CASES CONSIDERED and RESOLVED. WHEREIN All the tender godly conscientious Ministers in England (Whether for a congregational, or a Presbyterial way) are concerned. OR Pills to Purge Malignants. And all profane, ignorant, and scandalous persons. (But more particularly Calculated for the Meridian of Margaret's Fishstreet-hill) from those gross conceits that they have of their children's right to Baptism; and of their own right to the Supper of the Lord, etc. ALSO Good Council to bad men. Or friendly advice (in several particulars) to unfriendly Neighbours. By THOMAS BROOKS, a willing Servant unto God, and the Faith of his People, in the glorious Gospel of Christ, at Margaret's Fishstreet-hill.  Mallem ruere cum Christo, quam regnare cum Caesare. Luther. Si veritas est causa discordiae, mori possum tacere non possum. Jerome. 
LONDON: Printed by M. Simmons, for John Hancock and are to be sold at the first Shop in Popes-Head-Alley, next to Cornhill 1653.   

To the Conscientious READER.  
THe World is full of Books, and of how many may it be said, That they do but proclaim the vanity of the writer, and procure weariness, if not vexation, to the Reader, in this knowing and censorious age? What I have written is out of faithfulness to Christ, and love to Souls: If my pains shall prove advantageous, for the internal and eternal good of any poor Souls, I shall count it reward enough. I doubt not but those that are spiritual will find something of the Spirit in what follows, and for that cause will relish and love it, though others may therefore stand at the greater distance from it. Surely, where Truth comes, the Children of Truth will entertain it, and ask no body leave. In these days they that have least right to Ordinances, do make the greatest noise in crying out for Ordinances. God's Ordinances are choice pearls, and yet too often cast before Swine, which doubtless hath provoked the Lord to shed the blood of many among us, who have unworthily drunk the blood of his Son, and trampled it under their feet as an unholy thing. 
Heb. 10.29.  Though my Candle be but little, yet I must not hid it under a bushel. Though I have but one Talon, yet I must not hid it in a Napkin. I hope thou hast that anointing of the Spirit that will teach thee not to reject the fruit for the trees sake, nor so much to mind the man as the matter. But lest I should hold thee long in the porch, I will briefly acquaint thee with the Reasons that have induced me to present to the World what follows; and so draw to a close.  
The Reasons are these.  
First, That the honour, truth and ways of Christ, which I hope are dearer to me then my life, 
1 Sam. 2.30.  and which are struck at thorough my sides, may be vindicated.  
Secondly, That the mouth of iniquity (or which is all one, 
Psal. 107.42. Titus 1.11. Psal. 63.11.  that the foul mouths of profane, ignorant, malignant, and scandalous persons) may be effectually stopped.  
Thirdly, That the honest, just, and righteous proceed of the Honourable Committee may be manifested, and not smothered by the false reports of any profane malignant spirits that were present; 
Isa. 5.20.  who are apt and ready enough to call good evil, and evil good, light, darkness, and darkness light, etc.  
Fourthly, That the importunate desires of several Ministers, and Christians may be satisfied, especially those to whom I preach, etc.  
Fifthly, 
2 Cor. 11. Ch. 10-ult. Pro. 22.1. Eccles. 7.1.  That my Ministry and good name (which should be dearer to me then my life) may be vindicated. A good name is rather to be chosen then great riches, and loving favour rather than silver and gold: a good name is better than precious ointment, saith Solomon, Eccles. 7.1. The initial letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob) that in this Text is rendered good, is bigger than ordinary, to show the more than ordinary excellency of a good name amongst men. The Moralists say of fame, or of a man's good Name (Omnia si perdas, 
The French have this Proverb among them, That a good renown is better than a golden Girdle.  famam servare memento; Qua semel amissa postea nullus eris) i. e. Whatsoever commodity you lose, be sure yet to preserve that Jewel of a good Name. But if any shall delight to blot and blur my name, that their own may shine the brighter; I shall desire them frequently to remember a sweet saying of Austin (Quisquis volens detrahit famae meae, nolens addit mercedi meae.) He that willingly takes from my good Name, unwillingly adds to my reward. 
Mat. 5.11.12.  The remembrance of this, and the bird in the bosom (conscience) singing, makes a Heaven of joy in my heart, 
2 Cor. 1.12.  in the midst of all the trials that do attend me.  
Sixthly, That others may be undeceived, who are apt enough to judge that there are other things and worse things charged upon me then indeed there is. 
Jer. 20.10, 11. Psal. 35.11.  And indeed some say already, that there were eighteen things, others that there were six and twenty things charged against me; and all this to render my person and my doctrine, contemptible in the World, etc.  
Seventhly, That the Malignant and profane Petitioners, and others of their stamp, may be either satisfied, convinced, and reform, or that they may be found speechless, and without excuse in the day of Christ.  
Eightly, Because my case is a general case, and reaches all the godly conscientious Ministers in England, be they of one judgement or another. And clearly if upon the following Charge against me, the profane, ignorant, and Malignant party, should out and rout the godly Ministers in the Nation; I wonder where there would be found a conscientious Minister, that should not upon these grounds be outed and routed?  
Reader,  
I desire that thou wouldst cast a mantle of love over the Mistakes of the PRINTER, I having no opportunity to wait on the Press, by reason of my many Engagements other ways. I will not by any Prolepsis detain thee at the door, but desire that the God of all consolations would bless thee with all external, internal and eternal blessings, that thy actions may be prosperous, thy troubles few, thy comforts many, thy life holy, thy death happy, and thy soul lodged for ever in the bosom of Christ. So I remain  
Thine, so fare as thou art CHRIST'S. Thomas Brooks.   

A SHORT PREAMBLE That I intended (to make before the Honourable Committee for Plundered Ministers) that Truth and myself might be the better vindicated and cleared.  
Gentlemen,  
'TWas a Divine saying of Seneca, No man sets a better rate upon virtue, 
a Qui boni viri famam perdidit ne conscientiam perderet. Seneca.  than he that looseth a good Name to keep a good Conscience. He that hath a good conscience, sits Noah-like, quiet and still in the greatest combustions, and distractions (Conscientia pura semper secura) A good Conscience hath sure confidence, it makes a man as bold as a Lion, Proverbs 28.1.  
I remember Calvin writing to the French King, saith, that Opposition is (Evangelij genius) the black Angel that dogs the Gospel at the heels. And certainly, where Christ is like to gain most, and Satan like to lose most, there Satan in his instruments will stir and rage most; yet if every opposer of the Gospel and the Saints, were turned into a Devil, that old saying would be found true (Veritas stat in aperto campo) Truth stands in the open fields, yea and 'twill make those stand in whom it lives; yea 'twill make them stand cheerfully, resolutely, and unmovably, in the face of the greatest, highest, and hottest oppositions.  
Concerning these profane, ignorant, malignant, and scandalous Petitioners, I shall say as Lactantius saith of Lucian (Nec diis nec hominibus pepercit) he spared neither God, nor man; such are these Petitioners. 'Tis said of Catiline, that he was 
b Monstrum ex variis diversisque inter se pugnantibus naturis conflatum.  a compound and bundle of warring lusts and vices; such are these Petitioners. Historians say, that Tiger's rage and are mad, when they smell the fragrancy of Spices; such are these Petitioners, when they smell the fragrancy of the Graces of God's Spirit in the principles and practices, in the lives and religious exercises of the people of God.  
Gentlemen, I am compelled to tell you that I have by the gracious assistance of God, preached publicly the Gospel above these thirteen years, and the greatest part of those years I have spent in Preaching the word in London, where God hath given me many precious seals of my Ministry, which are now my comfort, and in the day of Christ will be my Crown. They are my living Epistles, they are my walking Certificates, they are my letters testimonial, as Paul speaks. And yet in all this time none have showed themselves so malicious, 
2 Cor. 3.1, 2.  impudent and ignorant, as to Petition against me, as these that stand now before you; yet am I confident that this act of theirs shall work for my external, internal, and eternal good: 
Rom. 8.28. Judg. 14.14.  And out of this eater God will bring forth meat and sweetness to others also.  
Gentlemen, I shall now trouble your patience no further but come now to answer to the things that these profane, Malignant Petitioners have charged against me, in their Petition to this Honourable Committee.   

TO THE HONOURABLE COMMITTEE FOR Plundered Ministers. The humble Petition of the Parishioners of Margaret New-Fishstreet, London, whose Names are hereunto subscribed.  
SHOWING,  
THat one Mr. Thomas Brooks, was by Order of your Honours, dated the twenty third of March, 1651. appointed to Preach for a Month, next ensuing, as Probationer; to the end, that upon the Parishioners, and the said Mr. Brooks mutual trial of each other, the said Mr. Brooks might continue, or your Petitioners have some other to officiate amongst them.  
Your Petitioners are humbly bold to offer to your Honour's consideration, that they have had trial of the said Mr. Brooks ever since your Honour's Order; but cannot find that comfort to their souls they hoped; nor indeed is the said Mr. Brooks so qualified to your Petitioners understandings, as to remain any longer with them. And further, your Petitioners say, that the said Mr. Brooks refuseth to afford your Petitioners the use of the Ordinances, of Baptism and the Lords Supper; nor will he bury their dead.  
The Petitioners therefore humbly pray, that your Honours will be pleased to revoke your Order, and give liberty to your Petitioners for six Months, to present a fit person to your Honours to be their Minister; and in the mean time, that Sequestrators may be appointed to provide for the service of the Cure, out of such money, as shall arise for tithes out of the said Parish; And, etc.   

QUERIES Upon the Malignant's PETITION.  
Gentlemen,  
IN their Petition they say, that I was to preach a Month, as Probationer, and after a mutual trial of each other, I might continue, or the Petitioners have some other to officiate amongst them. To this I say,  
1. That I never had any such thing, by one or other propounded to me, to preach amongst them as Probationer. It was only thus propounded to me; That at a full meeting, I was chosen by the honest and well affected of the Parish, to come and preach amongst them. And I did more than twice or thrice declare to them before I came, that if they did expect any thing else of me, I would not come: Only I did declare my willingness, to receive any among them into Fellowship with us, that the Lord had taken into Fellowship with himself, and that were willing to walk in Gospel-order.  
2. I say, that had they propounded the business to me, as 'tis presented in their Petition, I would never have come upon such terms, and that upon several reasons, which here, I shall omit.  
3. I say, that they had a trial of me all the Winter, I preached above twenty Sermons on the Lecture-nights, before this Order was granted, or desired; therefore I know not to what purpose I should preach among them upon trial, when they had beforehand so large a trial of me.  
4. I say, that these profane, malignant Petitioners, had neither a hand in choosing of me, nor yet hearts to make any trial of my ministry; (so far as I can understand) and therefore they may well have a black brand put upon them, as men void of common honesty and ingenuity, in abusing the Honourable Committee, and petitioning against me: When as they were neither the major part of the Parish, by far, nor yet was the Order of the Committee granted to them, nor did the Order of the Committee give any power, or liberty to these profane malignant Petitioners, to choose some other to officiate, as they pretend; what greater dishonour and contempt can they cast upon the Committee, then to declare to the world, that they have given to them (that are so notoriously known for their profaneness and malignancy) an Order to choose one to officiate amongst them.  
In their Petition they further say, That they have had trial of me ever since your Honour's Order; this is as far from truth, as the Petitioners are from being real friends to the present Authotity of the Nation. For 'tis notoriously known, that they use not to hear me, but others, whose malignant principles and practices, are most suitable to their own.  
Further they say, they cannot find that comfort to their souls they hoped. Here give me leave to quere; 1. How they could have any comfort from my ministry, that did not attend it. 2. But grant they did, I Quere, whether their want of comfort, did not spring rather from their want of faith, to close with the word, and to feed upon the word, and to apply the word to their own souls, then from any defect in my preaching? The word preached did not profit them, not being mixed with faith, in them that heard it, Heb. 4.2. Faith and the word meeting, make a happy mixture, a precious confection. When faith and the word is mingled together, than the word will be a word of power and life; then 'twil be a healing word, a quickening word, a comforting word, a saving word. Faith makes the soul fruitful; 
As Luther saith of prayer, so I may say of saith, it hath a kind of Omnipotency in it, 'tis able to do all things. Est quaedam omnipotentia precum. Tantum possumus, quantum credimus.  faith hath Rachel's eye, and Leahs womb. Where faith is wanting, men's souls will be like the Cypress, the more it is watered, the more it is withered. However that tree that is not for fruit, is for the fire, Heb. 6.8. Some say of King Midas, (not true, but fabulous) that he had obtained of the gods, that whatsoever he touched should be turned into gold. I may truly say, in a spiritual sense, what ever faith touches, it turns it into gold, into our good. A Bee can suck honey out of a flower, so cannot a Fly do. Faith will extract abundance of comfort out of the word, and gather one contrary out of another, honey out of the rock, Deut. 32.36.  
3. I quere, whether their not finding comfort by my ministry, did not rather spring from a judicial act of God, 
When she in Seneca, was stricken with sudden blindness, she cried out of the light: So when God strikes profane men with spiritual blindness, than they cry out of the Minister, Psal. 119.70.  rather than from any thing in my ministry? God, many times, punishes men's neglect of the means, and their despising the means, and their barrenness under the means, etc. by giving them up to a spirit of slumber, by shutting their eyes, and closing up their hearts, as you may see in that, Isa. 6.9, 10. and he said, Go and tell this people; hear ye indeed, but understand not, and see ye indeed, but perceive not; Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. A fat heart is a fearful plague; a fat heart is a most brutish and blockish heart; a heart fitted and prepared for wrath. These four keys (say the Rabbins) God keeps under his own girdle: 1. The key of the womb. 2. The key of the grave. 3. The key of the rain. 4. The key of the heart. He openeth and no man shutteth, and he shutteth and no man openeth.  
4. I Queer, whether their not finding of comfort did not spring from the wickedness and baseness of their own hearts, Isa. 29.13, 14. Ezek. 33, 30.- ult. Mat. 15.4,- 10. 
The Patient in Plutarch, complained to his Physician of his Finger, when his Liver was rotten. So many complain of the Minister, when their hearts are rotten; they complainthey can find no comfort, when the fault lies in the baseness of their hearts,  When men bring pride, and prejudice, and refolvednesse to walk after the ways of their own hearts, let the minister say what he will, (as they in Jeremiah, 44.15.- ult. which I desire you will turn too and read) 'tis not wonder, that they can find no comfort in the word. This is just as if the Patient should cry out of the Physician, Oh he can find no comfort in any thing he prescribes him; when he is resolved before hand, that he will rather die then follow his prescriptions. May not every one of these men's hearts say to him, as the heart of Apollodorus in the Kettle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 'tis I have been the cause of this? I judge they may, and if they will not now acknowledge it to their humiliation, they will at last be forced to acknowledge it, to their confusion and destruction, in that day wherein the great searcher of hearts shall judge the souls of men.  
5. I Quere, whether all the godly conscientious Ministers, of one judgement or another, in all England, would not be outed and routed, if this plea of profane, ignorant, malignant, 
1 King. 22. 8.-29.  and scandalous persons, that they cannot find no profit, nor no comfort by their ministry, be admitted, as a thing that has worth or weight in it. Without doubt, if this would carry the day against a godly ministry, 
2 Chron. 36.16  we should hear a cry from all parts of the Nation, where such men are; Oh! what shall we do with such Preachers as these be? 
Isa. 30.8, 9, 10, 11.  we can find no comfort, nor no profit by their ministry; we will have none of these, but we will have such, as will preach pleasing things; 
Lam. 2.14.  we will have Common-prayer-book men, and such that will administer Sacraments to us, as in former good days, wherein their was no such difference put between men and men, but all that would bring their twopences, might come and be as welcome to the Parson, (if not more) as any Puritan, or Round-head of them all.  
6. I Quere, whether your not finding of comfort and profit by the word, did not spring from Satan's blinding your eyes, and from his catching away the good seed out of your hearts. If our Gospel be hid, 
2 Cor. 4.3, 4. Satan is like the picture of the Goddess, that was so contrived, that she frowned on men as they went into the Temple, and smiled as they came out. Math. 13.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rapio, He took it, or snatched it by force or violence.  (saith the Apostle) it is hid to them that are lost: Whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. Is it any wonder, that profane, ignorant, scandalous persons, can find no comfort by the word, when as the Devil hath shut their eyes with his black hand? When he hath put a covering upon their eyes, that they can't see any beauty, excellency, or glory in it? Gospel droppings have richly fallen among many, and yet like gideon's fleece they are dry, because Satan has blinded them, and catched away the good seed that was sown upon them. When any one heareth the word of the Kingdom, and understandeth it not, then cometh the wicked one, and catches away that which was sown in his heart: (or rather upon his heart) this is he which received seed by the way side.  
7. I Quere, whether your want of profit and comfort by the word, did not spring from your want of interest in Gospel-consolations. 
'Tis interest in a pardon, a Crown, an inheritance that comforts, and not the talking of them: So here. The very Heathen could not have comfort, nor quiet when they were under the rage of sinful lusts; therefore when they knew not how to bridle them, they offered violence to nature: pulling out their own eyes, because they could not look upon a woman, without lusting after her.  Oh, 'tis not the hearing of Gospel-consolations that comforts, but the knowledge of a man's interest in them that cheers up the heart. Ah, where is that word to be found in all the Book of God, that does evidence comfort, (which is children's bread) to be of right belonging to profane, ignorant, malignant, and scandalous persons, as you can't but know yourselves to be, if conscience be in the least measure awakened. God hath all along in the Scripture, made a separation between sin and comfort; and how then can you expect comfort, who hold on in sinful ways? though love and wrath, life and death, heaven and hell, be often set before you. God is not prodigal of Gospel-consolations: they are the best, and strongest Wines in God's Cellar, and reserved only for his best and dearest friends, Isa. 40.1.2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, etc. The Hebrew word that is here rendered comfort, signifies first to repent, and then to comfort. And certainly, the sweetest joy is from the sourest tears. Tears are the Breeders of spiritual joy: When Hannah had wept, she went away and was no more sad. The Bee gathers the best honey of the bitterest herbs: Christ made the best wine of water. The purest, the strongest, and most excellent joy, is made of the waters of Repentance. Ah, lay your hands upon your hearts, and tell me, whether you can look God in the face and say, Lord we are thine; First, by Purchase. Secondly, we are thine by Choice. Thirdly, we are thine by Conquest. Fourthly, we are thine by Covenant. Fifthly, we are thine by Marriage. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhamu, nuhhamu, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahham; which signifies, first, to repent, 1 Sam. 15.35. and then to comfort, because true comfort belongs only to the penitent. Divine comfort is a delicate thing, and it is not given to him, that admits any other, saith Bernard. Nulla verior miseria quam falsa loetitia. Bernard. There is no truer misery then false joy. Nil nisi sanctum a sancto Spiritu prodire potest. Neh. 8.10. There have been those that have died under the strength and power of their joy. Valde protestatus sum, me nolle sic satiari ab eo. Luther. I said stately, that God should not put me off with these low things. I have read of one who cried out with a loud voice to Flavius Vespasianus, (vuspem pilum mutare non mores) that the Wolf might change his hair, but not his qualities. You know how to apply it. Isai. 49.4, 5.  Ah, if you are not the Lords in these respects, what Minister on earth hath a commission to comfort you? their commission is to read other Lectures to profane, ignorant, scandalous persons, etc. then those of comfort and joy, as you may see in these Scriptures, (if you will but take the pains to read them) Psal. 7.11. Psal. 9.17. Psal. 11.5, 6. Psal. 37.10, 20. compared with Psal. 75.8. Psal. 145.20. Job 21.30. Prov. 11.5, 21, 31. compared, Prov. 12.2. Prov. 14.19. Prov. 15.29. Prov. 21.18, 27. Eccles. 8.13. Isa. 11.4. Isa. 13.11. Jer. 25.31. Ezek. 3.18, 19 Nah. 1.3. Mal. 4.3. Deut. 28.15- ult. Levit. 26.14 ult. Ah, did you but wisely consider the excellency of Gospel-comforts, above all other comforts in the world, you would not wonder at Ministers giving them forth so sparingly, to profane, ignorant, malignant, and scandalous persons: For first, Gospel-comforts are unutterable comforts, 1 Pet. 1.8. Phil. 4.4. Secondly, they are real, Joh. 14.27. all others are but seeming comforts, but painted comforts. Thirdly, they are holy comforts, Isa. 64.5. Psal. 138.5. they flow from a holy Spirit, and nothing can come from the Holy Spirit, but that which is holy. Fourthly, they are the greatest and strongest comforts, Ephes. 6.17. few heads and hearts are able to bear them, as few heads are able to bear strong wines: Fifthly, they reach to the inward man, to the soul, 2 Thess. 2.17. the noble part of man: My soul rejoiceth in God my Saviour. Our other comforts only reach the face, they sink not so deep as the heart. Sixtly, they are the most soul-filling, and soul-satisfying comforts, Psal. 16. ult. Can. 2.3. other comforts cannot reach the soul, and therefore they can't fill, nor satisfy the soul. Seventhly, they comfort in saddest distresses, in the darkest night, and in the most stormy day, Psal. 94.19. Hab. 3.17, 18. verses. Eightly, they are everlasting, 2 Thess. 2.16. The joy of the wicked is but as a glass, bright and brittle, and evermore in danger of breaking, but the joy of the Saints is lasting. (Aeterna erit exultatio, quae bono laetatur aeterno) Their joy lasts for ever, whose object remains for ever.  
8. I Quaere, whether you, and men of your stamp (remaining under the power of your lusts) will ever say, that you can find any comfort at all in any man's ministry, that is not a Common-prayer-book man, or one that will give you and yours the Sacraments, and lash at the power of godliness, and at the State, in preaching, and praying, etc. doubtless under such a man's ministry (were he never so ignorant, scandalous or profane) you would plead that you found much comfort, to your souls, and that he was a man indeed for your money, etc. Well, if you have found no comfort, under my ministry, yet my comfort is, that my reward is with the Lord, and my work with my God: my comfort is, that there are many hundreds in this City, that have, and that do find comfort, by the blessing and breathe of God upon my weak endeavours.  
Further, in their Petition they say, that I am not so qualified to their understandings, as to remain any longer with them.  
To this I say, First, 'tis my joy and crown, that I am not so qualified, as to please and content, ignorant, profane, malignant, scandalous persons in their formality, and impiety. Remembering that he is the best Preacher, 
* Non qui aures tetigerit, sed qui cer pupigerit. Male de me loquuntur, sed mali, saith Seneca.  not that tickles the ear, but that breaks the heart. 'Tis a comfort to me that I am no nearer that woe, Luk. 6.26. Woe be to you when all men speak well of you. When one told Aristides, that he had every man's good word; saith he, what evil have I done, that I should have every man's good word? 'Tis sometimes more a shame then an honour, to have the good word of profane, ignorant, scandalous persons. Latymer in his last Sermon, before King Edward, saith, That he was glad when any objected indiscretion against him in his Sermons; for by that he knew the matter was good, else they would soon have condemned that. 'Twas a notable saying of Salvian, 
* Mirum esset si hominibus loquentia de Deo verba, non placeant quibus ipse forsitan Deus non placet, Salu.  'Twere very strange, (saith he) If I should please a world of men, when God himself, doth not give every man content. Luther, writing to his friend, hath this passage, My greatest fear is the praises of men, but my joy is in their reproaches and evil speeches. 'Tis certain that the praises of men, to many, are the Basilisks, that kill, the poison that destroys their immortal souls.  
2. I say, If the understandings of ignorant, malignant, profane and scandalous persons, should be the rule or standard, by which the abilities, or qualifications of such Ministers, that are Ministers, not of the letter, but of the spirit, (as the Apostle speaks) should be measured and tried: 
2 Cor. 3.6.  doubtless he that is no Witch may easily conclude, that there are no Ministers in England, 
Jer. 5.30, 31.  qualified to their understandings, but such as are malignant, ignorant, profane, and scandalous as themselves; and such without doubt would be the only qualified men to their understandings; as might be confirmed by a cloud of witnesses.  
3. 
Chriysostom studied not, (aures titillare, but corda pungere) to tickle the ears of his hearers, but to prick and ravish their hearts. Prov. 11.30.  Though I am not qualified, as to their understandings, yet (through grace) I am qualified, as to the understandings of those, that are eminent both for piety and parts, and who have made trial of what is in me, and what the Lord hath done for me. And though I am not so qualified, as to gratify your lusts, yet 'tis joy and honour enough to me, that the Lord hath so qualified me with gifts and grace, as to make me instrumental, to bring in souls to Christ, and to build up souls in Christ. In the day of account it will be made manifest, that they have been the best, the wisest, and ablest Preachers, who have brought most souls to Christ, and provoked most souls to walk with Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velokeakh. which signifies by art and industry, to catch souls, as Fowlers do to take birds.  and cleave to Christ, and lift up Christ in this world. Through grace, I can say, (with blessed Cooper) my witness is in heaven, that I have no such joy, and pleasure, as in doing the work of Christ, and in being serviceable to the honour of Christ, the interest of Christ, and the people of Christ.  
4. If this plea of profane, ignorant, malignant and scandalous persons should be admitted, as authentic, doubtless, all the godly, 
They that are wise cannot but observe much of this spirit, upon all the profane, ignorant, and malignant persons in the Nation.  tender conscientious Ministers in the Nation, that can't do as they would have them, would quickly be ejected. All the profane, ignorant, malignant, scandalous persons in the Nation, would soon cry out, as one man, Our Ministers are not so qualified to our understandings, as to remain any longer with us, Ergo.  
5. 'Tis to be remembered, that when the Petitioners were several times pressed by the Committee, to show wherein I was not qualified for the work of the Ministry, 
The Petitioners seemed to be like those in Matth. 22.46. that were none plust, by the question Christ put to them, etc. My first Sermon preached before the Parliament, was on the 26. Decmb. 1648. My second was preached on the 8. of October, 1650. for that great victory, the Lord of Hosts gave our Army over the Scots Army, in a barttel at Dunbar, Sept. 3. 1650. and both are printed by their Order. Besides my book, called, Precious Renedies against Satan's devices; which came forth this year which some of them have seen.  they all seemed to be dumb, and at very great loss, as not knowing what to answer; but at last, their malignant Champion, after much pumping gave this answer to the Committee, That I was not so qualified to their understandings, as to remain any longer among them; because I would not give them the Sacraments, nor bury their dead; which put some rather upon smile, then upon answering. But at last a worthy Member of that Committee, made this answer, That they had both heard me and seen me in Print, and so were best able to make a judgement of my abilities, and fitness for the work of the Ministry, etc. For a close of this branch of the Petition, I shall only say this, (being compelled thereunto by some) that I do believe, that I have spent more money at the University, and in helps to Learning, then several of these Petitioners are worth: (though haply I have not been so good a proficicient, as those that have spent less) I am a lover of the Tongues, and do, by daily experience, find, that knowledge in the Original tongues, is no small help for the understanding of Scripture, etc. Yet am I not kin to them, that advance and lift up acquired gifts, above the sweet sanctifying gifts and graces of the Spirit of Christ, in the souls of his Saints, as many have, and do to this day. But certainly Christ will more and mote, cloud those that labour to cloud the shinings forth of his Spirit, in the souls of his servants. Nor yet am I kin to Licinius, who held Learning to be the Common wealth's Ratsbane. Neither am I kin to those, that labour might and main the overthrow of Learning, in order to their lifting up Jack Straw. 'Tis sad, when men are not so ingenious, as to favour that in others, which they can't find in themselves.  
Further, the Petitioners say, that I refuse to Baptise their children, etc.  
Answ. 1. This give me leave to premise by the way, that 'tis my judgement, 
Gen. 17. Act. 2.38, 39 1 Cor. 7.14. etc.  (upon many grounds moving me to it) that Baptism is to be administered to the children of believing Parents, who walk in the order of the Gospel; and my practice herein, doth answer to my judgement, as is well known to many.  
2. But in the second place, I confess I have refused, and shall refuse to Baptise the children of profane, ignorant, malignant and scandalous persons, and that upon these following grounds.  
1. 
Non parentum aut majorum authoritas, sed Dei docentis imperium, Jerom. The command of God, must outweigh all authority, and example of men.  Because I cannot find any warrant in my commission from Christ so to do. I do seriously profess, that I have made a diligent search and strict inquiry into that commission, that I have received from the Lord, for the dispencing of holy things; and I cannot find any thing in my commission that will bear me out, in the Baptising the children of those Parents that are profane, ignorant, malignant, scandalous, etc. and therefore I cannot do it, lest I should hear Christ and conscience, sounding that sad word in my ears; Who hath required this at your hand? Isai. 1.12.  
2. Because, such persons that are profane, ignorant, malignant, 
Mat. 3.5, 6, 7, 8, 9.10, 11, 12. Mark. 1.4, 5. Act. 2.38, 41. Luke 3.3. Act. 13.24. Act. 8.12, 31. to the end. Act. 10.45, 46, 47, 48. Acts 18 8. Acts 22.16, 17, etc. So Ps. 50.16, 17.  scandalous, etc. if they were now to be baptised themselves, ought not to be baptised, they having no right to baptism, as these Scriptures in the margin do evidence: therefore such Parents cannot justly, upon any Scripture account, challenge baptism for their children, who have no right to it themselves. All that know any thing are not ignorant of this, that 'tis the Parent's interest in the Covenant that gives the child right to baptism; now how profane, ignorant, scandalous parents, can give their children right to baptism when they have no right to it themselves, is a thing that I am no ways able to reach; and a thing (I judge) too hard for any to prove Hos. 2.2, 3.  
3. Because, the children of Parents, whereof neither can be judged, to be a Believer, ought not to be Baptised, till the child grow up to manifest his own faith, as these Scriptures (among many others that might be produced) prove, Gen. 17.7, 8, 9 Act. 2.39, 40, 41. 1 Cor. 7.14. etc.  
4. 
Isa. 28.15, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cut a covenant with hell & death: in old time men were wont to kill and cut asunder sacrificed beasts, and to pass between the parts divided, Gen 15.17. Jer. 34.18. The ceremony intended an imprecation, that he might be cut in pieces, as that beast was, who should violate the covenant so made. The same rite was used among the heathenish Gentiles also, Rom. 14.23.  Because, profane, ignorant, scandalous persons, etc. are visibly in covenant with Satan, and therefore to administer baptism, the seal of the Covenant to their children, upon their accounts who are visibly in Covenant with Satan, cannot but be a notorious profaning of the Ordinance, therefore I dare not do it. Now that such persons are visibly in Covenant with Satan is clear, Isai. 28.15. Because ye have said, We have made a covenant with death, and with hell, are we at agreement, when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves, vers. 18. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, than ye shall be trodden down by it. Not that they had formally made a covenant with Satan; but their ways and courses were such, as did proclaim to the world, that they had as it were formally made a covenant with hell and death. Therefore to apply this blessed Ordinance to their children, who are thus invisibly in covenant with Satan; and who are not capable thereof, through want of divine warrant, cannot (doubtless) but be esteemed a high profaning of it.  
5. Because, I may not yield blind obedience, nor do any thing doubtingly, both which I should do, should I baptise their children, who are profane, ignorant, scandalous, mockers, and scoffers, at God and godliness, etc.  
6. Because, by administering that holy Ordinance to the children of profane, ignorant, scandalous persons, I shall make myself guilty, of nourishing, 
If I partake in other men's sins, I must partake in their punishments. Rev. 18.4. Christians were wont to be of that courage, that they feared nothing but sin. Nil nisi peccatum timeo, said Chrysost.  and cherishing in such wicked persons, such vain opinions and conceits, that cannot but be very prejudicial to their souls, as that they have aright to that precious ordinance, when they have none. That God hath taken their children into covenant, as well as the children of the best believers in the world, when he hath not. That God is more favourable and loving to them, than indeed he is: And that their case is not so bad as some would make it, etc. All which opinions and conceits (with many more of the same stamp that might be named) cannot but prove many ways prejudicial to men's immortal souls.  
I shall forbear the laying down any more reasons, why I have not, nor shall not baptise their children, who are profane, ignorant, malignant, scandalous, mockers, and scoffers at God and godliness; judging that these may be sufficient, to satisfy all intelligent men.  
Further, these Petitioners say, that I will not give them the Lords Supper.  
Answ. Though I do give the Lords Supper to those to whom of right it belongs, yet I cannot, I dare not give it to profane, ignorant, malignant, scandalous persons. I had, with Calvin, rather die, then that this hand of mine should give the things of God to the contemners of God. 
2 Cor. 6.14. ult. Phil. 32. Mat. 15.26. 1 Cor. 5.12, 13. Rev. 22.15, 21, 27. It is worse to admit a man openly polluted with sins, than a man bodily possessed with Devils, Chrysost. The Thurians had a law, that whosoever went about to abolish an old law should present himself with a rope about his neck, before the people; that if his invention was not approved, he might presently be strangled. You know how to apply it. 1 Cor. 11.27, 28, 29, 30. Rev. 2.12, 13, 14, 15, 16. 1 Cor. 10.3, 4, 5, 6, 7, 8, 9, 21, 22. compared, Nehem. 13.18, 19  And with Chrysostom, I had rather give my life to a murderer, than Christ's body to an unworthy receiver. And had rather to suffer my own blood to be poured out like water, then to tender Christ's blessed blood to any base liver, and that upon these following grounds.  
1. Because, such persons are excluded by the word of God, from communion with Believers in that glorious Ordinance, as the Scriptures in the margin do evidence.  
2. Not only the Scriptures, but the very Episcopal Rubric, for the administration of the Communion, does exclude, and shut out such persons from the supper of the Lord, in these words, They that intended to partake of the holy Communion, should signify their names afore to the Curate and if any of those be an open and notorious evil liver, so that the Congregation is offended; or have done any wrong to his neighbour by word or deed, the Curate having knowledge, shall call him and advertise him in any wise, not to presume to the Lords table, until he hath openly declared himself, to have truly repent, and amended his former naughty life, that the congregation may thereby be satisfied, etc. As for the Presbyterial way, you all know, that by their Directory, and laws annexed, they must not receive any to the Communion that are ignorant, scandalous or profane in their conversation. So that the sum of what hath been said is this, that by the laws of God, and by the laws of Episcopacy, and by the laws of Presbytery, profane, ignorant, and scandalous persons are to be excluded from the Supper of the Lord. Ergo.  
3. Because, the admitting of such that are profane, ignorant, scandalous, or that are scoffers, and mockers of all goodness, etc. to the Supper of the Lord, is the ready way to turn the House of God into a den of thiefs; and to bring a dreadful doom, both upon consenters, and presumers, as the Scriptures in the margin will make good. Not only the lack of the word and Sacraments, (saith Bilson) but the abuse of either greatly hazards the weal of the whole Church. If profane ones be allowed to defile the mysteries and assemblies of the faithful, and holy things be cast to dogs, 
Matth. 7.6.  it will procure a dreadful doom, as well to consentaries as presumers. Ergo,  
4. Because there are many horrid sins in their coming to the Supper of the Lord.  

1 There is horrid pride, 
Yet pride cannot climb so high, but justice will sit above her.  else no man in his wickedness would presume to taste of the Tree of Life.  
2 There is Rebellion and Treason against the Crown and Dingity of Christ. Their hands and lips adore him, as Judas his did, but their hearts and lives abhor him.  
3 There is theft and sacrilege, 
Possidonius reports, that all that took the gold of Tholosse, perished in the possession of it. Apply it. They may say with Henry the 7th, the cup of life is made my death.  if the taking away of the Communion Cup or Cloth, etc. be such horrible theft and sacrilege, surely, it is far greater theft and sacrilege to take that bread and wine that is set apart, and sanctified by the Lord himself, for a holy use.  
4 There is murder in the cruelest manner that can be; for they kill two at once, Christ, and their own souls, 1 Cor. 11.27.29. compared.   
'Twas wickedness in Julian to throw his blood in the face of Christ; but for a wicked Communicant to take Christ's own blood (as it were from his heart) and throw it into the face of Christ, is most abominable and damnable.  
5. 
A gracious soul may say, not only (Credo vitam aeternam & edo vitamaeternam) I believe life eternal, but I receive life eternal.  They want those qualifications that should fit them for this glorious Ordinance. As,  

1 Experimental knowledge.  
2 Faith, without which they cannot see Christ, nor receive Christ, nor feed upon Christ, nor apply Christ, nor seal to Christ.  
3 Repentance from dead works.  
4 New obedience.  
5 Love to Christ and his Children.  
6 Holy thankfulness.  
7 A spiritual Appetite. All which are absolutely necessary to fit souls for the Lords Supper, Ergo.   
6. Because such as are profane, scandalous, scoffers, and mockers, 
Read these Scriptures. Prov. 4.14, 15, 16. Ephes. 5.14. 1 Cor. 5.9, 10, 11. 2 Tim 3.1, 2, 3, 4, 5. The Heathen could say (Qui aequo animo malis immiscetur, malus est) He that is well contented to keep company with those that are naught, is himself made naught. Euseb. lib. 3. c. 25. 1 Cor. 5. 1 Tim. 1.19, 20. Mat. 18.15, 16, 17, 18. 2 Thess. 3.6. 1 Tim. 6.3, 4, 5.  etc. are not fit for civil society, how much less fit are they then for Religious societies? Men that love but their names and credits in the world will shun the society of such vain persons; how much more then, should men that love their Christ, and that love their precious souls, eat such society? Look as shelves and sands do endanger the Seaman, and as weeds endanger the corn, and bad humours, the blood, and an infected house, the neighbourhood: So does the society of evil men, endanger good men. One said, As oft as I have been among wicked men, I returned home less a man than I was before. Men that keep ill company, are like those that walk in the sun, tanned insensibly. Eusebius reports of John the Evangelist, that he would not suffer Cerinibus the Heretic in the same Bath with him, lest some judgement should abide them both. You may easily apply it to the point in hand.  
7. Because such persons as are profane, scandalous, and wicked, etc. if they were in the Church, they are by the word of God to be Excommunicated, and cut off from visible union and communion with Christ and his Church; therefore they are not to be admitted to the privileges of the Church. That wickedness that is a sufficient ground for the casting them out if they were in, is a sufficient ground to keep them out from polluting the glorious Ordinance of the Lord.  
8. 
Mat. 26.27, 28, 29. 1 Cor. 10.16, 17, etc. Mat. 3.12.  Because the Supper of the Lord is a Feast instituted by Christ only for his friends and children, for those that have received spiritual life from him, and that have union and communion with him. But profane, ignorant, malignant, scandalous persons, 
Luke 15 8. 1 Cor. 5.6, 7.  are chaff which the fan flings out of the floor. They be as dirt and dust which the bosom sweeps out of the house. They be as leaven, which if let alone, so wres the whole lump, and therefore must be purged out. They be as thorns and briers which must not stand in the midst of the corn, 
Heb. 6.8. Rom. 3.13. Mat. 3.7.  but must be stubed up and burned. They be as open Sepulchers, out of which proceeds nothing but noisome savours. 
Acts 28.3, 4, 5.  They be as Vipers, which must be shaken off, as Paul shook off the Viper that fastened upon his hand. They be as ravenous wolves, which every careful, 
John 10.12.  watchful shepherd must keep out of his fold. They be as swine, that will trample the choicest pearls under their feet, 
Matth. 7.6.  if they should be cast before them; therefore Ministers must not hang Gospel-pearls in such swine's snouts, 
The Table of the Lord (saith chrysostom) is that whereon the (blessed) carcase is laid; we must not suffer chattering Jaies to come thereunto, for only highflying Eagles are to feed thereupon.  nor cast them under such swine's feet. The fouler the chest is, the more unfit it is to have a fair and precious Garment put therein; and the filthier the soul is, the unfiter it is to receive in this holy Sacrament. I have read of a Jewel, that being put into a dead man's mouth, loseth all its virtue. Such a Jewel is the Supper of the Lord, it looseth its virtue when 'tis put in profane, ignorant, scandalous persons mouths, who are dead God-wards, and dead Heaven-wards, and dead Holynesse-wards, and dead Christ-wards.  
Lastly, these Petitioners say, That I will not bury their dead.  
To this I shall give this short Answer, That if they mean that I would bury their dead after the old fashion, 
Matth. 8.22. Nay, 'tis known to hundreds, that 'tis my practice, after the dead is buried, to preach to the people that are met upon that occasion (if so desired) many grounds moving me thereunto.  I confess it, and shall only say, that 'tis most proper for the dead to bury the dead, as Christ speaks; my work being to Preach the Gospel. But if by burying their dead, they mean, that I will not accompany their Corpse to the grave, being the last office of love that can be performed to the deceased person, 'tis notorious false; all that know any thing of the Scripture, can't but know that there is nothing in all the Book of God that will bear a Minister out to bury the dead, as profane, ignorant, scandalous persons, would have them buried; and therefore I done't, and I hope I shall never be so far left of God, as to conform to the superstitious desires and customs of vain men.  
Reader, for a close, thou mayest take notice, That though I was ready to give in the forenamed Arguments, 
Greater respect the Honourable Committee could not cast upon me, nor greater contempt upon the profane malignant Petitioners, than not to put me to answer to the things objected against me. One of these profane malignant Petitioners objected to me, Judas his receiving the Supper of the Lord, which I disproved, & yet this vain; person (as I have been informed) boasted of victory. John 13.30. Hilar Durand. Piscator, Beza, etc. compare Mat. 26. and Mark. 14. together, and you shall find that neither of them doaffirm that Judas was at the Lord's Supper, therefore we have no ground to believe that Judas was at that blessed Supper. Luke 22.19, 20. Mat. 26.26, 27, 28, 29.  in answer to the objections made by the Profane Malignants, in their Petition against me. Yet the Committee in their wisdoms (it seems) did not judge it meet so much as to ask me a reason, why I did not Baptise their Children, give them the Lords Supper, and bury their dead: they well knowing, that there is nothing more ordinary, then for those to be bawling and crying out for Ordinances, that have no right to them: And that if upon the non giving of the Ordinances to such profane persons, they should eject Ministers out of their places, they should quickly eject all those in the Nation, that are most tender of the honour of Christ, and that have been some of their best friends in the worst times.  
Before I give the Council intended to the Petitioners, I judge it useful (in several respects) to batter down that which most profane, ignorant, malignant, scandalous persons do count their strong hold, or their greatest Argument to prove it lawful for them to receive the Supper of the Lord, notwithstanding their profaneness and wickedness; and that is, That Judas was admitted to the Lords Supper, and that they are not worse than Judas, no nor yet so bad, Ergo.  
Now for the casting down of this their (imagined) strong hold, for the dispatching this their first born, this their Goliath, consider with me these following things.  
1. The Holy Ghost by the Evangelist John, doth punctually, and expressly tell us, that Judas went out immediately after the sop. That this sop was no part of the Sacramental Supper, both Fathers and Schoolmen do agree, and many others in our own time, who are men of great piety and parts, Ergo.  
Did I know any thing of weight that could be objected against this Argument, I would be so faithful as to give an answer to it, as the Lord should enable me to do, but I know nothing that has that strength in it, as to weaken the truth asserted.  
2. Those to whom Christ gave the Sacrament, he saith without exception, This is my body which is given for you; this is the cup of the new Testament, in my blood, which is shed for you; and I will not drink henceforth of the fruit of the Vine, until that day I drink it new with you in my Father's Kingdom. Now I would willingly know, 
Were hypocrites, and reprobates known to us, we ought to shut the door against them, and will Christ open it? surely no.  how this can in the least measure stand with the wisdom, holiness, justice, righteousness, innocency, and integrity of Christ, to say this, and promise this to Judas, whom he knew to be an hypocrite, reprobate, a devil, as himself calls him? Joh. 6.70, 71. chap. 13.10, 11. If this be not to make Christ a false witness, a liar, a deceiver, etc. I know not any thing.  
3. 'Tis as clear as the Sun, (from that 22. of Luke 28, 29, 30.) that those to whom Christ gave the Sacrament, were such as did continue with him in his temptations, 
Matth. 26.24. Mark 14.21. Joh. 6.70. Act. 1.25. 1 Cor. 6.2, 3.  and such as Christ did appoint to them a kingdom, and such as should set upon Thrones, etc. Now are there any so vain and foolish, as to say, that Judas did continue with him in his temptations? Or, that Christ did appoint to him any other kingdom, than a kingdom of darkness? Or, that he shall set on a Throne to judge others, who shall at last be judged as a Devil?  
4. 
Quod non actibus, sed finibus pensantur officia. Duties are esteemed not by their acts, but by their ends.  Judas was no ways capable of any of those noble ends and glorious uses, for which the Lord Jesus appointed this Sacrament; he having no real love to Christ, no experimental knowledge of Christ, no faith to discern Christ, to apply Christ, to feed upon Christ, to seal to Christ, etc. How could this Ordinance strengthen grace in his heart, who was wholly void of grace? How could this Ordinance confirm him in the love of God, who was at that very time under the greatest wrath of God? 
Maximilians' Motto, was Tene mensuram, & respice finem.  How could this Ordinance seal up to him the pardon of his sins, who notwithstanding all the hell fire, that Christ cast in his face, yet would hold on in his sins, and rather betray Christ into the hands of his enemies, and his own soul into the hand of Satan, then cease from doing wickedly, etc. That little wisdom that is in man, will work him to forbear his work, and suspend his act, 
Coloss. 2.3.  where he sees his end will fail. And will not those treasures of wisdom that be in the Lord Jesus, much more work him to suspend his work, where he sees plainly and clearly that his end will fail him? (as in the case of Judas) surely it will.  
5. Consider seriously, whether it be in any degree probable, that Jesus Christ would give his blood to Judas, 
John 17.9.  and yet not so much as lift up a prayer for Judas; that Christ would do the greater thing for Judas, 
Sanguis Christi, clavis coeli. Christ's blood is heaven's key. And so Judas would have found had Christ given it to him.  and yet not do the lesser; that he should give his blood to Judas, and yet not spend a little of his breath, to save Judas from wallowing in his blood for ever. Among men, it would argue the greatest weakness that could be, to deny the least favour, where they have showed the greatest favour, etc.  
Well, but if for argument sake we should grant, that Judas did receive the Lord's Supper, it will not from thence follow, that 'tis lawful for those that are openly profane, wicked, scandalous, and malignant to receive it, and that upon these following grounds.  
Reason 1. 
Secreta mea mecum. My secret is with myself, is an Hebrew Proverb. We are not to look to men's hearts, but to their lives and conversations, and according as they are good or bad so to proceed.  For that Judas was a close hypocrites and carried his sin so secretly, that nothing appeared openly against him, for Christ yet to refuse him. Hypocrisy is spun of a fine thread, and not easily discerned, Matth. 26.21, 22. And as they did eat, he said, Verily I say unto you, that one of you shall betray me: And they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I? Sincere hearts, are more jealous of themselves then of others; and will rather judge a thousand hypocrites to be Saints, than one Saint to be an hypocrite.  
Reason 2. Because Judas was a member of the Church, and had done nothing openly that could cast him out; and by virtue of this membership, he might justly claim it as his due, he being called into fellowship by Christ himself. Now what advantage is this, to such open profane wicked persons, as (de jure) ought and (de facto) are excluded from the Lords Supper, as I have before clearly and fully proved.  
Reason 3. 
Judas, as Tertullian thinks, was pretty honest till he carried the bag. (It is hard to be in office, and not to put conscience out of office) Several other Writers were of Tertullia's opinion concerning Judas, Isa. 50.1, 2. Prov. 28.21. Cato hits M. Caelius in the teeth with this baseness, that for a morsel of bread, he would sell either his tongue, or his silence. Isa 53.2, 3. Act. 5.30, 31. Rom. 8.34. Ephes. 1.20, 21, 22, 23. Prov. 15.21. Matth. 27.3, 4, 5. Prov. 30.20.  Because, in respect of wickedness and all profaneness, they go beyond Judas, Judas was no drunkard, swearer, mocker, scoffer, he did not sin openly, and glory in his sin. He did not by any open way of wickedness, sad and quench Christ his Spirit, or Disciples: he was so far from giving any scandal, or offence to his fellow-Disciples, that when Christ told them, one of you shall betray me, they were all jealous of themselves, none of them were jealous of Judas; And they began every one of them to say unto him, Lord, is it I? Judas betrayed Christ for thirty pieces of silver, but open profane wicked persons, they betray Christ, his word, his people, and their own souls for a thing of naught. They will transgress for a morsel of bread, (as Solomon speaks) for a trifle. They will fallen the greatest and the choicest things dog-cheap, even at the poorest and the lowest rate, that the world, or the god of this world shall bid. Judas betrayed Christ once, and open profane wicked persons, by their open treasons and transgressions, do oftentimes in a day betray the Crown, Sceptre, and dignity of King Jesus. Judas plotted treason against Christ when he was in a low afflicted, despised condition; but such as are openly profane, and wicked, they plot and act treason against Christ, now he is exalted, crowned, and set down at the right-hand of God, in that glory and Majesty, that can neither be conceived nor expressed by any mortal creature. Judas betrays Christ, and is struck with dreadful horror and terror, but such as are openly wicked, they betray Christ, and yet joy in their transgressions, which are as so many treasons against Christ. Judas betrays Christ, and yet justifies the innocency of Christ, he reputes and confesseth his sin; but such as are openly wicked, proceed from evil to evil, and yet with the harlot, they wipe their mouths, and say, What evil have we done?  
Reas. 4. Because, 
Had Christ, as a God and searcher of the heart, kept out Judas from the Passover, because he knew his heart was naught, he had left us a pattern to eject such as the Church should be jealous of, that their hearts are not right before the Lord, when there is nothing detected.  Christ gave the blessed Sacrament Ministerially, as he was man, leaving them a pattern to walk by that should come after him; and such was the carriage of Christ toward Judas all along. Christ did not act toward Judas as he was an allseeing God, nor as he was the heart-maker, the heart-searcher, the heart-observer, the heart-discoverer, but he acted towards him ministerially. Neither do I see how it could stand with the holiness, justice, faithfulness, and wisdom of Christ, to give that holy Ordinance to Judas, whom he knew (as he was God) to be such a dog, a devil, considering how he had bound all his servants from casting pearls before swine. To affirm that Christ gave the Sacrament to Judas, as he was God, what is this, but to make Christ's practice, fight against his own precepts? which for any to do, is, doubtless, blasphemy in the highest degree.  
And now I appeal to the consciences of all profane, wicked, malignant persons, whether they were not better a thousand times, to be shut out from this glorious Ordinance of the Lords Supper, (till the Lord shall in mercy, if it be his good pleasure, fit them for it) then to think to get in at this door, by making Judas the Porter.  
I shall now address myself, to give some good counsel to the Petitioners, and so conclude.   

GOOD COUNCIL TO Bad Men. OR FRIENDLY ADVICE TO Unfriendly Neighbours, and their Abettors.  
YOUR Petitioning against me, to all underderstanding men, was a compounded evil; an evil made up of pride, envy, malice, discontent, ignorance, etc. 
Dan 4.27. Isai. 50.11. Isai. 33.14. utinam ubique de gehenna dissereretur, Chrysostom. I could wish that men would discourse much and oft of hell.  My council to you is to break off your sins by repentance, that it may go well with you for ever; if you will not, justice will be above you, and in the close, you must lie down in sorrow. Tell me, Can you dwell with the devouring fire? Can you dwell with everlasting burn? 'Twas a good saying of Chrysostom, speaking of hell, (Ne quaeramus ubi sit, sed quomodo illam fugiamus) Let us not seek where it is, but how we shall escape it. Grievous is the torment of the damned for the bitterness of the punishments, but it is more grievous for the diversity of the punishments, but most grievous for the eternity of the punishments. Ah, consider before it be too late! what a sad thing 'tis for souls, at last, to have the gate of Mercy, the gate of Indulgence, the gate of Hope, the gate of Glory, shut upon them, Matth. 25.10. When a sinner is in hell, shall another Christ be found to die for him? or will the same Christ be crucified again? Oh no; oh that you were so wise and merciful to your own souls, 
They were wont to say in former times, (Caius Seius bonus vir, sed Christianus. Caius Seius was a good man, but he was a Christian. You may easily apply it, etc.  as to dwell upon these Scriptures, Joh. 3.3. Jesus answered, and said unto him, Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. Except men be first unmade, and new made up again by the Spirit and Word; except the whole frame of their old conversation be dissolved, and a better erected, there is no heaven to be had. Heaven is too holy, and too hot to hold Drunkards, Revilers, Mockers, and such like, as you may plainly see by comparing these Scriptures together, 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Judas 14, 15. Revel. 21.8. & 22.15. He that is truth itself and cannot lie, hath said, Without holiness no man shall see God, Heb. 12.14. This I am sure of, that all man's happiness here, is his holiness, and his holiness, 
Chrysostem calls some holy men of his time (aggelous) earthly angels.  shall hereafter be his happiness. You must in this life be holy, or in the life to come you shall never be happy. Seneca, a heathen man, saw so much excellency that morality put upon a man, that he saith, that (ipse aspectus boni viri delectat) the very looks of a good man delights one. Oh then, what a beauty and glory, doth real sanctity put upon a man; it makes him more excellent than his neighbour, as Solomon speaks, Proverbs 12.26. When Agesilaus heard the king of Persia, 
Psalm 16.3.  styled the great king, saith he, I acknowledge none more excellent than myself, unless more righteous; none greater, unless better.  
But to hasten towards a close, you may be very confident of these few things, which I desire, as you tender your own good, you would seriously consider.  
1. That those ways of the flesh, wherein now you walk, will be bitterness in the latter end, 
It was the saying of an ancient Philosopher, Whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived. Hark Scholar, said the Harlot to Apulsius, 'Tis but a bitter sweet that you are so fond of. Ah, your scoffing, and mocking, will prove but a bitter sweet at last. Act. 5.38, 39 & chap. 9.4, 5. Constantine the great Symbol, was (immedicabile vulnus ense rescindendum est.) When there is no hope of curing, men must fall a cutting. And so will God deal with sinners souls. Therefore look about you sinners. Isai. 40.15. I laugh said Caligula speaking to the Consuls, to think that I can kill you with a nod of my head. And can't God do it with as much ease; Rom. 14.19. Heb. 12.14. Luther said, That in the cause of God he was content (totius mundi odium & impetum sustinere) to undergo, the hatred and violence of the whole world. The Heathen Orator could say, (A recta conscientia ne latum quidem unguem discedendum) a man may not departed an hairs breadth all his life long, from the dictates of a good conscience. Cant. 8.1. Psa 63.1, 2, 3. Rom. 14 1. & chap. 15.1. 1 Joh. 1.3, 4. Luk. 23.24. Act. 7.39.60. Mat. 6.12, 13, 14, 15. Tully said of Caesar (nihil oblivisci soles, nisi injurias) That he forgot nothing but injuries.  Prov. 14.12. There is a way which seemeth right unto a man; but the end thereof are the ways of death. Though sin doth come sometimes clothed with a show of reason, and religion, yet the end of it will be death. Sin at last will betray your souls into the hands of Satan, as Dalilah did Samson, into the hands of the Philistims. Sin makes the soul black with filth, and red with guilt, and then vengeance follows. The Rabbins were wont to tell their Scholars, to scare them from sin, that every sin made God's head ache; but, without sound repentance, you will at last find, that every sin will make your hearts ache. Oh, that when you are tempted to sin, you would say, as Demosthenes the Orator, did of the beautiful Lais, when he was asked an excessive sum of money to behold her; I will not (said he) buy repentance so dear. I am not so ill a merchant, as to sell the eternal for the temporal.  
2. You may be confident, that all your oppositions, one way or other, against the ways of God, and against the people of God, is a fight against God, who will be too hard for you, when you have done your worst; and what you get, you may put in your eyes, and weep it out again. Those that strive for mastery with God, God will overmaster with a witness, Isa. 27.4. who would set the briers and thorns against me in battle? I would go through them, I will burn them together. God can nod a soul to hell; He can speak a soul miserable in a moment. Who ever stood out against him and prospered? There is such a near union between God and his people, between God and his ways, that you cannot possibly oppose them, but you oppose God himself, who can presently cause the greatest arm of humane power, to shrink up; as you may see in his dealing with Pharaoh, Hamman, Belshazzar, and others, etc. Is a dry Reed able to stand against a consuming fire? Is a worm able to overcome a Lion? Is weakness able to overcome strength? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: Behold, he taketh up the Isles as a very little thing; as the Prophet Isaiah speaks. And what then is the poor creature, that he should fight against an Almighty Creator? Caesar told Metellus, he could as easily destroy him, as bid it be done. So can God; Who dares then engage against him?  
3. You may be confident, that though I hate your sins, yet I do don't hate your persons. I am willing to live in love, and peace with all men, so far as I may without sin; but I abhor compliancy with any man, to the dishonour of Christ, to the wounding of my conscience, to the profaning of holy things; or to the prejudice and disadvantage of the truth. 'Tis below humanity to hate a man, whose nature and similitude he may behold in the humanity of Christ. (Deum odit qui hominem odit) He hateth God, that hateth man. I must love men, but hate their vice. It is said of Ephesus, That they hated the deeds of the Nicolaitans, their errors not their persons. So Jacob cursed the wrath of his sons, but blessed their persons. So Paul, 1 Cor. 4.15. and so do I, through free mercy.  
4. You may be confident, that I don't refuse the baptising of your children, and the giving you the Sacrament, etc. out of pride, or envy, or upon any carnal account in the world, but only upon the grounds, that I have before laid down. I take the searcher of all hearts to witness, that I should much rejoice and bless the Lord, if he would be pleased to work such a thorough work of grace upon all your hearts, as that I might (without sin) dispense all the precious things of Christ to you. Ah, 'tis not a joy, but a real grief to my soul, that others han't that right, and can't come to those Ordinances, which God hath made so sweet and advantageous to me, and many others of the sons of Zion.  
Oh! how willing should I be, and those that walk with me, to give you the right-hand of Fellowship, if we could but see, that the Lord has taken you into fellowship with his blessed Self; that so the Ordinance might be a cordial, and not poison to you.  
I do profess before the Lord, that I do, from my soul, forgive you the wrong and injuries that you have done me, or attempted to do. God has been good to me, notwithstanding my failing towards him, and my sins against him: And the sense of his love and rich goodness, makes my bowels to earn towards you.  
Oh! 'Tis a mercy more worth than a world to me, that God hath given me such a frame of spirit, as that I can pray for your souls, and weep over your sins; and that I am ready to serve you in all those ways, wherein I may further the eternal welfare of your souls, etc. 
Lihnod lelammed, We therefore learn that we may teach, is a Proverb among the Rabbins. I could have dealt with you in another way, had I not intended the good of your souls. Jer. 44.15- ult. Acts 20.26, 27. Ezek. 3.17, 18, 19 1 Cor. 9.20, 21, 22. John 12.48. 2 Cor. 5.10. Rom. 8.28. Micah 7.8, 9, 10. Jer. 20.9, 10, 11, 12. Mal. 3.17, 18. Isa. 49. 4, 5. Prayer is (porta coeli clavis paradisi) the gate of Heaven, a key to let us in to Paradise. Heb. 3. 7-12. Nec Christus nec coelum patitur hyperbolen. A man cannot hyperbolise in speaking of Christ and Heaven. Omne bonum, in summo bono. All good is in the chiefest good. Isai. 1.16, 17.  Make use of me in any thing wherein I may serve you without sin, and see whether I shall not be willing to act for your good, notwithstanding all provocations to the contrary.  
5. For a close (because I would not be over tedious I shall draw many things within a narrow compass) you may be confident that my end in writing, is your due conviction and satisfaction, that you may weigh my Arguments, and clearly see that 'tis not will, nor humour, etc. but Conscience, Reason, and Religion, that acts me. If notwithstanding what I have said, you shall continue in your malice, envy, hatred, etc. I shall have comfort in this, that I have in all faithfulness freed myself from being guilty of the blood of your souls; and in that I have declared to all the world my willingness to serve the interest of your souls in all ching wherein I may without sin. And most confident I am, that if what I have written do not better you, it will be a witness against you, when you and I shall meet before Christ's judgement seat. And confident I am, that God will bring much good to me out of all the plots, designs, and actings that have been, or that shall be by vain men against me. And confident I am, that, the more you stir in any way of baseness or wickedness, the more the Lord will make you to stink, and the more contempt he will pour upon you, and the more bright he will cause my innocency to shine, and the more weighty shall be my Crown in the day of Christ.  
My desires for you before the Lord, are these, That you may have such a sight of your sins as may work you to kiss the Son lest he be angry, and you perish when his wrath is kindled but a little. And that you may not trifle away the day of grace, and the things that belong to your eternal peace, lest God should swear in his wrath, that you shall never enter into his rest. Oh that in the light of the Spirit you may see Christ to be the greatest good, the most  good, the most necessary good, the most suitable good, to be a total good, an only good, and an eternal good; that so your souls may in good earnest fall in love with Christ, and may cry out with that Martyr, None but Christ, none but Christ; Oh none but Christ to save us, and none but Christ to rule us, none but Christ to justify us, and none but Christ to command us. Oh that you may cease from doing evil, and learn to do well, that so you may be happy in life, blessed in death, and glorious in the morning of the Resurrection.  
FINIS.