A Brief Answer to three very great and concerning Questions.  
There are at this day three great Questions which if they were rightly stated, and thoroughly resolved, they would serve very much to confirm the minds of Believers, in an active discharge of those duties which the present season requires from them, or else quiet and compose their spirits if they are called to suffer.  
THe first question is concerning the Ministers of the Gospel (I mean such as are otherwise rightly qualified to preach as being gifted by God, Quest. 1 and called by the people) but are forbid by the Civil Magistrate to exercise that office, the question concerning them is whether in obedience to the commands of the civil Magistrate they are to forbear preaching or not.  
I answer, by no means and that, Ans. 1  
First, from the example of our Saviour and his Apostles, who though they were as subject to the Law, as we are now, and enjoined obedience to all the lawful commands of civil Magistrates, yet when ever the civil Authority was abused to hinder preaching they did constantly refuse to obey them.  
Thus our Saviour, who as man behaved himself wisely 
[a] Isa. 52.13.  and commands all his followers to do so, yet in his preaching he did not walk by those rules of secrecy and concealment which are now accounted prudential for when he was questioned concerning his Doctrine he answered 
[a] John 18.20.  I spoke openly, or freely, 
Mat. 10.  boldly, plainly, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendered) to the World, I ever taught in the Synagogue and in the Temple, whither the Jews always resort and in secret I have said nothing, thus did our Saviour really, what is figuratively (but with respect to him) spoken concerning wisdom, 
[b] Pro. 1.20.21.  wisdom cryeth without she uttereth her words in the streets & this preaching in public our Saviour maketh to be one great part of doing his Fathers will 
[c] Psal. 40. v. 9, 10.  I have saith he in that Prophetical Psalm, preached righteousness in the great congregation; Lo, I have not refrained my lips, O Lord; thou knowest I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation, I have not concealed thy loving kindness and thy truth from the great congregation.  
In order to the fulfilling this Prophecy it is very remarkable that our Saviour began his Ministry at that very time, when, and in that very place, where John was cast into Prison; which circumstance is observed by 2 of the Evangelists after that John was cast into Prison, (saith Mark) 
[d] Mark 1. v. 14.  Jesus came into Galilee. (which was under the Jurisdiction and command of Herod, 
[e] Luke 3. v. 19.20.  who had newly imprisoned John, preaching the Gospel of the Kingdom of God, and from that time (saith Mat) 
[f] Mat. 4.12.17  i. e. From the time of John's Imprisonment Jesus began to Preach, thereby showing in his own example that no danger should discourage a Gospel-Preacher from the discharge of his duty.  
What our Saviour did himself he doth likewise advise his Disciples unto and therefore in that very Chapter 
[g] Ma● 1.10.  where he sent them forth to preach though he directs them to beware of men 
[h] 4, 6.1.7.  and to be wise as Serpents, yet withal he commands them, to preach publicly, what I say to you saith he, in the dark do you speak in the light and what you hear in the ear publish on the house top and as foreseeing that the Disciples might raise some objections against this because of the certain danger and hazard rhat would attend such a practice our Saviour doth no less than three times expressly command them 
[a] Mat. 10.26.28.31.  not to be afraid of them that only kill the body, whereby mentioning the worst and utmost that men can do in a way of opposition, he doth sufficiently arm his ministers against lesser difficulties; and to show that he did not, leave the duty of preaching publicly unto his Apostles liberty, as a thing they might do or forbear as they pleased, he makes it afterwards to be a part of their confessing him 
[b] v. 32  which he requireth as an indespensible duty from all his followers; and accordingly when the Apostles (after the descent of the holy Spirit, upon them) were commanded to be silent, by the High Priests, and to Preach no more, 
[c] Act. 4. v. 19.20.  in the Name of Christ.  
Though the Persons which enjoined this were their lawful magistrates yet they absolutely refused to submit unto them; and upon the account of an Argument, which is still of equal force, if it be righteous before God, say they, to obey you rather than God, judge ye, for we cannot but speak the things which we have seen and heard; and afterwards when they assembled together, 
v. 29.  they did not pray, either for the favour of the Magistrates, or for wisdom to conceal themselves or for their own preservation; but appeal unto God to be a righteous Judge between their rulers and them; and for themselves, do beg nothing but courage to discharge their duty, and now, say they, 
v. 31.  O Lord look upon their threats and give unto thy Servants, that with all boldness they may speak thy word; In which Prayer, is being agreeable to the will of God, they were presently heard and answered, for they were filled with the Holy Spirit,, and as an effect thereof they spoke the word of God with boldness: The same Prayer and for the same ends doth the Apostle Paul desire the Ephesians, to make for him when he was in Prison Praying 
[d] Eph. 6.19.20.  saith he for me (not that I may be released from my bonds and set at liberty, but) that utterance may be given to me by the opening of my mouth with boldness to make known the Mystery of the Gospel, that I may be bold therein, as I ought to speak, and in his advice to Timothy whom he instructs as a Pattern of all following Teachers he exhorts him to stir up the gift that was in him (the meaning of which advice is as he himself explains it in another place 
[a] 2 Time v. 2  preach the word be instant in season, out of season reprove, rebuke, exhort, with all manner of long suffering and Doctrine; for which Assiduity and diligence in Preaching, he gives a reason which holds true and binding in all Ages, 
[b] 2 Tim. c. 1. v. 7.8.  because God hath not given to us (whether we are believers or preachers) the spirit of fear but of power, and therefore we now, as well as the Apostles afore us, are not to be ashamed of the testimony of the Lord, but to suffer hardship with the Gospel according to the power of God 
[c] 2 Tim. 2.1.2. ●. 2.  as good Soldiers of Jesus Christ.  
Secondly, another Argument may be taken from the Nature of a Gospel Ministry, which, to whomever it is committed, is to be looked upon as an office, a stewardship and to be managed as a trust, for a faithful discharge of which they are to be strictly accountable 
[d] Cor. 4. c. 1.2.  Let a Man. (i. e. let every one) so account of us (saith the Apostle Paul, meaning himself and other Preachers of the Gospel in his time) as Ministers of Christ and stewards of the Mysteries of God; now as the same Apostles adds what is required of stewards, is that they be found faithful; but to be faithful, is not to lay up our Lord's Money, but to lay it out, and to Trade with it for our Master's advantage; thus are we all commanded to deal with spiritual gifts 
[e] Pet. 1.4. v. 10.  every one as he hath received a gift Minister thereof to one another as good stewards of the manifold grace of God; and this the Apostle Paul makes to be his warrant and apology why he was so laborious and constant in preaching 
[f] 1 C●. c. 9 v. 16.17.  for saith he if I Preach the Gospel, I have nothing to boast off, because a necessity lieth upon me; yea there is a woe unto me if I preach not the Gospel, because I am entrusted with a stewardship. As Moses was faithful in all God's house, which is mentioned by God himself 
[g] Nu. 12. v. 7.  and afterwards repeated by the Apostle as his highest commendation; so are all those to be, whom God hath been pleased to honour with calling them to be his Servants in that work, than not their own ease, safety or Profit, but their Master's honour and interest is to be consulted by them, which none can faithfully attend, who either sloathfully imprison their ●ight or cowardly desert their station.  
Thirdly, 
R. 3.  another Argument may be taken from the nature of Preaching gifts, which increase by using; they are like the Widows Oil, which while it stood in the Vessel had no increase, but multiplied, as it was pouring out: Grain in the floor doth not enrich the earth, but when it is Sown, it prospers to an Harvest: as a spring if you stop its Current will presently be choked up; or a fire when you leave off blowing goes out; so is it with spiritual gifts, which in this respect as well as others are compared to Fire and Water, because they must be kept up in a continual exercise or elseweare in danger of loofing them 
[a] 1 Cor. 12. v. 7.  the manifestation of the Spirit, (i. e. that gift whatever it is whereby the Spirit of God doth manifest itself to act in any) is given to profit (not ourselves principally but others) withal: and therefore we are commanded 
[b] c. 14.12.  to excel that we may benefit the Church, which end when it is not religiously designed, and attended to we may fear that our talon shall be taken away, as it was from the evil and the slothful servant, whereas he that useth what he hath received hath the promise of a Blessing, 
(c) Mat. 25. v. 28.  and shall be made to abound and so much the more as he goeth through greater difficulties in the exercise and employment of his Talon.  
Lastly since our Lord Christ hath called all such, 
R. 4.  as are truly Gospel Ministers, unto that work, and hath promised to be with them and to assist them in it, there can be nothing more dishonourable to his power and authority then to decline any part of the Duty we own to him, for fear of men; for our Lord is a great King, & as he is able to defend, so he hath promised that he will amply reward all his faithful servants; he knows all our works 
[d] Rev. 2.10.  and who they are that call themselves Jews or Christians that are not such but rather the Synagogue of Satan, it is from such as these, nominal Christians but real Devils, that all our sufferings in the last days are to be expected, who make use of the name and of the form of godliness with the greater dexterity, and advantage to oppose and persecute the power of it; and yet even these he hath commanded us not to fear, though they may prevail to deliver us into Prisons and unto death, yet we are not to fear any of these things we may suffer, because our Lord Christ who was dead, now lives for ever, and well give all his witnesses a Crown of Life. In expectation of which recompense we should daily triumph and rejoice, whereas to do or forbear doing any thing, in religious concernments, merely that we may avoid persecutions, argues a poor, low, and ungospellike Spirit; as the Apostle observes in those Conformists in his time, who preached up Circumcision and legal Ceremonies he saith they did it merely, 
[a] Gal. 6. v. 12.14.  that they might not be persecuted with the Cross of Christ whereas were we Christians indeed we should as he professeth he did glory in nothing more than the Cross of Christ and in our Conformity to that by which the World would be crucified to us, and we unto the Terrors and allurements of the World: And so much to the first Question.  
The second Question is, whether believers in order to the more solemn serving of God, Que. and their mutual edification, are bound to continue their assembling together, when the civil Magistrate doth expressly prohibit such kind of meetings; this question, though it may seem sufficiently decided by the answer given unto the other, for if it be the duty of Ministers to preach, it must necessarily follow that it is the people's duty to hear; i● the Shepherd, to the utmost hazard of his Life, must go before; then certainly the sheep must follow after, and hearken to his voice, yet because of those distinctions and shifts which carnal fear hath found out, under the notion of christian prudence I shall speak more fully for the affirming of it.  
Arg. 1 First. The Apostle doth expressly command that Believers should not forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling or gathering together into one place (as the Greek word properly signifies) but be daily admonishing one another and so much the more as they saw the day▪ (i. e. the evil day of persecution and distress, approaching 
(a) Heb. 10. v. 25.  where he is so far from making the persecution then coming upon them (of which he speaketh and against which, he encourageth them in the following chapter) to be a motive for the forbearing of meetings; that he useth it, as an argument to quicken them unto greater diligence and frequency therein; and according to this command so was the Practice of the Primitive Christians, for as soon as ever they were converted they did not think it sufficient to keep their Religion to themselves, and to serve God in private but 
(b) Act. 2 42.  Continued constant unto the Teaching and fellowship of the Apostles, and that not only before but after the Apostles were by public authority silenced, 
(c) Act. 5. v. 12.13.  for then all (i. e. all the converts) were with one accord together in Solomon's Porch, which congregating together is made a distinctive note and Character of a true Disciple, for it is said of the rest, (who were not Disciples) no man durst join himself unto them. Arg 2  
Secondly, By assembling themselves, thus in time of persecution our Lord Christ is greatly honoured for hereby we give an evidence that we confess and are not ashamed of him, which is a thing he doth very often expressly call for and he takes especial notice who they are in defiling and dangerous times that keep constantly and meet often together to serve him, the place in Malachy 
(d) Mal. 3.16,  is well known and for this we find he commends the Church of Pergamus 
(e) Rev. 2.13.  I know saith he thy works and where thou dwellest where Sathnn hath his Throne, (by which is meant the persecuting Heathen Magistrate who had there his residence and published his Devilish Decrees) and thou holdest fast my Name; and hast not denied my Faith, and because separation from all such Churches, or Assembly's, which call themselves Jews or christian, and are not doth necessarily draw persecution along with it, therefore doth he command in the same Chapter all those whom he foresaw were likely ●o be thrown into Prison, and there exercised with many trials not to fear; because he laid there sufferings to heart; and that constancy which did so visibly redound to his honour he would not fail fully to reward: in backsliding times the love o● most to the strict ways of holiness doth wax cold, and proportionably their Hatred against true professors and followers of it, doth increase and then God seems to say as Moses did to the reunited Israelites 
(a) Ex. 32.26.  Who is on my side; let them come together and show themselves; for the Saints are said to be the glory of Christ, 
(b) Cor. 8: 2.3.  and that especially in the Church Assemblys, which is meant by the prophet when he saith upon all the Glory i e. upon all the assemblies of Zion, 
Isa. 4. v. 5.  or of the true Church shall be a defence, and all their sufferings which may befall them, for such well doing, are ordered on purpose by Christ that in the issue he may have glory by them, 
Cor. 4.11.  for we, saith the Apostle Paul are always delivered up unto death, for the sake of Jesus, that the life (i. e. the living power) of Jesuss may be manifested in our mortal flesh and so the Apostle Peter to the same purpose 
(e) 1 Pet. 1.6.7.  now if need be you are put to sorrow by divers temptations that the trial of your faith may be found to honour and praise and glory, at the Revelation of Jesus Christ, 
c. 4. v. 13.  and again in another place in as much as ye are partakers in the suffering of Christ rejoice that at the Revelation of his Glory, ye may joy with exceeding gladness because then the Spirit of God, and of glory doth rest upon you and on your par● is glorified.  
Arg. 3 Thirdly, This is the best way to convince and silence the gainsaying and contradicting World, and likewise put to shame those false and pretended brethren, who (as the Apostle speaks in the case of circumcision) would have us to forbear meetings merely 
(f) Gal. 6.13.  that they may glory in our flesh, and triumph in our fear and cowardice; as when the Centurion saw the Earthquake and the dreadful Eclipse at our Saviour's death, and above all when he heard his voice with so much security and confidence committing himself to God, he presently cried out 
(g) Mat. ●. 44.  assuredly this man was the Son of God, so when hypocritical professors and worldly spirited opposers do see the courage and constancy of the Saints in keeping together, though Earthquakes and Tumults are round about them, they will then be forced to acknowledge that they are the sincere worshippers of the true God; as 
(a) Dan. 3.28.29  Nabuchadnezzar did concerning the 3 Children who boldly disobeyed his impious decree, and Darius concerning Daniel, who would not omit the circumstance of having his windows open when he prayed, notwithstanding the Law against it. It is in General the end of all Christian meetings to convince Unbelievers, and to bring them to confess that 
(b) 1 Cor. 14. v. 24.25.  God is in us of a truth, but to meet for the Worship of God, only when the men of the World do give us leave, must needs make them think that we are in all respects like themselves, and that our Religion stands in need of their countenance and favour to uphold it; But 
(c) Phil. c. 1. v. 2.  to hold forth (or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hold up on high) the word of truth, as a light, when the storm and wind is blowing in our faces; to keep out in our ship at Sea, in the midst of a tempest without seeking for shelter in some obscure and ignoble harbour, it will draw the eyes of Unbelievers towards us, and make them confess that 
(d) 1 Joh. 44.6.  another Spirit acts in us then acts in them; which Spirit is the proper principle of a Believer, not only that with constitutes and makes him one, but which doth wholly difference him from the men of the World.  
Fourthly, the more dangerous and distressing the day is, the Arg. 4 more need have we of all manner of helps to quicken and encourage us; and therefore assembling is most necessary in persecuting times; as in Winter we kindle greater fires, and in dark Night's light up more Candles, so in the sharp Wether of persecution we should get most of all together that we may keep one another warm; the Apostle Paul though animated by frequent visions yet 
(e) Acts 28.25.  when he saw the Brethren in his Journey to Rome he took new courage. We stand in our present frail composition of flesh & blood so related and endeared to one another, that oftentimes the company even of those that are inferior in Grace unto ourselves, doth prove a very great strengthening, and therefore Gideon though acknowledged by God himself to be a Mighty Man of Valour, and who had newly had 2 signal Miracles to confirm him, yet being afraid to go down alone into the Camp of the Miaianites, he is commanded by God 
(f) Jud. 1.9.10.  to take his Servant Rurah with him, and our Saviour himself, when he was 
(a) Mat. 26. v. 38.  in his last and greatest agony, requests his Disciples to tarry and to watch with him, as it were to relieve him with their Society and Sympathy; Thus the Apostle Paul after all his Revelations and Raptures, frequently desires those unto whom he writes, 
(b) Rom. 15.30.31.  to be very earnest in their prayers unto God for him, and when Titus and Timothy, came to him from Maeedonia it was such a Revival to him that it is observed how he was upon it, 
(c) Acts 18. v. 5.  straightened in Spirit, and testified to the Jews that Jesus was the Christ; the coming of 2 such dear Friends, made the holy Apostle to recollect all his inward powers and with a redoubled vehemence and intention to perform his Ministry. And therefore to neglect the assistance which the seeing of one another's faces, and hearing one another's words, may help to bring us in times of distress, this is only to betray ourselves, and to throw away our succours, when we stand most in need of them.  
Arg. 5 Lastly when the Saints meet together in obedience to the command and will of God they have a more immediate title to his protection, it is upon the Glory, that is, upon the public assemblies of Zion, that the defence is promised to be; the whole World, which lieth in evil (or rather in the evil one) is a kind of a waist, a wilderness, in which the Devil walks & rules; but the Church is a Garden enclosed and God himself hath promised to Water and Fence it 
(d) Isa. 26. v. 3.  and therefore whoever touch it in an Hostile and violent manner are in certain danger of being ruined and destroyed themselves; 
(e) Psal. 105. v. 15.  when the Saints of old were out few in number and in a wandering condition God would not then suffer even Kings to hurt them, for nor Kings as some dully expound that text but the saints are Gods anointed one's, for whom he careth; and if he would not suffer them to be wronged, when they were but few, much less will he permit it when they are many and united: the Israel of God, and such are all true worshippers, 〈…〉 be wasted without the inevitable overthrow of all their 〈◊〉, because God himself hath promised to be 
(f) Zach. 2.5.8.  a Wall of fire, ●●●nd about them, nay oftentimes those Wolves and Beasts of p●●y who sought to devour them, are so far disappointed, that God hath promised to strengthen his despised people, to return their recompense upon their heads, and to execute his Vengeance upon them; thus God threatheth Edom, who was a fa●se and cruel Brother unto Israel 
(g) Ez●. 25. v. 14.  I will lay my vengeance upon Edom, by the hand of my people Israel, and they shall do in Edom according to my anger, and according to my fury, and they shall know my vengeance; our Lord Christ amongst other styles of care and affection is called the Shepherd of his people, and his Sheep are likely to have most of his care, and eye, when they are most together; to be scattered is a great Judgement, and is oftentimes threatened as one, for it makes us liable to become a prey unto any that is desirous to take us; and therefore let none by any act of theirs, in withdrawing from their Folds & proper resting places, seem willing to put themselves into that condition; but wait on the Lord and keep his way, 
(a) Psal 37. v. 34  and then they may comfortably expect what follows that the Lord will exalt them to inherit the earth & when the wicked are cut off they shall see it, nay perhaps God will honour them to be his Instruments therein; or this is promised as an honour to all his Saints, Psal. 149. And so much for the second Question.  
There remains a Third Question, and that is, Quest, 3 whether upon the Banishment, Imprisonment or death of the faithful and suffering preachers of the Gospel, others who in their very entrance into the Ministry do subscribe themselves the unfeigned Servants of Men are to be heard, but this is of so easy a solution that whoever are rightly satisfied about the 2 former may easily resolve themselves and were but undue fear, and carnal prudence a little farther removed from us; we should scarce ever dispute whether those that have taken a false Oath, and renounced a true one, were once to be owned by us as Ministers of Christ, or as such aught to be attended; to our Lord Christ never sent any to preach his Gospel, upon such wretched and unworthy terms; and if Christ sent them not they are to be accounted of by us as strangers, who shall pay dearly for their presumptuous and unwarrantable intrusion.  
FINIS.