THE CASE considered & resolved: Whether Mr. Brooks his Pills to purge Malignants were prescribed from Ignorance, Malice, or both?  
OR (Mr. Tho. Brooks his inside turned outward:) WHEREIN All godly, humble, and ingenious Christians, whether in a Congregational way or other, are concerned, to inquire into the truth of those men's Commissions, who pretend themselves to be Preachers of the Gospel.  
Presented in general to the Inhabitants of Margaret's New Fish-street, but more particularly for the consideration of himself, and those of his Congregation, to undeceive them of those gross conceits that they may have of him, or he of himself, that he is appointed by Christ, and hath a Commission to preach the Gospel and Baptise.  
Also Friendly advice to an unfriendly Neighbour, desiring him for the time to come to abstain from reviling such persons as he never spoke word to, nor they to him.  
By Richard Parham, a Parishioner of the said Parish.  Matth. 7.15, 20, 21. Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves: wherefore by their fruits ye shall know them; not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. 
Qui alterum incusat probri, ipsum se intueri oportet.  
London: Printed by R. A. for William Larnar at the Black Moor's head near Fleet-Bridge. 1653.   

To the impartial Reader.  
Reader,  
I Have observed, that many times a good Cause suffers deeply through weak mannagement, when some there are who by the strength of persuasive oratory, and studied eloquent expressions, are able, and do commonly persuade most of their Auditors to believe any thing they tell them, though contrary to truth and reason.  
How prevailing a smooth and curious stile is to work on the affections, it cannot but be obvious to most; for, who is it that hath not observed divers, when reading of histories, nay and some of those but fictions, have been drawn forth exceedingly both to hope and fear, to joy and sorrow accordingly as they have been variously inclined. Therefore, as from an untuned Instrument, you will not expect melodious music, so from an unlearned Pen you cannot look for delightful strains, or polished lines. But such as is tendered I desire may have as friendly acceptance, and favourable construction, as it is freely offered and faithfully intended: And if you find truth in the Discourse, own it, though clothed in rags: For certainly were there not an excellency in truth, none would be drawn to love and own it on its own single account.  
I confess there are many pretenders to truth, and the ways thereof, but it is with such pretenders, as with those that followed Christ for the loaves. How easy is it to find many men zealous to cry up truth, Ordinances, and the ways of Christ, when a fat Parsonage, a Lecture, a gathered Congregation and some outward preferment comes in the close. But how few, if any, think you, might we have to preach upon Christ's allowance to his Apostles, Luke 9.3. And he said unto them take nothing for your journey, neither staves, neither scrip, neither bread, nor silver, neither two coats apiece. And upon the same allowance to the Seventy he sent to preach, Luke 10.4. Behold I send you forth as lambs amongst wolves, etc.  
Reader, it is not strange to see (because we have been foretold of it) that in the last days some should arise that should make merchandise of the word: And if ever there were a time to try the spirits, certainly it is when that is fulfilled spoken by Christ himself, that many false Prophets shall arise, and deceive many, saying, lo here is Christ, lo there is Christ, but he bids us not believe them: and therefore if we are not willing to search the Scriptures, to try who are false, there is little hope we desire those that are true. And without controversy the Devil is most like to deceive when he is transformed into an Angel of light.  
Why should it be thought amiss, to question the truth of the Ministry, and commission of those men that are continually questioning the truth of one another's doctrine, not only in forms of worship, but in the very points of eternal salvation? I need not instance in those that preach universal Redemption, or Christ dying for all mankind without exception, how hotly are they opposed by those that hold election and reprobation of particular persons in anoaher sense? Again, some that maintain children's baptism, others baptising of believers only. Again, their difference in the manner of administration.  
The cause of my setting pen to paper will be best seen in the following Discourse, being briefly by Scripture to unmask the proud boastings of a pretended Minister, whose last book many judicious men do conceive to be made up of ignorance of Christ and his ways, and malice towards his Neighbours.  
Secondly, that he and others of his stamp may understand that there are divers in and about the City, that take good notice both of their doctrine and practice, that can so long as they are quiet suffer them to enjoy their freedom in the largest manner they can desire, because they plead it upon the account of conscience; but if once they break the bounds of modesty, in reviling and abusing the Parishioners, they can soon strip them of their Canonical Robes, and discover their deceit and hypocrisy to all the world.  
Again, that the growing greatness of his self-conceit may be stopped; for if by our silence we should grant him to be as he calls himself, viz. a Minister of the Spirit, we should unavoidably be tied up to his Dictates, as much as the Papists are to the Decrees of the Pope.  
Reader, be pleased to take notice what disadvantages I have in presenting this answer to his book, when the gentleman boasteth in the nineth page thereof, that be hath spent more money at the University, in helps to learning, then several of the Parishioners are worth: And therefore if the truth of what is written cannot supqort itself, it is like to have but little help from my Scholarship; not but that I have a high esteem of learning, so long as it is used to its proper end, but not to have it used, as the Magicians did in Pharoahs' Court, to delude both him and the people, only be pleased to remember, that those that were Ministers of the Gospel were fitted for the preaching of it after another manner then studying at the University, as you may read Acts 2.4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance, etc.  
To conclude, in writing this piece I have to the best of my understanding cast up the account, what it may amount to, and I hope I have not reckoned without my host, which in short the reward I expect for my time and pains is;  
First, that divers ingenious, honest, and religious persons will accept it, although it add not so much to their understandings as the casting a mite into a treasury.  
Secondly I expect the ill will and censure of such as measure other men's writings and arguments, not by the standard of the Scripture and Reason, but by opinions and practices grounded upon an implicit faith in their Teachers, from these I look for an outcry like to that of Micha, judges 18.24. And he said, ye have taken away my gods which I have made, and the Priest and ye are gone away, and what have I more? and what is this that ye say unto me, what aileth thee?  
Lastly, that if I were considerable in that which they call Learning, I might gain the repute to raise a swarm of such hornets about my ears, that if it were in their power would sting me to death.  
I shall not trouble thee further are present, but leave thee to judge the ensuing Discourse, as thou findest it most agreeable to Scripture and Reason, and so rest  
Thy Friend, R. P.   

To my loving and friendly Neighbours, the Parishioners of the Parish of S. Margaret's New Fish-street, R. P. wisheth you the true knowledge of the Gospel here, and eternal happiness hereafter.  
FRiends and Neighbours, having perused a piece, presented to the Parishioners in general, entitled, Cases considered and resolved, or Pills to purge Malignants, etc. Calculated more particularly (as Mr. Almanac-maker saith) for the Meridian of Margaret's Fish-street hill, by a pretended Minister Tho. Brooks. And amongst the rest, I having one of the hooks sent unto me, reading it over, I thought it my duty to consider; and if I might, to be resolved of the case, from what spirit such a language might flow; for as to my understanding, I do not remember that ever I read such an Epistle through all the New Testament, either from the Apostles, or any other Ministers; and by a Pamphlet to have the Parish posted in print through the Nation, and to be rendered under such vile terms and foul aspersions (by the malice of a Priest or pretended Minister) as might justly, were they true, make all sober honest men refrain our company; yea and to destroy us in our trades and livelyhoods, by frighting people from dealing with so ungodly persons as he pretends us to be: but for him to revile those that he never spoke word to, nor they to him; (and therefore not knowing what temper we are of) is such a piece of madness, that I am apt to think he either never read, or hath quite forgotten the nineth verse of the Epistle of Judas; yet Michael the Archangel, when he strove against the devil, and disputed about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee.   

Some Considerations on Mr. Brooks his Epistle to the Reader.  
THe beginning of his Epistle he makes an Apology for himself, by condemning many books, which he saith, show the writer's vanity, and vex the Readers patience; but what a worthy work his is, I hope will be made appear in the following discourse.  
He tells us also, that what he hath written, is out of faithfulness to Christ, and love to souls. 'Tis like his zeal might be hot in writing it, being of general concernment to the whole profession; but had he not told us, of its being out of faithfulness; he that is no Witch might easily have perceived it to be, not only out of faith, but also out of charity, but not out of ignorance on any terms.  
It is very true which he further speaks in his Epistle to the Reader, that those that have the least right to Ordinances, (and I may add Ministry) make the greatest noise and cry about them, so surely there are some such pretended Ministers in our times, that like empty vessels make the greatest sound, who have only a studied form of fine words, and experience proves, are as affectionately zealous in delivering them, as those vagabond Jew's the sons of Sceava were, Act. 19.13. We adjure you by Christ whom Paul preacheth; but read on the next verse, and you will find they went not away without a reward fit for their work.  
He saith further, though his candle be but little, yet he must not hid it under a bushel, etc.  
And truly I hope the gentleman will let us have so much care of ourselves, as not to follow an ignis fatnis, or such a light (as is reported) that when men have followed it all night, they are never the nearer their journey's end in the morning.  
And though he desires, that the fruit might not be rejected for the trees sake, I suppose it were well, could he demonstrate unto us what manner of fruit he means; for if he means his book to be one of the fruits, some are apt to think such fruit to be like the apples of Sodom.  
As for the reasons he brings, they being considered, something may be said, but I desire to be very brief.  
And for the first, which is, that the honour, truth, and ways of Christ, which are dearer to him then his life may be vindicated, etc.  
I have read of some, who through blind zeal have offered great violence to their own bodies, as in the case of the Prophets of Baal, 1 Kings 18.28. And S. Paul saith, though I give my body to be burned, and have not love, it profiteth me nothing.  
And for the gentleman's charity, you have it in the second reason, which I shall only name in short, and leave both it, and those Characters which he is pleased to bestow on the Parishioners as testimonies to prove the truth of his Ministry by, which are, that the foul months of profane, ignorant, malignant, and scandalous persons may be effectually stoup.  
For the third, That the honest, just, and righteous proceed of the honourable Committee may be manifested, etc.  
I confess it is a greater mercy than hath formerly been enjoyed by the people of this Nation, that those in authority are tender of the consciences of Christians; but let me tell you, it is little or no thanks to the Priests; and farther I find, that when ever that Tribe hath been dandled on the knees of Authority, they have commonly for a requital plotted, and many times effected the ruin of their Promoters, if they have not on all occasions been ready to humour them in executing their malice against pretended Heretics. I could largely instance in this, but desire brevity.  
Fourthly, that the importunate desires of several Ministers and Christians might be satisfied, especially those to whom he preaches, etc.  
Truly if several Ministers saw it before it was published, I wonder none was so kind as to put in Imprimatur to it, or to write an Encomium in Praise of the work, seeing they desired so importunately to have it published, that we might have known the persons; but for those other Christians, to whom he faith he preaches, I should rather judge it to be done by an implicit faith, then upon mature deliberation, to post it into the world. But I remember what Christ told the Pharisees, Mat. 23.15. that they compassed Sea and Land to make one of their profession; and what got he, but to be twofold more the child of the devil then before.  
Fifthly, That his Ministry and good name, which should be dearer to him then his life, may be vindicated, etc.  
Oh this sweet morfell the Ministry! this great Dianah of the Ephesians! should this become unmasked and undervalved, there might be a weeping, like that of the Merchants of Babylon, Rev. 18. having none to buy their wares: But for his good name which he so highly prizes, and values at so dear a rate, certainly it had need be better than ordinary, when in exalting his own, he defames and vilifies the reputation and good names of all the men in the Parish, be pleased to consider one text, because I would not be tedious, it is Mat. 7. & 5. Hypocrite first cast out the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brother's eye.  
Sixthly, that others may be undeceived, etc.  
Truly I am fully persuaded that his writing this last book will prove as effectual for the undeceiving many people, as any thing that could have been propounded; for I believe most people that have read the book, did before account of him as a tender, humble, courteous, patiented Saint, but I question not, but by reading this they are clearly convinced of the contrary, and so undeceived. And whereas he saith, some said there were eighteen, others twenty six things charged against him, I suppose what they wanted of their number before, they may have now supplied with advantage.  
The seventh is of the same kind and temper with the second, and therefore for brevity I pass it.  
Eighthly, because his Case is a gener all Case, and reaches all the godly conscientious Mivisters in England, etc.  
Truly I much commend the Captain for reserving so considerable a Party for the Rearguard, and it is an old Proverb, that many hands make lightwork; but had he been confident of his Commission which he pretends to, and believing in him, who he saith sent him on the work, he need not make Proclamation to muster up all the godly conscientious Ministers in England, for fear of theirs and his being outed and routed by the profane, ignorant, and malignant party, as you may read Jeremiah 1.17, 18. Thou therefore truss up thy loins, and arise and speak unto them all that I commanded thee, be not afraid of their faces, lest I destroy thee before them, for I, behold I, have made thee a defenced City, and an iron Pillar, and walls of brass against the whole Land, against the Kings of Judah, and against the Princes thereof, against the Priests thereof, and against the people of the Land. And so was it in the case of Stephen, Paul, and others of the Apostles and Ministers of Christ; but we find it was notable policy in Demetrius the Silver-Smith to maintain a tottering worship, Acts 19.24, 25, 26. ver. to call together the craftsmen of like employment; and it was a persuasive argument to tell them, Sirs you know by this craft we have our goods, etc. as you may read at large, and make such an application as is most reasonable. I will not farther enlarge on this, lest I should seem tedious, but having past the door, I would willingly take a short survey of the house and furniture; so desiring you as loving friends and neighbours to bear with my weakness, considering I writ not myself Clerk, but Fishmonger; & therefore you may allow me a few grains of a favourable construction, more than to him that hath spent a large estate at the University, to attain the art of eloquent writing and speaking.  
Thus desiring the Lord in mercy so to direct us, that we may clearly understand his will, revealed in his word and understanding, that he would enable us to practise in our lives, so as may make most for his glory, and our own comfort, both here and hereafter, is the prayer of your friend and neighbour.   

Observations on Mr. Brooks his Preamble.  
THe next thing that comes in course is the Preamble he intended to make before the Honourable Committee, etc.  
And in it let us consider first his intentions, and secondly the thing itself, and see what they will resolve us of.  
First the intention of the speech.  
Whither Alas doth the countenance of Authority and self-conceit, hurry persons, who pretend most holiness, when once they forget themselves, forsaking the fountain of living water, and digging to themselves Cesternes, broken Cisterns that can hold no water?  
In the 10. Mat. from the 1. to the 18. we find Christ sending out his Disciples to preach the Gospel, and tells them how they ought to behave themselves, and what usage they must expect from the world; for in the 18. ver. he tells them; they shall be brought before Governors and Kings for his sake, etc. ver. 19 but when they deliver you up, take no thought how or what you shall say, for it shall be given you in that hour what you shall say, ver. 20. for it is not ye that speak, but the spirit of your Father which speaketh in you.  
Now if this be an absolute command of Christ to the Preachers of the Gospel, not to study or premeditate what they shall say when they are brought before Rulers and Governors, for speaking and practising what he commands them: Truly for my part I think the gentleman hath but little cause to brag of his intended speech before the Committee; I shall not be so cenforious, as to judge this intended and premeditated speech a wilful sin against conscience, but rather think it almost as great a weakness of faith, as when Peter denied his Master.  
And I hope when he once considers his weakness, in letting such an Errata slip into the world, he will be so far from boasting of it, that he will call it in, and publish his repentance in the room of it.  
The intended Preamble he gins with, it was a divine saying of Seneca, no man sets a better rate upon virtue, than he that looseth a good name to keep a good Conscience. Ah Seneca! 'tis well the gentleman found you, for if he had not, he might have lost the beginning of his Preamble, but as for the divinity in the sentence, I wonder whether it be Church or School divinity, for we look for sentences which are divine from Scripture, unless a miracle to confirm them; but surely it is no miracle that his Cripple should walk, having two such cruches as Calvin and Lactantius to support it, but with an eye of pity take compassion on the gentleman, and consider his case, which is very sad, having such shrewd justlings on both sides, as may easily turn a weak stomach, seeing one sort of people deny him to be a Scholar, others that he hath the qualisications, and distinguishing charactets of a Minister of the Gospel, the first whereof I hope he hath sufficiently confuted, by his Latin, Greek, and Hebrew, in his (Pills or) book, more especially by the initial letter (ט) of the Hebrew word Tob, that in the text is rendered good, is bigger shen ordinary, to show the more than ordinary excellency of a good name.  
I hope this reason may silence all objections in that kind, it being produced ab origine. And for the other, he may, if he can disprove them when he comes to debate the business in public: But to come more closely to the business, I remember what is said Acts 5.29. when Peter and the other Apostles were brought before the Council to speak in defence and vindication of truth and themselves, it was in this manner; then Peter and the other Apostles answered and said, we ought rather to obey God then men, etc. And when Stephen answered for himself before the Council, in that large and admittable speech of his, Acts 7. he neither brought Seneca, Lactantius, or the like to speak for him, or to help him out at a dead lift, but gins, Men, Brethren, and Fathers hearken, the God of glory appeared to our Father Abtaham, while he was in Mesopotamia, before he dwelled in Charan, etc. but such gentlemen as he is, sure think they may speak and do any thing without control, and yet pass for true Ministers of the Gospel.  
The former part of the Preamble I take as it is, his glorying in his good nnme, good conscience, and holdness therein.  
As for the two former, if he hath them not, I wish he may, but as for the later, I suppose he is sufficiently furnished withal, else his Pills had never been prescribed.  
But concerning what he says of (as he is pleased to style them) the profane, ignorant, maliguant, and seandalous Petitioners, as Lanctantius saith of Lucian, he spared neither God nor man; methinks this his opinion of them is beyond the bounds of charity.  
But if they in requital should think of him; as it was the Epitha of Peter Aretine of Venice, which is thus englished:  
The Tuscan Aretine lies herein grave,  
That against all, excepting God did rave;  
And if the reason you desire to have,  
He knew him not, etc.  
In the next place he saith, 'tis said of Catiline that he was a compound and bundle of warring lusts and vices, such are these Petitioners.  
As for the comparison, it is fool to the purpose, and so suitable to the persons in all particulars, that I shall leave it with an ipse dixit, as one of his high raptures, or spiritual expressions.  
But the next sentence is more admirable, wherein he compares the Petitioners to raging made tigers, when they smell the fragrancy of Spices, suen are they, saith he, 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.  
Truly it is a mercy, that as yet all the Petitioners that I hear of are in their right minds, but I confess such strong purging pills as the Gentleman's are, is the ready way to make men enraged and mad: And this I suppose may be one of the principles and practices in the lives and religious exercises of the people he speaks of, which if it be so, I am apt to believe he is not beside the cushion; but if he means otherwise, I beseech him that he would not judge, lest he be judged.  
In the next place he tells us (if we have faith enough to believe his bare word) that he hath preached the Gospel above these thirteen years, and not only so, but that he hath many precious seals of his Ministry, which are his living Epistles, and walking Certificates.  
Truly the more holy, just, and good men are, and that they love virtue and goodness for its own sake (and not pretending Religion to attain preferment, and such as may just suit with the temper of the times) I believe it ought to be a rejoicing to men & Angels; but if conversion from profaneness, to an acknowled gement and profession of faith, nay and to be zealous in a form of worship, and blameless in conversation, be an argument to prove a true Ministry, I suppose very many persons under both the forms of Episcopacy and Presbytery, were and are as holy and blameless in their conversations, as any of those that pretend to more pure dispensations: And for all that, few of our Churchmen have scar so much charity as to judge them to be true Ministers of the Gospel; nay if the Gentleman's argument may be granted, I suppose the Popish Priests and Jesuits might produce three for our one, and upon that account prove themselves as true Ministers as any in the world.  
In the next place he saith, in all his time none have showed themselves so malicious, impudent, and ignorant, as to petition against him.  
As for their being ignorant in petitioning against him, it may be 'tis true, they not apprehending he could so effectually oppose them when it came to a hearing; but for the other terms of malice and impudence for petitioning is a doctrine contrary to the principles of all reason and liberty; and if petitioning, which hath generally been concluded on, to be the most humble, innocent, and harmless way of address, if that must be branded with impudence and malice, it were well if the gentleman had prescribed something in the room of it that might have been less offensive to his stomach; and if petitioning deserve the brand of impudence, what titles would he have found for a protestation against him!  
But in conclusion, he is confident, that this act of the Petitioners shall make for his external, internal, and eternal good.  
So am I as confident as himself; and first for his external good, which I conclude to be his maintenance, I believe he is more fully confirmed in the benefice by their ooposition, than he was before.  
Secondly, for the internal good, he may be much more quieted in his mind, being delivered from the fear of any more such oppositions, having crushed the Petitioners so effectually.  
Thirdly, for the eternal good, if he should unfeignedly repent, and desire forgiveness of the Petitioners, for those black brands and foul aspersions he hath cast upon them, either by ignorance or malice, I question not but they would freely forgive him.  
And for a close to the Preamble, I should advise the gentleman, if ever he should meet with such a sort of people again, who as he conceives, are such opposers of the Ministry, not to follow the dictates of his own brain, how good soever they may seem unto him, for as the Prophet Jeremiah saith 17. & 9 the heart is deceitful above all things, and desperately wicked, who can know it? But to follow the absolute rule of Christ, if he be one of his messengers, which he gave to his Apostles in Mat. 10. and 14. and whosoever shall not receive you, nor hear your words, when you depart out of that house or City, shake off the dust off your feet.  
Truly I say unto you, it shall be easier for the Land of Sodom and Gomorrah, in the day of Judgement, then for that City.  
Having done with the Preamble, the next thing in course is the Petition itself.  
Which if this discourse should chance to come to the hands of strangers, they may take a full view of it, and make the most strict scrutiny into it, and see whether either it, or the Petitioners, are such monsters as they are rendered.  

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.   
IF you please seriously to consider of the Petition, I believe you will not find one word of Malignancy or disaffection to the present Government, but merely to entreat for that in point of Religion, which to their understandings seemeth most reasonable; and if this be not agreeable to all those principles and reasons which have been still pressed for liberty of Conscience, let the world judge. And I hope the gentleman will not force a practice, before he convinces the understanding.   

Observations on some of his Queries.  
IN the next place I come to the Queries he makes on the Malignant's Petition, as he terms them.  
First, whereas he saith, it was never propounded to him to preach as Probationer amongst them, etc.  
Truly how or upon what terms he came in I know not, neither did I trouble myself about the choice, either for or against him, but I thought with myself, and as some others said, we had as good to have him as a worse, seeing one we must have; neither knew I of the Petition, or ever see it, before he printed it; neither had I troubled myself with him or his way, had he been quiet; but as I said before, for him to render the Parish in general under a scandal, but especially the Petitioners, some of whom for divers years I have known, and truly may justly believe they are as honest, just, and righteous as himself, I am sure more than some of his Congregation, I could say more, but will not, lest I might be accounted a flatterer.  
But truly it may be the Petitioners, as well as myself, care not to spend our time to hear; this is a brave word, this a fine word, this is a sweet word; and to have him speak with reverence, that had not Christ accomplished the work of Redemption, for which he was sent, that God would have made heaven too hot to hold him, and the like, but considering the whole Parish to lie under a reproach, although I being one of the meanest, yet thought it my duty, (though but weakly) to take off the stain so much as I might, for the Proverb is tread on a worm, and it will turn: And lest our silence might conclude us to be altogether such as the gentleman himself, and friends, who pressed him to publish the book are: pleased to term us, there could not in reason have been less said.  
He saith, he preached above twenty Sermons in the winter on the Lecture nights: But I wish he had told us what he meaneth by preaching, because I judge the Gospel preaching is to speak as the Spirit gives utterance, and not the reading of a few written Notes, that have been premeditated and studied five or six days before.  
And also I further desire to know what rule or example there is in the Gospel, that ever any Minister of the Gospel did, or aught to preach upon trial to gain a benefice.  
In the fourth Quaery he saith, the profane, malignant Petitioners had neither a hand in choosing, nor hearts to make trial of his Ministry, and that they may well have a black brand put upon them, as men void of common honesty and ingenuity, etc. with more of the same language, which I suppose he hath done to the purpose.  
For answer to which, I say, if it should be granted that they had neither a hand in choosing, nor hearts to make trial of his Ministry, yet I suppose the gentleman had a trial of their money, and also a heart to make use of it, though by his own words they had nothing for it, and therefore in modesty might have used them more kindly: And whereas he saith, that what the Petitioners speak in the Petition, is as far from truth, as the Petitioners are from being real friends to the present Authority of the Nation; it is clear that the Petitioners do own the present Authority, by their humble address to the Honourable Committee for Plundered Ministers.  
In answer to what he says, I beseech you bear with a little digression. What shall I say to the gentleman? shall I retort his own language upon him, as one being void of common honesty & ingenuity? for had the Petitioners formerly been malignant, & enemies the present Government, yet considering the present Authority, have been graciously pleased to pass a general Act of Pardon and Oblivion, whereby all that emulation and heartburning between several parties, might be a greed and quite forgotten, for him to rake up the embers, and blow the coals of division afresh in that kind, by branding of them with that which ought not once to be mentioned, argues but little in the gentleman, either of ingenuity or honesty.  
But seeing that he is of such a strain, that he cares not what it be, so he can find any thing to render the persons odious, with whom he is offended, I shall take the boldness to remember him of some passages that may be very considerable, as to the thing in hand.  
How his affections might be to the present Government in the late King's time, I know not; but I did then, and still do know divers persons which are most zealous for a congregational way; that were the greatest promoters of his interest of any people I knew in the City, and such as were not ordinary members, but Preachers so called; I could name the persons, time, and places, but shall only give a hint of something that I speak upon my own knowledge, that you may know, and take notice how little the present Authority are beholding to some Churchmen, though since I see the same persons are exceedingly countenanced and advanced.  
About the time the late King was brought to Hampton Court, these Churchmen had a Petition on foot to press on a Personal Treaty, they used all the prevailing arguments that might be to get hands to it, and persons to own it. Amongst the rest, says a Preacher, I see no safety, nor how the breach can be made up without compliance with the King. And said moreover, that he had an opportunity to speak to him, and that he thought there was much of God in him, and that he would be willing to comply to any thing, both religious and civil, and abundance more that was very high in the commendation of him; as in particular, that he offered to grant the Militia for so many years, etc.  
Answer was made, that he had no Militia left to grant, for if it had been his before, yet the right was only by the power of the Sword, and by the same power he had lost it; but if he had a right to grant a term of years, that then the power must rest in his person, which was a doctrine contrary to all the Declarations of Parliament in that case.  
He said moreover, that he would grant Liberty of Conscience, as much as could be desired with an Act of Oblivion, and divers other things which are too long to insert.  
But answer was made, he was not in a capacity to grant, for he was no better than a prisoner, and that he had opposed so long as he had any power left; and for him to grant an Act of Oblivion, was for to lay all the guilt and blood of the Nations on them that opposed his proceed, and how dishonourable it would be to ask forgiveness of a conquered enemy, let the world judge: But after a large debate, says the Gentleman, I profess, I thought not that what I propound might not be for a public good, I would never persuade to it: I had never instanced this, but that the vail might be taken off from some Churchman's faces, that the world might not suppose they were the only Promoters of the present Authority, when indeed the fault of the Personal Treaty, under which divers others suffered, they were the most guilty of, in pressing and persuading to it, of any that ever I spoke with.  
But amongst all their pretendings to the anointing of the Spirit, and to make known the mind and will of God, that there should not be one found amongst them that could read the hand-writing as it was done by Daniel, when he told the K. Belshazzar, this is the interpretation of the thing, Dan. 5.6. God hath numbered thy Kingdom, and finished it, thou art weighted in the balance, and found too light, etc.  
But truly I could not find any of our Churchmen, who pretend so much to know the mind of God, but were as ignorant of what God by his providence was about to do in overthrowing the late King, and renting the Kingdom from him, as any the Magicians, Astrologians, and Soothsayers were to interpret the handwriting to the King of Babylon And as far from truth, and the mind of God were they in prosecuting the personal Treaty, as those Prophets that counselled Ahab to go up to Ramoth Giliad and prosper.  
Friends, I desire you would not look on me as an enemy to the ways of Christ, and Gospel's obedience; for I know divers persons, who are eminent for a holy, just, and righteous conversation, unto whom I stand greatly engaged upon the highest account of friendship, that at this time, and I believe according to their light, do in sincerity of heart walk in Church-fellowship: And divers others of my acquaintance, who upon good grounds have forsaken those ways, though in the highest forms, and yet retain the principles of a holy life to wards God, and just deal towards men; and therefore why should we be ready to judge those that are either above us, or below us in the practice of religious duties, seeing the Apostle concluded, that there was as well milk for babes in Christ, as meat for strong men.  
But to return to the thing in hand, in the next place he says, the Petitioners use to hear such, whose malignant principles and practices are such as their own.  
Truly whoever they hear, I believe they may soon hear as true Ministers as himself: but it is no wonder to hear those that are uppermost to be offended and angry with those that conform not to their way, though the same persons, whilst kept under, were the greatest writers and pleaders for Liberty of Conscience in the largest extent of any people in the Nation, but as the Proverb is, the Priest forgets that he was Clark; so when some have attained to what liberty themselves desire, they are presently ready to tie up all others to their own humours, as I might largely instance.  
He tells us farther, that they say, they cannot find that comfort to their souls they hoped.  
Truly this seems to me that they would gladly hear a Gospel's Minister, by whose preaching and practice they might receive both profit and comfort; and certainly there cannot be a surer sign of their desire to have it, than their being sensible of the want of it. But alas Christ tells the people, Mat. 7.16. that they must not expect to gather grapes of thorns, or figs of thistles.  
In the next place he is pleased to Quaerie, and runs a large circumference with inkhorn terms, the substance whereof is to prove, that the Petitioners have no right to Gospel comforts.  
For a brief answer to which in general, I say, if the largest and most gracious tenders of the free mercy of God for forgiveness of sin, and eternal salvation by Jesus Christ, be not to be offered to the vilest of sinners, I must unlearn divers Scriptures, which I do believe expressly prove, that not only the mercy of God is so infinite, and the satisfaction of Christ so undeniably full and sufficient for the forgiveness of sins and eternal salvation by him for all persons, that it is to be tendered to all without exceptions, unless such only who are so holy, that they think they need it not, for Christ himself speaks in the like case, the whole have no need of the Physician, and that he came not to call the righteous, but sinners to repentance; yet still the proud Pharisees laid this to his charge, that he was a company keeper with, & a friend to Publicans and sinners. I speak not this to justify any person in a wicked way; but certainly, if the infinite love and mercy of God be not the way to bring in ignorant, profane and scandalous persons to obedience and conformity to the ways of Christ, I would gladly learn, what is meant by the Commission Christ gave to his Apostles, Mark ult. and 15. and he said unto them, go ye into all the world, and preach the Gospel to every creature, etc.  
Now if the Gospel be the declaration of glad tidings of salvation; and that it must be preached to every creature, by the express command and Commission of Christ himself, I wonder how any dare be such Traitors to the Lord Jesus, if he hath appointed them to preach the Gospel, as to conceal the glad tiding of the Gospel of grace and mercy, and to thunder out the curses and three atning of the Law in the room of it, against them, who they call ignorant and profane sinners.  
We find upon the birth of Christ, Luke 1.10. the Angel, who was the messenger to declare Christ's coming into the world, what said he but this? Be not afraid, for behold I bring you glad tidings of great joy that shall be to all people, etc.  
And in the 13. when the heavenly soldiers sung a hallelujah to the highest, was it any thing but glory to God on high, peace on earth, and good will towards men?  
Friends, the consideration of the Gospel, as it is made known in the Scriptures, is a thing so large, admirable and excellent, that in this difcourse I have neither time nor opportunity to treat of it, and besides some famous men have excellently, and are at present writing on that subject.  
I should have made bold to have unravelled the Queries, piece by piece, and have seen how agreeable they are in all particulars to the mind of Christ in the Gospel: But I have given you this but as a taste of what I intent, if ever it please God I shall speak to it again; yet in this small glass I hope the gentleman may see, of how far different and strange a countenance he is of from a true Minister of the Gospel, by the matter contained in his late book, and also I desire an answer to this Quaery.  
Whether the tender of the mercy of God in Christ Jesus, for remission of sins, faith, and salvation, be to be made to them in a Church-fellowship, or those without?  
That I may be brief, I desire you seriously to consider one Scripture, because the gentleman pretends to so many heavenly enjoyments, gifts of the Spirit, and the bird in the bosom, that makes a heaven of joy in his heart, for 'tis possible he may be deceived as much, if not more than that people which God owns to be a true Church; and it is that which God himself speaks to the Church of Laodicea, Rev. 5.17. For thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not how thou art wretched, and miserable, and poor, and blind, and naked.  
I think he may upon ferious considerations of his Ministry, say as Job did, 39, 37. I will lay my hand upon my mouth, once have I spoken but will answer no more.  
In the next place the gentleman tells us of his qualifications, and because he saith further, that the understandings of ignorant, profane, and secandalous persons, are not a fit rule or standard to try the abilities or qualifications of such Ministers as are not Ministers of the letter, but of the Spirit.  

Queries propounded to be debated in Public.  
FOr the trial of his gifts and qualifications, I here propound, that which I hope is equal, just, and reasonable, that we may in a friendly, loving, and free manner, make an enquiry into the Scriptures, and see what they hold forth to be the characters and qualifications of a true Minister of the Gospel; and to that end, that he would save a labour of writing, and charge of printing, and give the Parishioers, and some other friends, a public meeting, once a week in the Parish Church, where freedom of speech may be to all that desire it, they speaking to the Question, and one at a time, and to spend two hours in an evening in the inquiry of the characters and qualifications of a Minister of the Spirit; and in this I hope he will grant the Scripture to be a right rule, and equal standard.  
In order whereunto, I shall insert a few Queries as fit matter to be inquired into.  
In the 4. of the Ephesians 8.11, 12. we find what Ministers Christ gave to the Church at his Ascension; in these words, and when he ascended up on high, he led captivity captive, and gave gifts unto men, and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the work of the Ministry, for the edifying of the body of Christ, etc.  
In this Scripture we find two things chief contained, First, what Ministers Christ gave, Secondly, what end he gave them for.  
Now we may find in Scripture the several qualifications that belong to every one of these Officers, and distinguishing characters to know thew one from another,  
And that it is so, I shall set down the distinguishing characters which the Scriptures afford us to know an Apostle by. And leave the Gentleman, because he saith he is a Minister of the Spirit, to give the like of the others according to the Scripture, that we may know under which of those Qualifications and distinguishing Characters he comes; for a Pastor is not an Evangelist, nor an Evangelist a Prophet, etc.  
The first distinguishing Character that we find of an Apostle in Scripture is, that he is a chosen witness of the Resurrection, Act. 1.22. 3.15. 4.33. 10.39.41. Luk 24.48.  
2. An Apostle is one sent forth to preach the Gospel to all the world, Mat. 28.19, 20. Mar. 16.14. to the end.  
3. The office of an Apostle did comprehend in it all the other offices of the Ministry, Act. 6.2.3.  
4. An Apostle was one endued with all the gifts of the Spirit, 2 Cor. 12.12. Act. 13.9.  
5. An Apostle was able to communicate these gifts by the laying on of their hands, Act. 19.6, 17.  
2. Querie, Whether the office of Apostles was to cease in the persons of those to whom the Commission was at first given?  
And to this end I pray consider, how long the Promise lasted, which is, Lo, I am with you always until the end of the world. Christ could not be with their Persons, for we find in Scripture, that most of them were martyred in a few years after his Ascension; and yet the Commission of an Apostle was to teach and baptise all Nations, teaching them to abserve all things whatsoever Christ had commanded them. And in the 4. of the Ephesians, we find that upon the Ascension of Christ, they were the first and chief Officers of the Church, verse 12. that were given for the perfecting of the Saints, for the work of the Ministry, for the Edifying the body of Christ: till all come in the unity of faith and the knowledge of the Son of God, unto a perfect man, unto the measure of the Stature of Christ, etc. I will not enlarge farther at present expecting to have it debated at large in Public.  
And because he pretends much of having a commission to preach and Baptism,  
3. I Querie who appointed him to preach or gave him a Commission to Baptism.  
Which two things I expect to have substantially proved by Scripture.  
4. Querie, Where we find any in Scripture that did Baptise with water after Christ's Ascension, that did not also Baptise with the holy Ghost. Acts 19.2, 3, 4.5. And he said unto them, have ye received the Holy Ghost since ye believed? and they said unto him, we have not so much as heard, whether there be any Holy Ghost, and he said unto them, unto what then were ye Baptised? and they said, unto John's Baptism, etc. And in verse 6. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spoke with tongues and Prophesied.  
5. Querie, Whether the Baptism with water after Christ's Asscension was the Baptism of Christ, or a contiovation of John's Baptism? And consider these Scriptures, and divers others of the same kind, Mat. 3.11. Mark 3.8. I indeed Baptise you with water, but he shall Baptise you with the Holy Ghost. Act. 11.15, 16. And as I began to speak, the holy Ghost fell on them, as on us at the beginning: Then remembered I the word of the Lord how that he said John indeed Baptised with water, but ye shall be Baptised with the holy Ghost, etc.  
6. Querie, What the Scriptures do hold forth the Baptism of the Spirit to be, after the Ascension of Christ?  
We find the Disciples of Christ furnished with very great gifts while he was with them, yet still he sixth their thoughts upon what they should expect to receive after his departure from them, as Joh. 7.39. But this he spoke of the spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified.  
7. Querie, What command the Gentleman hath in his Commission to Biptize Infants?  
8. Whether Infants can possibly be capable of the Baptism of the Spirit, having neither knowledge, faith, nor repentance?  
9 Whether in Scripture we read of any that did Baptise with water after Christ's Ascension, whose Preaching and Doctrine was not confirmed by fignes and miracles?  
10. Whether the Scripture holds forth that all the gifts of the Spirit were in particular Churches, after the Ascension? And these I hope will be a sufficient ground work, for the beginning of such an inquiry, as through God's blessing thereon, may much enlighten our understandings in the order, method, and practice of Gospel's obedience.  
I shall make bold to add two Queries more, which are of an other nature, which I would willingly know.  
1. Whether it be not jure Divino, and agreeable to the practice of the Primitive Preachers, for men nowadays to receive money for Preaching, from such as never intent to hear them?  
2. Whether it be not more reasonable for me, to send the Gentleman an Answer to his book, then for him to send me a Paper of his Pills, at adventure, not knowing the constitution of my body, and having never spoke word to me in his life?  
But to hasten to a Conclusion, because I am straitened in time, and have not a conveniency to answer to every particular which he calls Reasons, especially that Profane persons ought not to be admitted into a Church Society. And instances in the case of Judas.  
For the understanding whereof, I desire to know whether Christ and his Disciples were a Church before the Administration of the Sacrament of the Supper? Luke 22.19. if they were, then certainle Judas was a Member, though a wicked one.  
But for that lamentable Lame thing which he calls his fourth Reason, which is this: That Christ acted in giving the 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 towards Judas all along. Now from his own words, if this be the Pattern that Christ left to his succeeding Ministry, (whereof he pretends himself to be one,) I Querie who granted him a dispensation not to follow it?  
And for that bold affirmation of his in the following words, that Christ did not act towards Judas, as he was an allseeing God, or the heart maker or heart searcher, etc. Truly I suppose he would have the Reader to take that upon trust, or it may be it is one of his Revelations, for he brings not the least tittle of Scripture to prove it by. But I wonder what he thinks of Peter's acting in the case of Ananias and Saphira, Act 5. whether he acted in the Ministerial office as God or man, when all will grant, that Christ was Master, and Peter but Servant?  
But that point of the lawfulness of refusing profane Persons, who desire to join themselves to a Congregation, would ask a large debate; and though I might draw divers Arguments from this case of Judas. I shall offer one instance more Material, which is, Act. 8.13. where we find Simon Magus though a Witch, yet was he admitted into the Church by being baptised. Though afterward Peter told him, ver. 23. That he was in the gall of bitterness, and in the bond of iniquity.  
Truly I gladly hasten to a Conclusion, and I hope by this little I say, you will easily judge what manner of Mettle the rest of the Gentleman's Discouse is made up of. And though he may tell us of his leaving the Spirit, yet I suppose he was not guided by the Spirit in the penning his last book (unless it were a Spirit of delusion) for the Spirit which Christ promised, John 16.13. Howbeit when he is come which is the Spirit of truth, he will lead you into all truth. But to my understanding, I never read vanity, in so large a Character and small a volume, as in the book entitled, Pills to purge Malignants, considering to what end he saith it was Composed. Well, let us rather pity then provoke the Gentleman, by discovering any more of his weakness, at present remembering this charitable Motto: Humanum est errare.  
Thus having briefly, gently, and seriously (as I may) handled the Gentleman's discourse, I hope he will as a loving Neighbour, kindly accept it, when he finds that he hath some Neighbours, that are willing, so fare as abilities will give them leave, to requite his Courtesies.  
And for a Conclusion, I desire that some passages in Scripture, which are of wonderful worth and weight may be humbly, earnestly, and ingeniously considered, which may tend both to the obedience and comfort of those that desire truly to fear God, and walk in his ways.    

The Conclusion.  
We find in Scripture that there are two fearful sins that most people have been guilty of; The one in being Stubborn and Rebellious against the Will and Council of God, declared by his Messengers and Ministers: The other delight in believing and trusting in Lying Vanites, viz. the Dreams and Divinations of men's hearts whom God never sent. And to the end we may not fall under either of these extremes; it is our duty to take a survey of both these particulars, and to inquire by that perfect rule of Scripture so fare as we are able to understand, and try, who are true, and who are false Ministers and Messengers. That so as on the one hand we may not be found Fighters against God, or Contemners of his Ministers; so on the other, we might not by blind obedience, be so led by blind guides, that at last both we and they fall into the ditch.  
As to the first of these, we find the people of Israel to be greatly guilty of, both before, in, and after the Captivity. You cannot be ignorant of divers examples in that kind.  
Jer. 7.13, 14, 15. Therefore now because ye have done all these works, saith the lord and I risen up early and spoke unto you, but when I spoke you would not hear me, neither when I called would you answer, etc. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim, verse 26. Chap. 7.8. Chap. 17.23.44.16. As for the word that thou hast spoken unto us, in the name of the Lord we will not hearken unto thee, etc. And so all the other Prophets declare the people's Obstinacy, Contempt, and Rebellion to the Commandments of God declared by his Messengers. But afterwards, more especially in abusing those gracious tenders of mercy unto eternal salvation by Christ himself, and his Ministers, as is testified John 1.11. He came unto his own, and his own received him not. And upon the first sending out of the Apostles, Mat. 10.5. Go not into the way of the Gentiles, and into any of the Cities of the Samaritans enter ye not. 6. But go rather to the lost sheep of the house of Israel. Yet for all this mercy and loving kindness of Christ Jesus, we find their Obstinacy and Rebllion come to a height of Blasphemy, when contrary to their own consciences, they told Christ that he cast out Devils by Belzehub: Certainly a People come to such a fullness of iniquity, cannot be fare from that destruction, spoken of Proverbs 1.24. to the 31. Because I have called and ye refused, I have stretched out my hand and none would regard but have despised all my Council, and would none of my correction; I will also laugh at your destruction, and mock when your fear cometh like sudden desolation: and your destruction shall come like a whirlwind, when affliction and anguish shall come upon you, etc.  
I might much enlarge this, but desire Brevity, that the discourse may not show the Writers Vanity, or vex the Readers Patience.  
Now as to the second thing which is the people's trusting in lies and vanities, even to their own confusion. Jer. 7.19.  
We shall find if we serioufly examine whence it springs, that the root of all the mischiefs, misery, and destruction of Nations, is from their wicked Priests, lying Prophets, and pretended Messengers and Ministers of God, whom he never sent, nor gave any Commission unto. How sad was the case of Ahab, Kings. 22. to have the advice and be thrust forward by the council of four hundred lying Prophets to his own destruction.  
We find when the Lord sent Jeremiah to declare his wrath against the people of Israel; in chap. 2. ver. 2. he mildly reasons with the people, saying, Thus saith the Lord, I remember thee with the kindness of thy youth, and the love of thy marriage, when thou goest after me in the wilderness in a land that was not sown: Verse 3. Israel was a thing hallowed unto the Lord: Verse 5. What iniquity have your Fathers found in me, that they are gone fare from me, and have walked after vanity, and are become vain? But in ver. 8. we have the reason fully; The Priests said not, where is the Lord? And they that should minister the Law knew me not, the Pastors also offended against me, and the Prophets prophesied in Baal, and went after things that did not profit. And chap. 4.30, 31. An horrible and filthy thing is committed in the Land, etc. Chap. 14.14. The Prophet's prophecy lies in my name, I have not sent them, neither did I command them, neither spoke I unto them, but they prophesy unto you a false vision, and divination, and vanity, and deceitfulness of their own heart. Chapter 18.15. Because my people have forgotten me, and have burnt Incense to vanity, and their Prophets have caused them to stumble in their ways, from the ancient ways; to walk in paths and way that is not trodden. Chapter 23.1.21. I have not sent these Prophets, yet they ran: I have not spoken unto them, yet they prophesied.  
I might bring a cloud of witnesses to confirm what hath been asserted, but you may read them at large.  
But let us inquire whether they gave the people any better counsel in the time that Christ and his Disciples preached amongst them. Truly all along the New Testament we find them opposing the Doctrine, and persecuting Christ and his Disciples in person; and that they might be sure to fill up the measure of their transgression, and to bring the Blood of Christ and all the Prophets, upon their own heads, and unavoidable ruin on the Nation, you may read their council at large, Mat. 27.1. When the morning was come, all the chief Priests and Elders of the people, took council against Jesus to put him to death, and in the 20. you may see the influence they had upon the people: But the chief Priests and Elders persuaded the multitude that they should ask Barrabas and destroy Jesus: But their wages was as sad as their work, when there was not one stone left standing upon another in Jerusalem that was not thrown down. But were not these people a zealous, strict, and exact people in their Religion, and ways of Worship? Yea, and we find Christ often speaking of it, but withal discovering the worm at the root, as their making of long prayers, when they meant to devour widows houses? And their tithing of herbs, when they neglected Judgement and Righteousness, etc. Did they not condemn Christ for keeping company with the Publicans and sinners, and yet did not they drive a trade of treason by wholesale with Judas?  
Think you they were not like to teach the people truth well, when they had a Mint of Lies going to furnish the Roman Soldiers with? when they hired them to say, his Disciples came by night and stole him away while we slept?  
And were they not a people that boasted much in their Church and Ordinances, John 8.33. Of being Abraham's children and free, and yet at that time they would, and afterwards did murder the Lord of life and glory? Was it not common for them to fast (it may be twice a week) but was not the end to smite with the fist of wickedness? And hath here not lately been Conspiracy and Rebellion (against the present Government) rapt in the mantle of private Fasts, which the hand of Justice hath found out, and deservedly punished for all the Cloaks of precisest Religion? If that Tribes sufferings in this Nation hath not been great, it is the better for them, if they make a right use of it; and leave them to consider their own conditions, for these last 12. years. But I will give you a few examples of former times, and if to them they do not, yet to me they strike Horror and amazement, to consider the dreadful dealing of God, towards such as have pretended to be his Messengers, when indeed they have been absolute Liars, running greedily after the error of Balaam, to Prophecy for reward, and may well expect the reward of Corah. And that you may be sure to know such deceivers, they have so large a Character, that he that runs may read it, Judas 19 these be they that separate themselves, having not the Spirit. We find in the 1 Kings 18. four hundred and fifty of Baal's Prophets, that after they had cried and bawled all day, and cut themselves with Knives and Lances, could not prevail any thing, to persuade the people in the presence of the true Prophet Elijah, what a tragical hand did the poor deluding wretches make at the Brook Kishon. Jeremiah 28.15, 16.17. Then said the Prophet Jeremiah, unto the Prophet Hananiah, the Lord hath not sent thee, but thou makest this people to trust in a lie, therefore thus saith the Lord, behold I will cast thee from of the face of the earth; this year thou shalt die because thou hast taught Rebellion against the Lord. So Hananiah the Prophet died the same year in the seventh month. I will amongst many, give you but one instance more, because I hasten, Jer. 19.21, 22. Thus saith the Lord of Hosts and God of Israel, of Ahab the Son of Kolaiah, and Zedekiah, the Son of Maasejah, which prophesy a lie unto you in my name, behold, I will deliver them into the hand of Nabuchadnezzar King of Babylon, and he shall slay them before your eyes: And of them shall be taken up a Curse by all the Captivity of Judah, which are in Babylon, saying, the Lord make thee like Zedekiah, and like Ahab, whom the King of Babylon roasted in the fire.  
Truly the Doctrine and use of these examples are so plain, and easy to be understood in the Text, that I shall forbear any large applications, but come to the thing, and that in short. It hath been the misery of the world in general, to pin their faith on their teacher's sleeves. And without Controversy, if the Leaders of the People cause them to err, they that are led by them, will be destroyed. How many hundred thousands perished in dancing after the pipe of Peter the Monk by his pretended revelation? perswaswading almost all Christendom, to fight for the recovery of the holy Land from the Turks, when the Scripture saith expressly, Luk. 21.24. That the Jews should be led away Captive into all Nations, and Jerusalem should be trodden down of the Gentiles, until the time of the Gentiles be fulfilled.  
Nay what brawlings, quarrelings and fightings is there in any Nation, but to be sure the Clergy so called, are promoters of it. (I wonder what comfort the Episcopal and Presbyterian Clergy have in their former abetting their Interest) and assuredly what ever at present is uppermost, if it be not of God it will fall. With what fury do both Popish & Protestant Churchmen excite poor souls to murder one the other, upon a Religious account, the one because Idolaters, the other because Heretics. Nay, none so eager as they which pretend most holiness, thundering out curses of the largest size, upon the refusers, as they pretend, of Christ and the Gospel, when indeed it is only to ●●…pe the power which keeps them under, whereby they may get into the Chair to Lord it, as did the late Presbyters & others, in the ruin of their Fathers the Bishops, but no more of this at present.  
Now to the thing which is of most concernment, how shall we do to know who are true Ministers, and if it be p●ssible to walk in a Gospel obedience; for answer whereunto, in short, I cannot find in Scripture that ever God appointed any to declare his will unto any person or people, but that they had something more than their bare words to testify their sending as it was in the case of Moses to Pharaoh, of the man of God that come from judah, and prophesied against the Altar in Bethel, 1 Kings cham 13. of Elijah and Elisha, and so through the Old Testament; and in the New Testament Christ himself saith, John 5.31. if I should bear witness of myself, my witness were not true, and ver. 36. but I have greater witness than that of John, for the works which the Father have given me to finish, the same works that I do bear witness of me, that the Father hath sent me: Without question the Scribes and Pharisees had a formal way of praying and teaching, but when Christ taught, he taught as one having authority, and not like unto them; and he tells those hypocrites, Mat. 15.8, 9 This people draweth near unto me with their mouth, and honoureth me with their lips, but their heart is far off from me, but in vain they worship me, teaching for doctrines the traditions of men. Joh. 9.1, 2. then called he his twelve Disciples together, and gave them power and authority over all devils, and to heal diseases, and he sent them forth to preach the Gospel, and to cure the sick, Mat. 10.7, 8. And as you go preach saying, the Kingdom of heaven is at hand, heal the sick, cleanse the Lepers, raise up the dead, cast out the devils, freely ye have received, freely give, and this not to Apostles only, but promised to believers in general, Mark 16.17. And in the 20. we find the word confirmed by miracles: Now if this was the confirmation of the Gospel Ministry, I wonder our Ministers are not endued with such gifts, or prove to us from Scripture, that the Church and Ministry was to continue, and yet the gifts to cease. But it may be objected that these gifts were given for bringing in of unbelievers, it were well if all in the Nation were believers, but certainly we had need have something to ground our faith and obedience upon, more than bare words, seeing if you hear four preachers upon one text, it is much if three be not of a different opinion. But than comes in the great objection, what if we have not a true Ministry nor Ordinances, than we have no faith? well, not too hasty, it was a serious discourse that the woman of Samaria had with Christ, john 4. about worship, and ver. 21. Jesus said unto her, woman believe me, the hour cometh, when ye shall neither in this mountain, not at Jerusalem worship the Father, etc. and ver. 24. God is a Spirit, and they that worship him, must worship him in Spirit and Truth.  
Certainly where much is given, much is required, and so on the contrary; but if by reason of the overspreading of abomination God hath withdrawn those visible gifts from the Ministry, must we presently make us Gods to go before us? let us rather a little consider what the Lord speaks by the Prophet Isaiah, chap. 50.11. behold all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled, this shall you have at mine hand, you shall lie down in sorrow. When Moses for a while had left the Israelites, and was gone into the Mountain, Exodus 32. as you may read at large, it was a woeful worship they performed to their god-calf, and surely Aaron. made a bad, bad exchange of his Priesthood, in making an Altar, and proclaiming a holy day to it. I might instance in divers the like particulars, but I hasten; yet let me offer one thing to consideration, which hath been a brand fixed on divers holy conscientious persons, that they are a people that despise the Ministry, and live above Ordinances; no certainly it is their grief and sorrow of heart that they live below, and without them; and think you any persons professing Christ Jesus, dare be such rebels to him, as not to yield obedience to his commands, especially when he tells them, that his yoke is easy, and his burden light, but blame them not for not believing michal's image to be David's person, 1 Sam. 19.13. And now let us consider what gracious promises are made to such a people that see themselves at so great a loss, read Isaiah 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, 
Isaiah 41.17, 18. Ch. 42.7.40.31.  that walketh in darkness, and hath no light, let him trust in the name of the Lord, and stay upon his God. chap, 30.18. and therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you, for the Lord is a God of Judgement, blessed are all they that wait for him, chap. 42.16. I will lead the blind by a way that they knew not, I will lead them in paths they have not known, I will make darkness light before them, and crooked things straight, these things will I do unto them, and not forsake them.  
And did not Christ come to fill the empty, to  the naked, to feed the hungry, and to set at liberty those that were bound▪ Without controversy, if ever we intent to be partakers of these gifts before spoken, we must be first sensible of the want of them.  
Thus have I briefly and faithfully, to my own understanding, given you a small taste, which upon your farther consideration I hope you will enlarge, and then I believe you will clearly discern the shadow from the substance, which is to know the difference of the Baptism of Christ from john's, or of water from the Spirit, of speaking from study, art, and learning, or from the gift of the Spirit to Prophecy, as 1 Cor. 12.10. and of all the rest of the gifts of the Spirit reckoned up in that chapter; and be assured it is a duty, that highly concerns us all, to try by Scripture the Spirits of those we hear; and it was that which was commendable in the noble Bereans, that they searched the Scriptures to see whether the things Paul spoke were so or not, Act. 17.11. Nay it is the high commendation which God himself gives to the Church of Ephesus, Revel. 2.2. I know thy works, and thy labour, and thy patience, and how thou canst not bear with them which are evil, and thou hast tried them which say they are Apostles, and are not, and hast found them liars.  
Now for those that desire to know, and to be throughly acquainted with the practice, life, and power of Christian Religion, may find it laid down in that incomparable Sermon preached by Christ himself in the Mountain, Mat. 5. to the 8. chapter, wherein the former part of the 5: chapter, the qualifications of Saints are discovered to verse 12. and that their Religion might not rest in formality, he tells them verse the 20. that except their righteousness exceed the righteousness of the Scribes and Pharisees, they should not enter into the Kingdom of heaven; and to the end that they might not be unacquainted with the difference between a legal and Gospel obedience, he lays it forth in sundry particulars unto the 28. ver. of 7. chap. wherein, as by a most perfect rule, we may be able to judge between Saints in word, and notion, and Saints in life and power; for understanding whereof, let us weigh and seriously consider one instance of many, where Christ tells the people ver. 43. of of 5. chap. ye have heard that it hath been said of old, thou shalt love thy neighbour, and hate thine enemy, v. 44. but I say unto you love your enemies, bless them which curse you, do good to them that hate you, and pray for them which persecute you, v. 45. that you may be the children of your Father which is in heaven, for he maketh his Sun to arise on the evil and the good, and sendeth rain on the just and the unjust; for if you love them which love you, what reward shall you have? do not the Publicans do the same? v. 47. and if you be friendly to your brethren only, what singular thing do ye? do not even the Publicans likewise? if than this be the doctrine of Christ, and that which his Disciples ought to practise, shall we not be ready to cry out with them, who then can be saved? the world at present is full of Professors, and they full of fine words, such as may justly be called enticing words of vanity: but I desire that we may all weigh ourselves at this balance, and measure ourselves by this Standard; so that when we find ourselves qualified, as is here & more at large in Scripture expressed, we may justly expect the performance of the promises, in being made partakers of the like gifts, as the believers were in the primitive time. And thus at present I have done with this, desiring the Lord in mercy to give us a right understanding in all things:   

A POSTSCRIPT.  
THat the Gentleman and others may not be deceived, in thinking those of the Parish, who were not Petitioners against him, are for him, in approving his book; if they think so, it is a gross mistake, for to my knowledge divers of them did conclude it to be a great abuse to the whole Parish; and when I spoke of answering it, they did press me exceedingly to it, not that I have any thing whereof to glory, but considering their earnestness, which I could not judge but to be in sincerity of heart, it put me in mind of a passage, which when I was a Schoolboy I then learned, and have not yet forgotten, it is Virgil Liber. 2 Aene●d. where Aeneas (though very unwilling, yet being earnestly entreated by Dido Queen of Carthage) makes relation of the Trojan wars, and give this reason, as you may read at large: 
Sed si tantus amor casus cognoscere nostros,  
Et breviter Trojae supremum audire laborem.  
Quanquam Animus meminisse horret, luctuque refugit,  
Incipiam, etc.   
But I shall say the contrary; ità finem facio, that though I abhorred to discover my mind in print, yet a just cause, and friends persuasions, were two prevailing arguments to do it, I shall only add one word more, and leave it to the consideration of him that hath most right to it, (and the riddle may be unfolded hereafter) I can assure you, that in this discourse, I have not to my knowledge made any false Muster, neither have I, like some Commander, scrambled a pack of strange faces together, to march through the City with as much confidence and little credit, as if they were his own listed company.  
FINIS.