IT is no small piece of Sophistry, that the e­nemies of the Gospels Freedome have made use of; In putting terms of Odium and scandall upon the persons and endea­vours of those, who desire to promote the Peoples Liberty: viz. Puritan, Round­head, Anababtist, Independent, &c. to which may be added, that learned, deep, and most Authentick expression (mentioned in the Scots Declaration) to wit Tub­preachers: and now as (if these names were worn thred bare) those who stand for equall and impartiall Justice, are stigma­tized, and branded under the notion of Levellers; giving ma­ny groundlesse, and improbable constructions upon their can­died endeavours tending unto publique safety: charging them with dismounting Magistracy, overthrowing Ministery, de­nying Property: whereas their desire is, that Magistrates rule by Law, and not by Will; Ministers walk after Gospel order, and not carry themselves as Many Mini­sters write themselves Re­ctors of such a place. lords over Gods Inheritance, and every man to enjoy his birth-right due unto him, by the laws of God and Nature: and no man to be (by Patent) vassalized, either in Person or Estate: And for a want of a right under­standing, or serious consideration, of the intentions of the per­sons scandalized: Hence it is, that the People fight against their own Freedome, cry up a King, cry down a Parlia­ment; speak against the Army, Maligne the wel-affected, &c. All which mischeifes may be properly interpreted to flow from the generality of the Clergie, who through the power­full influence, and subtill insinuation, they have gained upon [Page 2] their hearers affections, doe bend the Peoples hearts to the crooked bow of their self-concernments: What a great and crosse wheele the Clergie have been to this Kingdome, is evi­dent by severall ancient writers; omitting former presidents, I referre you to the Reigne of Henry the eighth. In whose time, Cardinall Woolsey and the Clergie (the King not plea­sing their humours) did disavow the Majestracy of the Nation, pretending their Oath of Allegiance to the Pope; but Wool­sey with Abbots, Priors, &c. being rooted, the Clergie (see­ing themselves brought into such a premenirie) easily dispen­ced with the Oath to the Pope, and sware supremacy to King Henry: but at that time (saith my Author) the Clergie was in great danger to have been overthrown; And when the Bishop of Rochester made a plausable argument (grounded upon custome) for continuance of their Spirituall Livings, a Gentleman of Grays Inn made answer, See the large Chronicle of England pag. 923. It was a custome for Theeves to Rob upon Shooters Hill, ergo, they may Rob. The insolency of the Bishops against the supream authority, viz. (the Parliament) crowned with their own ruine is fresh in memory. (I forbeare to instance any thing from the Synod) But, how mutable in principles of Religion this generation of men have been, is notoriously manifested; I speake not to prejudice any pious man (being fully perswaded there hath been, and is, (even at this time) a competent number of god­ly Ministers, who have, and will seale the Testimony of Truth with their Bloods) but in reference to the generality of the Clergie, whose Religion Bee of any Religion rather then suffer, or loose their bene­fices. turneth (like Cocks of weather) with the strongest Winde: In the time of Henry the eighth, the Clergie were Papists; In Edward the sixth, Protestants; in Queen Mary Reigne, Papists; in Queen Elizabeths time Protestants, and now Episcopall, Presbyterian, for Church Government, Regis ad exem­plum, &c. &c. which being considered, doth it not deep­ly concern all Christian, ( Berean like) to search the Scripture for Truth and Knowledge; and no longer take their Religion upon trust from their Ministers: but, by a principle of light in themselves from the Gospel, may be able to render a reason of their own Faith. It is to be well approved of, for great men to entertain Chaplains in their Families; but it would add [Page 3] to their Honours if (after religious Brookes example) they would become their own Mediators to God, to pray, give thankes for, and to instruct those who are committed to their charge. And as we highly commend the Parliament in desi­ring godly and able Ministers to pray and preach before them: so likewise we should heartily rejoyce if the Kingdomes Re­presentatives would Then the contention be­twixt M. Love and M. Dell, would be at an end. themselves (rather then by proxii) being best privy to their owne concernments, represent to God their owne condition; and although this may appeare Mr. Bates interrupted Mr. Hartly in his exercise, refusing either to heare or conferre, being assisted with a company of rude, ignorant, and unworthy persons, broke up the Meeting with disorder. grievous in the eyes of Ministers, and persons ignorant of the knowledge and priviledge in the Gospel, yet it is a glorious and acceptable work in the eyes of God and all persons, whose ends are for the advancement of Truth. Let's heare what can be said against it.

Jehovah (Lord Almighty) is the God of Order, 1 Object. and in all Ages, as there were Kings elected to execute the Magistrati­call Office in matters of Civill-Government: so there were persons separated and appointed, to exercise jurisdiction in things spirituall. Therefore the Ministery of the Church of England is grounded upon fundamentall authority.

We answer, God is not the Author of confusion: Reply▪ And in order to Government there was a Law given (Gods onely Vicegerent) unto which, all persons were bound to yeeld subjection alike: Masters of Families, eldest, or Gen. 34.19. Noblest of Tribes, (which were stiled Heads or Chiefe of the people) stand authorised in point of execution. As for Monarchs, Kings, or more properly Popes, when by your Clergy ren­dred over all persons, and all causes, whether Ecclesiasticall, or Civill supream Judges, and Moderators. Such creatures were never of 1 Sam. 8 7. Hosea 13 10. Divine institution, their foundation, and continu­ance, being ( ex superabundanti) grounded upon conquest and tyranny. And as for persons qualified with an outward power over their brethren in things Spirituall, we finde no such thing; God being the God of all Spirits, and unto him shall all flesh come. Is not the Sea a proper Continent for every Rivelet?

[Page 4] 2 Object,There is a fallacy in Dolus versa­tur generalibus generals; but I shall give you parti­cular instances warranted by Scripture even before the Flood. Whom doe you conclude Enos to be? The Scripture wit­nessing, that in his dayes Gen. 4.26. men began to call on the name of the Lord. And doe we not read that Noah was a preacher of righteousnesse. If Noah was a Preacher, it will necessarily imply he had an Auditory: which being granted, this must follow, that all were not Preachers.

Reply.It is true, Commune non distinguit. Universals yeeld no safe conclusions: Therefore we shall answer to your presidents. First to your Querie touching Enos, doubtlesse he was a godly man, as also were the generality of people in his time: so intimate the words by you quoted, viz. at that time There were six generations between Enos and Noah, till whose time we read not of the worlds A­postasy. men began to call on the name of the Lord; and Enos was one of those men. Whe­ther Noah preached righteousnesse to the world, either by per­fecting of the Ark, or by way of Exhortation, or both, is not much questionable: This being most cleare, that those which called upon the Lord (with Enos) were preserved; and those who refused to be preachers (like Noah) of Gods righteous­nesse, were destroyed. And doubtlesse, if Noah, and Lot, had had more fellowes (in their generations) those most usefull servants Fire and Water, had never proved Sodoms, and the Worlds implacable masters.

3 Object.But what say you to Melchizedeck? was not he a man in order of the Priesthood? approved by God, justified by man, for unto him faithfull Abraham paid his Tenths. Now if all be Priests alike, and no distinction in persons, why did not A­braham receive Tythes of Melchizedeck, according as Mel­chisedeck did of Abraham?

Reply.We give our judgement, this Melchizedeck was not man, but God, as is manifested, Heb. 7. by his Title, or Motto, that is to say, King of Righteousnesse, King of Peace. And in all Ages (since the world began) we have not read of such a King as Righteousnesse, or such a Kingdome as Peace. And that this Melchisedeck was God, or the very Christ, is cleare from Heb. 7 3. Without Father, without mother, without descent (or pedegree) having neither beginning of dayes, nor end of life, but made like unto the Sonne of God, abideth a Priest for ever.

[Page 5]This is a manifest contradiction of the old and new Testa­ment: For if this Melehisedeck had been God, 4 Object. then Abraham had presently died: For no man can see God and live, and you know Abraham continued long after time. Neither could he be Christ, being not born till thousands of yeares afterwards. When the fulnesse of time was come, God sent his Son, &c.

No contradiction at all, Reply. (onely your misprision) be it gran­ted, God as he is in his Essence, and incomprehensible glory, cannot be seen or comprehended by any mortall eye, yet God in his dispensations and manifestations, is both seen and com­prehended of the creature. What say you to the burning Bush in the Wildernesse that spake unto Moses, and the still Voyce that talked with Elijah, Doe not the Scriptures say, God was in the Bush, and God was in the Voyce? which the Author to the Hebrewes lively sets forth, Hebr. 1.1. God (saith he) who at sundry times, and after divers manners spake unto the Fathers by the Prophets, hath in these dayes spoken unto us by his Sonne, who is the brightnesse of his Fathers glo­ry, and the expresse image of his person; which image we in­terpreting according to the mystery of the Gospel, Jesus Chrtst is rendred to be God manifested in the flesh. This con­sidered, we have ground to beleeve that Melchisedeck which appeared unto Abraham in the shape or form of a man, was Christ: And his own words (at a conference with the Jews) seem to imply as much, viz. Abraham saw my dayes and re­joyced.

It's granted Melchisedeck was a Type of Christ, 5 Object. and so the Scripture quoted by you saith, Hebr. 7.3. like unto the Son of God, but you know every Omne simile non est idem. Reply. like is not the same.

We understand a Type to be a Form, or Image, representing somewhat that is not properly in its selfe, or a shadow which vanisheth upon the apparition of the substance: Now if this Melchizedeck was a Type, or representative, Christ (the re­presented) being come, this type is of no validity, but (as minded before) this Melchisedeck abideth for ever: and it was the apex or height of Christs dignity to be stiled a Priest of the same Order. And for your Schoole-Maxime, Every like is not the same; in the Scripture sense the words similis and [Page 6] sicut (vel aut quasi, like or as) are of propinquity, Iohn 1.14. We beheld his glory as the glory of the onely begotten Son of God,

6. Object.But if Melchizedeck were God or Christ, why did he take Tythes? God or Christ hath need of Abrahams substance, but this Melchizedeck (as you must confesse) did really receive Tenths of Abraham; if so, to what end or use did he take them, except for conformation of a Priest-hood.

Reply.Wee Answer, That the Tythe which Melchizedeck re­ceived of Abraham, was not the tenth of encrease of Cattell, Corn, Wine, Oyle, &c. but a Tenth part of the prize that he had obtained in overthrow of the foure Kings that took his Nephew Gen. 8.18. Lot prisoner: Moreover Melchizedeck was not a Priest to Abraham, for Abraham was his own Priest to offer up his own sacrifices, as may be instanced in the stretching forth his hand to slay Isaac: and to your quaere, to what end, or what use Melchizdeck made of the Tenths received, I shall resolve you when I know after what manner the three Angels did eat of Sarahs Milk, Butter, and dressed Calfe. How in­consistent then to Scripture or Reason is your argument for Tythes or Priest-hood from any president of Melchizedeck.

7. Object.While our fathers Abraham, Isaac, and Jacob were in a strange land, there could be no settled Priesthood; but when the Israelites were an entire People, then Aaron and his seed were appointed to teach the People, no other tribe permitted to that office; and doe you not read of Gods Judgement in­flicted upon Corah, Dathan and Abiron, for meddling with the Priests Office, a faire warning for Lay-men to take heed how they thrust themselves into the office of the Ministery.

Reply.Wee answer, That the Ceremoniall and Typicall part of Gods worship was appointed to the Leviticall Priest-hood, as the offering up of sacrifices of Sheep, Goates, or the like; for sin offerings, heave offerings, &c. But the reall and sub­stantiall part of Gods worship, as Prayer for pardon of sinne, Praises for mercies received, Preaching or declaring the good­nesse of God one to another, &c. was referred to all per­sons indifferently: as may appear by the desire of Moses, when he was acquainted that others besides the Priests taught [Page 7] in the Camp, would God (saith he) that all the Lords people were Prophets: and for your president in the punishment of Corah, Dathan and Abiron, (we conceive) it had relation to their contempt and mutinie against Moses and Aaron, (as publike Officers) and not meerly or simply for offering Sa­crifice: As may be instanced, that it is lawfull at a bar of ju­stice for all standers by to go along with the Majestrate in con­demning a Malefactor, but it is a high offront to justice for any there present to pull the Judge from the seat of Judicature to give sentence themselves: you may consider the altar erect­ed (for a good end) by the Rubenites, Gaddites and half the tribe of Manasseth is not condemned; and Manoah (no Levite but an Ephramite) his Sacrificing a Kid upon a rock was by God approved: and for your prerogative distinction of Laity and Clergie, the Scripture doth hold forth no such thing, God having made of one blood all mankinde, Jew and Gentile, Male and Female, Bond and Free, are all one in Christ; Acts 10. and wee much wonder at that self-conceited expression in your formall prayer, viz. the Tribe of Levi the lot of thine own inheritance: seeing God is no respecter of persons; but in every Nation he that feareth him, and worketh righteous­nes is accepted. And to your caveat of Lay-men entering in­to the ministery (if you mean preaching and declaring the word of God) be it answered, we have as good right to that imployment or (function) as to the lands we hold, or cloathes we weare.

But you may understand Christ speaking to the Tribe of Le­vi, Yee tythe Mint and Commin, 6. Object. and neglect greater mat­ters, these things yee ought to have done and &c. here Christ approved of a Priest-hood to receive Tythes: now if some had power to receive, others were appointed to pay; so it will necessarily follow, there is to be a distinction in persons, some ministers to beare rule in the Church and teach, Reply. others to heare and yeeld subjection to their government.

Wee answer, That Christ commanded obedience to the Le­viticall Priest-hood, and approved the paying and receiving of Tythes: but the time when, and end for all duties comman­ded by God of the Creature is to be Taking scri­pture out of place, maketh this conclusion and division a­mongst us. considered, as it may be [Page 8] instanced, at the institution of Circumcision, in the time of the law, it is written, every male which is not circumsized, that soule shall be cut off from his people: but in the time of the Gospel, it is said, If yee be circumsized, Christ shall profit you nothing: so then, you are to consider the time when the Leviti­call Priest-hood was commanded, and you shall finde it to be before Christ took Aarons Office: for when he offered up himself (once for all) then the Leviticall Priest-hood had an Christ when he was upon the crosse said all was finished, and then gave up the ghost. end: and for your better satisfaction, take the Apostles argument, Heb. 7.11. if perfection were by the Leviticall Priest-hood; what further need was there that another Priest should rise after the order of Melchizedeck, and not be called after the order of Aaron: the next verse thus, If the Priest­hood be changed, there is made a Mark our liu­cy woolsie Cler­gie, ministers of the Gospel, yet exact tythe ac­cording to the Levitical priest­hood. necessity of a change of the Law: that is, if Christ (the onely High-priest) hath made a perfect reconciliation, and attonement unto God by his own blood, there needeth no more sacrifice for sin, and that law which did enjoyn the people to bring offerings or pay tythes, for upholding of those typicall sacrifices; is now abroga­ted: for you are to take notice, that the end of the institution of Tythes was more properly for the maintenance of a daily sacrifice, and not solely or simply for the Priests profit, as you may read Numb. 18.26. When yee take tithes of the children of Israel (which I have given you from them for your inheritance) then yee shall offer a When the Parson takes a tythe Calf, Lamb, Pig, Goose, &c. it fils his belly or his purse. heave offering for the Lord: It was a complaint upon 1 Sam. 2.29. Elies sons, that they had made themselves fat with the offerings of the people. So then, it is evident Christ is our High-priest, and all the Saints of God are par­takers of his Priest-hood, 1 Pet. 2.9. and have all interest alike (by him) to offer up Rom. 12.1. spirituall sacrifices unto God.

9 Object.But what saith S ^t Paul, 1 Cor. 12.28. God sent some to be A­postles, some to be Prophets, some to be Teachers: Are all A­postles? 1 Tim. 4.14. Are all Prophets? Are all Teachers? And it was charged Timothy, not to neglect the gift that was given him by laying on of hands of the Presbytery, that is to say, ordi­nation of Ministers.

Reply.We answer, that the Apostle in the chapter quoted, did in­form the Corinthians of the diversity of gifts, or severall ope­rations [Page 9] of Gods Spirit, as not hereditary to any particular per­sons, or society of men, and that in the Church, or among the Saints, all are not alike gifted. For, saith he, All cannot pro­phesie, all are not qualified with abilities to teach, all have not the gift of healing, &c. Its your duty, as vers. 31. to covet ear­nestly the best gifts, that is, labour to become Apostles, covet to prophesie, desire to be able to teach; intimating that it was a great fault to be alwayes learning, and yet never come to perfection. For the gift that Timothy was commanded not to neglect, is prophesying, and imposition or laying on of hands (as we give our judgement) was used either in point of confirmation, or healing, as may be instanced, James 5.16. If any be sick let him send for the Elders of the Church, &c. and if the Translator had put in Eldership for Presbytery (w ^ch is the proper signification of the word from the originall) [...]. We might have understood something of the religion in the Kirk of Scot­land, and we wonder at the quaint speech of your Church Re­formers, viz. Orthodoxall, Canonicall, Classicall, Provinciall, (though significant) yet not Gospel, or vernaculer words: It is desired that the Clergy would use plain Scripture language, and not amuse the peoples understanding by obscure and AE­nigmative expressions

To deny ordination is to give way to confusion, 10 Object. and to o­pen a doore for the spreading of all errors, heresies, and schisme, every Mechanick f [...]llow will be stepping up into a pulpit to vent his own fancy. Doth not the Apostle Peter tell you, that unlearned men pervert the Scriptures to their owne de­struction.

We answer, that graces and abilities from God do ordaine, Reply, constitute, and create a Minister, not an University, hand pa­tent, or licence of the creature: For, saith the Apostle, 1 Tim. 1.12 I thanke Iesus Christ our Lord, who hath enabled me, for that he coun­ted me faithfull, in putting me into the Ministery: to w ^ch you may add that expression, Gal. 1.11. I testifie unto you brethren, that the Gospel which was preached of me, is not after man, for I neither received it of man, neither was I taught it, but by revelation of Iesus Christ. To your caution touching the sprea­ding of errors, heresies, &c. we answer, The light of truth is [Page 10] able to overthrow the darknesse of error; one burning lamp is able to convince the vanity of a thousand dark Lanthornes. No ignis fatuus can abide the Sunne. And for Mechanick men preaching, if you mean Tradesmen, or Artificers, viz. Carpen­ters, Fishermen, Tentmakers, such were the Apostles of Christ, and no disparagement to their Cloth (as you call it) or Mini­stery: Nay, the Apostle layes an injunction upon the Mini­sters to labour, from a president of himself, Acts 23.24. These hands have ministred to my necessities, I have shewed you all things, that so labouring you ought to support the weake, and remember the words of the Lord Iesus, how he said, It was a more blessed thing to give then to receive. And for those un­learned men that pervert the Scriptures, are such who are untaught and unlearned in Christ, the Scriptures quoted having no relation to humane learning in the tongues: For in all ages the greatest Scholars were most ignorant of Ch [...]sst, and the poore and simple receive the Gospel. Be it granted, that some through ignorance (or misprision) have perverted the Scripture; because some tender eyes have been prejudiced by the Sunne, Ergo, it is not good to behold the light of the Sunne at all.