THE Pulpit-Guard Routed, IN ITS Twenty Strong-Holds.  
OR, A brief ANSWER, To a large and lawless Discourse, Written by one Tho. Hall of Kings-Norton, Entitled, The Pulpit-Guarded, with Twenty Arguments, Pretending to prove the unlawfulness, and sinfulness of Private men's Preaching.  
Wherein the Arguments being weighed in the Balance of the Sanctuary, are found too light; and the lawfulness of Private men's Preaching (as Tho. Hall calls them) viz. Gifted Brethren; is cleared, and confirmed, in opposition to all Gain-sayers.  
My work in this Treatise hath been, and is, 1. To Rout him in all his Guards; 2. To discover the weakness and invalidity of all his Answers to those Objections and Allegations by him there produced for the Preaching of the Gifted Brethren.  
His six Arguments to prove their Ministry free from Antichristianism, razed; and six more asserted, proving them to be Antichristian.  
Written by Tho. Collier.  Isai. 28. 20. For the Bed is shorter than that a man can stretch himself on it, and the Covering narrower than that he can wrap himself in it. Verse 21. For the Lord shall rise up as in Mount Perasim, and be wroth, as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act; strange, because so to the dark minds of men. Chap 29. 14. Therefore behold, I proceed to do a marvellous work, and a wonder; for the wisdom of their wise men shall perish, and the understanding of the prudent men shall be hid. Chap. 28. 22. Now therefore, be ye not mo●kers, lest your bands be made strong. 
London, Printed for the Author, and are to be sold by Giles Calvert, at the Black-Spred Eagle at the West end of Paul's, near Ludgate, 1651.   

The Epistle to the Readers.  
DEar Countrymen, and Friends, it's not my desire as I am a man, to be meddling with things of this nature, but as I am a Christian, and made partaker in a measure of the Heavenly Gift, taking notice of this Pulpit-Guard, it being so directly against the will of the Lord in the Gospel dispensation, and the free operation of his Spirit in the hearts of his people, for the good and comfort of the Church, his Body, 1 Cor. 14. 31. For Zions sake I could not hold my peace, and for Jerusalem's sake I could not rest, without giving a check in the plain evidence and demonstration of the spirit and power unto this unrighteous Guard: it is a very sad and dangerous thing, when men, under the pretence of Religion, for self-ends, and interests, shall make use of their Wisdom, Arts, Parts against the Lord, and his Truth. What opinion or practice is there this day in the world that pretends for Christ, but that men may, and do put fair glosses and pretences of Scripture for the upholding of it, though never so contrary unto it? I have in that light God hath given me, examined the particulars of that discourse, and the Scripture grounds, and found them too light, not holding weight in the Balance of the Scripture; and have commended to thy view, who art the Reader, The substance of my apprehensions concerning them; possibly thou mayst imagine that I have been too rugged in my expressions, or sometimes too light, or vain in my Answers.  
I answer; 1. Meeting with such a Spirit in that Book, of Pride, Reproach, and Self conceitedness, I was at some stand as to the manner of my Answer: But when I considered the words of Solomon, Prov. 26. 5. Answer a fool according to his folly, lest he be wise in his own conceit. And Chap. 15. 28. The heart of the righteous studyeth to answer; but the mouth of the wicked poureth out evil things; I was satisfied in giving an Answer suitable to the Spirit I found working in it.  
2. Being deeply sensible of the dangerousness of the way that thousands of souls are lead in by these kind of men: and finding, by experience, their height and perverseness in their way, that they are without a miracle of mercy, without the reach, or bands of love: I have therefore dealt the more plain, and downright, yet still in truth and love; and it's no other than Christ, and his Servants have done in the like case before me, Mat. 23. throughout; John 8 44. Act. 13. 10 1 King. 18. 27.  
But you may say, you look upon many of them to be honest and precious men, etc.  
Answ. The more need have they to be sharply reproved for their sins and miscarriages; men may be honest, the people of God, and yet in Babylon. I am not despairing in the truth of what you say; yet their Office and Babylonish actions are never the honester for that, Rev. 18. 4. And this I must mind you, that God hath not left himself without witness of the truth by me declared; and that by men of the same calling with them; but when once enlightened, they reject their callings, administrations, and all as Antichristian with shame to themselves for their ignorance. I could instance in divers, if it might add to the truth; but I judge it needless at present. What thou findest written contrary to thy mind, try it by the Scripture, wait upon the Lord to teach thee: what weakness in expressions, as to thy judgement thou meetest with, let not the truth suffer; rather impute it to him whose it is: If thou find any light shining forth in it, through it, to thy dark understanding, give him the glory who is the Author of it; so have I my desire: Finally, read and judge, and the Lord give you understanding in all things.  
T. C.   

THE Pulpit-Guard Routed, In his twenty strong Holds.  
SIR,  
I Meeting with your Book, subscribed with this Title, The Pulpit Guarded, etc. and perceiving the drift and end of the matter, with the manner of it, could not but judge myself bound, as I tendered the honour of the Lord Jesus, his Truth and Gospel, his Saints and Servants (especially seeing none else undertaking the work) to rebuke this unclean spirit, and to cast out this devil, to enter the lists with, and to rout this unrighteous Guard. It possibly may seem strange that I should undertake this task, especially because this Guard was occasioned, as you say, by a dispute at Henly in : But Sir, finding your Discourse tending not only to reproach the Creature, but the Creator likewise, his Truth and powerful free operation in his Saints, all which I find myself bound in conscience for to vindicate, as far as light and truth in its power appeareth in me.  
As for the manner of my proceeding, 1. I shall not turn aside after every vain and unworthy passage and miscarriage in your Guard, neither shall I meddle with your particular Epistles, but I shall first give you some hints concerning the Title of your Book.  
Secondly, I shall discover your ignorance, falsehood, and folly, in your Looking-glass for Anabaptists, as you call them.  
Thirdly, I shall encounter with you in all your twenty Guards, and in the strength of the grace of Christ, doubt not but that I shall rout you in them all.  
Fourthly, I shall discover the weakness of your answers unto those objections you produce for Laymens' preaching.  
Fifthly and lastly, Your six Arguments to prove your Ministers free from Antichristianism, examined, and found too light; and six more asserted, proving them to be Antichristian.  
And now Sir, to the business in hand; and first to the Title of your Book, The Pulpit Guarded. I have two words to mind you here.  
1. I perceive you are turned Soldier; Sir, are you not besides your Calling? but whom do you guard? the Pulpit forsooth: what, doth the Pulpit want guarding? your high and holy place? are you yet such Pharisees (notwithstanding the light shines, and the Sun of righteousness is arising with healing in his wings) that you must have the uppermost rooms at Feasts, and the chief seats in the Synagogues, and be called of men Rabbi? But Sir, in good earnest, is it truth that the Pulpit needs your guard? are gifted brethren, as you call them, grown so high, as that they dare adventure into your Pulpit? and will you guard the Pulpit from them? and not only the Pulpit, but you would guard all preaching from them too: as there ever such a thing as this heard of? what, to guard the Pulpit from preaching brethren? Did ever Christ and his Apostles do the like? did you ever find any one in Scripture guarding the Pulpit and preaching from the Saints? I challenge you in the name of the Lord to come forth and produce any one in the Scripture; I say again any one, unless the Pope, or the Devil that hath done the like work as you have done. Was this the practice of Christ? Mar. 9 38, 39 The Disciples seeing one cast out Devils in the name of Christ, they forbade him, because he followed not Christ; but Jesus said, Forbidden him not; for there is no man which shall do a Miracle in my name, which can likely speak evil of me; the reason is, for he that is not against me, is on our part.  
But 2. The persons you mention with whom you disputed, and as you say, occasioned this Pulpit discourse, was, a Nailer, a Baker, a Plough-right, a Weaver, and a Bakers-boy; and it appears clearly in this, and all your discourse, in which you often mention them, that you mention them in way of reproach, as if it were a reproach and scandal for a Nailer, a Baker, a Plough-right, and a Weaver to preach the Gospel. I cannot but take notice of two things in this particular; First ignorance: Secondly envy. 1. Your ignorance, and that under two considerations.  
First, Ignorance, in not knowing; else wilfulness, in not acknowledging that God hath always, and in all Ages of the world hitherto made, and will make use of men of Callings to be the Ministers of his will unto the people, as Moses, David, Elisha, Peter, Paul, etc. And I challenge you again to produce any example in the Scripture, that ever God made choice of any to be Ministers of his mind unto the people, who were bred up idly all the days of their life, without a Calling, as the Priests of our times have been: that whereas idleness is forbidden in all Ages, and God hath called men of particular Callings to minister in the Gospel, forsooth we must have idlers, and them only, Drones that never knew what it was to live lawfully in the world, by a particular Calling, that must be put into the Priest's office, that they may eat a piece of bread, cloth themselves with the wool, and feed themselves with the fat; and none must preach but themselves, lest their idleness and baseness should be discovered.  
Object. There are many Prophets and Ministers in the Scripture, their Callings are not mentioned.  
Answ. True; but it's enough, first, that many, nay most are mentioned. 2. Idleness was forbidden, and was altogether unlawful; therefore we may not judge that God made choice of idlers, because they were so, nay that it is the devil's choice, and Sodoms sin, pride and idleness.  
Object. The Ministers are not bred up idly, as you say, but have particular Callings, being bred up to learning, which is a calling.  
Answ. That is no calling; for a calling is that, in and by which men may in the sweat of their face get their living, Gen. 3. 19 Ephes. 4. 28. breeding to school is proper to children, when they cannot labour, to fit them for some calling, Prov. 22. 6.  
Secondly ignorance, in not knowing that its that which tends most to the glory of God, and that wherein his power, wisdom, etc. is the more made manifest and magnified, in gifting weak ones; and this he doth that no man might glory in his presence, nor in his own wisdom, parts, arts, sciences, etc. that men might not give the glory to those outward base things of the world, which belongs to God; and of this it seems you and the men of your generation are ignorant, worse and more blind, if not wilful than those Act. 4. 13. When they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant they marvelled, and took knowledge of them, that they had been with Jesus: But you are so blind that you cannot take knowledge of your gifted brethren, that they have been with Jesus, you are ignorant of that truth, Psal. 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger: God ordains strength out of the mouths of babes and sucklings, that way making his power and wisdom to appear, that so he might still the enemy and the avenger; but you are such an enemy, that you will not take notice of Gods working in this way, but you will be an enemy the more, and avenge the more, and blaspheme the free operation of the Spirit in the Saints, Pharisee like, Mat. 12. a dangerous sin.  
Secondly Envy against the Lord, and against his people; envyest thou for my sake? saith Moses, Numb. 11. 29. Would God that all the Lords people were Prophets: Oh saith the Priest, but we will have no Prophets nor Preachers but ourselves; it's a profitable trade, by this we have our gain, our profit, our honour upheld, our back and belly clad and fed, our pride and ambitious lusts maintained; but if you suffer Mecanick fellows, men of Trades and particular Callings to preach, we lose all, they will tell truth to the people; and for this it is you envy them.  
Now to your Looking-glass for Anabaptists, as you call them; Their first Tenent (and Error) you say is, That Infant Baptism is a childish needless thing, and that none must be baptised before they come to perfect age, and can make confession of his faith, that Infant-Baptism came from the Pope and the Devil.  
Ans. This I own for truth, although in many places you abuse them, writing lying vanities, the visions of your own head. I shall therefore briefly run through it. 1. Owning & confirming their own principles, wherein your ignorance and woe will appear, in calling light darkness, and darkness light: 2. In discovering your folly and falsehood, in charging them with things they never owned, wherein your envy and malice will appear.  
The first Tenent I must speak to in its parts. 1. That Infant-Baptism is childish, and needless.  
Answ. It's truth, and that upon a double account. 1. As relating to the subject, the Child, who is to be baptised, not understanding what is to be done, neither the use and end of it; and I suppose you cannot but grant, that on the Infant's part there is nothing but childishness from first to last.  
Object. The Infants of the Children of Israel were as uncapable in the understanding of the mystery of Circumcision as Infants are now of Baptism, yet they were by the command of God to be circumcised.  
Answ. To this I shall return a threefold answer.  
1. It's truth, that one part of Circumcisions mystery, viz. the Circumcision of the heart was as far from the capacity of Infants, as the mystery of Baptism is now.  
Yet 2. As Circumcision was a type and sign in the flesh, of Christ who was to come of Abraham's seed, and was to continue till Christ and Grace was come, there was not such a capacity required; for this was a Jewish and legal type, as all the rest of their external Worships and Sacrifices were, leading to, or representing of the coming of Christ in the flesh; but this of Baptism a lively representation and manifestation of the souls faith and knowledge of Christ's being already come both in the flesh and in the Spirit, without him and within him; as likewise a visible demonstration to the world of the souls owning this Christ thus come, for him, in him, by his Spirit, etc. this is not to be found within the capacity of Children, Infants.  
But 3. There was a command for that of Circumcision, but none for that of Baptism; and the command is it that gives the party a capacity of submission to the thing commanded: Infants of Abraham's natural seed were commanded to be circumcised; Infants of the spiritual seed, children of the faith of Abraham are commanded to be baptised, Mar. 16. 16. Act. 8. 37. with Gal. 3. from the 26. to the end.  
Secondly, It's childish as relating to the Administrators; and truly I think this is the most moderate term that you or I can give it; for Childish relates to ignorance, or want of knowledge; but I am afraid that in many of you its wilfulness: Childishness relates to ignorance; Paul saith, When he was a child, he understood as a child, etc. And in malice be ye children, but in understanding be ye men: Your childish ignorance consists in not understanding the command of your Lord, and the mystery of his Covenant, only to and with the spiritual seed, those in whose hearts his Law is written; not distinguishing between Law and Gospel, Covenant of Moses, and Covenant of Christ, Jer. 31. 32, 33. The Ordinances, Subjects, and Commands of the one and of the other, Deut. 18. 15. Act. 3. 22.  
2. Childish ignorance, wilfulness and untowardness, falling out with your brethren to whom God hath given more understanding in the mystery of his will, reproaching, scandalising Truth itself, like children rejoicing in the counter, the bauble something like the Truth, suffering yourselves to be cheated by the Devil, and deluded out of the Truth itself.  
And it being such a childish thing, hence it follows, it's a needless thing; no need of that which flows from ignorance, no need of that which is not required, its will-worship; and formerly you had so much reason and Religion in you, as to say that any thing done in the worship of God which had no command, was will-worship; but now when it concerns yourselves, it seems the case is altered.  
3. And that none must be Baptised till they come to perfect age and can wake confession of their Faith: And is this such a strange thing with you, who profess yourself a Minister of the Gospel, as that you make it such a dangerous Tenent as to scorn it, and to account those who hold and practise it, such dangerous Sectaries as you do? was not Christ himself baptised at thirty years of age, the Eunuch by Philip, Act. 8. and those of John who came and confessed their sins, and those converted at Peter's Sermon? and yet dare you to reproach this practice? would you not account Christ and his Apostles Anabaptists, if they were now living?  
Object. That was the first plantation of the Churches, but now the Churches are planted, therefore Infants are to be baptised.  
Answ. Was there one Rule for them in the infancy, and another for you now? If any such thing, pray produce it, let us see the Scripture; but if no other Rule or Command to you, than was to them, be ashamed and tremble for ever, to reproach this Principle and Practice, unless you be resolved to deny Christ, and to be the great Antichrist sitting in the seat of God, exalting yourself above all that is called God.  
4. That Infant-baptism came from the Pope and the Devil: And I pray from whence came it else? First, it came not from Christ, it is nowhere reckoned amongst his say, or the Apostles Writings: Therefore first it came from the Pope as your Calling did, and you brought it from Rome with you; therefore it was well confessed by a man of your Coat, once discoursing about Infants-baptism, that it came from Rome; its true said he, it came from Rome; so did we, for all was involved up in the Romish Religion; but we are come forth and bring out our Ordinances with us, and so refine them, that they are now no longer the Ordinances of Rome but of Christ; were they once the Ordinances of Rome, and now of Christ! a strange change, when the truth is that they are but Anabatized, or nick named with the name of the Ordinances of Christ; they are as much and as truly the Ordinances of Rome as ever; this is such an evident truth, as that he that runs may read it. Secondly, it came from the Devil, I say, not because it came from Rome, for the Pope possibly may hold some Truth; but if it came not from Christ, than it came from the Devil, and out of that bottomless Pit mentioned in Revelations, of man's inventions; The Devil and man's deceitful heart joining and juggling together, forms up something in the likeness of truth; this is that mystery of Iniquity mentioned in Scripture, something like truth, but is not truth; therefore wisdom is required for the understanding of it, not your University Wisdom, Arts and Sciences, but that Wisdom which is from above, which is pure, peaceable, etc.  
The second Tenent you lay to their charge, is, That all gifted persons may preach without Ordination. This likewise is such an evident and undoubted Truth to all men living in the Light, that they are or may be so far from being ashamed to own this Truth, as that it is or shall be your sin and shame too, first or last, to reckon this among the Errors of the Saints; but this is that which hath been the substance of your Discourse, and shall be of mine in Answer to you: Therefore I shall pass it in this place; only one word take notice of; There is mention in Scripture of preaching by persons in Office by Ordination and Gift; but I say not that you are the men; and there is preaching by way of Gift only; and although all gifted brethren preach not as men in Office and Ordained, yet all gifted brethren may preach for the edifying of the body of Christ according to the measure of the gift given them, Rom 12. 4, 9 with 1 Cor. 14. 31. and 1 Pet. 4. 10. 11.  
3. That God reveals his will not only by the written Word, but by Dreams and Visions, which they believe more than the word, etc.  
Answ. First, if this be truth, that some do hold this Principle, is it strange and ridiculous unto you? hath not God revealed truth to his people formerly by Dreams and Revelations? and dare you deny it, and reprove it now? is God limited, or his hand shortened? although it's true I say, that I believe God doth not often reveal himself thus unto his people now: yet I dare not limit the holy One of Israel to this or that particular way; and put case some may transgress in this particular, yet I dare say you as deeply transgress one the other hand: 1. To judge the thing itself for the miscarriage of some in it. And 2. In laying it as an odium upon all, when it is perhaps the judgement but of a few, if of any at all; for mine own particular, although I dare not be so audacious as to judge the thing itself, God having formerly revealed himself to his servants in this way; yet I know none who profess themselves to have experience of this, viz. the knowledge of truth by Dreams and Visions; whether you know any such, or no, or whether it be one of the whimsies of your head, I leave.  
2. They (you say) deny all consequences from Scripture, though never so clear, and require express Scripture.  
Answ. You are mistaken, man, in this too; they deny unnecessary and untrue consequences, such as you will often draw for your own ends; and if some tender souls will not permit you to draw any consequences from Scripture, thank yourselves for it, who have, by your many lying and false consequences, given them just cause to suspect you, and to believe none of your consequences at all: your consequences are such as these.  
1. Baptism is come in the room of Circumcision; infants were circumcised, therefore infants must be Baptised.  
A goodly consequence, as true as Scripture; if the people would but believe it, they should never know that the Law and Circumcision came by Moses; and that Grace and Truth, and Gospel-Ordinances came by Jesus Christ, John 1. 17.  
2. The Apostles baptised households; there might be Children; therefore children may be baptised.  
Another goodly consequence, as true as Scripture; if the people will but believe it, it is enough; and why may not the simple Anabaptists, as you account them, draw another consequence that will devour, and swallow up yours at once? that is, There are no children mentioned in those families; and if any, it was contrary to the command of Christ, and known practice of the Apostles to Baptise them; and families take their denomination from the major part, or the ruling part; therefore there might be no children; and if any, yet they might not be Baptised; therefore this is no good foundation for such a practice. I could instance divers such like consequences of yours, as, Children were brought to Christ, therefore they may be Baptised etc. but I can give you but a hint and away; but if some tender ones dare not believe your consequences, thank yourselves for it, in abusing them so grossly in this nature.  
4. Tenet, That the Saints in this life are pure, without spot, etc.  
What Sir, will you still persist in your wickedness and ignorance? hath not this been the language of the worst of men in all Ages of the world against honesty, and honest men? they are too pure, too holy; are you like them, ignorant of the Scripture? Cant. 4 7. chap 6. 9, 10. 1 John 4. 17. its true, in their own sight they see their spots and sins; but as related to the Lord in the covenant of Grace, they see themselves, in him, justified, clothed, and covered with his own righteousness, there is no spot at all in them; and whereas you say they need not make use of that Petition, Forgive us our sins, you manifest your ignorance of the truth; for that which they say, is, that while a soul lives in the enjoyment of mercy and love, it's then form or custom that carrieth him to that Petition; but when a soul apprehends the want of pardon, let him ask it.  
5. Tenet, No man can with a good conscience, exercise the office of a Magistrate under the New Testament.  
Ans. This, with divers others, being altogether false, I shall join them up together, as being not worth the speaking to in particular; the 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 22, 24, 25, 26, 27, 28, 29. I join up these together, because they are all of them forged lies, inventions come from hell of purpose to scandal Truth, and Saints; and therefore in this I shall be bold to say to you, as Christ to the Pharisees, You are of your father the Devil, because his works you will do, for he was a liar from the beginning: and its obvious to all men's knowledge, who are not willingly blinded, that they are honest in their Conversations, and prefer honesty in their Congregations more than yourselves; if they meet with any such principles, or practices, they expel them, have no society with them, nor their owners; they look diligently lest any profane person arise, and defile others; but its yourselves are the men that are guilty of these crimes you lay to others charge: I wonder how you durst be so impudent as to charge that upon others, of which you are guilty yourselves; yourselves it is that entertain in your Congregations notorious offenders, adulterers, drunkards, swearers, etc. and none comes amiss with you; but if God begin to enlighten any soul to see into the evil and ignorance of his former ways, he shall be the butt you shoot your arrows at, and you judge him to hell presently for a Sectary: Thus you feed not the sheep, but wolves and goats with lies and vanity, but you kill them that are fed.  
Yourselves it is that are seditious and tumultuous. Who preached Parliament and King into a War at first in England, but the Episcopal and Presbyterian Factions, and left the Parliament again in their greatest straits, when you had but thoughts that your own interest would not stand? who are turned Traitors to their native Country, ready to join with Scots or Devil in the ruin of it? Yourselves or those you call Anabaptists? who are they, at present, that endeavour to kindle a fire in the neighbour Nations, to burn up their own? yourselves, or the Anabaptists?  
In a word, who are they that refuse, or at least murmur against promising fidelity to the Magistrate in the common good? yourselves, or the Anabaptists? Let truth be judge, and acknowledge your mistake, and be ashamed for ever, thus grossly to belie the truth, and its servants, laying your own blame and shame upon other men's shoulders.  
And put case there be any that pretend themselves to be Christians in that profession you so much contemn, that dishonour truth in any of these particulars mentioned by you: Yet how dare you say they are such all of them, laying the scandal upon the whole, as if because there was one Judas, all the Disciples must be Hypocrites? But Sir, if we should judge of you after this manner, we could say more of you, than you shall ever be able to say of us, I trust: I could tell you of Priests Free-willers, Drunkards, Swearers, Whoremasters; what not? should I therefore say you are all such men? but I forbear at present; only this, take heed how you take the Devils work upon you next, to accuse the brethren; if not, I must speak more at large unto you; as to the rest of the particulars you mention, as the Twelfth, that Christ died intentionally for all; I say he died for all, although not intentionally to save all; for if he had intended to save all, he had not failed of his intention.  
17. That its unlawful to go Law.  
Is this such a grievous error with you? I answer, 1. That its chargeable to go to Law: and 2. That the Apostle reproves it as a sin, and fault in the Corinthians, 1 Cor. 6. 2. Dare any of you, having a matter against another, to go to Law before the unjust, and not before the Saints?  
And yet you dare to upbrade the Saints who dare not go to Law, and yet you belie them too in respect either of persons or opinion: 1. Of opinion, they deny not going to Law absolutely, but in case of necessity, when no other way or means will serve; and that too secondly, when it tends to the prejudice of their livelihood and being. 2. Of Persons, It's not all, but possibly some few tender souls dare not own going to Law in any case; and I wish all were more tender in this respect, although they become your reproach and scandal more than yet they are.  
18. That Wars are unuseful, etc.  
Answ. First, it's the judgement but of some, and I believe of very few, that Wars are altogether useless.  
Secondly, Their judgement is that Wars are useless in the Kingdom of Christ, and that its useful only in the Kingdoms of the world amongst men for the preservation of civil Rights; and upon this account, are they active in the present War, so public as that I wonder how you could without shame and blushing mention this particular, but that you shoot your arrows so at random, ●s that you neither fear or shame before God or man; for those you brand with the name of Anabaptists and Independents, have been and are the Instruments by whom God hath given a being to yourselves and Nation; though men are blind, and do not or will not see it.  
Thirdly, Are you an Enemy to the Saints, because they are men of peace, and not of War and blood like yourselves?  
Fourthly, You discover much ignorance or wilfulness in your accusations of them, or else you could not so contradict yourself in it. In the seventh Tenent, you say, They are tumultuous, and raised Tumults in Germany, and filled it with the fire of Sedition, to the loss of six hundred thousand men. And in the eighteenth, Wars are useless. Was there ever such contradictions heard? And truly I must tell you, I credit not the Relation of the Germane Wars; I see how bold you are in lying, while we are yet alive to give you Answer, that I cannot credit that Relation, the people being gone, and their Adversaries too relate it; I rather think the Priests were the cause of it, as they were in this Nation; and am confident, if they durst give a Relation of things to another Age, They would say as much of the Anabaptists, or rather of the baptised Christians of this Nation, as they of old did of those in Germany.  
19 That all Ordinances are legal, that the spirit is all.  
Here you contradict yourself again; if another should have done so much, you would have thought him not in his right wits.  
In the first you say, Their Tenent is that none must be baptised until they come to perfect age, and can make confession of their Faith. Here they own baptism you confess yourself; And in the 26. you say, Their Tenent is, that after rebaptisation they cannot sin; in which you belie them as much as ever the Devil belied Truth; but I pass: In the 19 you say, They deny all Ordinances: Is not this contradiction? Truly, you teach people not to believe you, and then you are angry with the people for it.  
20. The Magistrate must compel none in matters of Religion, but must tolerate all.  
Ans. Can Magistrates make men Religious? Is it not the work of Christ to make men Christians and Religious, and to compel them by the power of love? Or is it the work of the Magistrate? I thought where to have you at last; within the Borders of Rome; and indeed Sir, are you come no farther yet? What, a Minister of Christ? and want the help of the Magistrate to make Christians, to compel them to come in unto you? And Sir, Why may not a Jesuit have as good a Church as you, if the Magistrate must convert them, compel them to come in? and so you will have in all. Do you believe that its the work of God to convert? and that he will take one of a City, and two of a Tribe, and bring them to Jerusalem? How durst you then to bring in all by a Magisterial Power into the Church? unless you resolve to make them Hypocrites, and to damn them to the purpose; or unless you see it stand for your profit and advantage, the clothing and feeding of your back and belly by the vulgar sort of people, who are thus deluded by you. And as for toleration, we desire not the Magistrate to tolerate any in their wickedness; and if any under the pretence of conscientious principles live and allow themselves in looseness, baseness and profaneness, let the Sword of Justice be drawn for the execution of Justice, upon all such without respect of person or opinion, and in it shall we rejoice.  
21. That the Father, Son and holy Ghost, are not three distinct persons, one in Essence. etc.  
But Sir, Who told you they were three persons? have you it in Scripture or by tradition from Rome? if in Scripture, produce it when you come forth in public next; for mine own part, I know no such Scripture. And this I shall with confidence affirm, that neither Father, Son or Spirit, are at all called Person or Persons as God, but it's a Title proper only to man, & in Scripture given to none else; and therefore come from Rome. Be instructed now therefore ye wise men of the Earth, and do not judge so harshly of honest men, because they cannot believe that which is not written in Scripture, and be content to be fools, that you may be wise, and let these Traditions return to their first centre.  
23. That Christ hath removed the Law, and now the pure Gospel is the only Rule.  
What yet more ignorance and malice? Is this one of the wrinkles and deformities, one of the delusions of that deluded Sect? I wonder you have left out one; this comes very near it, that they expect salvation by the Free grace of God in Jesus Christ; Is this such a strange wrinkle and delusion with you, that Christ hath removed the Law? I pray what was the end of his coming, if not to remove the Law as a dispensation held forth in the hands of Moses? The Law came by Moses, but Grace and Truth came by Jesus Christ. Joh 1. 17. First, he came to fulfil the Law every jot and title of it; Mat. 5. 17, 18. He fulfilled all the righteousness of it; for thus it becometh us to fulfil all righteousness, Mat 3. 15. and so is the end of the Law for righteousness to all those who believe, Rom. 10. 4. Secondly, He hath removed the Curse and condemnation of it, Gal. 3. 13. Rom. 8. 1. Thirdly, He hath removed the Rule of it as in the hands of Moses; for there it was the Rule that produced the Curse, it was a ministration of death; and now the pure Gospel is the only Rule of Saints; And is this such a mystery and deformity to you? a Minister of the Gospel and ignorant of this Truth? Sir, I must tell you, that if you were a Christian in good earnest, you should not, you could not be ignorant that the Gospel, the Law of Christ, is the Rule of the Saints, Mat. 28. 20. Act. 3. 22. They are married to him, and subject to him, Rom. 74. Christ takes all that old dispensation, both Moral and Ceremonial, into his own hands, and is the substance of the Ceremonies and righteousness of the Moral Law, and now gives forth the substance of the Moral again, to them, in them, not as a Rule of righteousness, but as a law of love, a law of Grace, and pure Gospel if you will have it; though you think the word pure Gospel is reproach enough; although you cannot be literally ignorant that the Gospel signifieth glad tidings; and is not this glad tidings think you and pure Gospel when a soul comes to see all the wrath and enmity that was against him contained in Ordinances taken away? Ephes. 2. 13, 14. and fulfilled; and now there is no ministration of death against him; the Law of God is in his heart, within him, without him, a law of love and grace; no death, no wrath, nothing but love and grace, and the love of Christ constrains such souls to yield obedience to him, and to follow him where ever he goes.  
But to conclude; the Thirtieth Tenent, They give a Supreme and Independent power in all Ecclesiastical causes and censures to their single Congregations.  
And can you produce any other rule in the Gospel than this? must you needs have one Church to rule over another? or rather yourselves to rule over the whole? will nothing content you unless you may be Lords over God's heritage? Sir, we allow no Synodian, nor Classical power, but advice and counsel we own, etc. it's not an Independent power neither, only independent as to man and creatures, but depending upon Jesus Christ; and if you can produce any other rule in the Gospel, let us know it, that we may be informed: If you mention Acts 15. I say first, they sent to Jerusalem for advice and counsel; and secondly, those to whom they sent, were able infallibly to determine the case, ver. 28. They could say, It seemed good to the Holy Ghost, and to us, to lay upon you no greater burdens than these necessary things, etc. And truly were there such Apostles and Elders amongst us, we should gladly acknowledge them, and receive from them; but as for your Classical power, we own it not, we submit not to it, etc. Thus have I briefly run through your Looking-glass; and truly it may be a Looking glass for yourself, if the Lord open your eyes to see into it; wherein you may first see your ignorance and blindness, in calling so many precious truths of Christ wrinkles and deformities, and delusions of the deluded Sect. And secondly you may see your malice and envy, in charging so many falsehoods upon them, when it's yourselves that are guilty of those crimes you endeavour to fasten upon them.  
Thus you say You have given a taste out of a full sea, whereby it appears that the Anabaptists are no such harmless creatures as some imagine. A full sea it is indeed of lies and scandals on the one part; and truth ignorantly or wilfully abused by you on the other part: No such harmless creatures, etc. if you could by your lies and scandals persuade people to it; thus dealt the Scribes, Pharisees, and the hypocrites, your brethren in iniquity, with Christ and the Saints of old, Mat. 12 24. Joh. 8. 48. & 10. 36. Act. 14. 2. You commend those who desire to see more of their Errors, to Mr. Edward's Gangraena, and the rest of your brethren in the same iniquity with you; but you do well to commend them to the Gangraena, the vilest viper that ever appeared in the world against Christ and his truth, and Saints; herein justifying your brethren in their iniquity, and so drawing upon yourself all the righteous blood shed from Abel until now; you build the Tombs of the Prophets, Christ and his Apostles, pretend high estimation of them Pharisee like, Mat. 23. from the 29. to the end.  
Well, you draw your conclusion, How needful is it both for Church and Commonwealth to join the labour of the Universities for confutation of the Anabaptists?  
Indeed Sir, you had need join all your forces, Church, Commonwealth (that is, the Magistrate) Universities, and all for the suppression of truth: I wonder you had not conjured the Prince of darkness to your assistance in this great work and undertaking; it seems their errors are so great, so dangerous in your eye, as that you fear miserably some great disaster or change: you cry out lamentably upon their doctrine, as that it will bring destruction to Church, State, Souls, all.  
But what are their principles that are so full of danger?  
Answ. I shall give some brief hints, 1. That Justification and Salvation is by grace alone through Christ, without any relation to any thing done by the creature.  
2. That this Justification and Salvation is enjoyed by faith.  
3. That this faith is the gift of God.  
4. That where this faith is truly wrought, it produceth an universal obedience to the whole Law of Christ, and that its the Believers privilege only to be baptised.  
5. That obedience to Magistrates is the will of God, and they submit for conscience sake.  
6. That believers are to press forwards after perfection, in the use of lawful means, as Prayer, Preaching, Conference, Fellowship, etc.  
7. That none are the Ministers of the Gospel but such as have received the Spirit, and power from on high.  
8. That the Spirit of Christ and the Scripture is sufficient for the Ministers calling, and both Minister and people's salvation.  
9 That its the work of the Lord, and of him alone in the ministry of the Gospel, to convert and build up souls.  
10. That all the Saints may and aught to exercise their gifts for the good of others, according to the measure they have received.  
11. That it is their duty to be men of peace, and as much as in them lieth, to live peaceably with all.  
12. That a vizard and show of holiness and innocency to deceive others, without the power and life of godliness, is the deepest hypocrisy, and shall be punished with the deepest damnation.  
13. Their expectation is of a change in the day of the Lord, wherein they shall be made conformable to him in glory.  
14. And in the mean time they are saved by hope, that as the Anchor of the soul is cast into that which is within the vail, where they are held both sure and steadfast.  
Where they are cheered and comforted against all the black mouths, and false scandals, and lying tongues of Devil, Priests, or men that shall be opened against them, notwithstanding you fear not, neither tremble to do the work of the devil, in laying false scandals and accusations to the charge of God's Elect without just cause: the Lord will in his time reprove you, and rebuke you. Well, but I pass by, because I must hasten to your Arguments. I shall only take notice of a word or two more, because its bootless to trace you in your folly.  
You say, You have forborn all gall and bitterness, and tempered your reproof with love and meekness; that you have dipped your nails in oil; that your witness is on high, that you have done nothing out of envy, spleen, or passion to the persons of the men, etc.  
Truly Sir, you have buttered words, were your deeds answerable; when the truth is, that there is nothing else but gall and bitterness, lying and false accusations; are these words rolled in Sugar? you would fain be shut of them, have them banished the Nation: I thought to what your sugared words would amount at last; and indeed no wonder; for it is the best portion that ever the world could afford the Saints.  
As for your ensuing preface unto your first Argument, I pass it over, because in answering your Arguments, I shall answer those things which seem to have weight in them, because reiterations are both needless and useless.  

The Arguments against the Preaching of gifted Brethren, Examined and Answered.  

Argument I. If God were angry with those in the time of the Law that did usurp the Priest's office, than he (being Jehovah, the same for ever) will be angry with those in the time of the Gospel that do usurp the Minister's office; But God was angry with those in the time of the Law that did usurp the Priest's office. Ergo, He will be angry with those in the Gospel that do usurp the Minister's office.  
Your Major you say is clear from the immutability of God's nature; he is the same, that is truth; But for to give you a discovery of the Fallacy, and weakness of your Argument; I shall give you a twofold Answer.  
First, Your Major joins the Priesthood of the Law and the Ministry of the Gospel together; when the truth is, there is no comparison between them; The Priests were to offer Sacrifice, and they only to teach the people, and to minister about the things of the Altar, as they were Types of Christ the great high Priest, who offered himself once for all, a Sacrifice for the sins of his people. But the Ministers of the Gospel, they are no Types of Christ, they do not offer Sacrifice for sin, etc. Therefore there is no comparison between them; none might meddle with the office or work of a Priest because it was appointed of God, and did so clearly represent that great high Priest Christ Jesus: but the work of a Minister of Christ, is to declare forth what they have heard and seen from the Lord Jesus who is already come, 1 Joh. 1. 1. 2. and this is the work of every Saint according to the measure of the gift received.  
But secondly, I answer, I grant the truth of your Major in the terms; but I deny that gifted brethren usurp the ministerial office in their preaching; usurpation is a sin; but for men to speak of the things of God according to the measure they have received, is no usurpation, Rom. 12. 6. 1 Pet. 10. 4. 11. nor sin, but every Christians duty; although you by your Logic and Rhetoric, and forged innovations, and abusive Interpretations would amaze and amuse the world, and affright the Saints with Vzzah and Korah, Dathan and Abiram, etc. But know that they are such as never came from Christ, but the smoke ascending out of the bottomless Pit, endeavouring to darken the bright shining of the Sun of righteousness in and by Saints; Korah Dathan and Abiram were smitten for doing that they were forbidden; you smite the Saints for doing that they are commanded, and for which they are commended, 1 Cor. 14. from the first to the fifth.  
You apply that unto the gifted brethren, which retorts itself justly upon yourself; For first you say, usurpation to the Office of the Ministry is a great sin; gifted brethren only exercise their gifts, not usurp the Office; but yourselves it is that usurp the Office without the gift; many, yea, most of the Ministers of the Nation usurp the Office; but for the gift, they are not only ignorant of, but enemies to it.  
And secondly, not only usurp the Office without the gift, but usurp the Office likewise without any colourable ground for it; They cry up Office, Office of the Ministry, when they know not what it is, and have no more authentic Authority for their Ordination to their Office, than the Pope and the Devil can give them.  
You instance Korah etc. and apply it to the preaching brethrens; but truly, if the Lord give you eyes but to see it, you might more truly apply it to yourselves; you thrust yourselves into the Priest's Office, as if you were holy and none but you, and you must do all and monopolise all to yourselves, when you have no more to do with the Office of a Minister, nor have no more Calling to it then Korah and his Company, or the Devil himself.  
I prove it thus: First, Those who usurp the Office of the Ministry to themselves, and have no more Call unto it, either according the letter or the Spirit, than Korah and his Company, are guilty of Korah's sin; but the Ministry of the Nation have no more Call unto it, than Korah had. Ergo, They are guilty of Korah's sin: 1. They have no Call according to the letter by a right Ordination; for that they have lost in Rome long since, and now have brought forth the carcase, the form only, and like children bless themselves with that, as if they had found some great pearl.  
Secondly, There is no Call from the Spirit; they then should live in the Spirits light, and not in the darkness of the Devil; and do the Spirits work, build up the Saints, encourage them, in exercising their gifts for their mutual good and building up, not hinder them and reproach them for so doing, bear their weakness, cover their infirmities, reprove with meekness and love, not belie them, scandal them, falsely accuse them, like the Devil. And whereas you say, 'Tis dangerous for men to preach without a Call, and 'tis dangerous for people to bear such: I say its truth, but gifted brethren do not preach without a Call, their gift and opportunity is their Call; But you it is that preach without a Call; for the gift in most of you, it is a stranger, and you are strangers unto it; and believe it, the punishment will be great, the earth will cleave and swallow you up in conclusion.  
To what you have added in your third Edition: I add this Answer.  
You say, Remember Hind, etc.  
Sir, Are you so impudent as to reproach Saints and Truth with particular men's sins and faults? Might you not upon the same account reproach Christ himself? behold one of his own Disciples betray him, and Peter denying him; an old trick of the Devil to reproach truth withal. If I should deal thus with you, as justly I might, I could tell you of a zealous Preacher of your tribe, one Williams of Munton in Somersetshire got his servant with Child, and was outed by the Committee of that County; and another of Chard in the same County, very zealous and like yourself, preached bitterly against Sectaries; yet got one of his nearest friends daughter with Child, and was outed likewise by the Committee; another very near the same place did the like. And upon this account, it may easily be made manifest, that there are not a filthier Generation of Adulterers and Devils in the Nation then your own Coat.  
You say, That for it he hath been cast out of his gathered Church.  
A discovery of their integrity; they cannot bear them that do evil, that say they are Jews and are not; but you entertain drunkards, whore-mongers, profane, all sorts in you Congregation, both of Priests and people, and never cast them out; a demonstration that you are no Church of Christ, but the Synagogue of Satan, a Cage of unclean and hateful birds.   

Argument II. If none may Preach but such as are sent, than every gifted brother may not preach; but none may preach but such as are sent. Ergo. Every gifted brother may not preach.  
Your Argument in the Minor I grant, but the Major I deny, that although its true, none can preach according to the intention of that Scripture, Rom. 10. 15 viz. for the working of faith and converting of souls, yet it doth not follow that every gifted brother may not preach; for every gifted brother is sent to preach according to the measure of the gift received. And your grand mistake in this Argument, is in the word sent, whereas that word sent, relates to the internal power of the Spirit in the Saints, by which they are enabled to speak a word in season to the very soul; you understand it to be an outward mission or sending, a poor and low interpretation.  
The mission, you say implies three things: Election by the Churches, Probation and Examination by the Presbytery, separation by Ordination of the Presbytery.  
First, Election by the Church; But by what Church? not your Parochial Provincial or National Church; The New Testament never knew such a Church, nor Christ in the New Testament never did, never will own such a Church; a company of ignorant profane carnal creatures, both Priest and people; yet have gotten the name of a Church and Ministry, blessing themselves in that name, and yet are ignorant what it is; for a Church of Christ to whom Election belongs, are a company of Believers, Saints gathered out of the world by the power of the Lord in the Ministry of the Gospel, 1 Cor. 1. 2. Act. 2. 47. chap. 4. 32. But you are Enemies to this Church, rail, reproach, persecute; they are the object of your scorn and malice. I grant that where such a Church is, Election belongs to them; yet I say, a man may be sent to preach, though not elected by the Church, Act. 8. 1. 4. The whole Church being scattered preached; and I suppose none dare say, that all of them were Elected and Ordained: for I said before, there is a preaching by way of gift and office, and preaching by gift only; and it's the Church's joy to see her Members gifted and exercised in this way: But as for yourselves, as your Church is no true Church, nor your Ministry no true Ministry: so you fail likewise in your Election by that Church; for you are in your way first ordained, and then you are sent to your Churches, Parishes, whether they will or no, and you take them by violence, if you have a mind to their Tithes, you will be their Minister, though never elected by them, and afterward, if you have a Call to another place for your advantage, you will leave them again, and embrace the second, and the third too it may be; yet you dare be so bold as to tell of your electing by the Church; where as first, it is no Church, but a Parish consisting for the most part of ignorant carnal souls; and secondly, you press yourselves upon them whether they will or no for the most part; where then is your Election by the Church of Christ? thus you fail in the first part of your mission, nonelection by a Church of Christ, and then I pray who sent you?  
Your second is, Probation and Examination by the Presbytery; the Scripture you produce, is, 1 Cor. 14 32. For the spirits of the Prophets are subject to the Prophets; etc.  
A learned interpretation of this Scripture! the spirits of those who are to be ordained to preach, must be subject to the examination and probation of the Presbytery, when there is not the least hint or intention of such a thing in the words; for the Apostle saith, Ye may all prophesy one by one: what, all the Presbyters? Nay all the Prophets; but who are they? All the gifted brethren: See for, 34. none are prohibited but women: Let your women keep silence, for they are not permitted to speak, but men are permitted.  
Obj. The Lord intends Prophets only; and it's said in another place, 1 Cor. 12 29. Are all Apostles? Are all Prophets, & c? The interrogation implies a negation; all are not Prophets.  
Answ. 1. All are not Prophets.  
Secondly, All that have the gift of Prophecy, are Prophets, and may speak, and aught to speak, for the edifying of the Church, as in its place I shall let you see more at large.  
Now, if all that have the gift of Prophecy, that is, to speak to the edifying of the Church, may Prophecy, ver. 3. then this may occasion confusion, some may say, and you say so too: Nay, saith the Apostle, the spirits of the Prophets are subject to the Prophets; For God is not the author of confusion, but of peace, etc. That is, when one Prophet, or gifted Brother hath spoken, and another hath any thing revealed, let the first hold his peace: but how can he hold his peace? the spirit of Prophecy is strong and violent, and men cannot contain themselves, its like fire within them? Numb. 11. 25. 1 Sam. 19, 20. to the end. But saith the Apostle, there is no such thing in this prophesying, For the spirits of the Prophets are subject to the Prophets; that is, they are able to contain themselves, and be silent, while another speaks, etc. else it would occasion confusion; But God is not the author of confusion, but of peace.  
So that the sum of all is, That he that is a Gospel-Prophet, can contain himself, and be content to hear another speak as well as himself, etc.  
By all which, it appears, that a man may be sent, and may Preach, or Prophesy, without such an approbation or examination as you speak of; else those, Acts 8. acted unlawfully in preaching without any such Probation.  
But to return to yourselves, you come short of any such probation by the Presbytery; its true, there was a Presbytery in the primitive times; but what is that to you, who know no true Church, nor Ministry, but are enemies unto it? you have only Popish forms amongst you without the power; the name of Church, Ordinances, Ministers; but are indeed, and in truth, enemies to Church, Ordinances, Ministers; reproach them, persecute them, and are for the most part a pack of cheaters and deluders of the people for your own advantages.  
I own probation by such a Presbytery the Scripture speaks of, before admission to office, (although still, I say, men may Preach as gifted Brethren without any relation to office) but as for your Presbytery, it was conceived in Hell, brought forth in Rome, and yet lives, and pants for breath in England, but its end is to be burned: See Esai 65. from 11. to 16.  
Your Third, in your mission, is, Separation by ordination of the Presbytery: which thing I own, as relating to persons in Office, by a lawful Presbytery; yet still I have two exceptions.  
1. Not that Ordination to office ever did, or shall, where its right, prevent the gifts of the Brethren. No Sir, it was not the end for which it was appointed.  
2. You have no such Presbytery; therefore no such ordination; you have yours by succession from the Pope; only you have of late altered the name from Bishop, Priest and Jesuit, to Presbyter; but the nature is not changed, as deeply engaged, and enraged against the truth as any Jesuit in Rome: and I assure you, I should as freely accept of the Prayers and the hands of a pack of Jesuits, as of yours, as relating to this of Ordination.  
But to return to the word Sent, where, it seems the force of your Argument lieth, wherein you are so much mistaken; you judge it to be the outward mission, consisting of Election, Probation, Ordination; whereas indeed, and truth it hath the least relation to it, if any at all; my grounds are these:  
1. From the nature of the word and work: the word Sent in those high things of God, relates to God, and his sending immediate. So Christ was the Sent of the Father, to do the Father's work: thus was Paul an Apostle, one sent not of men, neither by man, but by Jesus Christ, Gal. 1. 1. and he was sent not to Baptise, but to Preach the Gospel, 1 Cor. 1. 17. so the word and work joined together, it being a heavenly work, preaching of the Gospel, it's a heavenly sending that is here intended.  
2. The manner of expression, the interrogation, which, as you say, and it's granted, implies a strong negation; how can he preach except he be sent? He cannot preach, etc. that is, he cannot preach in the Spirit and power of the Lord, to the conversion and building up of souls, except sent by Jesus Christ in the power of the spirit: and if so sent, he can preach, and doth preach, though all the world say him nay; and you being so much mistaken in the truth, no wonder you have such a company of Divines, as you are pleased to call them; all the Ministry of the Nation are sent, by your account; for you have all one manner of call, and sending, according to the outward form; if one be sent, than all are sent: and think you, did the Lord ever send forth such a company to preach his Gospel, of idle, drunken, whoring, proud, covetous, envious, ignorant, profane persons, as the most part of them are? nay, and some too such dunces, sots, that all their wit cannot make a Sermon in your way of Sermon making; yet these have the same sending with you.  
And this I must tell you, that if God enlighten any of your profession in the Truth, they renounce this kind of sending, trample it under feet, return it from whence it came: But to return, men can preach by your mission; but they cannot preach unless sent of God to convert Souls, in the power of the internal sending.  
But to proceed to the third Argument: If this be such an outward mission, or sending, as you imagine, than it makes all other preaching unlawful; for its such a sending, as that there is no preaching without it; how can he preach then? What the Apostle writ to the Church of Corinth, 1 Cor. 14. You may all prophesy one by one, was unlawful; and the preaching of scattered brethren, Acts 8. was unlawful; the preaching of Paul, Acts 9 20. immediately after his conversion, before he was separated, to the work of Ministry, Chap. 13. 2. was unlawful, and he had cause to repent it, if what you affirm were truth; but he rejoices in it, Gal. 1. 15, 16, 17. No sooner was Christ revealed in him, but he preaches him; he went not up to Jerusalem, to them that were Apostles before him, etc.  
But to the great objection that lieth in the way against you, That gifting is sending, and all gifted persons are sent, etc. And know this will yet lie in your way, and is not so easily removed as you imagine: you pretend a distinction between gifting and sending.  
Many thousands in the Nation are gifted (you say) but may not dare not preach, etc.  
Your gifted brethren (it seems) may not, dare not preach; you keep them in subjection; but your scent ones, though no gift at all, they may and dare to do it, or abuse it; and what account will you give to the Lord for this at last think you?  
You say, None may preach in a constituted Church without sending, in your way: And yet in the constituted Church of Corinth they might all, (viz.) who had the gift, prophecy one by one; you instance Barnabas and Saul, Act. 13. 1. 2. who though they had gifts must be ordained: Yet Saul preached, Act. 9 20, 21, 22. before he was ordained, or had seen the Apostles; see vers. 27. And when Paul and Barnabas were Ordained, it was not to preach in a constituted Church, but to the world as you may see, Act. 13.  
You say, If bare gifts be a sufficient Call, etc. Then gifted boys may preach as the little gifted Boy at Stafford.  
And why not Sir? will you limit the holy One of Israel, and dare you reproach the Scripture, as you do? out of the mouths of babes and sucklings, he ordained strength, and will confound his foes.  
Then gifted women may preach, you say: This is your own conclusion; because we say, as the Scripture saith, that gifted brethrens may preach or prophesy; therefore you in reproach will conclude that gifted women may preach; but it's your conclusion, and to yourself I leave it; and according to the Mystery of the truth, I think there are but few, if any, besides women preachers among yourselves.  
You produce, Mat. 10. 1. 5. Which you say, fully clears the scruple, where Christ distinguisheth gifting men from Authoritative sending, v. 1. he gifts them; vers. 5. he sends them.  
I answer: First, Is this such a sending as you have talked of in your mission, Election, Probation, Ordination? or an immediate sending, as he sent Paul before he was Ordained? Here is not a word of Ordination, but sending; no laying on of the hands of Christ, but gifting, sending; and so the gifting and sending of the gifted brethren, is when the Lord enables them in a measure unto it, and saith in them, to them, go, as in Paul, Gal. 1. 16. As for those gifts you mention, Mat. 10. 1. I query, if you or any of your sent Brethren have those gifts, or if you are so sent as those, vers. 5.  
You conclude two things, that must concur in making a Minister, gifts, abilities, qualifications both of life and learning; This if rightly understood, is a truth, and I freely own it.  
But you seem, pag. 12. to bring in a mixture, a hodge podge, Arts, Sciences, Latin, Greek, Hebrew, etc. And is it true indeed, that these gifts are required in a Minister? then no Minister without them. I wonder then the Apostles could be Ministers, who are said to be illiterate or unlearned men, Act. 4. 13. Or were they made partakers of the Spirit of Christ? and are not the Saints now? yea; or else they are none of his, Rom. 8 9 and is not the same Spirit sufficient now as then? yea certainly, to those who trust in him; but it's the spirit of Antichrist that seeks out after humane helps to supply the room or want of this Spirit of Christ; and having gotten it, they grow proud of it, are self-conceited in it, make it their great idol, and dare reproach the Spirit and power of the Lord appearing in his Saints.  
Secondly, He must have power and Authority from the Presbytery to exercise his Gifts: he must not run before he be sent.  
I have Answered this already: what Presbytery sent Paul when he preached? Act. 9 or the scattered brethren? Act. 8. etc. And where is that Presbytery among you, that have power thus to send? It seems you have high esteem of your Presbytery: else you would not mention it so often, when it's but a new trick of the Devil to give another name when the Prelate was out of date; Alas you were ignorant of Presbytery yourselves not long since: but now the name lifts you up to Heaven, although the nature of the Prelate still remains. I suppose you harp so much upon this string, that so they might preach nothing but what you approve, and then your dark kingdom might it may be stand the longer; but the Lord Jesus will consume and destroy Antichrist, with the spirit of his mouth, and the brightness of his coming.  
You say, All Preachers are sent either by God, or by the Devil etc.  
To this we fully assent without Tertullian your witness; and I pray you look you unto it; Are those who minister according to the measure of the gift given them, in your account, intruders, usurpers, sent of the Devil, or of God? Look to yourself man (you are upon a very sharp point and keen rock) lest you fall, or be split before you are ware; Therefore I beseech you take a little view, who are likeliest to be sent from God or the Devil, yourselves or your gifted Brethren: The gifted brethren exercise the gift they have received, either first, when occasion and opportunity is offered to inform the judgement in the Gospel of Grace and Truth, that so, if the Lord work, souls may be enlightened and converted: or secondly, to build up the Church in its most holy Faith; he doth his Office as a member in the body, that it may grow up in him who is the Head.  
Yourselves, First, make up a Church, a body, as you call it, of Christ, a monstrous body of profane ones, and give them Ordinances, tell them they are Christians, and so delude them, and without infinite mercy damn them for ever.  
Secondly, Are ignorant of, and envious to the truth, the Saints and Servants of God.  
Thirdly, Do not the work of Christ, preach, baptise Believers converted, gather Churches, build up Saints, but the contrary by way of opposition to all.  
Fourthly, For the most part are carnal, lose, base in conversation; not so much as common civility or civil honesty; yet all one sending.  
Now be yourselves judges who are sent from God, and who from the Devil; who doth the work of Christ, and who the work of the Devil. Oh consider this you who forget God, lest he come and tear you in pieces, and there be none to deliver.  
Pag. 13. You say, 'Tis for Wolves and false Prophets to be self called, and to come of their own accord etc.  
Answ. You say truth. They are wolves who are Self-called, Thiefs and Robbers Joh. 10. you mention it; but the Query lieth here still, Who are the Self-called ones, you or the preaching brethren? And so, who are the wolves, you or them? Gifted brethren they preach only by Gift as they have received, as I said, either for conversion or building, that they might inform others in the same truth they themselves are informed, or comfort others with the same comfort they themselves are comforted.  
But you, who boast so much of your sending, you come indeed and are not sent; for first, you come not in at the door, but in at the window; the door is Christ and his Spirit, and there is no other door that admits to preaching; see 1 Cor. 12. there are many Gifts and Works and operations; but still the same spirit who worketh all in all. But you have found out another way, your Popish Ordination; and none must preach but such, just as the Pope and the Prelates; so yourselves walk in the same steps; you are the Theives and Robbers that climb in at the window or some other way; a hole you have made for yourselves to creep in at: and secondly, the end of your coming in, is to steal, rob and to carry away to enrich yourselves with the worldly gain, the fat Tithes of the people's labours and increase: but those who come in by the door Christ, they dare not do it, nay they dare not but like honest and true men, disery and discover the thief and the robber, that so he may be known and avoided.  
And as for Wolves, who are they but such a devour the sheep? I send you forth (saith Christ) as Lambs among Wolves; it's the property of Wolves to devour the Lambs; how have the Popish Wolves devoured? let Queen Maries days witness; Episcopal Wolves? let the Prelate's days witness; Presbyterian Wolves? let latter times; if they could have prevailed, they would have sucked the blood of almost all the Lambs of Jesus Christ in this Nation ere this. Possibly you may account us Wolves, because in word and writing we discover your baseness and unrighteous ways: be not mistaken Sir, Light cannot but discover Darkness: but there is no spirit or principle of persecution in us, we desire not the Magistrate to meddle with you, or to hinder you from preaching, if you turn not Traitors to the State; the Wolves it is that by't and devour, that make the Lambs their prey; but the Lambs are meek, patiented, suffering, not biting and devouring, etc. But stay awhile, go not off triumphing; If what you say be truth, That the gifted brother was silent at this Argument; yet believe it, it was not the light that shined in it that overcame him, but your cunning sophistry in reasoning: but believe it, your own Argument will burn up all your sending in conclusion, and then you shall confess that gifted brethren may preach the Gospel. You say Goliath fled; but you are mistaken; I suppose rather it was little David; and at present great Goliath gets the victory, Goliath with his Armour of proof, University stuff, etc. but Goliath must be routed in the end.   

Now to your third Argument.  
If all that have gifts may preach, than all that have gifts may baptise; but all that have gifts (say you) may preach; ergo, all that have gifts may baptise.  
In my answer to this Argument, I shall pass by what the gifted brethren answered, as you make mention with so much reproach and scorn, as if you had sat a long time in Scorners chair: for mine own particular, I grant the truth of your Argument; That gifted brethren may preach, and may baptise, and give the Supper too; and that I have to do, is to make good this principle, which I doubt not but I shall with much light and evidence of Truth; and then this Argument is routed, and blown away with the wind of truth, as the morning dew before the Sun.  
My Arguments are these: First John, the first preacher of Repentance, and baptizer in the water, to the washing away of sin by the blood of Christ, yet had no special mission nor did any miracle, John 10. 41. but by divine inspiration, according to the measure he had received, so he preached, and so he baptised; its true he was prophesied of before, and sent in a special manner to prepare the way of the Lord, etc. yet he did his work in an ordinary way, as a gifted brother, if you will have it so, not extraordinarily gifted and sent. See John 1. 31. he preached Christ, and baptised into his name, and knew him not; like many an honest soul, that are speaking of Christ, and preach of him too, when they have but shattered and shallow apprehensions of him, there being such a worth in him, that a soul that hath had but a sight of him, and an interest in him, cannot but declare him, as the woman of Samaria. John 4.  
The second ground is from John 4. 1, 2. The Disciples of Christ then were the ordinary Christians, the alone Church of the Gospel, Christ the Head, Pastor, and Shepherd; yet it is said that Christ baptised not, but his Disciples; compare this Scripture with Act. 10. to the latter end, Peter commanded them to be baptised; not that he did it himself, but commanded them; and it's very probable that there were some gifted preaching brethren with him who did the work; and the like assistance might he expect when the 3000 were converted and added to the Church, Acts 2. and Acts 8. The scattered brethren went preaching the Gospel; and Chap. 11. The hand of the Lord was with them and a great number believed and turned to the Lord; and the same who converted them, baptised them, if they were at all baptised, for they gathered them into Church-fellowship. But the Apostles hearing of it, sent Barnabas to confirm and strengthen them, which he did, ver. 23. not baptise them: Thus it appears that preaching Disciples may baptise, not that they must: Paul was sent, not to baptise, but to preach; yet seeing he was sent to do the greater, he might do the lesser, and did it too.  
Object. This is that will breed confusion in the Church; no need of Officers, if any gifted brother may administer Ordinances.  
Answ. Which shall be my third Argument too; That Officers, Pastors and Teachers are not for the being of the Church and Ordinances; they are both before them, and without them; but they are rather for the well-being of the Church; there is nothing to be done in the Church, no Ordinance to be administered, but a gifted brother may do it, with the approbation of the Church; but because of conveniency and order, therefore some men are chosen forth to act in behalf of the whole, for the good of the whole; not that such men thus chosen should usurp such power and authority to themselves, as to set up themselves above all, and stifle the grace and workings of the Spirit in others; its time then to dethrone them again; and the work of a Pastor or Teacher doth not consist all in preaching and baptising, as Priests now adays think, but in knowing the state of the flock, in watching, in reproving, in admonishing, in rebuking with authority, in the Spirit and power of the Lord: There is no one thing that I know belongs to a Pastor, but a gifted brother may do it; it is his duty when time, opportunity and liberty calls for it; only the brother doth it according to his gift, as a member; the other waiting on his office, as one entrusted by the Church more than ordinary for that end.  
It is with the Church in this case, as with a body Politic that needs Magistrates and Officers: not for its being, but for its well-being; it's not Magistracy that gives a being to a People, but a People gives a being to the Magistracy: and the Magistracy is or should be for the People's good. So it is in this case with the Church; it's not the Pastor that gives being to the Church, but the Church gives being to the Pastor; the Church and Ordinances are before Pastors.  
Object. But there must be some one or other to preach for the gathering of the Church, and such a one is before the Church, and may be said to give being to the Church.  
Answ. True, but we are not now speaking about preaching out of, but in a constituted Church. And secondly, out of a constituted Church gifted brethren may preach for the gathering of a Church or Churches; and if God give a blessing to them, and manifest his presence with them, as those Acts 8. with Acts 11. they may baptise them, and gather them into fellowship, as they did.  
You pretend absurdities that will follow: If men may preach without a call, they may baptise, deliver the Supper, exercise Church censures without a Call.  
I say it is not without a call: the Church's freedom or desire is call enough for either, if the party be gifted to it; all lawful Calls to preach, either within or without, are suitable to the gift. If no gift, the call is unlawful; and that Church which hath power to call an Officer, hath power to call forth any gifted brother to do service for the Church, if he have a freedom within himself to do it.  
But you say, then gifted boys, and gifted women, and gifted Midwives may preach, if all gifted persons may preach: But by the way, pray Sir, what is the difference between women and midwives? you might have done well to distinguish; for I thought midwives had been women all this while; but I have told you already that there is difference between gifted brethren, and gifted women; that is your own nonsensical conclusion, because gifted men may preach, therefore gifted women.  
Secondly, Should I give by way of concession, though not grant, That it's not lawful for men out of office to baptise: yet they may preach; and that 1. From the command; for it's not the reasoning from the greater to the less will serve you, but it's the command that makes things lawful, or unlawful; there is a command of preaching, if not of baptising, Rom. 12. 3, 6. 1 Pet. 4. 10, 11. Examples, Acts 8. 4. and 9 20. and 18. 26.  
2. Preaching and Baptism were not so united together, as never to be separated (as you pretend) See 1 Cor. 1. 17.   

But to your fourth Argument.  
If no Priest or Prophet might offer Sacrifice under the Law without a Call, than none may preach the Word, or deliver the Sacraments under the Gospel without a Call; but no man might offer Sacrifice under the Law without a Call. Ergo, etc.  
This Argument is one in substance with your first: I thought your University Divinity had delivered you from such Tautologies; and although I suppose there is enough said in mine Answer to the first for satisfaction to both, yet I shall follow you in this likewise, that so I may not leave one stone unturned, nor any part of your warlike frame uncharged, that so your Pulpit-Guard may be wholly and totally routed. And to your Argument I give you a triple Answer;  
First, that there is no comparison to be made between the Jewish Priests, and the Ministers of the Gospel, although indeed yourselves in many things run parallel with them; but this I have answered to your first.  
Therefore Secondly, I answer, that it's not the parity of Jewish Priests and Ministers of the Gospel that will hold in your Argument; that is nonsensical like most of the rest; because the Jewish Priest or Prophet in time of the Law only might offer Sacrifice, therefore none may preach or minister Ordinances under the Gospel without a Call; you may as well make this Argument, Because none were circumcised under the Law but men children, therefore none under the Gospel but men children must be baptised; But Sir, the limiting of the Legal Sacrifice to the Legal Priesthood, is no ground why none but Ministers in office should preach; it was sufficient to them, that none but them should offer Sacrifice. So under the Gospel, the command of Christ is the rule of Saints, and that is it that makes things lawful or unlawful: the Lord will have his servants not to hid their talents, but that which they hear in secret, they shall proclaim upon the house top, that is publicly, & not to hid as by stealth his goodness within them; and this which you for base and self-ends so much cry out against, was never forbidden, but ever approved both in the old and new Testament; any servant of the Lord might and did prophesy and preach forth the goodness of the Lord to others; Moses wisheth that all the Lords people were Prophets: And the Propet David Psal. 145. 10, 11, 12. speaks once for all both for Law and Gospel, All thy works shall praise thee O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy Kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his Kingdom: Note man, it's the Saints work and privilege to declare the glorious majesty of the Kingdom of Christ: And why? Because they have been in the Kingdom, and have seen it, and can speak of it by experience, 2 Pet. 1. 10, 11. You are mistaken man, it's not your University, nor your Call, that teacheth you knowledge in the Kingdom of the Lord; and that is the reason of your so deep ignorance of, and hatred against the Truth; but it's the Saints work to preach the glad tidings of the Kingdom: The Gospel is called The word of the Kingdom, Mat. 13. 19 And who shall preach the word of the Kingdom? Why, the Saints shall declare the glorious word of thy Kingdom, and talk of thy power; and hence it is that the same Prophet David, Psal. 68 11. saith, The Lord gave the word, and great was the company of those that published it, or the army, as the Margin notes it; In the Hebrew A great Army of Saints, publishing the Truth; believe it Sir, you are mistaken, to imagine that God hath given a Patent to any Society or Generation of men under the Sun, of what name or title soever they dignify, or distinguish themselves, whether Pope, Cardinal, Jesuit, Bishop, Priest, or Presbyter, that so they might monopolise Preaching to themselves; so making that a trade cum Privilegio, which is proper, and in common to the Saints, according as God shall reveal unto them: where the Lord speaks the word, there will be Preachers: And truly Sir, you endeavour what you can to make the Saints to come short of other Creatures; the whole Creation in their spheres, and places, all set forth the praise of their Maker; and shall not the Saints, suitably to their spheres, capacities, and understandings, do the like? Thy works shall praise thee, O God, and thy Saints shall not be behind the whole Creation, they shall bless thee, they shall talk of thee, they shall declare thee to the sons of men, etc. But  
3. I answer, that all the Saints are a spiritual, and a holy Priesthood, 1 Pet. 2. 5. and their Priestly Office under the Law had no relation at all to yours under the Gospel, or any other officiating ministry; for that Priesthood was 1. A Type of Christ; and 2. Of the Church of Christ etc.  
4. I answer, and conclude, That Gifted Brethren do not preach without a Call, as none might sacrifice without a Call, etc.  
And whereas you say, and give it as your reason, That Preaching is a greater work than offering sacrifice; I say it's not the greatness of the work, but the will of the Lord commanding the work, that makes the thing either lawful, or unlawful: whereas you make so many reiterations of a Call; and that many creep in at the window, etc. I have said enough to this already, and proved it so, that yourselves are the men, though you see it not, and not the Gifted Brethren.  
You say, That a true Minister preacheth in God's Name by virtue of a Call, etc. And to this purpose you mention Paul who often speaks of his Call.  
I say, first, That he never mentions his Call to such a base, and ungodly end, as you so often mention yours, viz. that you might stop, and silence the workings, and the gifts of the Spirit in all, except in you selves, where it is not neither, but University Gifts instead of the Spirit; a Mystery of Iniquity.  
2. If his Call had been no better than yours, he might, and would have been ashamed of it, rather than to have boasted as you do: but believe me, your glorying is not good; your glory will be your shame in the end.  
But to your Reasons, to convince men of the necessity of a Call to this Sacred Function; yours is a sacred one in deed, as sacred as the holy Chair of Rome.  
1. Reason, Without it all Ordinances are null, etc.  
Answ. I grant it for truth; that is the reason that all your Ordinances are null; your Preaching null; for you preach people into an outward formality without power: Hence it is, that the work of the Sent-preaching Brethren is to undo what you have done: And this I can assure you, that it would be much easier, in an ordinary way, to convert Souls to Christ amongst Indians and Heathens, then in England: you, their teachers, have so riveted them in the ways of ignorance and formality; the leaders of the people have caused them to Err.  
Your Baptism null, because ye were not called, nor sent of God, but run before you were sent; you have sprinkled Babes instead of baptising Believers.  
Your Supper and Communion null, because you have prepared a Table for the Troop, and furnished a drink offering for that number, Isai. 65. 11, 12. Therefore shall you be numbered to the sword, and shall all bow down to the slaughter.  
2, Reas. He can expect no success, etc.  
Answ. That is the reason you do not profit the People at all.  
3. Reas. People cannot hear such with comfort, etc.  
Answ. That is the reason so many honest Souls depart from you; they are driven forth, they cannot hear, because they know the voice of Christ, and must follow it.  
4. Reas. God will have all things done according to that order and rule he himself hath prescribed.  
Answ. True (that is) that his Saints should Preach the Word of his Kingdom; that office should not put out Gifts, etc. but all things should be done in order; that is the reason the knowing and godly part leave you, because God's Order is not amongst you. You prescribe two notes of those who have not the Spirit.  
1. Separatists dividing and separating from the true Church of Christ, etc.  
Answ. I grant it; but we separate not from the true, but from the false Church of Babel, and confusion; both in Ministry, and in Members; in Doctrine, and in Manners; in Government, and in Ordinances; and from such we are commanded to separate, and have no fellowship with them: Your Church and Ministry are such as have a form of godliness, but without; denying the power; therefore from such we are to turn away, to separate, as the Geneva reads it, 2 Tim. 3. 5. And that is the reason why Souls, when they are once informed in it, they run from you, as from an unclean and monstrous Babel and Antichrist, obeying the Call of the Lord, Rev. 18. 4. Come out of her my People, partake not of her sins, lest ye partake of her plagues: And yourselves it is who have separated from the true Church, Ordinances, Order, and all; that have forgotten Zion, and forsaken the Lord, in preparing a Table for the Troop, etc.  
2. Sensualists, following the Dictates of corrupt reason, forsaking their Callings, etc.  
You are mistaken, and that upon a double account.  
1. They do not follow the dictates of nature, but of the Spirit of Truth in the written Word of God; they do not leave their Callings, and live idle, they can work, and preach too.  
But 2. Your are the men who lie under this gilt: you it is who are Sensualists following the dictates of corrupt reason. Hence it is, that you must live by sense and reason, fetch in your maintenance by the force of civil power from the People, whether they will or no, cannot trust God with your maintenance; no; this is enough for the poor believing Anabaptists, as you call them: who are the Sensualists now? yourselves it is; who, I do not say forsake your Callings, but live altogether idle without a Calling, scorning to live in that lawful way God hath appointed men to live in. Idlers you are, and yet cry out against idleness; out of your own mouths shall you be condemned.  
Thus you make it appear that you have indeed the spirit of delusion.   

The fifth Argument.  
From the Absurdities that would follow, etc.  
Before I come to your first Absurdity, I cannot but note your Story in your large Swallows, of the man (you say) your read of, that swallowed an Ox, all except the Tail.  
But Sir, I pray you, does your Story lie, or do yourself lie? If it be your Story, it argues Idleness, Ignorance, Vanity, and Malice in you to read, and repeat such a lie.  
1. Idleness in that you could spare so much time and leisure to read such a lie; Saints work is to redeem the time.  
2. Ignorance in relating, as well as reading, not knowing that the relating of lies, and falsehoods, is no work for Saints, but dishonourable to Truth.  
3. Vanity, vain minds to delight in reading, and relating such abominations.  
4. Malice, in making use of a lying Story to dishonour Saints, and Truth.  
But if it be a son of your own begetting, as me thinks it looks exceeding like yourself: remember that all liars must have their portion in the Lake that burneth, in the fire that is not to be quenched: and this lie do you apply in scorn to the Baptists.  
But give me leave to tell you, that its yourselves that are indeed the great swallowers; you tell of an Ox; but you can swallow the tenth of the whole Nation, if you had it; not only Corn and Hay, but the Lambs, Calves, Pigs, and Geese, Eggs, and legs, if not tails, and all, and yet not content: was there ever such swallowers in the world beside, think you? be judge yourself in time.  
1. Absurdity, This is that will confound all Callings and Societies, etc. then every Soldier that hath a Commander's gift may be a Commander, and a General without a Call, etc. then farewell all.  
Answ. You make use of Comparisons not consistent with the thing in hand; those varieties of stations amongst men, must have variety of distinct Callings to it; but this of Preaching and Prophesying is that which all the brethren that have gifts are called to, as I have often proved; that in the Church all may Prophecy, that have the gift, and yet no confusion, but peace and order: and indeed it's nothing else but your ignorance, and your pride, in being afraid of such an equality with your Brethren, as the Scripture presents you with.  
2. Then every gifted boy and woman should preach, etc.  
To this I have answered you already.  
3. Then all may preach, and deliver the Supper, etc.  
To this I have likewise answered already.  
4. This would open a flood gate to all Errors, Heresies, etc.  
I wonder what people in the world more full of Errors, Heresies, and Blasphemies, than the Pope, and yourselves, who have confined all preaching to yourselves; no way like this to nourish ignorance, and nuzzle up people in blindness and abominable Worships.  
5. Then all vain glorious Hypocrites, etc. would turn Preachers, etc. the emptiest barrels make the loudest sound, etc.  
And is it otherwise now amongst yourselves? Who hold their heads highest, who makes the greatest sound, who thinks they have Gifts beyond all others? Is is not yourselves? and would you not exclude all beside yourselves, had you so much power? empty barrels, making great sounds, but being tried, there is nothing but vanity and pride. And whereas you say, All vain glorious Hypocrites would turn Preachers; I would have you to know, that the Saints have a Spirit of discerning, and if they find such persons, they exclude them; therefore this is no way to set up vainglorious Hypocrites; it is that Spirit of discerning God hath given to them, that makes them discover so much Hypocrisy amongst you.  
6. Then the Church of Christ, which is his Body, would be monstrous, all eye, all ear, all head, etc. contrary to that of the Apostle, 1 Cor. 12, 14, 15, & 28, 29.  
Answ. No truth in your conclusion: For  
1. I say not that all have Gifts, but all that have Gifts may Preach; there are some in the Body that have not those Gifts, or do not exercise them.  
2. I say, that to those who do exercise them, the Gift is different. Diversities of Gifts, yet the same Spirit; and diversities of operations, yet the same Lord, etc.  
As there are diversities of Members, yet the same Body.  
And so 3. Diversities of Callings; some Apostles, that is sent for the gathering of Churches; some Prophets, gifted brethren in the Church, exercising for the edifying of the Body of Christ; Pastors and Teachers for to feed and watch; yet not to hinder, but rather to further, and encourage the Prophets; Deacons to see to the necessities of the poor, etc.  
Thus you see, or may see, that this order is so far from making a Monster, that it sets every member to do his office in his place, every one to exercise his Gift in the Body, according to the measure he hath received.  
But you it is who make a monster in all its parts; a filthy corrupt leprous body, without, or at best, with rotten, false, painted, artificial members, legs, arms, etc. without a head. Jesus Christ never was, never will be Head to such a Body; and your are the men, the Ministers that form up, and present him with such a body, and then cry it up, boasting of this Body, dance about this ill-favoured Calf, and cry out against the true Churches to be monstrous Bodies, when yourselves are the Monsters all the while.  
7. If this be tolerated, it will make both Ministry and Ministers contemptible, etc.  
Answ. I thought where I should take you at last: Oh, you love Honour as well as your Profit, to have the cap and knee, and to be called of men Rabbi; than it goes gallant; and pleaseth the heart of a proud Pharisee: but you are mistaken; this is not the way to make Ministers vile, but the alone way for them to be esteemed of as the Ministers of Christ, when they walk according to the Truth, and endeavour not the dethroning of any to exalt themselves: and this is that hath made you dishonourable in the eyes of Christians, your pride and vileness in this particular.  
You say The toleration of such irregularities is not so small an error as some imagine, etc.  
Alas Sir, do you want the power of the Civil Magistrate, to exalt you into the throne? it seems it matters not what becomes of Souls; let them be ignorant, let them sink, let them perish, so your Honour may be upheld, you care not, etc. You'll make it a matter of consideration and concernment to the Civil Magistrate, to oppose the way and Truth of Christ for your own self ends and interests.   

The sixth Argument.  
Every Preacher must be able in some good measure above ordinary Christians, not only to divide the Word aright, 2 Tim. 2. 15. Sound to interpret, and give the true sense and meaning, applying the same to edification; but he must be able also to convince gainsayers, Tit. 1 9  
But every Gifted Tradesman, Nailer, Taylor, etc. is not able to divide the Word aright, nor to convince a learned adversary, and gainsayer. Ergo.  
The Major, you say, is clear of itself; the Minor you pretend to prove, which I deny: your proof is this,  
Those who want learning, both Humane and Divine, cannot be sound Interpreters, nor solid Disputants, but most of our Gifted artificers want learning, both Humane and Divine. Ergo.  
Sir, I question what you intent by Learning, Humane and Divine, whether you mind a perfection of Learning; for you set no bounds upon your terms; if so, it's to be doubted that yourselves are but Ignoramus's in both, in your best and most experienced Art of humanity; you come short of many Heathens and Philosophers; and I am very confident that many in this Nation who never knew what an Art or Science meant in its form or method in way of School Study, have more natural Philosophy, Logic, Rhetoric in their heads then yourselves, who so much pride yourselves in your shame.  
But whether am I wand'ring into the bottomless Pit of man's wisdom? take your honour in this blackness and darkness, and go on spoiling souls by your Philosophy, Col. 2. 8. till the Lord prevent you.  
You say in the Minor of your first Argument, That every gifted Tradesman, nailer, tailor, etc. is not able to divide the word aright, etc.  
And is every Priest of your Calling in the Nation able to divide the Word aright in your own judgement? or is one in ten, nay in twenty? be the judge yourself; if not, be ashamed to bring such Arguments any more, because every gifted Tradesman is not able, therefore none are able, etc. because every Priest is not able, therefore none are able Artificers in their art of preaching.  
And in your second Argument, you say, most of them want learning, etc.  
And may not yourselves say most of your own Calling want learning humane and divine? I am sure you want divine learning; else you would not make such humane Arguments against the divine truth; but we confess your Argument, we want learning, not humane but divine, and we wait on the Lord for his teachings, acknowledging with the Apostle, Who is sufficient for these things? 2 Cor. 2. 16.  
You say, Nor to convince a learned Adversary.  
Truly, now adays yourselves are the learned Adversaries the Church of Christ hath to deal withal: And this I must tell you, and you'll find it by experience, that the gifted brethren will in the light and strength of truth, overturn all the wisdom of the flesh, as it's exercised against the truth, in you or any others; God will make all flesh's wisdom and pride and glory vale itself, and fall down at the presence of his truth in his Saints, as Dagon before the Ark; you are mistaken Sir, to think its your humanity that makes you able to divide the Word aright, and that makes you an able Disputant; it's the power of the Spirit of Christ in his people that makes them able to divide the Word, and to convince gainsayers; Therefore your Argument is weak, and hath nothing in it: if any thing, it reacheth yourselves as well as others, nay more than others; because you live in that sphere, and yet want; but the gifted brethren see their wants, and acknowledge it, not boast of their fullness like yourselves; and they see they may want learning both humane and divine, and yet divide the Word aright, be solid Disputants for the truth, so far as they have received, not walking without or beyond their line; knowing the Lord is their light and strength, who never fails those that trust in him; and only one thing I desire to Query of you, If ever the like was read or heard of in Scripture, so much ado about humane Learning, to beat down truth, and prevent the free operations of the Spirit in Saints; Did any seek to hinder God's workings in this way? Oh Sir, you want learning, humane Arts and parts, Therefore prophecy not, preach not unto us: If Old or New Testament, Law or Gospel, Moses or Christ hath done the like, pray produce it; If not, be ashamed for ever to account yourself a Minister of the Gospel, and to make use of such an engine against truth and its Owners, as never any in the world made use of but Babylon and Egypt.  
You grant, That Translations are excellent helps; yet there is such an emphasis and fullness in the Original, that the Translation is nothing to the glory of it.  
Answ. It's like that is the reason you are so filled and puffed up with this outward fullness, as that the Original of all fullness, the fullness of the Spirit is scarce ever spoken of by you, as if the Spirit of the Lord was not sufficient for these things.  
You complain, What miserable wraking and renting of Texts have come into the world for want of this Learning!  
Come Sir, Let us now a little consider, who are the greatest wrackers, renters, and tearers of Scriptures; The learned Humanists, or the preaching Brethren.  
The preaching brethren, they hold and say, that salvation is through Grace, and that without any relation to any qualification or good in the creature according to Isay 55. 1. Rom. 4. 5.  
The Humanists say, no; but there must be some creature qualification, some good in the creature before the soul must presume to come to Christ.  
The preaching brethren hold and say, that none but believers are to be baptised, because there is neither precept nor precedent for it.  
The Humanists say, Infants must, though no Scripture for it, and this is their practice.  
The preaching brethren say, That the Saints are the Church of Christ, and that they dare not own any else to be members, if they manifest the contrary, 1 Cor. 1. 12. because they are the body of Christ, chap. 12. 27. and compact together, Ephes. 4. 16. with carnal ones they can have no spiritual fellowship, 2 Cor. 6. 15. 16.  
But the Humanists say nay to this; They will turn the world into Church, and make all Christians, thus deluding them, thus forming up a monstrous body for Christ, if he would accept of it: But you might with better acceptation present your Church at the feet of the Pope then at the feet of Christ: Thus owning a communion with them rather in their Estates, tithe Pigs, Geese and Eggs, then with their souls; for some of you will confess, they are no Christians but deluded ones, for self-ends, and would not own them, nor have any fellowship with them, were it not for their bellies; their God is their belly, and their glory will be their shame.  
The preaching brethren, they own none for Christians but those who are convinced and converted by the preaching of the Gospel.  
The Humanists want the power of the Civil Magistrate to convert souls for them.  
The preaching brethren, they say, That Christ is King of Saints, and that its his work alone, to accept or reject in matters of conscience, relating to the knowledge or worship of him; and that who so gets into his room is the Antichrist.  
But the Humanists, Pope-like, and Queen Mary-like, cry out, imprison, hang, burn, banish the Sectaries that will not do as we say etc.  
The preaching brethren say, That preaching is a Gift, and that its the work of the Saints according to their measure to communicate, having received freely, freely to give.  
But the Humanists say nay to this; It is an Art and a Trade, and by this we have our gain, it cost us much the attaining; therefore we must sell, etc.  
The preaching brethren say, That where the love of Christ is enjoyed, it's a law sufficient to keep from sin and to conform to Christ.  
But the Humanists say, nay, it's a Doctrine of liberty; and that its the Law of Moses, fear and wrath that must keep from sin, etc.  
Thus have I given some few brief hints amongst many that so it may appear who are the renters of Scripture, the gifted brethren or the Linguists.  
You Query, How a man should expound and reconcile Scripture without learning: To that end, you produce many Scriptures, you say, hard to be interpreted.  
I answer: That the Spirit of Christ, which is the original of all truth, and dwelleth in the Saints, is sufficient, and doth teach them those things of which the Humanists are ignorant, Joh. 15. 13. 1 Cor. 2. from the 12th to the end. You conclude, there is need of Rhetoric and Arts to understand the Scripture. 1 Thes. 5. 19 quench not the Spirit; that is, the Gifts; and yet notwithstanding all your Rhetoric, Arts, Learning, etc. you are the men that understand not the Scripture; you are the men who quench the Spirit in your brethren; and despise Prophesying, if it comes not out of your forge; for that is it which is there intended; quench not the Spirit; that is, the Spirits workings in the Saints, which many will do out of a low and base esteem of their brethren, in despising of Prophecy, which is but an interpretation of the former. How do men quench the Spirit?  
Answ. In despising of Prophecy, etc.  
Hence the holy Ghost, you say, commends learning.  
By the way; holy Ghost, and for all your learning is there any such word in all the Scripture as Ghost?  
But you instance in Moses, Act. 7. 22. Who was learned in all the wisdom of the Egyptians.  
And no wonder, being naturalised unto it, bred up in it. Daniel and his companions had skill in all learning and wisdom, Dan. 1. 4. 17. For what was it these children were to be looked forth? that in it they might preach, or to teach the tongues and learning of the Chaldeans, to those amongst whom they were Captives? vers. 17. God gave them understanding in all learning and wisdom, and to Daniel the knowledge of visions. This was the gift of God immediate, not acquired by Arts, that they might set forth the glory of their Creator, not themselves and their own pride. Apollo was eloquent and mighty in Scripture; So are your gifted brethren, able in the might and strength of the grace of Christ, to hold forth truth, and to convince gainsayers, though not mighty in humane Arts, etc. Paul could speak languages more than they all; but what languages? acquired, gotten by industry, or of the Spirit? its the gifts of the Spirit the Apostle speaks of, not humane; this is but a trick and shift of the Devil and Antichrist, now they have lost those gifts of the Spirit, to set up humane in the room; a mystery of iniquity.  
You say, The Apostle citys Heathen Poets to convince the Grecians, etc.  
So may the gifted brethren produce Turks and Heathens to reprove you and your Christians.  
He useth Syriack and Hebrew phrases.  
No wonder, when it was his own native Language.  
Hence we read, say you, of Schools of the Prophets and Colleges erected etc.  
Answ. This is but your own Learned Retorical Exposition; there is never a word of School or College in the Text, but the sons of the Prophets, that is, every one who had received the same spirit of the Prophets; if there were Schools and Colleges as you imagine, it's like the Lord dealt with them as he doth with you now adays; he never that we read of took a Prophet from that School, but from their Callings, that the work might appear to be of himself, and and not man; but the truth is, there were no such Schools of Idleness and wantonness as you have erected for yourselves.  
Well say you, But how shall a man be able to preserve the truth? how shall a man be able to Analyse, and open Scripture without Logic, Rhetoric, Tongues, etc.  
And do you not know in good earnest how to do it? Is your Philosophy the mother of your Theology? Your gifted brethren can tell you how to do it; it's the light of the Spirit of truth in which they preserve truth; and it's in the light of the same Spirit in which they understand and open obscure and dark phrases. And indeed, as you say, Great is the pride and wantonness of the Priests, to tread all that learning of the Spirit under foot, without which the knowledge of Scriptures is not to be had, laying all upon humane endeavours, undervaluing the Gifts of the Spirit, etc.  
But you conclude yourself, That Arts and Sciences are necessary, not of absolute necessity.  
Well, Sir, To say no more about this Argument, your gifted brethren, they stick to that which is of absolute necessity, the Spirit of Christ. You bless yourselves with that you confess is not of absolute necessity; a man may be a Minister without it; make you much of it, little good will it do you, and little will it avail you in the evil day.   

The seventh Argument from the sinfulness of it.  
Whatsoever is not of faith is sin, Heb. 11. 6. But whatsoever we do if we do it not by virtue of some Command or Call, is not of Faith. Ergo, 'Tis sin.  
But the gifted brethren have a word of Faith and a Call, as I have already proved; therefore it's no sin. You refer the proof of this Argument to the Examination of their Objections; I shall do the like in my Answer, purposing there to meet you, etc.   

The eighth Argument.  
If none may preach but such as be Ordained, than every gifted person may not preach; but none may preach but such as be Ordained. Tit. 1. 5. I will that thou Ordain Elders, etc.  
Answ. This is but the substance of what you have said already, and I have given a full Answer unto it; therefore shall say but a word or two, to the nonsense of your Argument; Because Titus was left in Crete to Ordain, and because they ordained Elders in every Church, etc. therefore none else must preach, but such as be Ordained.  
Whereas first, As I have already said and proved, Paul and divers others did preach before they were Ordained.  
And secondly, That unless men did preach before Ordination, there was no ground for which they should be Ordained, if their Gifts be not manifest.  
Thirdly, Ordination was not upon any such account, as that by it they might preach the more lawfully; but that the Gift might first be increased upon them, 1 Tim. 4. 14. Secondly, that they might attend upon the work of watching, feeding, reproving, ruling, etc.   

The ninth Argument.  
If no man might be an inferior Churchofficer or Deacon without a Call and Ordination from the Church, than no man may be a Preacher, a superior Churchofficer, without a Call or Ordination.  
The truth is granted, though not by you understood; there is a difference, as I have already shown and proved, between the preaching of gifted brethren and Church-officers, in relation to the manner of administering, but not the matter; the one waits upon it as his office, the other as his gift.  
You instance, That if in the Common wealth none may intrude into another's calling, but must first serve an Apprenticeship, then much less may any intrude into the Ministry, etc. who do not first serve an Apprenticeship. That is the substance and the thing you drive at, and indeed I knew before that you would turn Preaching into an Art and Trade, that so you might be the true Merchants of Babylon. And would Christ have the Scriptures to dwell in the Saints richly and abundantly, and should they hid it there, and not bring it forth for the good of others?   

The tenth Argument.  
If every man must study to be quiet, do his own Work, and keep the bounds of his proper calling, then private men may not be Pulpit-men, but the Apostle commands 1 Thes 4. 11. That every man study to be quiet, etc. Who are the unquiet men? the gifted brethren or yourselves? who is it that casts out floods of contention and unquietness but yourselves? but you would have your brethren to be quiet, and let you alone in your sin, that so the blind leading the blind, both might fall into the ditch; this would be a sinful quietness and silence. But Sir, may not a man follow his Calling, preach, and yet be quiet too? May not the Nailer keep his Hammer, the Husbandman his Plough, etc. and come into the Pulpit, and yet be quiet too? Is not preaching and prophesying one part of a Christians general Calling, if gifted unto it? or may not a Christian come from his Hides, his Shop, his Arms, his Blue Apron, to the Pulpit, without a Black Gown? Is there so much virtue in that, or doth all your office and divinity consist in it? or rather, doth not your colour manifest your nature? Let every one abide in his calling, 1 Cor. 7. 20. This I have answered already: it relates to Servants, not to leave their Masters, after conversion, etc. and not to that end for which you learned Rhetoritians ignorantly apply it, against the Lord and his Truth.  
Your first and Second Query and Answer I wave, as not material to my work in hand. But the Objection you seem to Answer in it, I shall a little touch.  
If Paul had a double Calling, why not We?  
Your Answer is,  
First, There is a great difference between Paul and You; He had much learning, You no learning.  
Stay Sir; where is it said, Paul had so much learning? he had the gifts of the Spirit: but what else? This is Learning enough for Paul: and mean Abilities: yet according to the Ability let them minister.  
Secondly, He had an extraordinary measure of the Spirit, had his Learning given him by Revelation, Inspiration, etc. We by industry, study, etc.  
Had Paul his by the Spirit? and have You yours by another way? No wonder if you make use of it to another End. But have you indeed gotten another way to get the gifts of preaching? have you Simon-like, bought them for money? or have you Pharisee-like, wrought hard for them? oh, the Lord will curse and blast all such get: the Princes of Zoan and spiritual Egypt shall appear to be fools in the end. I deny not reading of, and meditation on the Scriptures: But unless the Lord freely inspire and teach by his Spirit, all your study and reading is nothing. But your Art of studying and making Sermons I utterly protest against.  
Thirdly you say, The work of the Ministry is a distinct Calling, etc.  
Not so distinct but that they may make use of another, as Paul. Distinct Duties.  
Not so distinct, but that another may perform them: but he is in a distinct manner to attend upon them, and officiate in them.  
The power of the Keys is not given to the Church, but to Peter and his Successors, etc.  
(To the Pope and his Ministers.) But the Keys of the Kingdom were not given to Peter more than to Paul, but to Peter's faith, and to all that have obtained or shall obtain like precious faith.  
Fourthly, The Apostle labours, 1. That he might not be burdensome to the Church which was poor. 2. Thess. 3. 8.  
But you will not labour, but live upon the People, though poor: you will Lord it over them, and have it from them if they have it, without them.  
2. That he might stop the mouths of false Prophets Who would accuse him for making advantage of the Gospel.  
But you will not labour, let false and true Prophets say what they will of you, but will make advantage of the Gospel: you are so far from the Apostles temper, that let what mouths will be open against you, yet your mouths are still open for the gain.  
3. That he might be an Example of Industry.  
But you are resolved notwithstanding to be Examples of Pride and Idleness; you bind heavy burdens for others, and cry out against their Idleness, but will be sure not to touch them yourselves with the least of your fingers.  
But Fifthly, you confess at last, That a man may keep two Callings (though yourselves intent not to live lawfully in one) but a Minister may teach School, as Samuel had a School of young Prophets.  
Had a Lay Prophet (as you call them) said so much, you would have been ready to cry out ignorance, in tearing, wresting and abusing Scripture to self Ends; There is never a word of School or College in the Text. But may a man, a Minister have two Callings, the one subordinate to the other? and then why may he not bake and preach, nail and preach, patch and preach, and blow and preach too, as well as fish and preach, make tents and preach? etc.   

The eleventh Argument.  
If the Calling of the Ministry be a distinct Calling, have distinct offices, and duties belonging to it, etc. then every private man (though gifted) may not intrude himself into it: but so it is Mat. 16. 19 & 18. 18. John 20. 21, 23. The power of the keys is not given to the whole body of the Church, but to the Apostles and their Successors, the Ministers of the Gospel; to them belongs the power of remitting and retaining sins authoritatively, in Christ's name, etc.  
I answer, 1. That I have already told you that there is difference between men ministering by office, and by gift. The Calling of the Minister is distinct, yet not so distinct as to prevent the gifted brethren, as you imagine; and they may administer according to the measure they have received, yet not intrude themselves into the office of the Ministry: and the truth is, that its yourselves who are the intruders, pretending yourselves Ministers of the Gospel, when you know not what it is, but are in deed and truth the People's Lords and Masters.  
You say the power of the keys is given to you, and the power of remitting and retaining sins, and not to the body of the Church.  
I answer, The power of the keys is given neither to Church nor Minister: to retain and remit, that is proper only to God, to Christ, who have the keys of Hell and Death, and open and no man shuts, and shut and no man opens: You would fain dethrone the Pope, and take the power of pardoning out of his hand if you could. But it is the power of the Gospel that remits sins; where it comes in power, it brings pardon and peace; where the Gospel comes in power, and is believed and received, it remits sins; but where it is not received, there sin is retained: So that it's not the word or authority of a Priest, but the power and grace of Christ that remits sins.   

The twelfth Argument.  
If the work of the Ministry be an exceeding weighty and laborious work, than every private man (though he have some gifts) is not fit for it; but the work of the Ministry is an exceeding weighty and laborious work, etc. Hence the Apostle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on it, 2 Cor. 2. 16. Who is sufficient, etc. and every man is not fit to be a Carver to a King.  
I answer, You are still harping upon one string, you love reiterations and tautologies; many of your Arguments being one and the same in substance, you only alter the terms, that so you may make up the number. I have often answered, that though every gifted brother is not fit to be a Minister in office, yet every gifted brother is fit to communicate according to the gift he hath received; and notwithstanding it is both a laborious and weighty Calling yet neither of them in those who are Ministers indeed shall prevent, but rather encourage that which you so much oppose, So in Paul, and in Peter, who excelling in the work of the Ministry, excelled likewise in this▪ the encouraging of the Saints in the performance of their duty in this particular, 1 Cor. 14. 1 Pet. 4. And were you what you profess yourself to be, you durst not to have done what you have in opposing this truth of Christ.   

The thirteenth Argument.  
That way which was first invented by Socinians, Anabaptists Arminians (the enemies of God's grace) to destroy the truth, may not be practised by Christians, etc. but this toleration of all gifted brethren to preach, was first invented by Socinians, Anabaptists, Arminians, to destroy the truth, etc.  
Answ. Dare you be so impudent and bold, as to belie the Saints with so much venom? as 1. To give them such reproachful terms for their owning and professing truth. 2. To call them enemies to God's grace, when they hold it forth in its purity. 3. That they were the first Inventors of this practice, and that to destroy the truth; when it was the Lord Jesus, in, and by his servants, the Apostles did command it; therefore in your next, lay your blame where it is. Call Christ, and his Apostles, Socinians, Anabaptists, etc. because they both practised, and commanded that, for which you would hang, if you could, your Brethren that practise the like.  
Believe it Sir, you had need be disburdened of this Book, and your pretended Ministry too before you meet the Lord Jesus, when he comes to Judge the Earth: He will say then, As for mine enemies, that would not that I should reign over them, bring them hither, and slay them before me, Luke 19 For Sir, I would have you know, that in substance, you call Christ and his Apostles Socinians, Anabaptists, Arminians, etc. and enemies to Truth; for they were the first Inventors of this practice you so much oppose, Rom. 12. 1 Cor. 14. 1 Pet. 4.   

The fourteenth Argument.  
They which have no promise from God of Divine assistance, cannot comfortably, or successfully undertake a work; but private persons turning Preachers (without a Call) have no promise of Divine assistance. Ergo, They cannot comfortably, and successfully, undertake the work.  
The Major granted: the Minor grounded on Mat. 28. 20. Lo I am with you to the end, etc.  
The Promise is made to the Apostles, and their Successors. And who are they? yourselves, think you?  
Say you not there are no Apostles now? how are you their Successors then? or do you their work, which was to Disciple first, then Baptise? Nay; how then? why Baptise or sprinkle first, and hate, reproach, persecute the true Disciples everafter; & yet are you the Apostles successors? or rather, are you not of the Bastard brood of Rome, whose name is changed, but not the nature? But to your Minor:  
1. Where are the Saints called private persons in Scripture, or Laymen? This is but a trick of your own to make yourselves the more public; but if the Saints, viz. Gifted brethren are commanded to, and commended for exercising according to their gift, than they have a promise, and may expect a blessing and success in that work; but they have a command, 1 Pet. 4. 10, 11. and commendation, 1 Cor. 14. 6. for exercising in that gift. Ergo, they may with comfort expect success, and a blessing in it.  
The promise, Mat. 28. 20. is for them, I will be with you, etc. so long as you are doing what I command you, and what I commend unto you: And I will never fail you, nor forsake you, Heb. 13. 5. while you do that I command you, and commend unto you, etc.   

The fifteenth Argument.  
That way which breeds Disorder, Error, and Confusion, is not the way of God; but toleration of private persons out of Office, to Expound and Interpret Scripture in public, is away that breeds Error and Confusion. Ergo, 'Tis not of God.  
Answ. 1. The Major, you say, is clear; therefore to your Minor: The toleration of such uncalled Preachers breeds Error. It's granted; but this doth not hinder the preaching of Gifted Brethren, who are called to exercise their Gifts; but indeed it's the uncalled Preachers, viz. yourselves that have bred the Error and Confusion in this Nation, 'tis proved by woeful experience.  
You it is that have stirred up the Nation to the zeal of Persecution: and you it is in all Ages that have been the cause of War and Blood; and you it is that at present, if mercy prevent not, endeavour to kindle a fire in it that will devour it; and you it is that bring in such ignorance, darkness, and errors, as that there is not any one truth that can appear in its purity, but you cry out against it, giving it some contemptible Nick name or other, that so it may not take with the people; but you will have but little thank of Christ one day for it.  
And 2. If some do Preach, and practice things tending to looseness, and profaneness, lay not the blame upon the practice of the Truth, but let it light where it is.  
So that it's not the preaching of Gifted Brethren that brings in Error, but the preaching of uncalled and ungifted ones, such as yourselves are, that brings in Error; and it's the preaching of Gifted ones that will be a means of its discovery and bringing out.   

The sixteenth Argument.  
If the Church be God's House and Family, than no man may presume to exercise any Function there without a Call from God, but the Church is God's House; and that God should appoint Officers and Orders in his own House, is but reason.  
Granted; but this is the order of God's House, That all his Children should communicate each to other, according to the Gift, as I have already proved; and it's the order of the Devil's house to destroy this order of the Lords▪ Jer. 11. 21.   

The seventeeneth Argument, from the Rise of it.  
That which springs from pride, and self conceitedness cannot be good; but this kind of Preaching springs from pride, and self conceitedness, Ergo, It cannot be good  
The Major is granted; that the Minor is true, You say you judge by their actions; you judge of springs by their streams, and trees by their fruit. But are you so ignorant, bold, and impudent, as to judge of Saints for doing their Duty? its their duty to Preach, and Prophesy, and in Humility and Obedience they act in it; not taking the Office, but exercising the Gift as they have received; having freely received, they freely give.  
But it's your own preaching that flows from pride, and self conceitedness; you that would preach, and none else: we hinder none from preaching that hath the Gift; yourselves it is who usurp the Office, by reason of your imaginary gifts, being never called to it by God or man, according to the Truth.  
You it is who thrust yourselves in by violence, whether the people will or no; the dry keck and bramble it is indeed who desire to rule; that is the reason so many of the honest Party have left you, because of your dryness and emptiness; and that is the reason you are so much troubled for want of the ruling, scratching, persecuting power; but your preaching Brethren desire not to rule, unless over their corruptions; nor to scratch, unless they could, by the power of Truth scratch away your Ignorance, Envy and Pride against the Lord, and his Truth, etc. it's the irregular using of Gifts, which is when men would by that means stifle all, except their own; this flows from Pride.   

The eighteenth Argument.  
If Christ at his Ascension, gave only some to be Pastors and Teachers, than all Gifted men may not Teach; but Christ at his Ascension gave only some to be Pastors and Teachers. Ephes. 4. 11. 1 Cor. 12. 28, 29.  
Ans. If a gifted Brother should have brought forth such a gross and palpable untruth, you would have thought it had been for want of learning; the very Scriptures you produce to prove it being so evident against you● your falsehood lieth in the words only Pastors and Teachers; see the Scriptures, God hath set some in his Church, 1. Apostles, 2. Prophets, 3. Teachers, etc. how dare you be so bold as to say only Pastors, & c?  
1. Apostles▪ That is, men sent for the gathering of the Saints.  
2. Prophets, That is, Gifted brethren, Prophesying according to the measure of Faith.  
And 3. Out of these Prophets, are taken Pastors and Teachers; no Prophet, no Pastor nor Teacher, etc.  
Thus briefly the fallacy of your Argument is made manifest; the gift is for all, I will pour out my spirit upon all, etc.   

The nineteenth Argument.  
That which hath neither precept, nor precedent, is neither commanded, nor commended in the Word of God, may not be tolerated in the Church of God.  
But this kind of Preaching by Gifted Brethren, hath neither precept nor precedent in all the Word of God, Ergo, it may not be tolerated in the Church of God.  
You conclude, This new found Officer, a gifted Preacher out of office, is not to be found in the Bible. I have already proved this truth, that it is commanded and commended; there is both Precept and Precedent.  
1. Precept, They shall declare the glorious majesty of thy Kingdom to the sons of men, Psal. 145. 11, 12. As every one hath received, so let them administer. Commended, 1 Cor. 14. 5, 6.  
2. Precedent, All the Prophets in the Old Testament acted suitable to the gift; it was no Office, viz. Prophecy; but a gift, 1. In the New Testament, the scattered brethren, Act 8. and Paul, Acts 9 20. strait way he Preached; he never looked for an office, as you dream; and the truth is, I can scarce imagine that you are so ignorant of this truth as you seem to be; but that others might rest themselves quiet and satisfied in what you say, Let your ignorance in presenting such gross untrue conclusions, that this Preacher is not to be found in the Bible, be recanted, and repent of for shame.   

The twentieth Argument, From the practice of all Reformed Churches.  
That which is condemned in all the Churches of God and is contrary to their practice, ought not to be tolerated in our Church: but this practice of private men's Preaching without a Call, is condemned by all the Churches of God, and is contrary to their practice. Ergo.  
As for the Major, and the Minor, your Churches and your old Divines are no rule for me to walk by; nor to any others who have their eyes in their heads, no further than they follow Christ, the Spirit, and the Scripture.  
The Spirit in the Scripture is the rule of Saints; and this I am sure, the custom of the Churches in the Scripture is contrary to your customs: their custom was, That Preaching brethren should both Preach, and Prophesy, 1 Cor. 14. 31. And for those who will be contentious against this truth, there was, nor is no such custom in the Churches of the Lord: therefore keep the example of your Churches and Divines to yourself, who walk not according to the rule; if any man walk not according to this rule, it is because there is no light in him, Isai 8. 20.  
Thus have I briefly run through your Pulpit-Guard, and doubt not but that I have Routed you in all your Twenty Strong Holds; that now the way being opened again, the Gifted brethren may come in to your Pulpit without sin or shame.  
As for your Indictment against the Lay-Prophet, as you call him, it is so ridiculous, so poor and low, not being accompanied with common reason: the Jury you pretend to call, are your Witnesses, the evidence you call it.  
You have lost yourself in the very form; no wonder if you are lost in the matter: you forsake the Scripture, and fly to Apostatised Churches; or rather to those who call themselves Churches, Jews, and are not; but we have examined them, and found them liars; you calling old Divines men of the same Principle with your Church; I wonder you left out your Mother Church of Rome, she could have spoken as much in the case as both you and they all have done. You produce Ordinances, Scots Covenant, etc. and why not the Spanish Inquisition too? Seeing you are upon this account, you might have raked to the bottom, and have brought in all the forces of the King of Darkness to this great day of Trial: But Sir, your Judge, Jurates, Evidence, and all are too low and weak to amaze or amuse your preaching Brethren: It seems you have considered, and wisely brought in the Council of Trent, for one in your third Edition; and that, though last in name, yet I suppose first in being, and father to all the rest of your Jurates witnesses.  
And here, before I pass, because you begin to Judge, I shall let you see, not mine, but the Scriptures judgement upon the false Prophets of the Nations, who prophecy lies in the name of the Lord, smiting others in the face, saying, Which way went the Spirit of God from me to thee?  
The Judge is Christ himself, who is not only both Lord, Judge, and King of Saints, Isai. 33. 22. but of the world too, Isa. 99 1.  
The false Prophets of the Nation that set themselves against the Lord, and his Anointed, is the Prisoner to be tried.  
The Witnesses are, 1. The Scriptures, the Old and New Testament; 2. Reformed Churches, who walk suitable unto the Scripture: 3. Deluded Souls: 4. Public peace, and weal of Nations.  Judge Cryer, 
Call the Prisoner to the Bar.  Cryer. 
False Prophet, come forth, hold up thy hand, heart thy Indictment: Thou art here Indicted by the name of False Prophet or Ministry, that hast a long time stood up, and prophesied lies unto the Nations in my name, under what title, or term soever thou hast been distinguished, whether Cardinal, Prelate, Jesuit, Presbyter, or Priest, thy name is False Prophet in deed and truth; thou art here accused for high Crimes against the Lord, and his People; against the peace of Nations etc.  Judge. 
Art thou guilty, or not?  Answ. 
Not guilty.  Judg. 
Call the Evidence: 1. Scriptures, come in; what say you against the Prisoner at the Bar? He is here Indicted by the name of False Prophet, and thou art called to speak thy knowledge of him; Dost know him by that name?  Scripture. 
Yea, my Lord, I know him by that name long since Rev. 16. 13. & 19 20. who hath deceived them who dwell on earth, and my Lord, I have many things to say against this Prophet, although he hath sat a long time as queen, thinking that he shall see no sorrow, and hath made use of me to confirm him in his ways, and to establish the men of the Earth so much the more firm in these delusions; therefore I can speak the more experimentally of him: First, although it's written in me, that thy people are a selected, severed people from the World, to worship thee in Spirit and Truth; and that the wicked have nothing to do to take thy name in their mouth, while they hate to be reform; yet this false and lying Prophet hath deluded souls all along, many hundred of years; forming them up with the outside of a profession, without the truth and power; made them Christians, though deluded ones, before they knew thee, or ever heard of thee; I ruth and plain-dealing in this kind, he hath ever been inveterate against: And I have done my part, my Lord, to inform him of his error, but he would not believe me, but give me the lie, wrist my words at his pleasure for his own ends he hath likewise been an enemy to the peace of thy people, of thy family, because they could not join with him in his Babylonish Worships, and say Amen to his deceits; He hath always ill requited thy Servants, and hath abused my Say for that end; and notwithstanding I have informed him, that its only by thy Spirit men come to the knowledge of the mystery of thy will; yet he hath always opposed this truth, looking after it in the bottomless Pit of his own inventions. In a word, my Lord, he hath been a Traitor to thy Crown and Dignity, pretending a desire that thou shouldest Reign; but that which he looked after, was, to reign himself, abusing me and my Sayings Isa. 9 6 7. to exalt himself: So, sitting in thy seat, exalting himself above thee, over the conscience of thy people. And so in deed and truth, what ever his pretence is, He is the false Prophet, the Antichrist, that was to come into the world: This shall suffice at present, my Lord, though I could say much more, if time would permit; but I shall give way to the other Witnesses.  Judge. 
Call in another Witness.  
Christian Churches and Saints, come in, give your Evidence against the Prisoner at the Bar; who is arraigned by the name of False Prophet.  Churches. 
My Lord, We have much to say against him; for we know him by woeful experience. It's true, my Lord, he hath passed under the name of thy Ministry in Office, but he hath been far from the nature of thy Ministry, which is meek, peaceable, and loving, longing to convert souls unto thee; and whatever his pretence hath been, or is, he hath been & is a deadly Enemy to us, thy Disciples and Followers; and hath been swollen with the enmity against the Seed of the Woman; no sooner could we receive any of thy truth, but he fell a quarrelling with us, and inventing reproachful nick names for us, that so he might make us appear odious before the world, his deluded Church; if we come to see into the freeness and fullness of thy grace, in justifying sinners, and saving of souls, without any relation to any thing done by us; he immediately endeavours, to reproach us with the odious name of Libertine; if we come to see into the Law of the Gospel, which is a Law of love, and that Christ is the Judge, King, and Lawgiver to the Saints, & that we have all the Law in him, from him, for righteousness and for Rule, he then called us Antimonians; if we separated from the world in their Babylonish ways, and worships, according to thy-will and command, he then branded us for Separatists; if we practised Baptism according to thy written Word, he then called us Anabaptists; if we held forth, that the power of thy law of love shed abroad in the hearts of thy people, and written in thy Scripture, was sufficient to keep them from sin, and to carry them on in a way of holy walking with thee, and that thou acceptest of no obedience but that which flows from this principle of love, than he called us the Family of Love; as if that had been reproach enough to be of that Family; And divers other false Titles and Terms hath he reproached us withal. He hath been a man of as beastly language against thy Truth and Saints as ever breathed on the Earth. Besides, we could no sooner come out from the world's ways and Worships, congregating ourselves together according to thy will, edifying each other in love, desiring to rely on none but thyself, but he casts out floods of reproach and persecution after us, calling us Independents, etc. And further, he hath been an Enemy to the free operation of thy Spirit in thy Saints, thinking to limit thee to himself, whereas in truth, he knew thee not; and such hath been his boldness, that he hath adventured to arraign all my gifted Members, that so he might silence them for ever; and so continue me the reproach and scorn of himself and the World. In a word, my Lord, to conclude, he it is, that hath been the cause of persecution unto us in all Ages, stirring up the Civil Magistrate to imprison, burn, banish hang us, etc. all for thy truth and sake. In him and amongst them, thou shalt find the blood of Saints and Martyrs be headed for thy Testimony; and to thee it is they address themselves, crying, How long Lord, how long will it be ere thou avenge our blood on them that dwell on the Earth.  Judge. 
Call in another Witness. Deluded Souls, come in, give your Evidence against the Prisoner at the Bar; what say you? do you know the man? his name is False Prophet.  Del. Souls. 
Yea my Lord, We know him by woeful experience, but his name then was True Ministry, sometime Papal, sometime Prelatical, sometime Presbyterian: but We have found by woeful experience that he nicknamed himself, and was not the man he professed himself to be; for my Lord, he it is that instrumentally hath deluded us with forms, and customs, and traditions, bearing us in hand, that we were Christians, when there was no such thing. Sometimes he would tell us that those who were Christians, must do thus and thus; yet would still make us a Church, give us Ordinances, when alas for the most part we knew not what a Church was; nor the use and end of Ordinances. And my Lord, such was our ignorance, that this pleased us. The Prophets prophesied lies, and we delighted in it. But miserable is the end; And my Lord, such was the falseness and deceit of this Prophet, that if any of the servants of truth came amongst us, and endeavoured to fright us by the power of truth, out of our delusions and formalities; this lying Prophet would presently cry out against them, bid us beware of them, They were Wolves in sheep's clothing etc. and have prevented us often from harkening after and embracing truth; when our consciences ofttimes hath convinced us, they by their lying against the truth have prevented us; and we have now found it by sad experience, that he is indeed the false Prophet, the Wolf that comes in sheep's clothing: And therefore, my Lord, that which we desire, is, Justice against him, as the grand ringleader of souls, in a way of falsehood, delusion, and confusion, etc.  Judge. 
Is there yet another Witness? if so, call him in.  
Public Peace and weal of Nations, come in, give Evidence against the Prisoner at the Bar; he is here arraigned by the name of False Prophet. Dost thou know him? hast thou any thing to say against him?  Peace. 
Yea, my Lord, I know him very well likewise by sad experience; he hath pretended himself to be the Minister of the Gospel, and upon that account hath prevailed the more in doing mischif: He hath prevailed not only upon the consciences of the vulgar sort of people, but of the Civil Magistrate; getting in his power for to accomplish his own ends and designs. Under Papacy, sending forth his Emissaries, Jesuits, etc. to work upon the consciences of his deluded Followers, persuading that it was a meritorious work to murder Magistrates, or any that differed from him, and that they might lawfully understake any practice, blow up Parliaments, ruin Nations, foment Wars, etc. and all for furthering of his own wicked design; and since his name hath been changed to Episcopal, Presbyterian, and Reformed Church and Clergy; yet my Lord, he is still the same man as formerly, as proud, covetous, and contentious as ever, stirring up and fomenting divisions, War and blood, not willingly permitting thy peaceable people to have a being, their Pulpits being their Cockpits for that end, sowing strife and divisions amongst the people, stirring up and enraging the vulgar sort to the breach of peace, and trouble of thy Saints. They it were who preached the Nation into a War at first for their own ends and interests; and when but an appearance that they might fail of their expectation, they turn round again to another Interest, and foment another War, kindling a fire in Scotland and other parts, that so they might burn up England, and all under the pretence of holiness, fastings, prayings, contributions pretended for the poor, that so they might have supply of money to usher in an Enemy in my bowels to destroy me, denying obedience to the Civil Magistrate, and faithfulness to the Commonweath: and the truth is, my Lord, I am at a stand, and know not what to do, I am never like to give that to the people that they so earnestly long for (viz.) peace and quiet, so long as this Generation of men reign thus in the world, and in the consciences of men; and therefore my Lord, that which I desire, is Justice, Justice, against this perfidious, traitorous, and troublesome creature.  Judge. 
Here hath been enough said; Prisoner, what sayest thou for thyself? thou hast been here arraigned by the name of False Prophet, and thou hast heard thy witness; what plea hast thou for thyself that sentence should not be given against thee?  Prisoner. 
My Lord, they have much wronged me, and mistaken my name, my name is not False Prophet, as they pretend; but reform Ministry, teaching the way of God, etc. And as for their accusations, they are mistaken Sir; it's the Anabaptists, Independents, Sectaries, etc. that are the disturbers of the peace, and enemies to thy truth, etc.  Judge. 
If this be all thou hast to say for thyself, I must proceed to Judgement; therefore prepare to hear thy Sentence; for the truth is, that although I have with patience heard these Witnesses, and thy plea likewise, yet I am a Witness myself as well as thy Judge; and I know their witness is truth: for I judge not after the hearing of the ear, nor the seeing of the eye, but with righteousness will I judge, that I may save the meek of the Earth, I say 11. 3 4 I will come near in judgement, and will be a swift witness against the Sorcerers, and against the adulterers, etc. Mal. 3. 5. And although I have a long time been silent and refrained myself, and let thee alone in thine evil and pernicious ways, yet now will I cry like a travelling woman, I will destroy and devour at once, I say 42. 14. I will make waste mountains and Hills, and dry up all their herbs, and bring the blind by a way they know not; but who are blind as my Messenger?  
Thou False Prophet that pretendest thyself to be my Messenger and Minister, yet most blind of all. Who blind as thee? pretending to open the eye, and seest not thyself; opening the ear, but hearest not thyself, vers. 19 20. Therefore first, that thou mayst yet know there is mercy with me for the worst of sinners, that I may be feared, I advertise thee to kiss the Son lest he angry; if his wrath be kindled but a little, Oh blessed are they then that trust in him, Psal. 2. Be not obstinate against my truth and servants any longer, resolve not to break my bonds and cords of love and grace any longer: If thou hear and obey, there is yet the kiss of love for thee; but if thou be still rebellious, and persist in thine obstinacy, my Sentence is, that thou with that Beast before whom thou hast wrought miracles, and deceived them that dwell on the Earth, shall be taken both alive, and cast into the Lake of fire burning with brimstone, Rev. 19 20.  
Now you say You proceed to Answer all the Cavils, Scruples, and Arguments, which are brought in defence of Lay Preachers, in which I shall trace you, and find you too light.    


The first Objection.  
Gen. 18. 19 The Lord commends Abraham for teaching his Family. Ergo, private persons may be preachers.  
You say, This was a long Cutler's Argument, and that its like their Logic, etc. But believe it, it's an Argument that hath more weight and perpetuity in it then your long Gowns, although this is not an Argument much made use on for this purpose; therefore I shall say the less to it in this place, only give a hint or two, that the weakness of your conclusions may appear.  
1. You say, That was his Family; and its one thing for a man to instruct and teach his Family, and another thing to preach.  
But stay a little Sir: is it lawful for a man to teach his Family, and is it unlawful for him to teach others? May he not teach the same to others as he teacheth his Family? Is it unlawful for him to teach the way of God to others? Was there ever the like heard of in this world, It's lawful for a preaching brother to preach and teach the way of God to his Family, but not to others? for preaching is but a speech, or speaking of words; and this I must do to my Family, or nothing at all; and this I may do it seems, but not to others; the reason rendered is, because God commanded it; but it seems if God had not commanded it, than it had been unlawful for a man to teach his Family too: as if the law of Grace did not teach to do good to all, Soul as well as Body, others as well as Family: but its evident there is a time when every man shall teach not only his Family, but his brother, and his neighbour too, saying, Know the Lord, that is, teach the knowledge of the Lord, Jer. 31. 34 which was, or is a condition preceding a glory that was to be revealed. Now Sir, if you and your Churches do all know the Lord from the least to the greatest, and have no need of teaching, let us know it when you come forth next in public; but if not, be ashamed and silent for ever, thus to mince and wrest Scripture to your own ends. For till then they shall teach every man his brother in the constituted Churches, for believers are all brethren; and every man his neighbour; so much is clearly employed in the Scripture, And thou shalt not suffer thy brother to sin, but shalt reprove him, and tell him his fault etc. And comfort one another with the same comforts with which you yourselves have been comforted, 2 Cor. 1. 5.  
2. You say, If it be granted, that Abraham did preach publicly, yet it will not be any advantage, because he was a Patriarch, and a Prophet, Gen. 2. 7. which Title is never given to any one in all the Scripture, but only to one in office.  
You are mistaken much in this likewise: For first, I say, Prophecy is not an office, but a gift; so it was in the old, so in the new Testament, They prophesied according to the measure of the gift received, and no further: and I say, that the Name or Title of office or officer is not given to a Prophet in all the Scripture, because it is a gift, and not an office.  
Hence I conclude (contrary to yours) that as prophecy is a gift, and Abraham and the rest of the Prophets did prophesy according to the measure of the gift received, both in the old and new Testament; So may every Nayler, Taylor, Artificer, having received the same Spirit, according to their measure, prophesy and preach forth the truths of God for the good of others.  
If it be objected, That prophesying was an extraordinary gift, and that spirit given but to few.  
I answer, In the time of the Law it was so, but in the Gospel days it is not so; prophesying in the Gospel, it is to speak to edification, exhortation, and comfort, 1 Cor. 14. 3. which is proper to all the brethren, as in the same Chapter, none exempted but women, ver. 34. and they may prophesy too, though not in the Church, or at least by permission of the Church, 1 Cor. 11. 5. all men that have the gift, may teach in the Church, 1 Tim. 2. 12. its employed by the woman's prohibition; the testimony of Jesus is the spirit of prophecy, and this is given to the brethren, Rev. 19 10. and he that can speak experimentally of the work of Christ for him, in him, and testify his worth and work to others, is a Prophet, and may, nay aught to declare this Jesus to others; every spiritual man is a Prophet, but the Saints are all spiritual, therefore all Prophets. 1 Cor. 14. 37. If any be ignorant of this, let him be ignorant. Wherefore my brethren covet to prophesy▪ etc. ver. 38 39   

The second Objection.  
From Numb 11. 25. to 30. Eldad and Medad prophesied, and Moses wisheth that all the Lords people were Prophets. Ergo, All that have gifts, may prophesy and preach.  
In answer to this, first you say, That this was an extraordinary spirit of prophecy. Grant it to be so, yet the spirit of prophecy in the Gospel is ordinary and proper to all the Saints; it's poured out upon them all, and accordingly they may prophesy.  
2. The spirit of prophecy here spoken of, was a spirit of Government, as appears by the Context, ver. 16, 17. you had done very well to have produced one Scripture in the Bible if you could, that saith the spirit of government is a spirit of prophecy; Blindness with a witness! Do you not know that Moses was a prophet as well as a prince and Leader of the People? and that spirit of prophecy that was upon Moses, was given likewise to the Seventy. I make no question but that they might be, and were the better enabled to govern by this spirit; but the spirit of government is nowhere called the spirit of prophecy; then all good and wise Governors are Prophets, and when they consult and talk about Government, they do prophesy by this account. These are a sort of Prophets I never heard or read of in Scripture; its true, many Governors were Prophets, but not as Governors, neither were they Governors as they were Prophets.  
3. Moses his wish was not that all might preach, but that they might be able to rule, oh that the Lords people had a spirit of government, etc. It seems by your words that Moses would have all the people to be governor's; who then should be governed? for if all had the spirit of prophecy, they must make use of it accordingly, they must govern, etc. but I have told you already that there is a difference between prophesying and governing: So that Moses desire is, That all the Lords people were Prophets, and then they might prophesy, if Prophets. He doth not desire to have Prophets, and intent to forbid them to prophesy, like the Priests of the Nation, that pray that God would send Labourers into the Harvest, and when they come, are mad at them, and would hang them if they could. You say that his wish implies, that none might prophesy till they were Prophets, and men in office. I say the contrary, it implies that none could prophesy until they had the gift, and then they might, and may prophesy; but yourselves it is who prophecy or preach, if I may discoursingly give it that term, without gift or office either; as for gift, you are enemies to it, unless University gifts, the smoke of the pit, and so what you do is by art; make it, and then sell it, this is your gift; and as for office, I have told you the rise of that already, and from whence it came. You conclude, That to your apprehension it cannot hang together, because Prophets in office might prophesy, that therefore Laymen might prophesy. But I say, all the Lords people are Kings, Priests and Prophets, and may Prophesy, etc. You say It will come no nearer together then St Jermans' Lips, which were nine mile asunder: It's like this was the Saint that swallowed the Ox you mentioned; but its strange he could not swallaw his tail too, his lips being at such a distance: It's like this Jerman was the great grandfather to the Saint Persons of England; for they could never swallow so much as they do, if their lips were not at a great distance each from other; but its like Sir, you do but tell a lie in jest; his lips were not altogether at such a distance as you mention; if they were, he had a very great mouth its like, and a body suitable to it; he could digest Oxen, Pigs, and Geese; nothing comes amiss, it seems.   

The third Objection.  
From 2 Chron. 17. 7, 8, 9 2 Chron. 19, to 11, & 29, 25. Here saith Master Robinson, are most pithy and excellent Sermons of Jehosophat, and Hezekiah, etc. besides, he sent his Princes to teach in the cities of Judah, etc. hence gifted persons may preach, though not in office.  
Your answer: 1. Teaching is taken two ways;  
1. Largely for Fathers, etc. Masters, etc.  
2. For a Pastoral act; so none but Priests, etc. might preach.  
Answ. Though not by way of Office, yet by way of Gift, they might, etc. Oh that Magistrates would promote the Ministry, etc. It seems you want promoting; for so long you will promote the Magistrate, but be sure no longer; would bless our temporals; exaltation and promotion is that you long for, and the blessing of the Tithes. But Sir, its that we desire, the encouraging of a faithful Ministry, which is the ministry of the spirit in the Saints, not a faithless self-seeking one.  
3. Princes (say you) teach Efficienter, by causing the Levits to do their duty; he sent Princes to see the people taught, etc. but that is but your word; the Text saith▪ He sent Princes to teach the People; you say, to see them: who shall be believed, the Scripture, or yourself? should your Preaching brethren give such an Interpretation, you would say, that through ignorance they wrist the Scripture.  
You say, It is a rule, that what I command my servant to do, I am said to do it myself.  
And is this a perfect rule? may not you do that yourself which you command your servant to do? he that hath power to command, may lawfully do that himself which he commands a nother, if he hath ability to it. If the Princes might command to Preach, they might then as well, and as lawfully preach themselves. For any man to command that which is not lawful for him to do himself, is sinful, either in Civil, or Divine affairs.  
Your reason standeth good, What I command my servant to do, I am said to do it myself: and if you do it yourself by your servant, you may do it yourself by yourself; if the first, than second is lawful.  
4. You answer, That suppose you grant that Princes did Preach, yet there is a vast difference between them, and our Gifted Brethren.  
1. These were sent to teach by the Magistrates command but our Jehosaphats have prohibited our gifted brethren's Preaching.  
Answ. 1. Those prohibitions were but the fruits of your own hands gaining upon the Parliament, in the time of their too high esteem of you, and believe it, for all that I know, it may one day be laid to your account too, and then I believe you will not boast of it.  
2. Our Jehosophats have of late rather encouraged the gifted Brethren for to teach to the people then prohibited them.  
3. If the Magistrate should in good earnest prohibit, Whom should we obey? God, or Man? judge you.  
2. These men were Princes; and so men of choice Breeding, rare Abilities, etc.  
As if the Lord could not furnish Tailors, etc. to that work, but must of necessity be beholding to choice Breeding, rare Abilities, etc. as if he could not as well furnish a Fisherman, a Publican, as a Prince, or a Priest.  
3. These had Levits to join with them, who were men in Office; but you scorn at Ministers, etc.  
No Sir, we scorn not at Ministers, neither own we Baal's Priests, whose work is to delude Souls; there is never a tittle you mention that is given you, but is truth.  
Let such know (say you) that Christ takes indignities done to his Ambassadors, as done to himself.  
We own the Truth, but we own you not to be his Ambassadors, but such as usurp it to yourselves: hence it is that you know not your Message, do not his work; and you are like to have a bad reward in the end; you would fain be Levits, but you are but bastard one's; Ambassadors, but you are but ignorant ones, you know not the Message: Shepherds, but you feed not the flock, but kill them that are fed.  
4. Admit they did Preach; 'twas but once, and that in a time of Reformation, etc.  
Was it lawful for them to Preach once, and not a second time? if once, then always lawful; was it lawful in a time of Reformation, and not in a time of Deformation? but it seems you would have no time lawful for your gifted Brethren etc.   

The fourth Objection.  
From 1 Sam. 10, 5, 6. Saul and his servants did Prophesy.  
This (you say) was extraordinary, not of Office.  
True, it was of gift; and all that have the ordinary gift, may Prophesy in an ordinary way, as is proved already, etc.   

The fifth Objection.  
The example of Elisha called from the Plough, 1 King. 19 19 and Amos from the Stalls, Amos 7. 14, 15.  
These (you say) were called extraordinarily, and shown it by their Gifts, etc.  
Answ. Prophet's now are called ordinarily, and show it by their Gifts too; and comparatively to yourselves extraordinarily too; for these preaching Prophets, though Nailers, Tailors, etc. yet in Gifts, not Humane, but Divine, they excel, and shame you Rabbis; they can Nail and Preach; Plough and Preach; make Tents and Preach, if that be their Calling; but it's your Trade, you can do nought else that good is, nor that neither as it should be; and yet cry out against your gifted Brethren for want of Gifts; when the truth is, they have too much Gift for you, and are as lawfully called to exercise it, as Amos and Elisha.   

The sixth Objection.  
Joel 2. 28. Where the Lord promiseth in the Gospel times to pour out his spirit upon all flesh, and their sons and daughters shall Prophesy, etc.  
The sum of all you say to this, is just nought at all:  
It was (say you) performed in the first times extraordinarily; but it's now fulfilled in the Elect, to whom God gives his Spirit abundantly; yet with this difference; formerly, they had extraordinary gifts of the spirit, but now ordinary.  
I answer, than they could prophesy in an extraordinary manner; and prophets now ordinary, still suitable to the gift; for you confess its the same spirit, only the gift differs; be contended then, although the Prophecy differs.  
1. You say These words are a promise, not a procept for Laymen.  
And is not promise enough, and as much, nay more than precept? promise of assistance is more than precept without it.  
2. You say, Because the Lord promiseth to bless his people, not only with Temporal, but Spiritual blessings. Ergo, They must preach, and use their gifts in public.  
And why in public Sir? I thought it was public that troubled you so much; when in private, then that troubled you; but now in public, that troubles you; but what's the reason of it? I shall tell you Sir.  
1. Because God hath given them more knowledge of the Truth, and greater Abilities than yourselves; for this you envy them; and your pride it is which makes you cry out no Gift; your own must be gift though no gift, but an Art; theirs no gift, though no Art, but a gift.  
2. Because they in the light of Truth discover your folly and falsehood in deceiving the people, therefore they may not come in public: I shall tell you a Story, and a true one too; One of the gifted Brethren preaching, and it was in public too, near about the midst of the Ciy of Lond. and preaching such things as he knew were contrary to your Principles & Practice; when he had done, he asked the Parson of the place if he had preached any untruth; if he judged that he had, he had his liberty to reprove it: The Parson answered, That he confesfed it was truth, but it had been more meet to have been preached in private, and not in public, especially seeing there was so much liberty, etc. So that the public preaching of Truth, I perceive, is your grief, and burden, etc.  
3. You say, Because the Lord promised to pour his spirit on his handmaids; and they did prophesy, etc. therefore women (who are forbidden) now may preach, etc.  
And where are women forbidden? women may Prophesy now as well as then; they are forbidden to Prophesy in the Church, which is not an absolute forbidding; but women may prophesy with their heads covered, 1 Cor. 11.  
You conclude, That as for those promises, Jer. 31. 34. that the sum of all is but this, That God's People shall, by the Spirit, have a more full and clear understanding of Divine Mysteries.  
And shall they know Divine Mysteries, and not declare them? will you teach them to hid their Talon in the Earth, viz. within themselves?  
That there shall not need so much labour in teaching, etc. with so little fruit, for they shall all be taught of God.  
And what is the reason then that you must have so much teaching in your Congregations, and so little profit? that there are so few that know the Lord, from their being taught of him, as yourselves confess? an evident demonstration, that neither you, nor they, are the Ministers of the Church of Christ; for he owns none to be his Church, but such as are taught of him, etc.  

Allegations out of the New Testament, for Lay-preaching, Answered.  

The first Allegation.  
FRom the Example of Christ; If he Disputed in the Temple, and Preached in the Synagogues without a Call, than Laymen that have Gifts may preach without a Call, etc. Luk. 2. 42. 46. Mat. 9 35. Luk. 4. 16, 17.  
Your answer is: 1. That all Christ's Actions are not for our imitation; he did many things which we may not, cannot do; we must walk by Rule, etc. for that which was lawful in Christ to do, may be unlawful in us, etc.  
I answer, That those things in Christ, which were imitable, its lawful for us to do, if made partakers of the same Spirit; and those who are not, are none of his, Rom. 8. And where this Spirit is in power, there are gifts according to the measure of its working; and the Apostle saith to the Saints in general, desire spiritual gifts, but rather that ye may Prophecy, 1 Cor. 14. And Christ himself saith, that his Disciples should not only do such works as himself, but greater than those, Joh. 14. 12. If it be objected, that Christ gave to his Apostles his Spirit and Power more than ordinary.  
I answer: They still acted according to the measure of the gift received, and accordingly they exhort others to do the like; and if there be not the same measure manifest in the Saints, yet still according to the measure of the working of Christ in them, they are to imitate and follow him; and he that saith the Saints are not to imitate Jesus Christ in preaching and declaring his Truth and Gospel, so far as they have received from him, doth both deny and belie him.  
Secondly, You say, 'Tis true, Christ disputed, etc. but did not preach unto them; disputing is one thing, and preaching is another.  
I answer: That disputing and preaching though differing in the manner and form, yet are one in the substance; and do the manner and form so much change the business, when the same in substance? See Act. 9 29. chap. 17. 17. Where Paul disputed among the Grecians, and that in their Synagogues and in the market daily with them that met him. See vers. 18. what it was he disputed about, he preached to them Jesus and the Resurrection, etc. Paul disputed with the devout persons about their Idolatry, and preached the true God and Christ Jesus unto them; and thus did Christ dispute in the Temple, and preach to the Doctors, and that to their amazement to; I query the difference in substance, between spending an hour's time in speaking to a Congregation, or in spending so much time in ask questions and answering doubts; and thus presenting the same truth, though in another form, I suppose this would be the most profitable way of preaching, sometimes, if it were used.  
Thirdly, Christ, you say, was called extraordinarily, and sent by the Father to preach glad tidings to the meek, Joh. 20. 21.  
Answ. He that sent Christ Jesus extraordinarily, sends the Lay-Prophets (as you deridingly call them) ordinarily; and according to their measure, it is work their work to preach the glad tidings of Jesus Christ.  
2. You say, The people took him for a Teacher sent from God; for it was a fashion amongst the Jews, that if any one did come to their Ecclesidstical (viz. Church) meetings, who was known to have some gift of understanding in the holy Scripture, etc. They would entreat him to make them partakers of it, for their common edification.  
I answer: It seems by your own confession, that the Jews and Jewish Doctors, Scribes and Pharisees and Hypocrites, (for all give consent, none opposes) had more honesty, and love to the truth and humility in them, than you Parsons of the Nation, who will admit of no such fashion; no gift nor light shall shine forth amongst you, but that which shines forth in and by you; and if that be darkness, how great is you darkness, who will admit of no light but darkness? therefore woe to you, worse than Scribes and Pharisees, etc.  
3 You say, The fame of Christ went out through all Regions, etc. Luk. 4 14, 15.  
And doth not the fame of many of your preaching brethren both for life and doctrine go forth? etc. And is it not your work Priestlike, to defame and reproach them with lies and scandals? witness your Looking-Glass for Anabaptists.  
You say, Let Artificers and Lay-Prophets show such a life, such doctrine, such Miracles as Christ; you know no man that will envy them.  
I answer: You are mistaken, you would envy them the more; for it is their life and doctrine conformable to Christ, which is the cause why you envy them; because they are more free from covetousness then your selus, will not take Tithes, or a stinted allowance, more free from pride, will not exalt themselves above the people, and set themselves in the room of Christ; more free from idleness, will not be ashamed to follow their Callings, and preach and dispute forth truth too, more free from Antichristiansm; they will not, dare not, make the world the Church, and ignorant carnal souls Christians; take the charge or cure of souls as you call it, (viz) of Parishes, so deluding them; but choose rather with Christ to go from place to place, preaching the Doctrine of the Gospel, for conversion of ignorant souls, not for to establish them in their ignorance; they preach Justification by Christ without any preceding creature qualification, and holiness following as a fruit of this faith. Now who comes nearest in life and doctrine unto Christ? yourselves or the preaching brethren? and yet you envy them, for want of that which in yourselves is very rarely to be found; out of thine own mouth shalt thou be condemned, etc. Dost thou envy the Lay-Prophets for want of that which thou hast not thyself? nay, for want of that which shines forth more eminently in them, then in yourselves? (viz.) life and doctrine conformable to Christ, etc.  
4. Your Question still is, Whether Christ taught publicly before he was thirty years of age, and before he was baptised? etc.  
Answer. You have heard that he disputed before; and that for substance is one with preaching; and that he did it publicly in the Temple, etc.  
5. You say, If you grant that it was the practice of the Jewish Church to admit of all, etc. yet this corrupt and irregular practice, can be no precedent for us.  
I answer: You call that corrupt and irregular, which the Scriptures do not; nay, that which the Scripture justifies both by precedent and precept, as you have heard already, not only of Christ, but of Saul immediately upon his conversion, Act. 9 20. the scattered brethren, Act. 8. etc.  
But Sir, It's no wonder to hear you crying out so much upon irregularity and disorder of the orderly Christians, and that for their order, when yourselves walk at such a  distance from all Scripture or spiritual order.   

The second Allegation.  
Secondly, They allege the Example of the Apostle, Mat. 10. 1, 5 6.  
This with your third and fourth Allegation, I shall pass over in silence; judging them to be inventions of your own brain, rather than Allegations of your preaching brethren. It's true, something might be said, as to the second and fourth. But Sir, we are not driven to such necessity, as to press those Arguments for confirmation of the Truth in hand.  
I shall therefore rather proceed to maintain those which are more clear and full to the purpose. And as for the third, the examples of the Scribes and Pharisees your brethren in iniquity, we need not them to maintain the cause; but rather leave them to yourselves, their Scholars and Imitators in their evil ways.   

The fifth Allegation.  
Act. 8. 4. They that were scattered abroad, went everywhere preaching the Word, etc. Hence they gather, that all that can may preach, etc.  
You seem to scorn at this strong hold, as if you could pull it down with ease; but soft you Sir, not so easily done as said.  
You say, First it cannot be proved that all these dispersed, were private men out of Office. Philip was one of these dispersed ones, who was an Evangelist, vers. 5. Hence you conclude that they were not all private men, there were Apostles, Prophets, the seventy Disciples, etc. they might be some of these, etc.  
I answer: First, That Philip is not called an Evangelist before this time of persecution; for he was one of the Deacons for the poor newly elected, chap. 6. 5. and Deacons you say may not preach, their Office is not to that end: yet Philip preaches not as a man in Office, as an Evangelist, for that he was not, unless his preaching did Evangelize him, for he preached Christ unto them, vers. 5. That was the glad tidings of remission of sins by Jesus Christ; which is the intention of the word Evangelist from Evangelion; a Crier or Publisher of good news; So that if he was now an Evangelist, it was his preaching and publishing of the Gospel made him so.  
And whereas you say, there were Apostles, Prophets, etc. I say, and the Scripture saith, that the Apostles were at Jerusalem not scattered; And as for Prophets and Evangelists, you read of none before this scattering time; As for the seventy Disciples, they were not men in office, their time was limited them, and their mission ended at least at the death of Christ; for the twelve might not preach after that, by virtue of any former mission, but were to stay at Jerusalem (in the last mission) until they had received power from on high; therefore if the Seventy were amongst them, or any of the Seventy, that is nothing for your purpose, who endeavour to darken truth with words, that so you may delude the simple.  
Yet thirdly, It's said, That all the Church were scattered, etc. And if you will have Evangelists and Prophets which the Scripture mentions not, and the Seventy, or part of them, which is nothing to your purpose; yet were these all the Church? was there not 3000 converted at one Sermon? Act. 3. and many more after, who walked in sweet fellowship; and yet must all these needs be Apostles, Prophets, etc. in your sense? if some of them were such, dare you affirm that they were all such, the Scripture being so apparently clear to the contrary, every circumstance weighed? Is not your own Argument a non sequitur, because there were 12 Apostles, and Philip was afterwards an Evangelist? and there were seventy Disciples once Comissioned, which mission was ended at the death of Christ; the whole Church was scattered except those Apostles, and none else you own; therefore it might be Apostles, Prophets, etc. The Apostles not scattered, but still at Jerusalem; no Prophets nor Evangelists we read of before this, the Seventy non-Commissioned; a goodly Argument or Answer for those who have no eyes to see, nor hearts to understand.  
Secondly, The Apostles, you say, might give them Commissions.  
Answ. And they might not give them Commissions. You mention Act. 15. 22, 23. because the Apostles sent two chosen men of the Church to the Gentiles upon special occasion, therefore they might mission all these.  
This is one of your own Conclusions, and it looks like yourself; there is but little Logic or Rhetoric in it: you raise an Objection, The Text not doth say so, and seem to Answer it. Arguments drawn from silent Authority conclude nothing.  
And Sir. Your own Argument it is, that is drawn from silent Authority; they might mission them, the Scripture is silent, your Argument concludes nothing; but indeed it's like all the rest; you instance amongst other Examples, Melchisedech; we read of no Parents that he had; it doth not follow, say you, therefore that he had none, etc.  
A learned and deep conclusion! Doth not the Scripture say, he was without Father, without Mother? etc. Heb. 7. 3.  
Thirdly, You say, Did not the Lord give them commission by immediate Revelation? etc.  
To prove this, you produce the extraordinary (as you call them) Effects 1. The hand of the Lord was with them, Act. 11. 21. And dare you say, that the hand of the Lord is not with the preaching brethren? etc. 2. The extraordinary number of converts, their great and quick harvist shows it. I say, In this likewise hath the Lord manifested his approving and calling of the preaching brethren, the great number of Converts from Antichristian and Babylonish ignorance and confusion; the the hand of the Lord hath been with them, and a quick harvest there hath been through grace: yourselves it is that most evidently and eminently prove yourselves Non-called of the Lord, upon this account; no hand of the Lord hath been with you, no Converts drawn to Christ by you; but take your Parishes, and your Tithes, souls perish for want of knowledge: and if you make two or three in your Parish a little zealous and formal in Antichristian ways, you bless yourselves, make them the seal of your Apostleship immediately.  
Lastly, you say by way of Concession, giving, though not granting, etc. you will clear all by ask two questions.  
1. When did these dispersed Disciples preach? etc. you answer, in times of persecution; therefore those which were scattered, etc. implying, that if they had not been scattered, they had not preached.  
Now you think you have hit the nail upon the head; but Sir, a word by the way; 1. Did, or could persecution make that to be lawful, which you say in itself is sinful and unlawful? is it first sinful and unlawful in your deep judgement, and yet lawful in persecution? This is Logic contrary to your own practice; you do that in fear of persecution, which you would never do in love without: and leave undone that you would have done; you could cease preaching of Lectures, afternoon-Sermons, etc. in the Episcopal time for fear of persecution before it came; not preach the more, as you confess the preaching brethren did; but I suppose it would have been sinful for you to have preached, if persecution had come.  
2. I answer, Have not your preaching brethren preached in times of persecution too? have not there been many saul's that have breathed out threaten against them? and would not these priestly Pharisees as gladly as ever Saul to Stevens, have consented unto their death? nay, have they not sought after it, as Esau the blessing, with tears? But yet blessed be him who is in the bush, they cannot obtain their desires. Yet of late days have not many been imprisoned, the Churches scattered, etc. and then upon your own account, is it not a time for the brethren to preach, & c?  
Your second Quaere is, Where did they preach? You answer, Not at Jerusalem, a planted, settled, constituted Church, but amongst the Heathens, etc. You say, That may be lawful in an unplanted Church, etc. which is utterly unlawful in a planted, constituted Church, etc.  
I answer, 1. That it's undoubtedly lawful in a constituted Church; for the Apostle saith, 1 Cor. 14. Ye may all prophosie one by one, that is, in a constituted Church; and God gives gifts to men to profit withal, others as well as themselves. And they are undoubtedly none of the Churches of Christ, who deny the free operation of the Spirit of Christ in the brethren; they are such as quench the Spirit, and despise prophesying.  
2. I answer, That the public preaching of the brethren in this Nation is not in constituted Churches of Christ, neither in Ministers, Members, nor in Manners, in Doctrine, Worship, or Discipline, but of Antichrist and the Devil; for his servants you are to whom you obey, etc. therefore its lawful, and a fit time for them to preach for the gathering of the Saints out of Babylon and Confusion; and that upon your own account, it's a greater work to gather souls out of your delusions, than out of Heathenism and downright Idolatry.  
In conclusion, you gather up all in a parallel, in which I shall a little trace you too, that so you may in your colours appear to the world.  

The Parallel.  1. Those dispersed had extraordinary gifts. 1. Your gifted brethren have ordinary by the same Spirit. 1. But yourselves have neither, but what you gain from Universities and men. 2. Those had an immediate Call. 2. The brethren immediate by the Spirit, mediate by the Church and Saints. 2. But you have neither, for you are enemies to them both. 3. These converted many souls. 3. So the brethren convert many. 3. But it's you who pervert and delude with Antichrists forms, customs, etc. 4. The hand of the Lord was with them. 4. So the hand of the Lord is with the brethren. 4. But the hand of the Lord is against you, and that makes you gnaw your tongues for pain, and not repent of your deeds. 5. Those preached the word of God. 5. So do the brethren the Gospel of Salvation, and in it the Law of righteousness, and of love. 5. But you preach the Law, and yourselves through ignorance, not knowing what you affirm or say, 1 Tim. 1. are enemies to the Gospel in its righteousness, in its rule. 6. These preached in time of persecution. 6. So do the brethren; and of peace too. 6. You persecute and permit no time of peace for the Saints in your wills and desires. 7. Those preached in unplanted Churches, amongst Heathens. 7. So do the brethren, or at least in constituted Antichristian Churches, which is the greater task, to undo that which you have done. 7. You are enemies to Churches planted according to Gospel rule, and preach to build up Antichristian constituted Churches, in Antichristian invented forms, ordinances, etc.  
I suppose you may now, notwithstanding your vain confidence, if mercy enlighten you, see the weakness and invalidity of your Answers and Parallels, how far short you come of levelling the strong hold; it's yet as strong as ever; I now pursue you in the Rear, upon your march unto the rest.     

The sixth a Fort, and so you will find it; boast not, scorn not.  
Acts 13. 14, 15. Paul and Barnabas coming into the Synagogue, the Rulers sent to them, not as Apostles, but as men having gifts, that if they had any word of exhortation, they should say on.  
You answer 1. That Paul and Barnabas were men in office, etc. and had commission to teach the Nations, etc.  
I answer 1. That Prophets, as I have already proved, were not men in office, but in gift; and as for the Apostleship of Paul, he owned it not in way of office, as from men, Gal. 1. and he preached before this in Chap. 13. by way of gift; you dare not deny it; and the separating and sending of them, was not that they were ever the more impowered to any office, for they had been at the work before; but the Lord said, Separate me Saul and Barnabas to the wark whereunto I have appointed them, that is, let them not abide in the Church, but go forth to the work appointed for them, preach to the world where was most need; so that it was no new work or office, but a going on in the work of the Lord, in the gift of the Spirit, which was not of man, or by man, but by Jesus Christ.  
2. You say, They were known to be teachers in office; and all to the end of this second, is but probability: known to be preachers in office; when the Scripture mentions no such thing, when they had never seen them before its likely, and for ought you know had not heard of their fame; but undoubtedly they did not know them to be men in office, for they were unbelieving Jews and Gentiles, zealous it seems of the Law, and knew not what Gospel-office meant, but rather in all places almost persecuted the servants of the Lord, accounting them Sectaries like yourselves; therefore they could not know them to be officers: 'Tis a non sequitur, that unbelievers, men ignorant of the Gospel, should know Gospel-officers, that unbelievers should take those they never saw before for Gospel-officers: and the Text itself is clear; for they speak unto them to exercise their gifts, not as men in office, upon your own account; but they sent unto them, saying, Ye men and brethren, etc. that is, any of you men and brethren that have any word of exhortation to the people, say on, etc.  
3. You say, This was practised in corrupt times, etc. that in corrupt times it was permitted for some out of order to preach, etc. as you say Apollonius confesseth, etc. you conclude, that we are not to follow Jewish corrupt customs, but to walk by rule, etc.  
I answer, first, I cannot but take notice of your ignorance, in calling such an approved practice both in Law and Gospel, a corrupt Jewish custom; if it had been so indeed, than no Prophet might have spoken unto them, who prophesied by gift only; and for the most of them, they did no miracle to convince the people that they were extraordinarily sent.  
If it had been a corrupt practice, they should in your order have persecuted John for want of mission; he did no miracle, yet preached a new doctrine of Repentance: and the scattered brethren should have had no admittance; the custom should have prevented them: as for the new Testament, it was the custom, as hath been proved already, for gifted brethren to preach; and for those that were contentious, and denied it, There was no such custom in the Church of God.  
2. I answer, that you are worse than those Jews, who though in many things they erred from the truth, yet in this they retained some principles of honesty, willing to have the people instructed; but you are the men who do what in you lieth to shut up the Kingdom of heaven from the people, etc.  
3. I answer, you cry out against those approved practices of the Jews, and continued custom in the Churches of the Gospel, for corruption and confusion; but you take up corrupt confused practices yourselves, never mentioned either in Law or Gospel, and these pass for currant with you; but the uncorrupted ways of God, they are corrupted ways with you: are you not of the number of those who call evil good, and good evil? etc. how do you think to escape the woe, & c?  

The seventh a Tower, and it will not easily fall.  
The example of Apollo's, Act. 18. 24. an eloquent man, and mighty in the Scriptures, taught diligently, etc. because he preached without a Cal, therefore gifted brethren may preach without a Call; this you say is a Tower, a strong Tower, etc. But stay Sir, reproach not, scorn not, that is no answer to the Truth. You answer first, That this is an example, but no precept, etc. And is not example enough to warrant the lawfulness of the thing, that the like may be done? But Sir, I cannot but take notice of your simplicity and contradictory spirit, you contradict your own self: For first, You say there is neither precept nor precedent in the Scripture, yet here you have produced a precedent and example yourself; gross mistake! But it's just like all the rest of your preaching, do and undo, contradict upon every occasion. To clear your business, you quaere first, Who it was that preached? Apollo's. 2. What was he? A Minister. How is that proved? 1 Cor. 3. 5. Who is Paul, who Apollos, but Ministers, & c?  
I answer first, its true, he was a Minister by way of gift, and so are all the gifted brethren, nay all believers are Ministers; for a Minister is the servant of the Lord, and so are all the Saints; As every one hath received the gift, so let him minister; and upon this account was Apollo a Minister, and no other at that time, neither can you prove that he was any other after: you produce 1 Cor. 3. 5. which was a long time after this preaching, and that Scripture doth not prove him a Minister in office, as you pretend neither: but a little to discover your juggling with the Truth, as if you were blind, or did think others to be as blind as yourself, you pretend to make much for yourself in the first and second, That he was a coadjutor with Paul, etc. But Sir, do you believe that he was so when he first preached? Nay Sir, its evident the contrary; for he was a stranger, not only to Paul, but to the rest of the brethren, ver. 27.  
2. He was instructed but only in the baptism of John, and needed an Aquila and Priscilla to teach him the way of the Lord more plainly. And was he an ordained Minister think you, and yet ignorant of the way of the Lord, and the doctrine of Christ, knowing but the baptism of John? who ordained him think you? Away therefore with your blind Sophistry; you may as well reason, that because you are a man now, you were one an hundred years ago; because Apollo's was a Minister, and might be so in office, 1 Cor. 3. 5. therefore he was so before he was known of the brethren, or knew the way of the Lord, or the baptism of Christ, only the baptism of John; a likely conclusion! etc.  
3. You ask, What were the gifts of this Minister? etc. 1. An eloquent man. 2. Mighty in the Scriptures. 3. Instructed in the way of the Lord; 4. Fervent in spirit; 5. Taught diligently; 6. The things of the Lord; 7. Bold in the Synagogues. All these I doubt not, if you were not blind, but you might in a measure see in your preaching Brethren. etc. 8. Rare humility; he doth not disdain to be taught what he knew not, of mean persons, far differing from the pride of you parsons, who scorn to hear or learn from your Brethren; puffed up with pride, and self conceitedness of your own worth, knowledge, excellency, etc. 9 His teaching was operative, fruitful, etc. he did not labour in vain, etc. So is your preaching brethren's work; they labour not in vain, though to your grief and pain, that makes you fret again, etc.  
Your second query is, When he preached?  
You answer, 1. 'Twas in a time when Churches were planting, etc.  
So are the Churches now planting, and God gives gifts extraordinary, comparitively with yourselves, for the gathering and building of the Saints.  
2. 'Twas in a time when the corrupt custom was in practice among the Jews.  
I Answer; 1. You have often called it a corrupt custom, when the Scripture calls it not so: you have a very foul mouth, to cry out so much corruption, where the Scripture is silent, and the custom was in itself commendable, both in the Old and New Testament.  
2. By way of concession, to give what is not granted. Put case that it was a corrupt custom, was Apollo's corrupt in his practice? for he was no Minister in office, as is clear; was he corrupt for his preaching out of Office, in making use of his opportunity? If you durst be so bold, for shame, I make no question but you would account him a corrupt Sectarian-fellow for his labour.  
3. You answer by way of concession, that Apollo's was not a man in Office, it twill not help; for this was but an instance of the liberty given by the Jews, or taken when given: And were they not both corrupt? one for giving, the other for taking?  
You conclude, Take in all, etc. and in like juncture of time, others of like abilities may do the like.  
Now is the like juncture of time, gathering of Saints out of Babel from Antichristianism; now is the like liberty, now may gifted Brethren take that liberty, etc. Now given Parallel.  

The Parallel.  1. Apollo's was a man of extraordinary Abilities. 1. These, most of them, have ordinary from the Spirit of Christ. 1. You selves have not ordinary from the Spirit, but are enemies unto it. 2. He is called a Minister, and was a Preacher. 2. These are Ministers and Preachers according to the measure of their gift. 2. Yourselves are neither Ministers, nor Preachers in the Spirit, but enemies to both. 3. He was a helper to the Apostles. 3. These are helpers on of the same work, both in conversion and building. 3. Yourselves are Enemies to both; strive to keep Souls in blindness for base and self-ends. 4. He was Eloquent. 4. So are the Brethren, they have the tongue of the Learned, and know how to speak a word in season. 4. Yourselves are loquent ignorant in this Mystery, want this tongue, are enemies unto it. 5. He was mighty in the Scripture. 5. So are the Preaching Brethren able to confound you in all your Philosophy, etc. 5. Yourselves in Scripture ignorant, to its ways and rules are enemies, in Arts and Sciences mighty, so spoiling Souls. Col. 2. 8. 6. He taught the things of God. 6. So do your Brethren according to the Scripture. 6. You teach your own fancies, the imaginations of your deceitful hearts. 7. He taught frequently. 7. So do your Brethren, as opportunity is offered. 7. You firely, to confound them in their practice if you could. 8. He taught boldly, and openly in the Synagogues. 8 So do the Brethren in the most public places in the face of all men. 8. You envy, and publicly cry out against this their just, and honest Practice. 9 He was very humble and lowly. 9 So are the Brethren (not exalting themselves above the people) willing to learn. 9 Yourselves are proud, exalting yourselves above the people, scorning to learn. 10. He had the approbation of the Church. 10. So have the Preaching Brethren. 10. Yourselves want that; for you are enemies, and persecuters of the true Church. 11. He convinced, and converted many. 11. So have, and do the Brethren daily. 11. You pervert, seduce, and lead blindfold to perdition many, most of the people of the Nation, etc.    

The eighth a bulwark, all your wisdom is not able to undermine it.  
1 Cor. 14. 1. 31. Where the Apostle exhorts them to desire spiritual gifts, but rather that they might prophecy; and tells them, vers. 31. They may all Prophecy one by one; hence our brethren conclude, that all that have gifts, may Prophecy, etc.  
In your answer to this, you pretend a great deal of confidence and assurance, that your gifted brethren are deluded with the word All, when the truth is, that yourself it is who is under the delusion.  
The Question you say, will be, who are meant by this word All vers. 31. ye may all Prophecy, etc.  
You answer first Negatively: It cannot be meant of all the Saints, for then women should preach, who are forbidden.  
I answer: 1. The Scripture itself is clear, women are excepted, ver. 34. All may, etc. There is no limitation, no prohibition of any; except women; and women are not altogether forbidden neither; compare this with cha. 11. 5. Joel 2. 28. women may Prophecy by permission, and in subjection to the man, etc.  
2. You say, Private Professors are nowhere commanded to leave their Callings, and go study Arts, Sciences, etc.  
Oh blindness with a witness! Is not the Spirit of Christ sufficient to help men to preach & prophecy, unless they study Arts, and Sciences? the Scripture saith, ye may All Prophecy; Private men, is a title you have learned from Rome; its true, it doth not say you must all leave your Callings, and study Arts, and Sciences; this is not commanded to any, nor practised by any; and truly Sir, I think there are none but Asses in the things of God, who study Arts and Sciences, to help them to preach and prophesy: your Scriptures produced, 1 Cor. 7. 20. ch. 12. 29. I have answered already, therefore I pass it in this place.  
2. You answer positively, by All is meant all such as are Prophets, the Text is clear, ver. 29. Let the Prophets speak, etc. Thus far you say truth, by All is meant the Prophets, that is, those who have the spirit of Prophecy; you proceed, and say, They were extraordinary; your reason is, because they spoke by Revelation, without study. ver. 31. I say they were not extraordinary, but ordinary, such as could speak to edification, exhortation, and comfort, ver. 3. and this many of the brethren could do then, and can do now; it's yourselves that are no Prophets; for you cannot speak by revelation, without study; but in the strength of the Lord, the preaching brethren can: And here it is you are lost, you measure other men's condition by your own; because you cannot preach without study, therefore you think none else can, etc.  
I conclude with you, That the word All, is to be confined to the Prophets, All ye that are Prophets may preach; All ye that have the Spirit, and so the Gift of prophecy may preach and prophecy: for prophecy was no Office, but a Gift, as I have already showed: So then, notwithstanding all your sophistications and wrenching, All that have the Gift, may prophesy: the preaching brethren that have the Gift, may prophecy.  
You say, It's worth the observing, that the word Prophet is never given to any but Ministers, men in Office.  
I have already answered, that Prophet or Prophecy, is never called an Office in the Scripture, but a Gift; and the distinguishment of Christ between a Prophet and a righteous man, Mat. 10. 41. its not the Office but the Gift; every righteous man hath not a Prophet's gift; there are various operations, still the same spirit.  
You say, That all that are Prophets, and can open hard Prophecies without study, interpret Scripture to edification, etc. Who so hath these Gifts, may use them.  
But Sir, where and when do you mean? 1000 years ago, but not now. Why this is all we plead for man; you have granted our desire; let the Hearers be judges, let the Saints be judges, let the Prophets be judges; God hath given that Spirit of Prophecy, to interpret Scripture, speak to edification and comfort of the Saints, etc.  
You say, They are Prophets, because the duties of Prophets are ascribed to them.  
No need of so much of one thing, being so clear and granted of all. But you must needs have them extraordinary Prophets; and here you harp, or else you were gone.  
But you say, You will easily prove them to be extraordinary Prophets; (but stay Sir, not so easily done as said.)  
But you say, You prove it, vers. 30. If any thing be revealed to another that sitteth by, etc. They preached extemporary Revelations, they were by the singular Revelation of the Spirit to give the sense of Scripture.  
Answ. 1. I wonder from whence you had this distinction of ordinary, and extraordinary Prophets; Doth the Scripture teach you any such thing? I suppose you mind by extraordinary, such as foretold things to come; as in the Old Testament, etc. But why you call them extraordinary I know not; and for ordinary, such as by the same spirit can speak for the edifying of the Saints, the difference is only in the operation of the same spirit; in some one way, in some another, in some more, in some less; but it's given to every one to profit withal.  
2. That upon your own account, and in your language, these Prophets were ordinary; extraordinary were such as could foretell things to come, as Elijah, Elisha, Esay, etc. In the New Testament Agabus, Act. 11. 27. chap. 21. 10. 11. such these Prophets were not; For the work of the one was to foretell, of the other to build up and edify the Church.  
You say, These Prophets are set amongst extraordinary Gifts, or Officers, Ephes 4. 11.  
I wonder how you dare thus to abuse the Scripture and truth? who or where are those Gifts? or as you call them Officers called extraordinary; but it's your own ignorance, if not baseness, to delude the people under these terms you call Apostles, and Prophets, Evangelists extraordinary, and pick out from amongst the same, Pastors, Teachers for ordinary: What Scripture teacheth you this, to call one ordinary, the other extraordinary? If I can show you no Prophets, etc. you shall show me no Pastors, nor Teachers in the World.  
Well you say, There were three things objected. 1. They could not be extraordinary because their doctrine was to be tried, etc.  
You answer first, That this trying and judging, did not consist in calling them to an account, etc.  
But I say, It consisted in judging the truth of what was spoken, to try the spirits whether they were of God; for there were and are false Prophets: for this was the Church of Ephesus commended, Rev. 2. 2. For trying those who said they were Apostles, and were not, and found them liars.  
2. You say, An extraordinary Prophet though in penning Scripture infallible, yet in other things he might err; you instance in Aaron, Exod. 32. 4. Peter Act. 10. 15. about the calling of the Gentiles, etc.  
You will make the Scripture itself to be of small Authority, if what you say were truth; for all extraordinary Prophecies are written, and if they might and did miscarry in Prophesying, as you say, than you derogate from the truth of Scripture; for all extraordinary Prophecies are written.  
And you say, Extraordinary Prophets may err.  
But Sir, You have produced no Example of such erring in matter of Prophecy. Paul and Peter and Aaron, etc. did not err in matter of Prophecy; if they had, they had been false Prophets like yourself; the point in hand at present, is about Prophets in time of their Prophecy, ye may all Prophecy, etc.  
And you say, They were extraordinary, and yet might err: (oh full of all subtlety!  
What? Are all the Prophecies in the Old Testament then, if extraordinary Prophets might err in their Prophesying?  
Yet at last, you come to say, That all things are not revealed to one; and that which is not revealed to one, may be to another.  
That is truth, and that is the reason why all may Prophecy.  
You say, There might be something mingled with that which the Prophets received, and they might add something of their own, etc. therefore it was to be judged and tried.  
And is this truth which you lay down, and yet are they extraordinary? Note 1. Were there any in the Old Testament to judge of the Prophecies, whether they were truth when spoken? 2. Might the Prophet's extraordinary, as you call them, in their Prophecies, add of self unto it, and err in it? let all men judge of the truth of this Doctrine, but it's like yourself, etc. 3. Did those extraordinary Prophets prophesy according to the Rule of Scripture? and look what others had said before them, or by an immediate Inspiration? As you confess, these Prophets were to prophesy according to the rule of faith, Isa. 8. 20. to the Law and to the Testimony; Was their prophecy subject to error? had need to be judged? might be something of self in it? tried if according to Scripture, etc.  
Yet extraordinary; strange and unheard of confusion! out of your own mouth shall you be judged, etc.  
2. You say, 'Tis objected, That those could not be extraordinary, because it's said, vers. 3. They spoke to edification, exhortation and comfort, as ordinary Prophets did.  
You answer it easily: The extraordinary Prophets as Amos, Esay, Ezekiel, etc. did preach to edification, exhortation and consolation, etc.  
Answ. 1. That it's more than the Scripture affirms, if they did teach in this way of prophesying.  
2. If they did, yet they took not their denomination of prophets from this kind of prophesying; but those 1 Cor. 14. are called Prophets upon this account, their speaking to edification, etc. And this was the end and work of Prophets, to edify the Church, Eph. 4 12. not to foretell of things to come: therefore the Apostle renders the reason of their prophecy, that All may be instructed, and All may be comforted, vers. 31. And again, these Prophets were such as needed directions from the Apostle, as to the manner and order in prophesying, which if extraordinary, they could rather have directed the Apostle, as Agabus, Act. 21. 10, 11.  
3. You say, 'Twas objected, that the Apostle forbidding women, did give liberty to men to preach: you grant by way of concession, The Apostle forbids women, and enjoins men to preach: But what men? not all Gifted, but all gifted and Called.  
I say, All that are gifted are Called to exercise Gift, and may prophecy.  
2. You draw the Argument thus, The Apostle forbids women gifted or ungifted to preach; therefore all men gifted or ungifted may preach, etc.  
This is the good your University doth you; make you wise to do evil and pervert truth, to draw scurrilous conclusions to dishonour truth and its servants; All women gifted or ungifted are in this Scripture prohibited; but all men that have gifts are authorized. And truly, I shall say thus much too, that I should look upon that member to be very weak and useless, that hath not some gift or other for good in the Church, in the body: But Sir, your ridiculous conclusions will not establish you.  
You conclude, That all Orders, Officers, Members in the Church above Ministers, may preach, etc.  
I thought you had owned none above you, but that you had sat in Peter's chair, been supreme Lords, to bind and lose at your pleasure, children to the holy Father at Rome; but you'll be sure to own such to be above you, which are not in your account, and then as good as none at all; absolute Lords for all that. You mention Apostles, Prophets, Evangelists: but you think there is neither of these in being; therefore you are the chief Lords over all: but you are mistaken; for Apostles Prophets, Evangelists, are no more extraordinary in the Church, than Pastors, Teachers, etc. for they are all reckoned together, Ephes 11. And if you will say, there are no Apostles Prophets, etc. I will say and make it good, there are no Pastors, Teachers, Presbyters, or others, nay no Church of Christ, without Apostles, Prophets; there may be a Church without Pastors, etc. but none without Apostles, Prophets, etc. He hath set in his Church first Apostles, than Prophets, etc. and after this Pastors and Teachers.  
1. Apostles, men sent for the gathering of the Saints.  
2. Prophet's next, because when gathered, the Prophets, (viz) gifted brethren, they exercise their gifts for the edifying of the body, until there be Pastors and Teachers; and then the gifts of the Prophets are not to be quenched, or slighted; for they are Prophets still; and out of the Prophets in process of time, may be chosen men for Office, Teachers; by Office as well as Gift; and these are elected by the Prophets, viz. the Church; for they are all Prophets, though they have not Gifts alike.  
So that first then in the Churches of Christ, there are Apostles, men sent to gather, Apostles signifying as much: and Prophets when gathered, before the Ministry you so much cry up.  
2. Yourselves are neither Apostles, Prophets, Evangelists, Pastors, nor Teachers, according to thescripture account; for first you gather no Churches; but rather endeavour to scatter those that are gathered.  
2. You build up no Churches, but ignorant, carnal, profane creatures in a way of formality, to their eternal ruin; you administer no Ordinances according to the Rule of Christ, but of Antichrist, and your own inventions; I shall conclude this with your Parallel.  

The Parallel.  1. These were Prophets. 1. So are the gifted brethren. 1. Yourselves none, nor know not what they are. 2. Those no extraordinary, but ordinary Prophets. 2. So are the gifted brethren. 2. Yourselves not ordinary, but Enemies to it. 3. Those had a spirit of Revelation. 3. So have the brethren, else none of his. 3. You are ignorant of it, have a philosophical spirit of delusion. 4. These could expound Prophetic Scripture. 4. So can the Preaching brethren to your terror and amazement. 4. You wrist them and darken them for your own ends. 5. These subjected their prophecy to the judgement of the rest. 5. So do the preaching brethren. 5. You are puffed with pride, none may question what you say, be it never so false. 6. The Spirit of those was subject to them. 6. So it is in the preaching brethren. 6. But you are subject to your spirit of pride, none may speak but yourselves, yet know not what prophecy is. 7. These spoke by two or three, & the others judged. 7. So do the preaching brethren. 7. But you speak all yourselves, but permit none to judge.   

The ninth Objection.  
Rom. 12. 6, 7, 8. Having then gifts differing according to the grace that is given to us; whether prophecy, let us prophecy, etc. Hence they gather that all that have gifts of prophecy may prophecy, etc.  
Your answer: 'Tis granted, that they who have the gifts of prophecy may prophecy, etc. But who are they that have this gift? they that are Prophets by Office, and not those who who have abilities only, etc.  
I have answered this already, That there is no Office of Prophecy, but Gift only; and they that have abilities may prophecy; the Gift is given them for that end.  
You say It will appear more fully in the context, and scope of the Chapter; having exhorted to duties of Piety in general, ver. 1, 2. he comes, ver. 3. to 9 to particular duties of Ecclesiastical persons and Officers, viz. that they should not be proud of their Gifts, etc.  
Sir, it were well if you who so account yourselves, etc. could learn that lesson: but Sir, you very much fail in your interpretation, for the Apostle speaks to the whole Church throughout the whole Chap. and in these verses mentioned, ver. 3. he speaks to the whole Church, Let no man think of himself, etc. He doth not say, let no Ministers in office think, etc. but no man. Let no man be proud, or lifted up with his gift, to think more highly than he ought of himself; but to think soberly, according as God hath dealt to every man the measure of Faith. Mark, as God hath dealt to every man; you say, every Minister in Office, the Scripture saith every man, etc. ver. 4, 5. the Apostle relates to the whole Church, We being many, are one body, etc. What Sir, do you suppose that none are the body of Christ, the Church, but the Priests? or do you not see your ignorance, that its the whole body the Apostle here speaks of?  
2. You say He sets down a distinct and perfect enumeration of all the standing officers in the Church, etc.  
To which I answer:  
1. That all your wisdom and Logic have not, cannot distinguish these Officers.  
2. He enumerates the various gifts in the whole Church; though officers are not excluded, yet there is no office but depends upon gift, else no Office.  
And 1. He mentions Prophets, Whether prophecy, let us Prophesy, etc. that is, let those who have that Gift, make use of it for the good of the Church. That this is the intention of the Scripture, note first, that the Apostle is speaking to the whole, as you have heard, Verse 5.  
2. The terms under which it's expressed; that is, 1. Prophesy according to the proportion of faith: answering ver. 3. according as God hath dealt to every man the measure of faith. Hence note, that its every man's liberty, nay duty, to prophesy according to the proportion of Faith, etc.  
3. See Verse 7. There, if anywhere, you have the Office, or Ministry, Let us wait on our Ministering, etc. The first is a Gift without Office, according to the proportion of Faith: the other is an office to be waited on, though office depends upon Gift likewise.  
You confess, That this is not the extraordinary, but ordinary Prophesying. And why this ordinary more than that? 1 Cor. 14. 31. But Sir, it is not your understanding of the Scripture that makes you give the right Interpretation of it, but because it suits best with what you drive at; for that I perceive is your great work, to make the Scripture speak to your own purpose, be it what it will.  
You conclude, Now let us see what they can gather hence; because Pastors and Teachers, who were Prophets, etc. men in Office are commanded to Prophesy, and Expound the Word; therefore private persons may, etc. this is kneading trough Logic.  
I answer: Where did you read your Logic in Scripture, that Prophets were called Pastors; or Pastors and Teachers called Prophets? but that you can say any thing, make the Scripture to say any thing for your own ends: And this is Logic learned from your father the devil; Read and apply Joh. 8. 44.   

The tenth Objection.  
1 Cor. 11. 5. Every woman that prayeth or prophesieth with her head covered, etc. Hence say they, were women that did prophecy; If gifted women did prophecy, much more may gifted men: thus Miriam, Anna and Hilda prophesied, 2 King. 22. 14 etc.  
This I suppose is a Scripture of your own invention in this place; there are enough more to the purpose then this; for I should be unwilling to do as yourself, turn the Scripture every way for your own ends: yet Sir, I shall a little trace you in this, that so your pride and folly may appear.  
You say, Here is chalk for cheese; we speak of ordinary gifted men, and they flee to women that were called extraordinarily, etc.  
And how prove you that Sir? Is there ever such a word in the Text? 1 Cor. 11. 5. he saith, pray or prophecy; was it extraordinary praying too? I wonder you left out that.  
As for Phebe, Rom. 16. 13. You say, She was a Diaconess to minister to the sick, and not to preach, or have Peter Keyes jingling at her girdle.  
I thought Sir, you were very loath to lose the Keys, having been Peter's successors so long; but I wonder how you got them from your father the Pope, who saith he keeps the chair still.  
Aquila and Priscilla were helpers to Paul, Rom. 16. 3. that is, say you, by their private instructions.  
But who told you so, that it was by their private instructions? and why not public as well as private?  
So you say, Not only men, but women should teach their children, servants, neighbours the way of the Lord. Prov. 1. 8. & 6. 20. Act. 18. 26. Tit. 2. 3.  
Confess the truth sometimes, that out of your own mouth you may be condemned; this is all we plead for, that its the duty of the Saints, according to the measure of their gift, and proportion of faith, to teach the way of the Lord to children, neighbours, any, as opportunity is offered: but I suppose you have a secret reservation, or relation to that word private, etc. and why private Sir? Is it lawful in private, and unlawful in public? where doth the Scripture make this distinction? But Sir, I suppose I have found you; you will keep it in private, that so your Diana may stand, your honour and esteem among the vulgar; and that your god, your bellies may be fed to the full, etc. Phil. 3. 18, 19  
As for that place, 1 Cor. 11. 5. you say, The words are not taken actively for women's preaching, but passively, for their attending on prayer and prophesying, etc.  
And who told you so Sir? you are very quick of apprehension, ready to give interpretations: I suppose you may thank your Logic, Rhetoric, and Philosophy for it. Is there ever such a word in the Text? nay, is it not evident that there is no such thing intended? Examine the Scripture.  
1. He speaks of men in particular, and women in particular; every man that prayeth and prophesieth; every woman that prayeth and prophesieth; he doth not say every one that doth attend upon praying, etc.  
2. If he intends the woman, that she doth attend upon the praying of another, than he intends the same to the men likewise; for its one and the same; only the manner differs: So then there is no rule given to him that speaks in prophecy, either man or woman.  
3. The Text saith, Every woman that prophesieth, etc. Pray tell me Sir, whether when a man prophesieth and preacheth the things of God, whether the women that are present hearing, do prophesy then, because the man doth? if the women, than the men: where now Sir, you will make all Prophets anon, both men and women.  
2. You say, You must distinguish of prophesying; there is prophesying which is preaching; thus say some, these women did not prophesy.  
I thought you were gotten into a Wood, almost lost, you hear what some say. But how can they tell? who told either you or them so?  
2. You say, Prophesying is taken for publishing, and singing praise, etc. Psal. 68 11. there were she preachers.  
If so Sir, why not men and women to teach and preach according to the gift? See to this purpose Col. 3. 16.  
3. You say, Suppose you grant, as your Divines confess, that its the sense of the place, that women in those times were inspired with the Spirit of prayer, prophecy, etc. according to Joel 2. 28. yet they failing and abusing their liberty, the Apostle enjoins them silence for ever in public, 1 Cor. 14. 34, 35.  
There is no such thing: Compare that with this, and it forbids but the disorder, not the thing; by permission, in submission, the women that have a gift may prophesy, which is the sense of the Scripture.   

The eleventh Objection.  
1 Cor. 16. 15, 16. The house of Stephanas addicted themselves to the Ministry of the Saints, etc. Hence you say the Anabaptists ignorantly gather, that a man may call himself to preaching, etc.  
Sir, you are maliciously mistaken, and the ignorance is in yourself. 1. In calling them Anabaptists, for practising Baptism according to the Scripture, that grieves you it seems; but you have learned a new way, both for matter and manner: for matter, Babies instead of believers: for manner, sprinkling at the holy Font, instead of baptising in a River: You are loath to go in there with your long Gowns, you have found a better way than ever was prescribed or practised; who now Sir are the Ignoramusses?  
2. You belie them (but that is no wonder) you say, they gather that a man may call himself to preaching.  
It's your own forgery; they never said so; but 1. If God gives gifts, than he calls them to it. 2. The Church finding such gifts, approves of them, owns them, rejoiceth in them, etc.  
And as for the Scripture you mention, you say first, It doth not appear that they were Ministers, and Preachers, but rather Deacons and Church-officers, who did serve and minister to the necessities of the Saints, etc.  
This is but your word, and there is no probability for it, but that you have learned to evade truth; but all will not serve you; I say therefore first, they were Ministers, and that preaching one's too.  
1. Ministers, the word is clear for that; They gave themselves to the ministry of the Saints.  
2. Preaching one's too, ver. 16. That ye submit yourselves to such, and to every one that helpeth with us, and laboureth; they were such as did help with the Apostles, and labour; In what? In giving Alms, or distributing? No. Labour in the Gospel; it's usually applied that way, I laboured more abundantly than they all, saith Paul, 1 Cor. 15. 10. and the Elders that labour in the word, are worthy of honour, etc. this word Labour is nowhere given to Deacons.  
3. Yet out of office, only by gift; I prove it thus. 1. It's the household of Stephanas that Paul baptised, and was his first fruits at Achaia; tell me when they did, or any else choose a household or family to be all Ministers in office?  
2. They addicted themselves to the Ministry, were not called by office, etc.  
3. That ye submit to such, and every one that helpeth; he doth not say to every one in office, but to every one that helpeth, that is, every one that hath the gift, and helpeth to the building up of the rest; let others submit their judgements unto such in points of difference and controversies. If Paul intended it to every Pastor in the Church of Corinth, there were very many than it seems; for there was the household of Stephanas, and so every one else that doth labour with us; how many officers will you make in the Church, if what you say were truth?  
You say, They gave themselves to the service, were not compelled or hired, etc.  
It seems at least then they were not such officers as the Parsons of the Nation are; for they must be hired, and well paid too, or else they will not serve; they are far from the temper of Stephanas and his family.  
2. You say, Take it which way you please, either for the service of the Presbytery, or Deaconship, yet this is the same; they being lawfully called, did freely give themselves to the service, etc.  
Their calling I have already proved unto you, not by office, but gift, and they readily did the service; you call the Anabaptists the Firebrands of Societies. Sir, 1. They have been, and will be a firebrand to Antichristian Societies, and the Lord will by them dash such to pieces by their doctrine, life and practice. 2. They are the only upholders of lawful Societies, both Civil and Divine. 3. Yourselves are in deed and truth the firebrands of Societies, both Civil and Divine; For Civil, you could be content to burn up Nations, Parliament, People, and all, for the establishment of your own interests, burn up Churches, the Societies of Saints, rail, and call them all that naught is, when yourselves are the men upon whom the guilt lieth; you abuse and wrest the Scripture to your own ends and interest, viz. No man taketh this honour to himself without a Call, etc. It's spoken of the Priests under the Law, who were a type of Christ, and not of your bastard Tribe of Levites, etc. Your answer to the objection I have already sufficiently cleared, that they were gifted persons, not officers, etc.   

The twelfth Objection.  
Heb. 5. 11, 12. When for the time ye ought to have been teachers, etc. here say they, the Apostle blames them because they were not all Teachers.  
The substance of your answer is, that there are two sorts of teachers; public teachers, and private teachers; the one by men in office, the other by men out of office.  
But who gave this distinction of public and private Christians? of public and private teachers? I know not; they are terms the Scripture is not acquainted withal, therefore away with them to Rome, from whence they came; and call not that or them private, whom God hath made public; say no more for shame, that its lawful for them to teach in private, and unlawful in public; doth the place and manner make so much difference? If it be lawful to teach the way of God to one or two in private, is it not lawful to teach the same to them in public? and if to one or two, why not to ten? if to ten, why not to an hundred, to a thousand? if in private, why not in public? doth the Scripture know any such distinction, or approve one more than another? If not, be silent for ever, and ashamed of your folly, and make no more such distinctions where the Lord hath made none.   

The thirteenth Objection.  
1 Pet. 2. 9 Ye are a royal Priesthood, etc. Rev. 3. 10. & 1. 6. and hast made us unto our God, Kings and Priests, etc. Exod. 19 6. All Priests must teach, but all Believers are Priests. Ergo, all Believers may teach.  
You answer: The fallacy lies in the word Priest; you read of two sorts of Priests: 1. Some by Office, etc. 2. Others a royal Priesthood proper to all Believers, etc. who as the former, come near to God. 1. Have boldness and access, etc. 2. Offer sacrifice of prayer and praise. 3. Slay their sins and mortify the old man, etc. 4. In respect of common anointing, so all Believers have an unction of the Spirit of God, which leads them into all truth, 1 Joh. 2. 20. and being thus taught, they may and must teach others.  
These are your own words: And now Sir, where is the Fallacy? in yourself, or in the preaching brethren? your own confession shall be your judge one day. But you pretend to mend all again, with the word privately, the way of the Lord; how often have you confessed the truth, and then think to lick yourself whole again, with that one word, that the Scripture owns not, upon your account; but breathes forth light and truth to the contrary, as clear as the Sun when it shines at the noonday; yet when you have confessed the truth, you pretend to over-turn it again, with that word private; with shame acknowledge your ignorance, if not your malice.  
2. You answer: You'll show the weakness of this Argument, you say, per idem thus; The office of a King is to rule; but every Believer is a King. Ergo. And if so, why do ye not get into the Throne? etc.  
I answer: Your Argument looks like yourself. Because Believers are Kings; Ergo, they do and shall reign with Christ over Sin, Satan, Flesh, and World, with him in glory; this is the truth in the mystery: but you draw scurrilous and reproachful conclusions to make the Saints and truth contemptible; be advised of your folly in time and repent, lest you walking in John a Leydens' ways, cry up Office, Office, thinking to carry away all the crown and glory from the Saints, when indeed and truth you have no more part nor portion in the business than Simon the Sorcerer, etc. I say, be warned of crying up yourselves above the Magistrate, Parliament, and Council of State, etc. resolving to ruin all, if you may not reign, lest you come to John a Leydens' end, etc.   

The fourteenth Objection.  
1 Pet. 4. 10, 11. As every one hath received the gift, even so minister the same one to another, etc. every man must use the talon God hath given him, etc. Mat. 25. Hence (you say) they argue, All that have gifts, must use them; but many private men have gifts; Ergo, they must use them.  
Your answer's true: But where? not publicly; for then many women who have excellent Gifts should be Preachers, but privately, etc.  
You have no other shift to put off truth, but this silly distinction of public, private, etc. you have worn it threadbare, being so often put to it in the very plain express terms of Scripture; that you know not where to shift yourself, but put off your load upon this word private: to which I have said so much in answer unto it, that I suppose the most weak and simple may see into your Fallacy: but Sir, you leave your case desperate at last; but no wonder, when it is so bad, that it seems you are glad to steal away from it; for you confess that which you have so long opposed.  
You say He comes ver. 11, to the gift of Prophecy, and ministering according to our Abilities.  
Is it the Gift of Prophecy? indeed it's well you confess it: It seems you had not audaciousness enough in you to contradict this truth shining so clear in your conscience.  
You say Its the gift of Prophecy.  
Surely these are not Prophets in Office; you dare not say so it seems; but as every man hath received this Gift, so let him minister, if any man speak, etc. Here you are blank, and glad to be gone with speed to the next: you saying so little, and to so little purpose, the Scripture itself being so undeniably clear, that daunts all gain sayers, as appears in your answer. I shall say no more unto it, but pursue you to that which follows.   

The fifteenth Objection.  
Rev. 11. 3. The two Witnesses Prophesy; not only the Clergy, but all the Faithful.  
You answer; 1. That borrowed Speeches make no grounded Arguments.  
I answer, That the truth of those speeches shall stand, and hold firm, when your Logic, and Rhetoric, shall have an end.  
2. You say, The Witnesses consisted of Pastors, and People; the one Preaching, the other Professing against Antichrist, etc.  
Be sure then it's not you, nor your People, who walk in Antichristian ways; but you it is must be witnessed against; and if you have not already, will kill the witnesses. And why not the people witness by Preaching, as well as Prophesying, if every one may administer according to the gift received, as in the former Argument? etc.   

The last Objection is a Sceleton.  
A penny worth of their small Reasons, a parcel of bare bones; the very naming of them is confutation sufficient, as 1 Cor. 1. 27, 29. God hath chosen the foolish things of the world, etc. Ergo, Laymen may Preach.  
Sir, Your Answer to this Objection and Scripture, seems to carry the langage of the old Proverb in it, more knave than fool: was there ever the like heard of, either from Pope, or Devil? what, not a word of answer, but scurrility, and reproach? what, reproach the Scripture itself? calling it a Sceleton, a parcel of bare bones & c? Is this enough to give satisfaction? does the light shine so clear out of that Scripture, that it compels you to fly from it, as not being able to look it in the face, or give answer to it, but cry out against it? hath not this been your practice in all Ages? when you meet with truth, that you cannot gain-say-it, then to reproach it, and render it contemptible to the people; but be ye sure you will have but little thank for it at the last day: but seeing you leave this Scripture as being worthy of no answer, but base and scurrilous names, etc. I shall say something to it, that its light may appear, and your darkness the more unto the world.  
The truth there asserted, is this, That God in all Ages hath made choice of foolish, weak, and unlikely things; by it to confound and bring to nothing, things that are.  
And this he doth, either 1. In the work of Conversion; the poor receive the Gospel; Publican, and Harlots go into Heaven before the self righteous zealous harisees; for Christ came not to call the righteous, but sinners, etc.  
2. Or in the work of the Ministry; Fishermen, Publicans, Tent-makers, Shepherds, Ploughmen, etc. And why so, that by weak means he might bring to nothing things that are in creatures apprehension.  
You cry up your humanity, fleshly wisdom, Arts, Sciences, etc. But believe it, the Lord hath begun it already, and he will go on with it by weak nothing creatures, fools in the world eyes, and in yours too, to dash to pieces all your wisdom; and by this means he will destroy the wisdom of the wise, and bring to nothing the understanding of the Prudent: Then where is the scribe, where is the disputer of this world, & c? hath not God made foolish the wisdom of the world? Take notice,  
1. That you fleshly wisdom in which you so much boast, and glory, cannot help you to the knowledge of God, 1 Cor. 1. 21. chap. 2. 14.  
2. It is foolishness with God, 1 Cor. 3. 19  
3. It is that which must be destroyed, when the wisdom of the Spirit comes, 1 Cor. 1. 19  
4. It's enmity against God; it is not subject to the Law of God, neither indeed can be, Rom. 8. 7.  
5. If mercy prevent not, its death, Rom. 8. 6. So the Greek word signifieth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wisdom of the flesh, etc. and ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wisdom of the flesh is enmity, etc. nay, and flesh's best wisdom; prudence, so the word signifieth, it's all but enmity, death, and that not only to yourselves, but others, Col. 2. 8. And this God hath done, is doing, and will discover and bring it to nothing, by weak, and unlikely men, and means, manger all the wisdom and power of men and flesh that shall oppose; be advised therefore, ye wise men of the earth; Kiss the Son lest he be angry, and ye perish from the way, etc.  
You mention other Scriptures that are not to the purpose, nor made use of, that I know of by any; but I suppose you juggled them in here, that so you might shift off the truth in this Scripture, by running to others not so much to the purpose; therefore I pass them in this place, and conclude: The sum of all, is this;  
1. That all the Brethren in the Church, that have Gifts, may Prophesy, 1 Cor. 14. 31.  
2. That every man according to his proportion of faith may prophesy, Rom. 12. 3. 6.  
3. That gifted men out of Office, have Preached, therefore may Preach, Act. 9 20. & 8. 4. & 18. 26.  
4. That every man according to the Gift received, may, and aught to administer, 1 Pet. 4. 10, 11.  
5. That its the Saints work to declare the glory of Christ's Kingdom to the world, Psal. 145. 10, 11, 12.  
6. That this, is the end wherefore God gives gifts to men, Ephes. 4. 8. 1 Cor. 12. 7.  
7. That the Saints should desire to Prophesy, 1 Cor. 14. 1. ver. 5. & 39  
8. That the Jews themselves denied not this in their assemblies, Acts 13. 14, 15. & 18. 26.  
9 None but Devil, Pope, Priests and Persecutors ever denied this truth.  
1 Cor. 14. 37. If any man think himself to be a Prophet or spiritual, let him acknowledge that the things I writ, are the Commandments of the Lord. But 1 Cor. 11. 16. If any be contentious, we have no such customs, nor the Churches of God, chap. 14. 13. But if any man will be ignorant, let him be ignorant still, etc.  
You say, There was one thing more objected. viz. That your Ministry was Antichristian, of which one word, and then you have done.  
I shall as briefly trace you in it, and so have done too.  
This you say is objected, Your ministry is Antichristan, you are Babylonish Diviners, Egyptians jugglers, limbs of the Devil, proud, covetous, etc. A whole load of such ignominious titles you may find in a little Pamphlet of one Collier, a very dangerous Sectary.  
Sir, Collier would have you to know that he hath written nothing in that little Pamphlet, but what he is both ready and able in the strength of the Lord to make it good in opposition to all gainsayers; notwithstanding your reproachful term of dangerous Sectary, both in this, and your beastial Epistle to your Reverend Senior; he is a Collier, and although you are black already, yet he will make your blackness more to appear, for he is accomplishing your desire working about coal, digging up the blackness, etc.  
Well, but you comfort yourself yet, That it is your honour, and therefore you should not fret, but rejoice and give God thanks, etc.  
A very fine way to shift of truth from yourselves, and so go on in your wickedness; saying, you shall have peace, although you add sin to sin, and walk after the imaginations and stubbornness of your own hearts: As well might the false Prophets and false Apostles rejoice, because the true ones reprove them; and tell them that they transform themselves into Angels of light; so because the servants of light reprove you, and discover your false and erroneous ways, you rejoice as if persecuted for the truth of Christ; Believe it, your glorying is not good; but I suppose your joy is but from the teeth outward, as we use to say; there is grief within and sorrow of heart, etc. Isay 65. 11. 12. 13, 14.  
You say, God is beholding to us, for the kindness we show to his Ambassadors.  
Answ. 1. Then he is but little beholding to the men of your coat; for you are the greatest enemies to them in the world.  
2. But is God beholding unto men for the kindness shown to his Ambassadors in good earnest? I must confess I am now informed by you, in that I knew not before; for I was so ignorant in this mystery, that I thought God had not been beholding to any man, no not to Ambassadors themselves; because the Scripture saith, when we have done all that we can, yet we are unprofitable servants; that we are in Christ Jesus created unto good works, that we should walk in them.  
But Sir, I suppose you do in this as in divers other things, but tell a lie in jest; for you suppose yourselves to be Ambassadors; and you would feign persuade the people to love you, and honour you, though with a lie: but that Ministry which cannot uphold itself without a lie, is not of Christ, but of him who is the father of lies.  
You proceed, And whereas they say our Ministry is Antichristian, because we were ordained by Antichristian Bishops, etc. You answer, 'Tis easily said, but not so easily proved; for first you have your Ordination form Christ by Bishops and Presbyters.  
Yourselves have concluded the Bishop's Antichristian in their Calling; and is yours Christian? a Riddle!  
But you say immediately, You have it not so much from them as Christ, etc.  
The outward, you have from them; and can they give you that they had not themselves? a paradox!  
You say, That you adminster in Christ's name, and not in the Bishops, etc.  
And why not your preaching brethren minister in Christ's name, not having to do with the Bishops? but if, you did in good earnest minister in Christ's name, you would do his work, etc.  
The Presbytery you say, is only ministerial, whereby it testifies, declares and approves of those whom God approves and calls.  
Sir, That is the reason I suppose, there are so many approved called one's of that Generation in the Nation at present as there are; if in some, pride, covetousness, ignorance, malice, treachery, blood-thirstiness, etc. In others, looseness of life, profaneness, drunkenness, whoring, etc. may declare men to be the called of God, you have as much to say for yourselves as any people in the world etc.  
But secondly, You say, The Bishops were not Antichristian, because by their life and Doctrine they have witnessed against Antichrist.  
Answ. That was not as Bishops; I do not say because Bishops and Priests too are Antichristian, that therefore there are no honest men amongst them; for the Lords people are and have been in Babylon, and the Lord calls them to come forth, Rev. 18 4.  
I deny not, but that Ridley, Cranmer, Latimer, etc. might be honest men; yet not as Bishops; their witnessing against particular errors, of which they were informed, adds no whit to their Office, it makes them Bishops never the more; no more than the witness of all the rest against the same errors, made them Bishops.  
3. You say, They were Ministers, and Ordained you, not as Lord Bishops, but as Presbyters.  
Answ. 1. You juggle with the business, you anabaptise or rather rebaptise them; it may be contrary to their minds; who knows not, that not long since, the name of Presbyter was a stranger amongst us, and to yourselves too: Therefore to say, that they did it not as Bishops, but as Presbyters, is a juggling shift, and savours of ignorance too, else why in the second place, is not Episcopos an Overfeer? as good Scripture, as ancient, as honourable, and as useful as Presbyteros an Elder? but only change of names to delude people, as if there must of necessity be some great reformation, when the name is changed, though the nature be the same, if not worse; this hath been always, and is the trick of the Devil at a dead lift, when one Form can no longer please, then to get into another; and be sure he will not mend it.  
3. If they were Ministers and so ordained you, you have done very ill to preach them down as Antichristian; and so not only to unlord them, but to unbishop and lay them aside as no Ministers, as no Bishops: where is your Call from them now? etc.  
4. You say, Many of them were able Ministers, and painful Preachers (your selves being Judges) no man can affirm that they were wicked men.  
I do not affirm that all the Presbyter persons are wicked men, yet their Office is never the honester; if any of you do know the Lord, and be in good earnest, founded upon the Rock Christ; and yet build, as you do, wood, hay, stubble, that shall suffer loss, though yourselves be saved, yet so as by fire: Therefore do not deceive yourselves, because you meet now and then with a man of some honest principles, therefore the Calling is good; no more than because the Lord hath some people in Babylon under Antichrist, therefore Babylon and Antichrist is good. Remember it was your own saying, It's not one Swallow that makes a Summer.  
5. You say, Admit some of them have been Popish, etc. yet we must not condemn all the Apostles for one Judas, etc.  
Answ. We condemn not all, although we justify the Office of neither them nor you there is but little 'twixt you; and I believe as few honest men of your Calling as any Trade in the Nation.  
You conclude, Suppose they be wicked, Heretical, Antichristian that ordain, yet our Ministry is firm, etc.  
Well said for yourself at last; you have pleaded for outward Order, Ordination, etc. all this while, and now so it be done, it matters not who doth it, wicked, Heretics, Antichrist; and why not the Devil to? I am very confident that the Devil's Ordination is as good as Antichrists? Well, but something you must have, it seems; and why may not the Preaching Brethren now upon your own account preach as lawfully without any Ordination, as yourselves with Antichrists Ordination? the one acting in the power of the Spirit of Christ, the other of Antichrist, etc. But to your Arguments to prove your Call.  
1. Argument; Those whose Ordination was right for substance. though it fail in some circumstance, yet is valid; but our Ordination was right for substance, etc. we had the inward Call.  
1. Say little of that.  
2. That upon your own account is no part of Ordination, and the outward Call by succession from Rome; your Saint Austin the Monk being sent from Rome to establish the Romish Faith in this Nation; he accordingly accomplishing the work, you have your Ordination by succession from thence.  
And for all the imposition of hands, examination of life and learning, prayer, etc. you so much seem to boast in, it's nothing but an Antichristian form without power, a dead carcase without a soul; for neither they nor you know what the Gift, Calling, or Work of the Ministry of Christ is, but glory in the fleshly form without, being ignorant of, and for the most part enemies to the Power, etc.  
2. Argument. If Baptism of Ministers in times of Popery was true Baptism, though corrupted, etc. the Ministers, though corrupted, were true Ministers; therefore you must be true Ministers, though corrupted; I suppose this to be the intention of your Argument.  
Answ. You have now hit the nail upon the head, and fastened it like a Master builder.  
1. Then I deny either their or your Baptism to be any Baptism at all; for believe it, theirs is as good as yours, never a best, but aninvented Antichristian Custom and Form, for which there is no warrant, either in Law or Gospel, or Precedent of any true Church of Christ.  
2. You do well to rank yourselves with the Ministry of Rome; for they are by Office your brethren; from thence you come, and thither you must return, etc. a grounded Argument to prove your Call: If the Ministry of Rome be true, than you are true; but they are; Ergo. this is the sum of your Argument.  
3. Argument. If the Papists disclaim us as having no Call from them, than our Calling cannot be Antichristian; but they disclaim us, etc.  
Answ. 1. Your jangling and differing each with other, and reproaching one another, argues not the truth of what you say; for it's known, and yourselves know, that by Succession, your Ordination came from thence, etc.  
2. They do not say, That your Ordination in its rise came not from them, but in the present its not approved of, or executed by them, by reason of some small differences between you.  
3. Grant by way of concession, that if what you say were truth; is there but one Antichrist in the world? you say it cannot be Antichristian; Doth not the Apostle say there are many Antichrists in the world.  
4. Argument. If your Ordination be Antichristian, then cannot you with modesty accuse us: But your Ordination is Antichristian, Ergo.  
A goodly Argument Sir I for if it were truth that you say, because ours is Antichristian, therefore yours may be so by a Law; learned Logic! As to the Ordination you mention by the people, I know none such in the formal way you pretend, Election being the sum of all, and that lieth in the people: the power, or gift of Ordination in the form being wanting, it's but a form without a power; yet I believe that the power both of Election and Ordination lieth in the Church; and if Ordination be so administered as you say, the Church appointing some of her Members unto it, they are a lawful Presbytery to do it, so far as the power accompanies it, etc.  
You conclude, If this be lawful, than a fortiori from the greater, yours must needs be lawful, learned, Orthodox Divines. Their learning and greatness mends the business well you think, though ignorant of, or enemies unto the Way, Truth, Churches and Ministers of Christ; (the case is altered now sir.)  
5. Argument. Those Ministers that are elected, proved, ordained, etc. according to the mind of Christ, cannot be Antichristian; but our Ministers are so. Ergo.  
Answ. Your Minor I deny; you have no such Election; I have told you already, you have no Church of Christ, but for the most part are ignorant, rude, deboist, profane, yet professing Hypocrites: yet secondly, such as they are, yet they never elected you before Ordination; but you for love of the tithe pigs, etc. come and take them by violence, and get their goods from them by a Law.  
2. You were never proved, viz. of your knowledge of the Lord and his ways, but of your learning; if you had the language of the Beast, and the smoke of the pit, it was enough; and as for your Ordination, I have told you already from whence it is, I need say no more.  
6. Argument. Those Ministers which are directly opposite to the Priests and Shavelings of Antichrist, cannot be Antichristian; but ours are so. Ergo.  
Answ. You are so in some Circumstantials, not in the substance; for you own their Ministry true, their Ordinances true: and indeed you are the Sectaries and Schismatics in renting from them, they being in your account a true Church and Ministry, though corrupted. This yourself acknowledged in your second Argument; and this Parson Tilly of Compton in Somersetshire, no little one in the people's account, acknowledged in express terms, that Rome is a true Church, and her Ministry a true Ministry, etc.  
2. There may be an opposition in some Circumstantials, and yet a joining in others; Manasseh against Ephraim, and Ephraim against Manasseh, and both against Judah; you are both against Christ and his Interst, which is his people. etc.  

You say this will appear by the ensuing Parallel.  1. They were ordained to sacrifice. 2. You were ordained to do the same; it's only the change of that word; the second clears it. 2. They teach the traditions of men. 2. You do the same and your own inventions; are ashamed of, and enemies to the truth of the Scriptures. 3. They mix the Sacraments and Altar. 3. You destroy and annihilate them by your impure administration. 4. They are for the Mass. 4. You kept the body and substance of it, (viz.) the Liturgy, until the Parliament took it from you. 5. They are the Pope's sworn Vassals. 5. You are as deeply engaged to your self-interest, as they are to the Pope. 6. These pervert souls and draw them from Christ. 6. You delude souls with your Forms, Customs, Ordinances, so keep them from Christ.  
But you say; That you convert souls, and bring them to Christ; that we received our conversion from sin to God, in the public Assemblies, etc.  
Answ. 1. If conversion be a proof of a Minister in office, than women may be Ministers in office, or any man by whom God converts; for I believe yourselves dare not deny, but that God is free in this thing, and worketh by whom and how he pleaseth, 1 Cor. 7. 16. Joh. 4. 28.  
You instance in Paul proving his Apostleship, 1 Cor. 9 2. that is but in particular to them, not that conversion of souls proves the Office, but the work; I deny not but there might be some men of honesty, and godly men, though in darkness in part, by whom God might work for conversion; yet this justifies not the Office.  
2. If God did own his hidden ones, and afford his presence in times of Ignorance; yet now are times of Light, and he admonisheth you to repent.  
3. Most of the conversion you so much boast of, was but a conversion from sin to Duty, not from sin to God, as many can, and have witnessed, being with Paul made partakers of another Conversion both from sin, and resting upon duty to God.  
You seem to make much of our separating from you in time of Reformation; that its a greater sin than many are ware of, to separate from a Church that professeth so much readiness to conform to the Rule, and that never was separation from the Church so unwarrantable as now it is, etc.  
Answ. 1. You never were, nor are a true Church of Christ; upon your own account and confession, you are but Schismatics, rend from your Mother-Church of Rome, who is, as you confess, true, therefore not to be departed from: but neither you nor they are the Church of Christ; if one, then both.  
2. Your work, if you would do the Lords work, is, not to reform the old, but to begin anew upon the right foundation, by a right rule, to a right end: then should we rejoice in you, and join with you etc.  
3. We see it clearly, that for want of this, all your Reformation is but Deformation, and you are but like a man in a dream, that dreams in his sleep of a goodly Palace, but when he is awake, he is in a stinking Prison. So if ever the Lord awake you, you shall then see the folly of your dream: you may change the name as oft as you please; but it's the change of the nature that doth the deed, etc.  
I have done; only my six Arguments, and I take my leave.  
Argument 1. Those Ministers whose Ordination by succession came from the authority of the Pope, are Antichristian; but your Ordination by succession came from the authority of the Pope. Ergo.  
That this is truth, is visible to all understanding men, and not denied by you.  
Argument 2. Those Ministers who do not the work of Christ according to the Scripture, but the contrary, are Antichristian; but the Ministry of the Nation do not the work of Christ according to the Scripture, but the contrary. Ergo. First, they do not his work according to the Scripture, which is to preach for conversion, baptise, bring into fellowship, etc. Mat. 28. 18, 19, 20. Act. 2. 40. etc. you do the contrary, oppose, reproach, persecute the Lords rule in his people; then see Rom 6. 16.  
Argument 3. Those Ministers who do, or do desire to sit in the seat of Christ, ruling in and over the Consciences of his people, are Antichristian; but the Ministry of the Nation hath done, and doth desire to sit in the seat of Christ, and there to rule over the Consciences of his people. Ergo. That this is truth, is undeniably clear: that such are Antichristian, see 2 Thes. 2. 4.  
Argument 4. Those Ministers whose God is their belly, and whose glory is their shame, who mind earthly things, whose call from one place to another, is earthly augmentations, are Antichristian; but the Ministers of England are such. Ergo. The truth of this I leave to him that reads to judge, etc. whether gain be not their godliness.  
Argument 5. Those Ministers who are opposers of, and enemies unto the fellowship of the Saints, and the free operations of the Spirit of Christ in and amongst them for their mutual good, are Antichristian; but the Ministry of the Nation is such, witness the Pulpit-Guard. Ergo. That such are Antichristian, see Numb 11. 28. Luk. 9 50. 1 Cor. 14. 31. 1 Pet. 4. 10, 11. Act. 5. 40.  
Argument. 6. Those Ministers who set up a Mystery of Iniquity, viz Something like truth in the room of truth, in opposition to truth, are Antichristian, Rev. 17. 10, & 13. 18. but the Ministry of the Nation are such▪ Ergo. Something like truth in the room of truth, yet opposite to truth, viz. Acquired Arts, Sciences, Tongues, in the room of the Spirit since the Apostasy, yet opposite to the Spirit, Rom. 8. 7. turn the world into Church, make Churches by a humane power, something like a Church, yet no Church of Christ, but enemies to it; Ordinations like Christ's, yet not; Presbytery, Ministry, etc. all like Christ's, yet none of his, but enemies to him; though professing they know God, yet deny him, etc. a Mystery of Iniquity; Here needs wisdom to discern; let him that readeth consider. These things I leave to your consideration, wishing you no more hurt from my heart then that through the blessing of the Lord, it might prove an effectual Call unto you, to bring you out of Babylon to Zion, etc. Rev. 18. 4.    
FINIS.   

The Postscript.  
Reader,  
THou mayst be pleased to take notice, that I had written this Answer before the third Edition of the Pulpit-Guard; wherein are many Additions which were not formerly, to which I have but briefly hinted some Answers to some of them: yet I question not, but that there is enough said for satisfaction in Answer to that Lawless Guard, if the Lord give thee a heart to understand. 2. In what I have here written, I intent, that only Brethren who have gifts may Preach, or exercise them in an orderly way; it is one end why God gives gifts unto men, and so it is their duty; not that those who have no gifts but their own imaginations, should be encouraged hereby. 3. That its proper for the Saints to judge of those Gifts; yet not to despise Prophesying; and upon this account, I am very sure that few, if any of those who cry up themselves as the only Authoritative Potents, would be found to have Gifts fit for so great a work, etc.  
There is another Book written by one Collins, something suitable to the Pulpit-Guard, tending to the same end. I believe you shall find most of those particulars he urgeth in it for his own ends, to be answered in this Book: Read with patience, and the Lord guide thy heart, and give thee understanding, etc.  
Farewell.   

Reader, Some small Escapes thou mayst meet withal, mend them with thy Pen; for I find that an Errata in the end of the Book is but of little use.  
FINIS.