FRiends and Neighbours, having perused a piece, presented to the Parishioners in generall, entituled, Cases considered and resol­ved, or Pills to purge Malignants, &c. Calculated more par­ticularly (as Mr. Almanack-maker saith) for the Meridian of Margarets 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, J 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 rendred under such vile termes 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 spake word to, nor they to him; (and therefore not knowing what temper we are of) is such a piece of mad­nesse, that I am apt to think he either never read, or hath quite forgot­ten the nineth verse of the Epistle of Jude; yet Michael the Archan­gell, when he strove against the divell, and disputed about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee.

THe beginning of his Epistle he makes an Apology for him­self, by condemning many books, which he saith, shew the writers 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 faithfulnesse to Christ, and love to souls. 'Tis like his zeal might be hot in writing it, being of generall concernment to the whole profession; but had he not told us, of its being out of faithfulnesse; 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 termes.

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 Ministery) make the greatest noyse and cry about them, so sure­ly there are some such pretended Ministers in our times, that like empty vessells make the greatest sound, who have onely a studied form of fine words, and experience proves, are as affecti­onately zealous in delivering them, as those vagabond Jewes 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 hide it under a bushell, &c.

And truly I hope the gentleman will let us have so much care of our selves, 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 neerer their journeys 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 Sodome.

As for the reasons he brings, they being considered, something may be said, but I desire to be very briefe.

And for the first, which is, that the honor, truth, and wayes of Christ, which are dearer to him then his life may be vindicated, &c.

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 gentlemans 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 Ministery by, which are, that the foul months of prophane, ignorant, malignant, and scandalous persons may be effectually stope.

For the third, That the honest, just, and righteous proceedings of the honorable Committee may be manifested, &c.

I confesse it is a greater mercy then 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 requitall plotted, and many times effected the ruine of their Promoters, if they have not on all occasions been ready to humor them in executing their malice against pretended Heretikes. I could largely instance in this, but desire brevity.

Fourthly, that the importunate desires of severall Ministers and Christians might be satisfied, especially those to whom he preaches, &c.

Truly if severall 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 divell then before.

Fifthly, That his Ministery and good name, which should be dearer to him then his life, may be vindicated, &c.

Oh this sweet morfell the Ministery! this great Dianah of the Ephesians! should this become unmasked and undervalued, 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 then 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. Hipocrite first cast out the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brothers eye.

Sixthly, that others may be undeceived, &c.

Truly I am fully perswaded that his writing this last book will prove as effectuall 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, patient 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 passe it.

Eighthly, because his Case is a gener all Case, and reaches all the godly conscientions Miuisters in England, &c.

Truly I much commend the Captain for reserving so considera­ble a Party for the Rear-guard, 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 prophane, ignorant, and malig­nant party, as you may read Jeremiah 1.17, 18. Thou therefore trusse up thy loynes, 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 brasse against the whole Land, against the Kings of Judah, and against the Princes thereof, against the Priests thereof, and a­gainst [Page 5]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 imployment; and it was a perswasive argu­ment to tell them, Sirs you know by this craft we have our goods, &c. 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 weaknesse, considering I write not myself Clark, but Fishmonger; & therefore you may allow me a few grains of a favourable construction, more then to him that hath spent a large estate at the Ʋniversity, 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, reveal'd 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.

THe next thing that comes in course is the Preamble he in­tended to make before the Honorable Committee, &c.

And in it let us consider first his intentions, and second­ly the thing it self, and see what they will resolve us of.

First the intention of the speech.

Whither Alas doth the countenance of Authority and selfe­conceit, hurry persons, who pretend most holinesse, when once they forget themselves, forsaking the fountain of living water, and digging to themselves Cesternes, broken Cesternes 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 Gospell, 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 Governers and Kings for his sake, &c. 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 Governers, 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 wilfull sin against conscience, but rather think it almost as great a weaknesse of faith, as when Peter denied his Master.

And I hope when he once considers his weaknesse, 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 begins with, it was a divine saying of Seneca, no man sets a better rate upon vertue, then he that looseth a [Page 7]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, unlesse a miracle to confirm them; but surely it is no miracle that his Criple 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 stomack, 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 initiall letter (ט) of the Hebrew word Tob, that in the text is rendred good, is big­ger shen ordinary, to shew the more then 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 businesse in publique: But to come more closely to the businesse, I remember what is said Acts 5.29. when Peter and the other Apostles were brought be­fore the Councell 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, &c. And when Stephen answered for himself before the Councell, in that large and admitable 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 begins, Men, Brethren, and Fathers hearken, the God of glory appeared to our Father Abtaham, while he was in Meso­potamia, before he dwelt in Charan, &c. but such gentlemen as he is, sure think they may speak and do any thing without controul, and yet passe 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 holdnesse 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 withall, else his Pills had never been prescribed.

But concerning what he sayes of (as he is pleased to stile them) [Page 8] the prophane, ignorant, maliguant, and seandalous Petitioners, as Lan­ctantius saith of Lucian, he spared neither God nor man; me-thinks this his opinion of them is beyond the bounds of charity.

But if they in requitall should think of him; as it was the Epi­tha of Peter Aretine of Venice, which is thus englished:

In the next place he saith, 'tis said of Cataline 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 suteable 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 tygers, when they smell the fragrancy of Spices, suen are they, saith he, when they smell the fragrancy of the graces of Gods Spirit, in the principles and practises, 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 confesse such strong purging pills as the Gentlemans are, is the ready way to make men inraged and mad: And this I suppose may be one of the principles and practi­ses 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, least 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 Gospell above these thirteen years, and not only so, but that he hath many precious seals of his Mi­nistery, which are his living Epistles, and walking Certificates.

Truly the more holy, just, and good men are, and that they love vertue and goodnesse 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 rejoycing to men & Angells; but if conversion from prophanenesse, to an acknowled ge­ment and profession of faith, nay and to be zealous in a forme of worship, and blamelesse in conversation, be an argument to prove a true Ministery, I suppose very many persons under both [Page 9]the forms of Episcopacy and Presbytery, were and are as holy and blamelesse in their conversations, as any of those that pretend to more pure di [...]pensations: And for all that, few of our Church­men have scarre so much charity as to judge them to be true Mini­sters of the Gospell; nay if the Gentlemans argument may be granted, I suppose the Popish Priests and Jesuites 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 shewed 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 termes of ma­lice and impudence for petitioning is a doctrine contrary to the principles of all reason and liber [...]y; and if petitioning, which hath generally been concluded on, to be the most humble, innocent, and harmlesse way of addresse, 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 lesse offensive to his stomack; 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 externall, internall, and eternall good.

So am I as confident as himself; and first for his externall good, which I conclude to be his maintenance, I believe he is more fully confirmed in the benefice by their ooposition, then he was before.

Secondly, for the internall good, he may be much more quieted in his mind, being delivered from the fear of any more such oppo­sitions, having crusht the Petitioners so effectually.

Thirdly, for the eternall good, if he should unfainedly repent, and desire forgivenesse 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 againe, who as he conceives, are such opposers of the Ministery, not to follow the dictates of his own braine, how good soever they may seeme unto him, for as the Prophet Jeremiah saith 17. & 9. the heart is deceitfull above all things, and desperately wicked, who can know it? [Page 10]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 it self.

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 rendred.

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 meerly 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 practise, before he convinces the understanding.

IN the next place I come to the Quaeries he makes on the Ma­lignants Petition, as he termes them.

First, whereas he saith, it was never propounded to him to preach as Probationer amongst them, &c.

Truly how or upon what termes he came in I know not, neither did I trouble my self about the choice, either for or against him, but I thought with my self, 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 my self with him or his way, had he been quiet; but as I said before, for him to render the Parish in generall under a scan­dall, 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 then some of his Congre­gation, I could say more, but will not, least I might be accounted a f [...]atterer.

But truly it may be the Petitioners, as well as my selfe, 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 least our si­lence might conclude us to be altogether such as the gentleman himself, and friends, who prest him to publish the book are: plea­sed to terme us, there could not in reason have been lesse 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 Gospell preaching is to speak as the Spirit gives utterance, and not the reading of a few written Notes, [Page 13]that have been premeditated and studied five or six dayes be­fore.

And also I further desire to know what rule or example there is in the Gospell, that ever any Minister of the Gospel did, or ought to preach upon triall to gain a benefice.

In the fourth Quaery he saith, the prophane, malignant Petitioners had neither a hand in chusing, nor hearts to make triall of his Ministe­ry, and that they may well have a black brand put upon them, as men void of common honesty and ingenuity, &c. 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 chusing, nor hearts to make triall of his Ministery, yet I suppose the gentleman had a triall of their money, and also a heart to make use of it, though by his owne 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 reall friends to the present Authority of the Nation; it is clear that the Petitioners do own the present Authority, by their humble ad­dresse to the Honorable Committee for Plundred 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 passe a generall Act of Pardon and Oblivion, whereby all that emulation and heart-burning betweene severall 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 boldnesse 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 Kings time, I know not; but I did then, and still do know di­vers [Page 14]persons which are most zealous for a Congregationall 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 owne 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 presse on a Personall Treaty, they used all the prevailing arguments that might be to get hands to it, and persons to own it. Amongst the rest, sayes 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 oportunity 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 civill, 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, &c.

Answer was made, that he had no Militia left to grant, for if it had been his before, yet the right was onely 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 then 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 bloud of the Nations on them that opposed his proceedings, and how dishonorable it would be to ask forgivenesse of a conquered enemy, let the world judge: But af­ter a large debate, sayes the Gentleman, I professe, I thought not that what I propound might not be for a publike good, I would never perswade to it: I had never instanced this, but that the vail might be taken off from some Churchmens faces, that the world [Page 15]might not suppose they were the onely Promoters of the present Authority, when indeed the fault of the Personall Treaty, under which divers others suffered, they were the most guilty of, in pres­sing and perswading to it, of any that ever I spake with.

But amongst all their pretendings to the annoynting 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 hand­writing as it was done by Daniel, when he told the K. Belshazzar, this is the interpretation of the thing, Dan. 5.6. God hath numbred thy Kingdome, and finished it, thou art weighted in the balance, and found too light, &c.

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 Kingdome from him, as any the Magitians, Astrologians, and Southsayers were to interpret the handwriting to the King of Babilon And as far from truth, and the mind of God were they in prosecuting the personall Treaty, as those Prophets that counsell'd Ahab to go up to Ramoth Giliad and prosper.

Friends, I desire you would not look on me as an enemy to the wayes of Christ, and Gospell 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 wayes, though in the highest formes, and yet retain the prin­ciples of a holy life to wards God, and just dealings towards men; and therefore why should we be ready to judge those that are ei­ther above us, or below us in the practise 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 sayes, the Petitioners use to hear such, whose malignant principles and pra­ctises 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, whilest kept under, were [Page 16]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 tye 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 seemes to me that they would gladly hear a Gospell Minister, by whose preaching and practise they might receive both profit and comfort; and certainly there cannot be a surer sign of their desire to have it, then 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 thornes, 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 generall, I say, if the largest and most gracious tenders of the free mercy of God for forgivenesse of sin, and eternall salvation by Jesus Christ, be not to be offered to the vilest of sinners, I must unlearn divers Scriptures, which I do believe expresly prove, that not only the mercy of God is so infi­nite, and the satisfaction of Christ so undeniably full and sufficient for the forgivenesse of sins and eternall salvation by him for all persons, that it is to be tendred to all without exceptions, unlesse 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 Physitian, 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 justifie any person in a wicked way; but certain­ly, if the infinite love and mercy of God be not the way to bring in ignorant, prophane and scandalous persons to obedience and conformity to the wayes 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 Gospell to every creature, &c.

Now if the Gospel be the declaration of glad tidings of salvati­on; and that it must be preached to every creature, by the expresse command and Commission of Christ himself, I wonder how any [Page 17]dare be such Traytors to the Lord Jesus, if he hath appointed them to preach the Gospell, as to conceal the glad tiding of the Gospel of grace and mercy, and to thunder out the curses and thre atnings of the Law in the room of it, against them, who they call ignorant and prophane sinners.

We find upon the birth of Christ, Luke 1.10. the Angell, who was the messenger to declare Christs 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, &c.

And in the 13. when the heavenly souldiers sung a Halelujah 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 Gospell, as it is made knowne in the Scriptures, is a thing so large, admirable and excellent, that in this difcourse I have neither time nor oportunity to treat of it, and befides some famous men have excellently, and are at present writing on that subject.

I should have made bold to have unravelled the Quaeries, piece by piece, and have seen how agreeable they are in all particulars to the mind of Christ in the Gospell: But I have given you this but as a tast of what I intend, if ever it please God I shall speak to it again; yet in this small glasse 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 gent leman pretends to so many heavenly enjoy­ments, gifts of the Spirit, and the bird in the bosome, that makes a heaven of joy in his heart, for 'tis possible he may be deceived as much, if not more then that people which God ownes to be a true Church; and it is that which God himselfe 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 Ministery, 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, pro­phane, 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.