excluded by the word of God, from communion with Believers in that glorious Ordinance, as the Scriptures in the margent do evidence.

2. Not onely the Scriptures, but the very Episcopal Ru­brick, for the administration of the Communion, dos exclude, and shut out such persons from the supper of the Lord, in these words, They that intended to partake of the holy Communion, should signifie their names afore to the Curat and if any of those be an open and notorious evil liver, so that the Congregation is offended; or have done any wrong to his neighbour by word or deed, the Curat having knowledg, shall call him and advertise him in any wise, not to presume to the Lords table, until he hath openly declared himself, to have truely repented, and amended his former naughty life, that the congregation may thereby be satisfied, &c. As for the Presbyterial way, you all know, that by their Directory, and lawes annexed, they must not receive any to the Communion that are ignorant, scandalous or prophane in their conversation. So that the summe of what hath been said is this, that by the lawes of God, and by the lawes of Episcopacy, and by the lawes of Presbyterie, prophane, ignorant, and scandalous persons are to be excluded from the Supper of the Lord. Ergo.

3. Because, the admitting of such that are prophane, igno­rant, scandalous, or that are scoffers, and mockers of all good­nesse, &c. to the Supper of the Lord, is the ready way to turn the House of God into a den of theeves; and to bring a dread­ful doom, both upon consenters, and presumers, as the Scrip­tures in the margent will make good. Not onely the lack of the word and Sacraments, (saith Bilson) but the abuse of [Page 13]either greatly hazards the weal of the whole Church. If prophane ones be allowed to defile the mysteries and assem­blies of the faithfull, and holy things be cast to doggs, Matth. 7.6. it will procure a dreadfull doom, as well to consentaries as presumers. Ergo,

4. Because there are many horrid sins in their coming to the Supper of the Lord.

  • 1 There is horrid pride,
    Yet pride cannot climb so high, but justice will sit above her.
    else no man in his wickednesse would presume to tast of the Tree of Life.
  • 2 There is Rebellion and Treason against the Crowne and Dingity of Christ. Their hands and lips adore him, as Judas his did, but their hearts and lives abhor him.
  • 3 There is theft and sacriledge,
    Possidonius re­ports, that all that took the gold of Tho­losse, perished in the posses­sion of it. Apply it. They may say with Henry the 7th, the cup of life is made my death.
    if the taking away of the Communion Cup or Cloath, &c. be such horrible theft and sacriledge, surely, it is far greater theft and sacriledge to take that bread and wine that is set apart, and sanctified by the Lord himselfe, for a holy use.
  • 4 There is murther in the cruellest manner that can be; for they kill two at once, Christ, and their own souls, 1 Cor. 11.27.29. compared.

'Twas wickednesse in Julian to throw his blood in the face of Christ; but for a wicked Communicant to take Christs own blood (as it were from his heart) and throw it into the face of Christ, is most abominable and damnable.

5. A gracious soul may say, not only ( Credo vitam aeternam & edo vitamaeternam) I believe life eternall, but I receive life eternall. They want those qualifications that should fit them for this glorious Ordinance. As,

  • 1 Experimentall knowledge.
  • 2 Faith, without which they cannot see Christ, nor re­ceive Christ, nor feed upon Christ, nor apply Christ, nor seale to Christ.
  • 3 Repentance from dead works.
  • 4 New obedience.
  • 5 Love to Christ and his Children.
  • 6 Holy thankfulnesse.
  • 7 A spirituall Appetite. All which are absolutely ne­cessary to fit souls for the Lords Supper, Ergo.

6. Because such as are prophane, scandalous, scoffers, [Page 14]and mockers, Read these Scriptures. Prov. 4.14, 15, 16. Ephes. 5.14. 1 Cor. 5.9, 10, 11. 2 Tim 3.1, 2, 3, 4, 5. The Heathen could say (Qui aequo ani­mo malis im­miscetur, malus est) He that is well content­ed to keep company w th those that are naught, is himself made naught. Euseb. lib. 3. c. 25. 1 Cor. 5. 1 Tim. 1.19, 20. Mat. 18.15, 16, 17, 18. 2 Thess. 3.6. 1 Tim. 6.3, 4, 5. &c. are not fit for civil society, how much lesse fit are they then for Religious societies? Men that love but their names and credits in the world will shun the so­ciety of such vain persons; how much more then, should men that love their Christ, and that love their precious souls, shun such society? Look as shelves and sands do en­danger the Sea-man, and as weeds endanger the corne, and bad humours, the blood, and an infected house, the neigh­bourhood: So does the society of evill men, endanger good men. One said, As oft as I have been among wicked men, I re­turned home lesse a man then I was before. Men that keep ill company, are like those that walk in the sun, tanned insen­sibly. Eusebius reports of John the Evangelist, that he would not suffer Cerinibus the Heretick in the same Bath with him, lest some judgement should abide them both. You may easi­ly apply it to the point in hand.

7. Because such persons as are prophane, scandalous, and wicked, &c. if they were in the Church, they are by the word of God to be Excommunicated, and cut off from visi­ble union and communion with Christ and his Church; therefore they are not to be admitted to the priviledges of the Church. That wickednesse that is a sufficient ground for the casting them out if they were in, is a sufficient ground to keep them out from polluting the glorious Ordinance of the Lord.

8. Mat. 26.27, 28, 29. 1 Cor. 10.16, 17, &c. Mat. 3.12. Because the Supper of the Lord is a Feast instituted by Christ only for his friends and children, for those that have received spirituall life from him, and that have union and communion with him. But prophane, ignorant, malignant, scandalous persons, Luke 15 8. 1 Cor. 5.6, 7. are chaffe which the fan flings out of the floor. They be as dirt and dust which the besome sweeps out of the house. They be as leaven, which if let alone, so wres the whole lump, and therefore must be purged out. They be as thorns and briers which must not stand in the middest of the corne, Heb. 6.8. Rom. 3.13. Mat. 3.7. but must be stub'd up and burned. They be as o­pen Sepulchres, out of which proceeds nothing but noy­some savours. Acts 28.3, 4, 5. They be as Vipers, which must be shook off, as Paul shook off the Viper that fastned upon his hand. They [Page 15]be as ravenous wolves, which every carefull, John 10.12. watchfull shepheard must keep out of his fold. They be as swine, that will trample the choicest pearls under their feet, Matth. 7.6. if they should be cast before them; therefore Ministers must not hang Gospel-pearls in such swines snouts, The Table of the Lord (saith Chryso­stome) is that whereon the (blessed) car­kasse is laid; we must not suffer chatter­ing Jaies to come there­unto, for only high-flying Eagles are to feed there­upon. nor cast them under such swines feet. The fouler the chest is, the more unfit it is to have a fair and precious Garment put therein; and the filthier the soule is, the unfiter it is to re­ceive in this holy Sacrament. I have read of a Jewel, that being put into a dead mans mouth, loseth all its vertue. Such a Jewell is the Supper of the Lord, it looseth its vertue when 'tis put in prophane, ignorant, scandalous persons mouths, who are dead God-wards, and dead Hea­ven-wards, and dead Holynesse-wards, and dead Christ-wards.

Lastly, these Petitioners say, That I will not bury their dead.

To this I shall give this short Answer, That if they mean that I would bury their dead after the old fashion, Matth. 8.22. Nay, 'tis known to hundreds, that 'tis my practice, after the dead is buryed, to preach to the people that are met upon that occasion (if so desired) many grounds moving me thereunto. I con­fesse it, and shall only say, that 'tis most proper for the dead to bury the dead, as Christ speaks; my work being to Preach the Gospel. But if by burying their dead, they mean, that I wil not accompany their Corps to the grave, being the last office of love that can be performed to the deceased per­son, 'tis notorious false; all that know any thing of the Scripture, can't but know that there is nothing in all the Book of God that will bear a Minister out to bury the dead, as prophane, ignorant, scandalous persons, would have them buried; and therefore I don't, and I hope I shall ne­ver be so far left of God, as to conform to the superstitious desires and customs of vain men.

Reader, for a close, thou mayest take notice, That though I was ready to give in the fore-named Arguments, Greater re­spect the Ho­nourable Committee could not cast upon me, nor greater con­tempt upon the prophane malignant Pe­titioners, then not to put me to answer to the things ob­jected against mee. One of these prophane ma­lignant Peti­tioners obje­cted to me, Judas his re­ceiving the Supper of the Lord, which I disproved, & yet this vain; person (as I have been in­form'd) boast­ed of victory. John 13.30. Hilar Durand. Piscator, Beza, &c. compare Mat. 26. and Mark. 14. to­gether, and you shall find that neither of them doaf­firm that Ju­das was at the Lords Supper, therefore we have no ground to be­leeve that Ju­das was at that blessed Supper. Luke 22.19, 20. Mat. 26.26, 27, 28, 29. in answer to the objections made by the Prophane Malignants, in their Petition against me. Yet the Committee in their wisdomes (it seems) did not judge it meet so much as to ask me a reason, why I did not Baptize their Children, give them the Lords Supper, and bury their dead: they well knowing, [Page 16]that there is nothing more ordinary, then for those to be bauling and crying out for Ordinances, that have no right to them: And that if upon the non giving of the Ordi­nances to such prophane persons, they should eject Mini­sters out of their places, they should quickly eject all those in the Nation, that are most tender of the honour of Christ, and that have been some of their best friends in the worst times.

Before I give the Councel intended to the Petitioners, I judge it usefull (in severall respects) to batter downe that which most prophane, ignorant, malignant, scanda­lous persons doe count their strong hold, or their greatest Argument to prove it lawfull for them to receive the Sup­per of the Lord, notwithstanding their prophanenesse and wickednesse; and that is, That Judas was admitted to the Lords Supper, and that they are not worse then Judas, no nor yet so bad, Ergo.

Now for the casting downe of this their (imagined) strong hold, for the dispatching this their first born, this their Goliah, consider with me these following things.

1. The Holy Ghost by the Evangelist John, doth punctu­ally, and expresly tell us, that Judas went out immediate­ly after the sop. That this sop was no part of the Sacra­mentall Supper, both Fathers and School-men doe agree, and many others in our own time, who are men of great piety and parts, Ergo.

Did I know any thing of weight that could be objected against this Argument, I would be so faithfull as to give an answer to it, as the Lord should inable me to doe, but I know nothing that ha's that strength in it, as to weaken the truth asserted.

2. Those to whom Christ gave the Sacrament, he saith without exception, This is my body which is given for you; this is the cup of the new Testament, in my blood, which is shed for you; and I will not drinke henceforth of the fruit of the Vine, untill that day I drinke it new with you in my Fathers Kingdome. [Page 17]Now I would willingly know, Were hypo­crites, and re­probates known to us, we ought to shut the door against them, and will Christ open it? sure­ly no. how this can in the least mea­sure stand with the wisdom, holiness, justice, righteousness, innocency, and integrety of Christ, to say this, and promise this to Judas, whom he knew to be an hypocrite, reprobate, a devil, as himself calls him? Joh. 6.70, 71. chap. 13.10, 11. If this be not to make Christ a false witnesse, a lyer, a decei­ver, &c. I know not any thing.

3. 'Tis as clear as the Sun, (from that 22. of Luke 28, 29, 30.) that those to whom Christ gave the Sacrament, were such as did continue with him in his temptations, Matth. 26.24. Mark 14.21. Joh. 6.70. Act. 1.25. 1 Cor. 6.2, 3. and such as Christ did appoint to them a kingdom, and such as should set upon Thrones, &c. Now are there any so vain and foolish, as to say, that Judas did continue with him in his temptations? Or, that Christ did appoint to him any other kingdom, then a kingdome of darknesse? Or, that he shall set on a Throne to judge others, who shall at last be judged as a Devil?

4. Quod non acti­bus, sed finibus pensantur officia. Duties are esteemed not by their acts, but by their ends. Judas was no wayes capable of any of those noble ends and glorious uses, for which the Lord Jesus appointed this Sacrament; he having no real love to Christ, no experimental knowledge of Christ, no faith to discern Christ, to apply Christ, to feed upon Christ, to seal to Christ, &c. How could this Ordinance strengthen grace in his heart, who was wholly void of grace? How could this Ordinance confirm him in the love of God, who was at that very time under the great­est wrath of God? Maximilians Motto, was Tene mensuram, & respice fi­nem. How could this Ordinance seal up to him the pardon of his sins, who notwithstanding all the hell fire, that Christ cast in his face, yet would hold on in his sins, and rather betray Christ into the hands of his enemies, and his own soul into the hand of Satan, then cease from doing wick­edly, &c. That little wisdom that is in man, will work him to forbear his work, and suspend his act, Coloss. 2.3. where he sees his end will fail. And will not those treasures of wisdome that be in the Lord Jesus, much more work him to suspend his work, where he sees plainly and cleerly that his end will fail him? (as in the case of Judas) surely it will.

5. Consider seriously, whether it be in any degree pro­bable, that Jesus Christ would give his blood to Judas, John 17.9. and yet not so much as lift up a prayer for Judas; that Christ [Page 18]would do the greater thing for Judas, Sanguis Chri­sti, clavis coeli. Christs blood is heavens key. And so Judas would have found had Christ gi­ven it to him. and yet not doe the lesser; that he should give his blood to Judas, and yet not spend a little of his breath, to save Judas from wallowing in his blood for ever. Among men, it would argue the greatest weaknesse that could be, to deny the least favour, where they have shewed the greatest favour, &c.

Well, but if for argument sake we should grant, that Judas did receive the Lords Supper, it will not from thence follow, that tis lawful for those that are openly prophane, wicked, scandalous, and malignant to receive it, and that upon these following grounds.

Reason 1. Secreta mea mecum. My se­cret is with my self, is an Hebrew Proverb. We are not to look to mens hearts, but to their lives and conversations, and according as they are good or bad so to proceed. For that Judas was a close hypocrites and carri­ed his sin so secretly, that nothing appeared openly against him, for Christ yet to refuse him. Hypocrisie is spun of a fine thred, and not easily discerned, Matth. 26.21, 22. And as they did eat, he said, Verily I say unto you, that one of you shall betray me: And they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I? Sincere hearts, are more jealous of themselves then of others; and will rather judge a thou­sand hypocrites to be Saints, then one Saint to be an hypo­crite.

Reason 2. Because Judas was a member of the Church, and had done nothing openly that could cast him out; and by vertue of this membership, he might justly claim it as his due, he being called into fellowship by Christ himself. Now what advantage is this, to such open prophane wicked per­sons, as ( de jure) ought and ( de facto) are excluded from the Lords Supper, as I have before cleerly and fully proved.

Reason 3. Judas, as Ter­tullian thinks, was pretty ho­nest till he carried the bag. (It is hard to be in office, and not to put consci­ence out of office) Seve­ral other Wri­ters were of Tertullians opi­nion concern­ing Judas, Isa. 50.1, 2. Prov. 28.21. Cato hits M. Caelius in the teeth with this basenesse, that for a morsel of bread, hee would sell ei­ther his tongue, or his silence. Isa 53.2, 3. Act. 5.30, 31. Rom. 8.34. Ephes. 1.20, 21, 22, 23. Prov. 15.21. Matth. 27.3, 4, 5. Prov. 30.20. Because, in respect of wickednesse and all pro­phanesse, they go beyond Judas, Judas was no drunkard, swearer, mocker, scoffer, he did not sin openly, and glory in his sin. He did not by any open way of wickednesse, sad and quench Christ his Spirit, or Disciples: he was so far from giving any scandall, or offence to his fellow-Disciples, that when Christ told them, one of you shall betray me, they were all jealous of themselves, none of them were jealous of Judas; And they began every one of them to say unto him, Lord, is it I? [Page 19]Judas betrayed Christ for thirty pieces of silver, but open pro­phane wicked persons, they betray Christ, his word, his peo­ple, and their own souls for a thing of naught. They will transgresse for a morsel of bread, (as Solomon speaks) for a trifle. They will fell the greatest and the choicest things dog­cheap, even at the poorest and the lowest rate, that the world, or the god of this world shall bid. Judas betrayed Christ once, and open prophane wicked persons, by their open trea­sons and transgressions, do oftentimes in a day betray the Crown, Scepter, and dignity of King Jesus. Judas plotted treason against Christ when he was in a low afflicted, despised condition; but such as are openly prophane, and wicked, they plot and act treason against Christ, now he is exalted, crown­ed, and set down at the right-hand of God, in that glory and Majesty, that can neither be conceived nor expressed by any mortal creature. Judas betraies Christ, and is struck with dreadful horror and terror, but such as are openly wicked, they betray Christ, and yet joy in their transgressions, which are as so many treasons against Christ. Judas betrayes Christ, and yet justifies the innocency of Christ, he repents and con­fesseth his sin; but such as are openly wicked, proceed from evil to evil, and yet with the harlot, they wipe their mouthes, and say, What evil have we done?

Reas. 4. Because, Had Christ, as a God and searcher of the heart, kept out Judas from the Passover, because he knew his heart was naught, he had left us a pat­tern to eject such as the Church should be jealous of, that their hearts are not right before the Lord, when there is nothing de­tected. Christ gave the blessed Sacrament Mini­sterially, as he was man, leaving them a pattern to walk by that should come after him; and such was the carriage of Christ toward Judas all along. Christ did not act toward Judas as he was an all-seeing God, nor as he was the heart-maker, the heart-searcher, the heart-observer, the heart-disco­verer, but he acted towards him ministerially. Neither do I see how it could stand with the holinesse, justice, faithfulnesse, and wisdom of Christ, to give that holy Ordinance to Judas, whom he knew (as he was God) to be such a dog, a devil, considering how he had bound all his servants from casting pearls before swine. To affirm that Christ gave the Sacra­ment to Judas, as he was God, what is this, but to make Christs practise, fight against his own precepts? which for any to do, is, doubtlesse, blasphemy in the highest degree.

And now I appeal to the consciences of all prophane, wicked, malignant persons, whether they were not better a thousand times, to be shut out from this glorious Ordinance of the Lords Supper, (till the Lord shall in mercy, if it be his good pleasure, fit them for it) then to think to get in at this door, by making Judas the Porter.

I shall now adresse my self, to give some good counsel to the Petitioners, and so conclude.

GOOD COUNCEL TO Bad Men. OR FRIENDLY ADVICE TO Unfriendly Neighbours, and their Abettors.

YOUR Petitioning against me, to all under­derstanding men, was a compounded evil; an evil made up of pride, envy, malice, dis­content, ignorance, &c. Dan 4.27. Isai. 50.11. Isai. 33.14. Ʋtinam ubique de gehenna disse­reretur, Chry­sostom. I could wish that men would dis­course much and oft of hell. My councel to you is to breake off your sins by repentance, that it may go well with you for ever; if you will not, justice will be above you, and in the close, you must lye down in sorrow. Tell me, Can you dwell with the devouring fire? Can you dwell with everlasting burnings? 'Twas a good saying of Chrysostom, speaking of hell, ( Ne quaeramus ubi sit, sed quomodo illam fugiamus) Let us not seek where it is, but how we shall escape it. Grievous is the torment of the damned for the bitterness of the punish­ments, but it is more grievous for the diversitie of the punish­ments, [Page 22]but most grievous for the eternity of the punishments. Ah, consider before it be too late! what a sad thing tis for souls, at last, to have the gate of Mercy, the gate of Indulgence, the gate of Hope, the gate of Glory, shut upon them, Matth. 25.10. When a sinner is in hell, shall another Christ be found to dye for him? or will the same Christ be crucified again? Oh no; oh that you were so wise and merciful to your own souls, They were wont to say in former times, ( Caius Seius bonus vir, sed Christianus. Caius Seius was a good man, but he was a Christi­an. You may easily apply it, &c. as to dwell upon these Scriptures, Joh. 3.3. Jesus an­swered, and said unto him, Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. Except men be first unmade, and new made up again by the Spirit and Word; except the whole frame of their old conversation be dissolved, and a better erected, there is no heaven to be had. Heaven is too holy, and too hot to hold Drunkards, Revilers, Mockers, and such like, as you may plainly see by comparing these Scriptures together, 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Jude 14, 15. Revel. 21.8. & 22.15. He that is truth it self and cannot lye, hath said, Without holiness no man shall see God, Heb. 12.14. This I am sure of, that all mans happiness here, is his holiness, and his holiness, Chrysostem cals some holy men of his time (aggelous) earthly angels. shall hereafter be his happiness. You must in this life be holy, or in the life to come you shall never be happy. Seneca, a heathen man, saw so much excellency that morality put upon a man, that he saith, that ( ipse aspectus boni viri delectat) the very looks of a good man delights one. Oh then, what a beauty and glory, doth real sanctity put upon a man; it makes him more excellent then his neighbour, as Solomon speaks, Proverbs 12.26. When Agesilaus heard the king of Persia, Psalm 16.3. stiled the great king, saith he, I acknowledg none more ex­cellent then my self, unless more righteous; none greater, unless better.

But to hasten towards a close, you may be very confident of these few things, which I desire, as you tender your own good, you would seriously consider.

1. That those waies of the flesh, wherein now you walk, will be bitterness in the latter end, It was the say­ing of an anci­ent Philoso­pher, Whoso­ever sinneth, doth in that decline from his purposed end, and is cer­tainly decei­ved. Hark Scholer, said the Harlot to Apulsius, 'Tis but a bitter sweet that you are so fond of. Ah, your scoff­ing, and mock­ing, will prove but a bitter sweet at last. Act. 5.38, 39. & chap. 9.4, 5. Constantine the great Symbole, was (immedicabile vulnus ense re­scindendum est.) When there is no hope of curing, men must fall a cut­ing. And so will God deal with sinners souls. There­fore look a­bout you sin­ners. Isai. 40.15. I laugh said Caligula speak­ing to the Consuls, to think that I can kill you with a nod of my head. And can't God do it with as much ease; Rom. 14.19. Heb. 12.14. Luther said, That in the cause of God he was con­tent (totius mundi odium & impetum sustinere) to undergo, the hatred and vi­olence of the whole world. The Heathen Orator could say, (A recta conscientia ne latum quidem unguem disce­dendum) a man may not depart an hairs breadth all his life long, from the dictates of a good consci­ence. Cant. 8.1. Psa 63.1, 2, 3. Rom. 14 1. & chap. 15.1. 1 Joh. 1.3, 4. Luk. 23.24. Act. 7.39.60. Mat. 6.12, 13, 14, 15. Tully said of Caesar (nihil ob­livisci soles, nisi injurias) That he forgat no­thing but in­juries. Prov. 14.12. There is a way which seemeth right unto a man; but the end thereof are the waies of death. Though sin doth come sometimes cloathed with a shew of reason, and religion, yet the end of it will be death. [Page 23]Sin at last will betray your souls into the hands of Satan, as Dalilah did Sampson, into the hands of the Philistims. Sinne makes the soul black with filth, and red with guilt, and then vengeance follows. The Rabbins were wont to tell their Scho­lars, to scare them from sin, that every sin made Gods head ake; but, without sound repentance, you will at last finde, that every sin will make your hearts ake. Oh, that when you are tempted to sin, you would say, as Demosthenes the Oratour, did of the beautiful Lais, when he was asked an excessive sum of money to behold her; I will not (said he) buy repentance so dear. I am not so ill a merchant, as to sell the eternal for the temporal.

2. You may be confident, that all your oppositions, one way or other, against the waies of God, and against the people of God, is a fighting against God, who will be too hard for you, when you have done your worst; and what you get, you may put in your eyes, and weep it out again. Those that strive for mastery with God, God will over-master with a witnesse, Isa. 27.4. who would set the briars and thornes against me in battel? I would go through them, I will burn them together. God can nod a soul to hell; He can speak a soul miserable in a moment. Who ever stood out against him and prospered? There is such a neer union between God and his people, be­tween God and his waies, that you cannot possibly oppose them, but you oppose God himself, who can presently cause the greatest arm of humane power, to shrink up; as you may see in his dealing with Pharoah, Hamman, Belshazzar, and others, &c. Is a dry Reed able to stand against a consuming fire? Is a worm able to overcom a Lion? Is weakness able to overcom strength? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the ballance: Behold, he taketh up the Isles as a very little thing; as the Prophet Isaiah speaks. And what then is the poor creature, that he should fight against an Almighty Creator? Caesar told Metellus, he could as easily destroy him, as bid it be done. So can God; Who dares then engage against him?

3. You may be confident, that though I hate your sins, yet I do don't hate your persons. I am willing to live in love, [Page 24]and peace with all men, so far as I may without sin; but I abhor compliancy with any man, to the dishonour of Christ, to the wounding of my conscience, to the prophaning of holy things; or to the prejudice and disadvantage of the truth. 'Tis below humanity to hate a man, whose nature and simili­tude he may behold in the humanity of Christ. ( Deum odit qui hominem odit) He hateth God, that hateth man. I must love men, but hate their vice. It is said of Ephesus, That they hated the deeds of the Nicolaitans, their errors not their persons. So Jacob cursed the wrath of his sons, but blessed their persons. So Paul, 1 Cor. 4.15. and so do I, through free mercy.

4. You may be confident, that I don't refuse the baptizing of your children, and the giving you the Sacrament, &c. out of pride, or envy, or upon any carnal account in the world, but onely upon the grounds, that I have before laid down. I take the searcher of all hearts to witnesse, that I should much rejoyce and blesse the Lord, if he would be pleased to work such a thorow work of grace upon all your hearts, as that I might (without sinne) dispence all the precious things of Christ to you. Ah, tis not a joy, but a real grief to my soul, that others han't that right, and can't come to those Ordi­nances, which God hath made so sweet and advantagious to me, and many others of the sons of Sion.

Oh! how willing should I be, and those that walk with me, to give you the right-hand of Fellowship, if we could but see, that the Lord has taken you into fellowship with his blessed Self; that so the Ordinance might be a cordial, and not poyson to you.

I do professe before the Lord, that I do, from my soul, for­give you the wrong and injuries that you have done me, or attempted to do. God has been good to me, notwithstanding my failing towards him, and my sins against him: And the sense of his love and rich goodness, makes my bowels to earn towards you.

Oh! 'Tis a mercy more worth then a world to me, that God hath given me such a frame of spirit, as that I can pray for your souls, and weep over your sins; and that I am ready to serve you in all those waies, wherein I may further [Page 25]the eternall welfare of your souls, &c. Lihnod lelam­med, Wee therefore learn that we may teach, is a Proverb a­mong the Rabbins. I could have dealt with you in ano­ther way, had I not intend­ed the good of your souls. Jer. 44.15- ult. Acts 20.26, 27. Ezek. 3.17, 18, 19. 1 Cor. 9.20, 21, 22. John 12.48. 2 Cor. 5.10. Rom. 8.28. Micah 7.8, 9, 10. Jer. 20.9, 10, 11, 12. Mal. 3.17, 18. Isa. 49. 4, 5. Prayer is (porta coeli cla­vis paradisi) the gate of Heaven, a key to let us in to Paradise. Heb. 3.7-12. Nec Christus nec coelum pa­titur hyperbo­len. A man cannot hy­perbolize in speaking of Christ and Heaven. Omne bonum, in summo bono. All good is in the chiefest good. Isai. 1.16, 17. Make use of me in any thing wherein I may serve you without sin, and see whether I shall not be willing to act for your good, not­withstanding all provocations to the contrary.

5. For a close (because I would not be over tedious I shall draw many things within a narrow compasse) you may be confident that my end in writing, is your due con­viction and satisfaction, that you may weigh my Argu­ments, and clearly see that 'tis not will, nor humour, &c. but Conscience, Reason, and Religion, that acts me. If notwithstanding what I have said, you shall continue in your malice, envy, hatred, &c. I shall have comfort in this, that I have in all faithfullnesse freed my selfe from being guilty of the blood of your souls; and in that I have declared to all the world my willingnesse to serve the interest of your souls in all chings wherein I may without sin. And most confident I am, that if what I have written do not better you, it will be a witnesse against you, when you and I shall meet before Christs judgement seat. And confident I am, that God will bring much good to me out of all the plots, designs, and actings that have been, or that shall be by vain men against me. And confident I am, that, the more you stir in any way of basenesse or wickednesse, the more the Lord will make you to stink, and the more contempt he will pour upon you, and the more bright he will cause my innocency to shine, and the more weighty shall be my Crowne in the day of Christ.

My desires for you before the Lord, are these, That you may have such a sight of your sins as may work you to kisse the Son lest he be angry, and you perish when his wrath is kindled but a little. And that you may not trifle away the day of grace, and the things that belong to your eternall peace, least God should swear in his wrath, that you shall never enter into his rest. Oh that in the light of the Spirit you may see Christ to be the greatest good, the most desire­able good, the most necessary good, the most suitable good, to be a totall good, an only good, and an eternall good; [Page 26]that so your souls may in good earnest fall in love with Christ, and may cry out with that Martyr, None but Christ, none but Christ; Oh none but Christ to save us, and none but Christ to rule us, none but Christ to justifie us, and none but Christ to command us. Oh that you may cease from doing evill, and learn to do well, that so you may be happy in life, blessed in death, and glorious in the morning of the Resurrection.

FINIS.

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