Rome ruin'd by VVhite Hall, or, The papall crown demolisht

The third part of Romes ruine by White-Hall, &c.

Wherein is contained the Confutation of Presbitery, &c.

HAving discovered the first and second degree of Popery, I shall now enter upon the third, in which encounter I shal charge them of the Presbiterian judgement, who are so forward in con∣demning* 1.1 all but themselves, for Schismaticks, Hereticks, and viola∣ters of the Covenant; and for the better progresse herein, I shall present the chiefe heads of the Covenant (touching Religion) from which Magazine, I hope to furnish my selfe with Armes, and Am∣munition, not doubting to foyle them, at, and with, their owne Weapons.

CHAP. I. Treateth of the Covenant, &c.

SECT. 1.

THe heads of the Covenant in reference to Reli∣gion* 1.2 are these:

1. That we shall sincerely, really, and con∣stantly indeavour the reformation in Religion, in Doctrine, Worship, Discipline, and Govern∣ment, according to the Word of God, &c.

2. Without respect of Persons, to endeavour the extirpation of Popery, &c. Superstition, Heresie, and Schismes, &c. and

whatsoever shall be found contrary to sound Doctrine, &c.

From which I inferre; that who so doth not sincerely, really,* 1.3 and constantly endeavour these things above mentioned, are guilty of the breach of Covenant.

But that the Presbiterians are guilty of all, or most of these, and so consequently violaters of the Covenant, will appeare, and that most evidently, in these respects, viz.

1. In the matter, or subject which they compose their Church of.

2. In the Pastors whom they make use of, or set apart for Teachers of their Church.

3. In the meanes they use to uphold, or supply their Church with Members.

4. In their manner of governing of it.

And first of the first, touching the quality, or condition of the people whom they compose their Church of, and that is, all the peo∣ple of the Nation, consisting of men, women, and children.

Now that a Church so modelled, is contrary to the precepts of* 1.4 Christ, and the examples of the Apostles, is sufficiently proved by Mr. Saltmarsh, (in his answers to Mr. Lees of the Synod) in his Booke titled, The smoake in the Temple, unto which I refer you; and yet not to leave it without some convincement, I thus argue against their Agents in so doing.

They who wilfully admit of the professed enemies to Christ, as Members of his Church, are peremptory confronters of Christ, and his Church, and so consequently violaters of the Covenant.

But the Synodian Presbiterians doe freely permit, yea rather compell the damme Cavaliers of this Nation, to be members of the Church of Christ, as also their children; Ergo the aforesaid Priests are wilfull and peremptory opposers of Christ and his Church, and so consequently violaters of the Covenant.

SECT. 2.

YEa I appeale to any rationall man, whether all the people of* 1.5 this Nation be fit materials at the instant, to be admitted Members of the Church of Christ, (which according to the A∣postles expressions, were, or at the least seemed to be, beloved of God, sanctified in Christ Jesus, and called to be Saints) or whe∣ther their Church may not rather be termed a Gallimanfrey,

Medley, or Hodgepodge of all manner of opinions together, (as of him that sweareth, as him that trembleth at an Oath, and so con∣sequently of all manner of vice and vertue) then properly be termed a true gathered Church, for to gather a people out of a people, doth intimate that some are to be left out, as not fit for admission; therefore I admire their presumption, that dare ad∣mit the apparent sinagogue of Satan for the Temple and Church of Christ; For what communion hath light with darknesse, or Christ with Antichrist, so that either must they maintaine that there is no Antichristians in the Nation, either of Clergy, or Layety, or else confesse that they allow of such to be made Mem∣bers, for they have hitherto laboured, and doth yet labour to compell all such, Subjects to their Government, and why under their Government, as if not Members of their Church.

Now, it is very apparent that Christ and his Apostles did ever* 1.6 make a distinction of the true Church, from the men of the world, as in Mat. 18. 17. Tell it to the Church, &c. which was not to the Scribes, Pharisees, Saduces, or Herodians, or to the worshippers of the Calves in Dan, and Bethel, though all of Israel, for the Disciples of Christ (to whom he there spake) was no Members of such Societies, and therefore not to make their ap∣peales to them, in point of difference amongst themselves; it must needs follow then that the Church there spoken of by Christ, was an Assembly of his Disciples and followers, as may clearly be collected from his after expressions to the aforesaid Disciples, in the 19. and 20. verses of that chapter.

SECT. 3.

AGain, for the further confirmation hereof it is evident, that the Apostle Paul in all his Epistles, whether he writ to Ci∣ties, or Countries, did ever make a distinction, betwixt them whom he had gathered into Church-fellowship, (through the opperation of the Spirit of God) by his preaching (and his fel∣low Apostles) and them who were not of that Brother-hood; instance in his Epistle to the Romans, viz. To all that be in Rome, beloved of God, called to be Saints, &c. these are they in Rome which he writeth unto, and no other; it was only them whom he acknowledgeth to be the called of Jesus Christ, it was for

their peculiar faith (which was spoken throughout the world) that he giveth thankes unto God for, chap. 1. ver. 7. It was only them in Rome which he would make mention of in his prayers. As also to the Church of God which is at Corinth, To them that are sanctified in Jesus Christ, and called to be Saints. It is to them only in Corinth, which he so saluteth, 1 Cor. 1. 2. As also Ephe. 1. 2. Phil. 1. 2. Col. 1. 2. in all which places he doth distinguish them by some speciall marke, from the rest who lived in such places, and were not such like, as to whom he wrot his Epistles.

Now seeing that there was such a distinction betwixt the Scribes, Pharisees, Saduces, and the Church of Christ, consisting of his Apostles, and Disciples, why ought not the Pharisees, and Saduces of this Nation, to be admitted as Members of the Church of Christ, which is now to be extracted out of the world, and Antichristianisme, as it was then out of Judisme, and Hea∣thenisme.

SECT. 4.

Obj. WHo are those whom you terme the Pharisees, and Sa∣duces of this Nation?

Ans. The Presbiterians, and Cavaliers of this Nation.

Obj. Wherein doth the Presbiterians resemble the Pharisees?

Ans. In three particulars, viz.* 1.7

1. In that it is reported of them Pharisees, that they maintai∣ned, that the promise made to Abraham, recited by Jacob, and often repeated by the Prophets (concerning the promised Me∣siah) was spoken only of a Politicall Kingdome, and that the Mesiah should come like another Alexander the Great, to rule the whole Empire of the world, the people being subject un∣to him.

And in this particular, let all that have a discerning eye in the promise of Christ, touching the renovation of his Church out of Antichristianisme, viz. concerning that Spirituall comfort be∣twixt the seven-headed Beast and the Dragon, against the Lambe, and the Saints (where the conquest is to be effected by the Sword which proceedeth out of the mouth of the Lambe Christ Jesus, Rev. 19. 21. viz. by the power of the Word) judge, how neare these Presbiterians are in judgement with them Pharisees,

in that they think the victory (there spoken of) which is now to be effected, viz. the subduing of Antichristianisme, and re∣novating the Church of Christ, shall be accomplished by a Politi∣call Government, and power of the civill Magistrate, which they chiefly make use of to that purpose; witnesse the severall Votes and Orders, which they procured from the two Houses of Par∣liament to bring men into a Spirituall obedience, by their tempo∣rall power, which is to no more purpose then to wash a Moore, to make him white, and as much rediculous, as I shall hereafter make appeare.

2. As the Pharisees thought it much better to give somewhat to the Temple, then to releeve and nourish their owne poore Pa∣rents, Mat. 15. 6, 7. so in like manner doe the Presbiterian Clergy, for so as their Parishioners pay them their Tythes, (or Church dues, as they call them) they matter not whether they have another penny to buy their Children bread or no; certainly if their intents was to suppresse Prelacy, that themselves might reigne in their stead, they have not as yet failed in their designe.

3. It is manifest, that the Scribes and Pharisees was ignorant of the truth it selfe, albeit, it were amongst them; as also instead of the true interpretation of the Scriptures (being carnally min∣ded) they corrupted them by their false glosses, adding many tradissions of their owne forging; and in this respect they are one and the same with the Pharisees, which to make appeare more at large, wil be an occasion to treat upon the second branch, concerning their manner of composing their Church.

SECT. 5.

BEfore you enter upon this particular, first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces?

Ans. It is reported that the Saduces retained the name of* 1.8 God, mearly for feare, least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion, yet notwithstanding they endeavoured to efface out of mens mindes, and understandings, the invocation, and true feare of God, and that men should revive no more after death, neither that any other Judgement was to be expected, wherein the just was to be discerned from the unjust; the names

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CHAP. II. The second Chapter, treateth of Separation, &c.

SECT. 1.

Objection. THe Apostle telleth us, that it is impossible to separate from such a people, as to goe out of the world, 1 Cor. 5. 10. intimating, that so long as the world subsisteth, we cannot avoyd the company of such ••••••ple, so that of necessity it must be tollerated.

Ans. Is it not as possible now, as it was in* 1.9 the Apostles time? Again the Apostle, 1 Cor. 5. doth fully cleare himselfe, in what manner he would have the Church to be sepa∣rate from such men, ver. 19. where he saith, yet not altogether with the fornicators of this world, &c. meaning, that we should not so shun their company, as to have no commerce, or dealings with them, as in bargaines, &c. or not to use a civill carriage or behaviour towards them; or that we should not admit of such persons to the publick ordinance of hearing the Word, for by so doing they would ever be kept in blinde ignorance, and never be converted to the faith; therefore to eschew them in such things, is as impossible, as to goe out of the world, in regard the world doth chiefly consist of such people, (to which the Church of Christ in all ages hath been as a little flock) as also in that Christ commanded his Apostles to teach all Nations, Matth. 28. 19. (that is, all the world, that thereby, they who are ordained to eternall life, may be discerned, and distinguished from the rest of unbeleevers, by joyning themselves in a League, and Covenant, to be obedient to the rule, and Government which Christ by his Apostles hath prescribed for them. And this wil more fully appeare to be the intent and meaning of the Apostle, by his expressions in the 11. ver. of that Chapter, where he saith, If any one be called a Bro∣ther, who is a fornicator, or covetous, or an extortioner, with such

an one no not to eate; which eating there spoken of cannot possibly be meant of the corporall feeding of the body, for if that were a sin to doe, our Saviour could not be innocent, but had of∣fended, by eating with Publicans and sinners, Mat. 5. 24. 30. it must therefore of necessity be meant, of the eating of the Sacra∣ment of the Body, and blood of Christ.

Now in that such an one that is called a Brother, viz. one incorpo∣rated into the body of the Church, (being such an one) is not to be admitted to that Sacrament, how much lesse he that is with∣out; viz. he that is not admitted a member of that society, or flock of Christ, but is yet in the state and condition of a Publican and sinner, or out of the payle of the Church, Mat. 18. 17.

SECT. 2.

Obj. CHrist commands us to love our enemies, to blesse them that curse us, to doe good to them that hate us, and to pray for them that despitefully use us, and persecute us, &c.

Ans. Gods Actions are of two sorts, generall and particular;* 1.10 generall, in as much as he suffereth the Sun to shine, and the raine to fall to the benefit of the wicked as the godly; the other in parti∣cular towards the elect, by sanctifying of them by his Spirit. In like manner ought our actions to be expressed towards men. A generall love we must shew to all men, although Turks, Jewes, or Infidels, in procuring their good, and seeking to doe them no hurt, in preserving them and theirs, so farre as we be not preju∣diced* 1.11 by so doing. Out of which generall fountaine of love flow∣eth these courtesies, as in bringing home his strayed Oxe, and help∣ing his over-laden Asse, &c. Deut. 22. 1, 2, 3, 4. But friendship, familiarity, and society, we must only have with the people of God, or at least seeme to be such; and this difference is further eviden∣ced by the Apostle in these words, Doe good to all, but especially to the houshould of faith, Gal. 6. 10.

Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants, betwixt the godly and the wicked?

Ans. In these three particulars; 1. That we doe not pro∣mise* 1.12 to ayde and assist the wicked, or binde our selves to mutuall help, for therefore was Jehoshaphat blamed by the Prophet in these words, Wouldest thou helpe the wicked, and love them that hate the Lord, 2 Chron. 19. 2.

2. Neither must we send to Infidels for helpe, for that is to distrust the Lord; if they offer their helpe upon good conditi∣ons, it is lawfull for us to use it, as sent of God, but we must not seeke for it.

3. Leagues which have been made with such in former times, are not to be broken, for the Gospel condemneth truce-breakers; yea Leagues for removing hostility, or intercourse of Merchants, and continuance of peace, may be made with Nations of a strange Religion; yea the Apostle exhorteth, that as much as in us ly∣eth, to be at peace with all men. But as touching friendship, fami∣liarity, &c. we ought to have as little as possible may be, for, he that toucheth pitch shall be desiled with it. As also by the example of the people of God▪ both before the Law, under the Law, and now under the Gospell.

SECT. 3.

1. BEfore the Law, as in Gen. 4. 26. where it is said, that then* 1.13 men began to call upon the name of the Lord, or then began the posterity of godly Seth, to separate themselves from the children of wicked Caine. And we may also see, that upon their reuniting againe, viz. when as the Sons of Seth tooke wives of the seed of Caine, and that they joyned together in amity with them wicked people, Gen. 6. The heavie wrath of God is said to fall upon them, Gen. 7. 21. &c. By which example we may see, how highly the Lord is displeased, to have his children polluted, by mixing themselves, by friendship, familiarity, and society with the wicked. As also in Gen. 12. 1. where the Lord command∣eth Abraham to separate himselfe from his fathers house, because he would have him weaned from his fathers false worship, Joshua 24. 2.

SECT. 4.

2. VNder the Law, or during the time of the Law, we have also these presidents, as in Levit. 20. 24, 25, 26. where the* 1.14 Lord is said to separate his people of Israel from the Cananites, that they might not learne their wicked and ungodly wayes. As also in Ezra 6. 21. where none but such as had separated them∣selves from the filthinesse of the Heathen (where they had been

Captive) were suffered to eate of the Passe-over; the Prophet David also professeth his delight in the society of the one, and his dislike to the other, Psal. 84. 10. the Spouse in the Cantacles doth also the like, Cant. 1. 7. desiring Christ to direct her to his flock. We have also an evident expression from the Lord by Je∣remiah, Jer. 15. 19. in these words; If thou take forth, or sepa∣rate the precious from the vile, thou shalt be as my mouth (which is said in the Revelations to spew out the luke-warme Laodiceans) Let them returne to thee (saith he) but returne not thou to them; from which place we have as strict a charge as can be given for a separation, and not to adhere, or joyne our selves to the wicked, but if they will returne to us, acknowledging themselves Peni∣tents, then we are to admit of them, and not otherwise.

SECT. 5.

3. VNder the Gospel, we are also excluded any society, or fel∣lowship* 1.15 with them, unlesse as formerly, as being conver∣sant at the Word preaching, &c. for by that meanes we read, that three thousand soules of such like were converted at one Sermond by Peter, and so added to the number of them, who were then of the Church, Act. 2. 41. We also read, that when divers were hardned and beleeved not, but spake evill of the way before the multitude, that the Apostle departed from them, and separated the Disciples, Act. 19. 9. intimating a division, as to di∣vide the Sheep from the Goats, least they should corrupt them, by their life and conversation; For with the pure thou shalt be pure, but with the froward thou wilt learne froward things. The Apostle also exhorteth, not to be unequally yoaked together with unbeleevers, for what communication (saith he) hath light with darknesse, righteousnesse with unrighteousnesse, and what concord hath Christ with Beliall, or what part hath he that beleeveth with an Infidell, and what agreement hath the Temple of God with Idols, 2 Cor. 6. 14, 15. He willeth them also to come out from amongst the wicked, and be seperate, ver. 17. We are also commanded to come out of Babilon, Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites, when the Lord punished them, Gen. 19. Joseph also being in Pharaohs Court, and accompanying himselfe with his Courtiers, got an habite to sweare by their

accustomed Oath, viz. By the life of Pharaoh, Gen. 42. 15, 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times, unlesse in the cases aforementioned.

SECT. 6.

2. AS they erre in mixing the prophaine with the holy, as* 1.16 members of Christ, so doe they also by mixing the Go∣vernment, whereby they would regulate their Church, making it partly Divine, and partly Morall, or prudentiall, partly of Christ, and partly Politticall, witnesse Mr. Lees, in his Answer to Mr Saltmarsh his new Quaree, page 10. and in so doing they disparage Christ, and his Apostles, in matter of judgement and abilities, as that they had the Theorie, to gather a Church, and not the Practick, to governe it being so gathered.

Now that it was a practise even abominable in the eyes of* 1.17 Christ, to mixe a prudentiall Government with that of his, in his Church wil evidently appeare, by his bitter invectives against the Scribes and Pharisees; as also in calling it a vaine worship.

Again, They who endeavour by a Temporall power, to subdue the inward, or Spirituall man, take a course contrary to what Christ and his Apostles used to that purpose, as will appeare by these texts of Scripture, viz. Mat. 10. 13, 14, 15. Mark 6. 11. Act. 13. 51.

But the Presbiterian Priests doth endeavour by such a power to* 1.18 suppresse, and bring into subjection, the aforesaid inward or Spiri∣tuall man to their obedience.

Ergo they practise contrary to the example of Christ, and his Apostles in that enterprise, and so consequently are violaters of the Covenant.

SECT. 7.

YEa this course or method which they take (and so much vindi∣cate)* 1.19 is not only a contrary way to what Christ and his Apo∣stles used, but also a way utterly impossible to effect their desires, as wil plainly appeare by comparing the Kingdome of Christ, and* 1.20 the Kingdome of Caesar, or of Prudens together, as may be de∣monstrated by these particulars. 1. In that they be two distinct Kings. 2. In having two distinct Kingdomes. 3. Two distinct

Subjects to governe. 4. Two distinct Powers to rule by. 5. Two distinct Lawes to governe by; and lastly, in that two distinct obediences is required of these distinct Subjects; to prove which, I shall speake something to each of them in order, as they are prefixed: And,

1. Of the first, viz. That they are two distinct Kings, I pre∣sume wil not be denied by any that are rationall.

2. That their Kingdomes are distinct, our Saviour proveth, Joh. 10. 26. where he saith, his Kingdome is not of this world, but we all know that the other is of this world.

3. That they have two distinct Subjects to governe, wil also appear by the words of our Saviour, Joh. 17. 16. (where speaking concerning his Disciples) saith, They were not of the world; but we all know that the Subjects of Caesar are of the world.

4. That they are two distinct powers, by which they are Au∣thoritative, over their distinct Subjects, wil also appeare, in that Christ rayneth meerly by a Spirituall power over his Subjects, viz. by the power of the Word preached, Joh. 10. 16. and 16. 27. but Caesar ruleth his temporall Kingdome, by a temporall power, by the power of the Sword, Rom. 13. 1, 2, 3, &c.

5. That their Lawes are distinct wil also appeare, Rom. 8. 5, 6. &c. where the Apostle saith, that the Law of Jesus Christ is a Spirituall Law; but we all know that the Law of the Civil Ma∣gistrate is a Politicall Law.

6. That the obedience which is required of each of them, are distinct obediences, wil appeare by the words of our Saviour, Joh. 4. 24. God is a Spirit, and they that worship him, must wor∣ship him in Spirit and truth; yea it is such (saith he) whom the Father seeketh to worship him; but we all know the other obedi∣ence is carnall or temporall.

Again, the Subj••cts of these Kingdomes are of two distinct humours or affections, as wil also appeare by these words of our Saviour, Joh. 15. 19. If ye were of the world, the world would love his owne, but ye are not of the world, but I have chosen you out of the world, therefore doth the world hate you. And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar, or the World, and the Subject which belongeth to the Spirituall kingdom of Christ, be∣twixt the subjects of the flesh and the Spirit.

SECT. 8.

Obj. HOw can the Kingdome of Christ be said to consist of men, when they belong to the Kingdome of Caesar, or the civill Magistrate?

Ans. Men may be in the world, and yet not of the world, as our* 1.21 Saviour affirmeth, where he saith, I am no more in the world, but these are in the world, (viz. his Disciples) and yet in the 16. ver: he professeth, that the said parties were not of the world; the di∣stinction then betwixt the Subjects of Christ, and them of Caesar must be this; that them of Christs Kingdome are in the world, but not of the world, as the other are.

Obj. One man cannot serve two Masters, and therefore not both Christ and Caesar.

Ans. Man is composed of two parts, viz. a Soule and a Body;* 1.22 which Soule or Spirit is that which Christ accepteth of as his Sub∣ject, and therefore it is distinguished from the externall part of man by these notions, viz. The inward man, the Spirituall man, the hidden man, &c. And the other part of man, viz. the visible part of man is termed, The outward man, the carnall man, the sonne of man, &c. Now this inward man, or Spirituall subject of Christ, being obedient to the Spirituall governance of Christ, (as that of the outward man, to the Politicall government of the* 1.23 Civill Magistrate) may be subject to both, yea and give unto both their just rights; yea I may safely say, that he whose Spirit, or inward man, is Christs loyall subject, wil also in his externall man, be the like to the Civill Magistrate, and so may (as our Sa∣viour commandeth) Give unto Caesar the things that are Caesars, and unto God the things that are Gods. And contrariwise that out∣ward man, whose inward man is a subject to Satan (the Prince of this world) is the greatest enemy both to Christ, and to the Ci∣vill Magistrate, witnesse the Cavaliers of this Nation.

SECT. 9.

Obj. THey seemed to testifie their affections to the late King, much more then the Parliaments Party.

Ans. A seeming friend is no friend, and such were they to him, for-the love which they pretended to him, was meerly for

their owne ends, why did the Papists in these last Warres fight* 1.24 for King Charles, who would have murthered Queen Elizabeth and King James, was it not apparently manifest, because he was for them, and the other against them. Again, wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him, but because of his Booke of tollerations of such like stuffe as they most desired; and contrariwise, why was it that they fought against the Parliament, but because they conceived they would curbe them for doing such things as they desired to have done; yea I appeale to any conscientious man to judge, that in case the King had been of the Parliaments Opinion, and the Parliament of the Kings, whether they would have fought for Parliament or King, whether then they would have adored, or Idolized him, as then they did, and by so doing, is it not apparent that they procured his ruine?

Now these things formerly spoken of being granted, it must* 1.25 needs follow, that the Kingdome of Christ consisteth meerly of Spirituall things, and the Kingdome of Caesar, or the Civill Ma∣gistrate, of temporall things, so that whatsoever is of a Spirituall cognizance, belongeth to Christs Kingdome, and Government, and whatsoever is of a temporall, or civill cognizance, to the Ci∣vill Magistrate; they are therefore as distinct as the Sun from the Moone, that of a civill cognizance receiving its light from that of Christ, as the Moone doth receive her light from the Sun; yea each of them doth as meerly belong to the distinct persons of Christ, and the Civill Magistrate, as the Sun proper to rule the day, and the Moone the night.

Seeing then that each Kingdome hath its distinct Governours, Subjects, Power, and Law, why should they intrench upon one anothers liberties, especially for the inferiour to disturbe the superiour, a King an Emperour; and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territo∣ries, and so much, and more cause hath Christ to be offended with the Civill Magistrate, that will presume to interest him∣selfe in that which doth not concerne him, especially when the Civill power whereof he is made an officer, is given to him by Christ.

CHAP. III. Treateth of the Civill Magistrate in matters of Religion.

SECT. 1.

Object. HAth not the civill Magistrate ought to doe in matters of Religion?* 1.26

Ans. The Civill Magistrate is only concerned in things of a civill Cognizance, his duty in point of Religion, is (chiefly this, viz) To keep the Kingdome▪* 1.27 of this world in such awe, as that the Kingdome of Christ may not receive damage by it; to keep wicked, and debauched people in such obedience, by the power of the Sword, as that the power of the Word may have its free progresse, in their Dominions, so that the Saints, or Church of Christ may live under their protection, a peaceable life, in all godlinesse and honesty; yea to any ratio∣nall man, the very name of his Office, viz. Civill, doth clearely demonstrate that his power consisteth, meerely in Ci∣vill things.

Obj. Hath the civill Magistrate no power from God, to compell the outward man to observe spirituall injunctions?

Ans. The Magistrate ought not to force any man, in respect of his opinion or judgement, neither to punish him in regard he is not of their judgement, but only▪in case that such people disturbe the Church, or professors of the Gospel; for the power of the Magistrate is only externall, and not internall, but it being the* 1.28 inward, hidden, or Spirituall part of man, which is (or at least ought to be) Christs subject; it is therefore utterly out of the power of the civil Magistrate, to subdue, or bring it to obedience, that being a power, which at the furthest extent, can but reach to make an Hipocrite, as to make the outward man, seeme to be, what it is not, as thus:

The civill Magistrate by threatning imprisonment, persecution,* 1.29 losse of estate, and the like; may so farre terrifie a wicked debau∣ched

fellow, as that he dare not sweare, prophaine the Sabbath, &c. yet neverthelesse his heart is yet the same it was, and his de∣sire is, that all such Magistrates were confounded, that establish such Lawes, witnesse the Cavaliers of these times, in their affe∣ctions* 1.30 to the Parliament, for crossing their accustomed revilings on the Lords day, &c. as also their subjection to the government now established in this Nation, without King or Lords, &c. which we all know is more for Ave then good will, their affecti∣ons being quite contrary to it; so that this power at the furthest extent, yea even in things Civill, can only make a man seeme what he is not; but the other power is of force to make a man to be, what the other can only compell to seeme.

SECT. 2.

AGain, the feare and obedience which is forced by the Magi∣strate,* 1.31 is at the best but a slavish feare and obedience, such as the Devils have, which cannot possibly be accepted of our Savi∣our, it being a voluntary affection of the heart which he accepteth of, such as freely, and willingly present themselves to be made Citizens of the Spirituall Jerusalem, or City os the great King; In the day os his power the people must bring a free-will offering un∣to him, and not a compulsive one; faith then which procureth* 1.32 obedience to Jesus Christ, is wrought by the power of the Word, and not by the power of the Sword, as these Scriptures witnesse, viz. Goe and teach all Nations, &c. He that beleeveth, &c. he doth not say, Goe and compell all Nations to beleeve; seeing there∣fore it is only such a spirituall affection, which this Spirituall King looketh upon and regardeth, it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man, since he is uncapable of it, for the Apostle affirmeth, that a carnall-minded man cannot compre∣hend* 1.33 the things of God, yeelding this reason, because they be spiri∣tually discerned. So that it must of necessity be a Spirituall power that must worke upon the Spirituall man, and that is no other then the Word of God, which the Apostle saith, is mighty in oppe∣ration, to the bringing downe of strong holds, to captivate, and repel the rebellion of the flesh against the Spirit, to call us out of the state of Nature into the state of Grace, as our Saviour affirmeth,

My sheep heare my voyce, &c. other sheep I have, &c. and they shall heare my voyce. He doth not say, they will, but, they shall, Joh. 10. 16. As also, I pray not for these, &c. but for them who shall beleeve on me, &c. Joh. 17. 20.

SECT. 3.

NEither was it ever the desire of Christ in gathering of his* 1.34 Church, that his Apostles should make use of the Civil Ma∣gistrate, to compell whole Nations (consisting of severall judge∣ments) to be obedient to their Doctrine, and rule of Government, but that they should goe and preach, &c. Neither did Christ make use of Herod to subdue the Scribes, Pharisees, Saduces, or any other Sect amon••••t the Jewes, but what he did was meerly by his Doctrine. Neither doe we read in all the Acts of the Apo∣stles, that ever they used any other meanes then the power of the Word preached; and that if any compulsive way were used, it was only by the Scribes and Pharisees, &c. as the Evangelists plenti∣ful••y testifie; instance in Paul himselfe, whilst a Pharisee, Acts 8. 3. & 9. 1. Act. 22. 4, 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times.

Christ only admonished his Disciples, that in case their Do∣ctrine* 1.35 was refused, or flighted, to shake off the dust of their feet a∣gainst such parties or Cities, Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas, as we may read, Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church, yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles, in ga∣thering his Church out of Judisme, and Paganisme; yea a way whereby the flock of Christ wil never be discerned, or distinguished* 1.36 from the world, a way never to restore it to its primative purity, but to continue it in the same Gall••maufrey it hath been in since the Apostacie, a way meerly to sorge Hypocrites, a way whereby Doggs, ••orcerers, Whore-mongers, Idolaters, and the like, shall have admittance, as free denizons of the Spirituall Jerusalem, which our Saviour commandeth to be kept out, Rev. 22.

SECT. 4.

Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper?

Ans. In that they make themselves rediculous, for as it would* 1.37 be counted an idle thing, to invite a company of Guests to a Feast, and when they be come give them nothing to eate; so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church, and yet wil not per∣mit them the benefit which the rest of the Members have; which manner of juggl••ng doth discover the two great hinges which they hang upon, viz. Pride and covetousnesse.

Obj. In the Parable of the Marriage Feast it is said, that the Kings Servants had power, and were ordered to compell Guests?

Ans. That which Luke renders in the word (compell) by Mat∣thew* 1.38 is rendered (bid) or invite, by comparing of which it ap∣peares, that there was no great violence used by the Kings Ser∣vants that so invited them; neither can a man properly be said to be compelled, unlesse he be forced to doe a thing contrary to his will, but it is evident that those men who had formerly re••used the invitation, was not compelled contrary to their mindes, there∣fore there was no compulsion used by them messengers.

Obj. It appeareth by them whom the King tooke view of, that they had been compelled, in regard that one of them wanted a W••d∣ding Garment?

Ans. No such thing for we read that Annanias, Saphira, Si∣mon* 1.39 Magus, &c. were no otherwise compelled, then the ••est of the Beleevers, and yet by their Hipocrisie they had got admissi∣on (as Members of the Church of Christ) as wel as the truest Beleever, and so continued until the Spirit of God found them out, and discovered their Hipocrisie; and albeit the field of the Church cannot be throughly weeded from its tares, must we suffer it therefore to be so over-spread, as that the Corne cannot be discerned from them; because some Hipocrites wil surke in the bosome of the Church, so long as it is Militant (by meanes of their Pharisaicall glosse and varnish, which they put upon their actions) must we therefore suffer all manner of scandalous

notorious Blasphemers to cumber that little flocke.

Obj. It is said, that the Servants did as their Lord comman∣ded them, which was to compell, and if they had not been so com∣pelled, why was the word used?

Ans. I have told you, that a compulsive power is then said to be used, when such as are obstinate, and refractory, are forced, and constrained to become obedient, and willing, but them who so declared themselves, were not compelled. And according to the Simile such kinde of people as the other, needed no compulsion to come to a Feast, however to such a Feast. And if we take the King there spoken of, to be meant of a temporall King, speaking to his Servants, or Ministers, then must the Parable also ayme at a temporall power; but if it be meant of the Spirituall King, Christ speaking to his Ministers, or Messengers, it must needs be meant of a Spirituall power, which doth not belong to the civill Magistrate, but to the Spirituall power of the Word, in the Mi∣nistry thereof.

CHAP. IIII. Treateth of Cavalier Priests, &c.

SECT. 1.

TO prove that those Priests whom they so imploy, are not fit instruments for such a Calling, or Office,* 1.40 I thus argue.

All such Persons, as obstinately, and peremptori∣ly confront the directions, and precepts of Christ, and his Apostles, ought not to be imployed, as Ministers of Christ.

But the Presbiterian Synod, hath, and doth admit of such men, as doe absolutely oppose Christ, and his Apostles.

Ergo in such Elections, and Missions, they doe wilfully, and pe∣remptorily oppose Christ, and his Apostles, and so consequently de∣clare themselves violaters of the Covenant, they so much plead for.

SECT. 2.

THat they doe imploy such Instruments as I have named, I* 1.41 instance in that fry of Cavilian Priests, which are tollerated by them; yea I blush to thinke, what a Gallemaufrey, or Hodgepodge they make in their Church, whereas three parts of their Ministry, and a third part of the fourth, consisteth of Ca∣valier Priests; yea it is to be admired in the highest degree, that such fellowes, (who are companions farre more fit for Devils, then such as professe Christianity) should be employed in so sacred a Function; yea when it was notoriously knowne unto the Sinod, what persecutors they have been, and yet would be of such men (as the Sinod did consist of, were it in their powers) their words and actions still expressing their deadly hate, both to them, and the Government they would establish; and yet for those men (whom they so hate) not only to make use of them, to fill up their Classicall Parishes, (whereby to make themselves potent* 1.42 in the world, in having such numbers of Parsons, and Viccars un∣der their Jurisdiction) but also to procure augmentations to the livings of divers of them, either to the end that they may be more willing to submit to their Government, or else to requite the good service they have already done for the Nation,

Now let all true Christians judge, what will be the event of* 1.43 the Presbiterian Government in this Nation, by admitting such Antichristian Priests to preach Christ, and what likelihood there is, that such Priests should make choyce of Round-headed El∣ders, &c. (if there be any in his Parish) and what hopes of peace and truth can be expected, when so many villaines shall be per∣mitted to doe mischiefe, by sowing tares amongst the wheat.

SECT. 3.

Obj. VVEre not those Priests you speake of, lawfully called to their function, or office?

Ans. I deny they were, for they cannot be lawfully called to* 1.44 that office or function, except either by an immediate calling from God, as the Prophets and Apostles were called; or by God and Man, as was Matthias, and the foure Deacons, viz. by the Spirit of God, and the Church, where they are to officiate; but that

these Priests afore-named, have neither of these callings, will ap∣peare by these reasons.

1. In that immediate callings are ceased, and therefore cannot* 1.45 be expected, Gifts and Miracles being acted by the Apostles, &c. rather for the glorifying of Christ, first comming in the flesh, then after, as will appeare by these Scriptures, Joh. 20. 29, 30, 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. &c. As also in that the Man-hood of Christ is to be contained in the Heavens, till the re∣storing of all things, Act. 3. 21. therefore they that expect men to be so called, and so gifted, as the Apostles were (to rebuild the Spirituall Jerusalem, or to extract the Church of Christ out of the world, and Antichristianisme) may as well expect Christ com∣ming* 1.46 againe in person, which cannot be, for the reasons formerly alledged; and therefore it is impossible for them, or any other, to be so called to the publick Ministry in the Church of Christ, in these times.

2. As these Priests have not this immediate calling from God, so are they not rightly constituted to their office, by the immediate calling of the Church of Christ, viz. according to the example of the Apostles, in their constituting of Ministers; it being then effected by the generall consent of the Church, as of the Apo∣stles, Elders, and Brethren, as hereafter I shall make appeare at large.

SECT. 4.

Qu. WHat manner of calling have they?

Ans. No other then the false Prophets had,* 1.47 whom the Lord himselfe complaineth of, for preaching in his name, and he had not sent them, Ezek. 11. 28. and this will evidently appeare. by comparing them with the false Prophets and Apostles, which usurped the like priviledge and prerogative.

Now what manner of people the false Prophets were, the Spi∣rit* 1.48 of God by the mouth of the true Prophets doth fully demon∣strate, viz. To be conspirators where they live, roaring Lions, ro∣ving for their prey; devourers of soules, takers away of treasures, and precious things; violaters of holy things, such as put no diffe∣rence betwixt prophaine and holy things, such as hide their eyes

from the Lords Sabboths, such by whom the Lord is prophained, such as daub•• with untempered Morter, such as see vanity, and divine lyes; that say, Thus saith the Lord God, when the Lord hath not spoken; such as feed themselves with the flocke, cloath themselves with the wooll, and kill such as are fed, but feed not the flock; such as have not strengthened the diseased, have not healed* 1.49 that which was sick, nor bound up that which was broken, nor brought againe that which was driven away, nor sought that which was lost; but are such that by force and violence have ruled over them, such as teach for hire, and Divine for money.

And as these sorts of Prophets were contemners, and despisers* 1.50 of the Doctrine of the true Prophets of God, meerly seeking their owne advantage, so also doth the same Spirit foretell, that there shall in the last times arise such a sort of people, who shall also bend all their endeavours to contaminate the true Ministers of the Gospell, as wil also evidently appeare by the Writings of the Apostles; and to this purpose the Apostle Peter acquainteth us,* 1.51 that as there were false Prophets amongst the Brethren, even so there shall be false Teachers in the latter times, which shall main∣taine moct damnable Heresies, and bring upon themselves swift de∣struction; yea many (saith he) shall follow their pernitious wayes, by reason of whom, the way of truth shall be evill spoken of, and through covitousnesse shall they with unfained words, make Merchandise of you. Againe he saith, There shall come in the last* 1.52 dayes scoffers, walking after their owne lusts, and speaking per∣verse things.

SECT. 5.

NOw whether these Priests (as afore-mentioned) be not* 1.53 those aymed at by the Apostles, which should oppose the Church of Christ in the last dayes, let their owne Consciences judge; yea if the Devill himselfe were examined, he could not deny it; yea they are such lively Simptomes of the Apostles Predictions, that even Appelles Grapes could not be drawne nea∣rer the life, then these are to them, whom the Apostle did fore∣shew, should come into the world; and albeit they have put on a Whores fore-head, and have got the Scoulds advantage, to cry Whore first, yet their quotidian actions is a sufficient testimony

against them; witnesse their accustomed drunkennesse, slight∣ing of the Lords Day, neglect of Preaching, Swearing, Whoring, insulting speeches, their temporising, covitousnesse, lascivious∣nesse, and unchristian-like discourse, yea and what not, that may conduce to oppose them that desire to feare God; all which is so manifestly apparent in them, as that there needeth no furthe•• expressions to make them more manifest: But above all, the* 1.54 chîefest, and most evident demonstration of their falshood, is their audacious villifying of the Spirit of God, which they doe not on∣ly loath themselves to name with reverence, but doe also hate the very persons of all such as are thought to be indowed with it; yea albeit the Apostle telleth us, that he that hath not the Spirit of God, is none of Gods, and that, of our selves we know not what to aske in prayer, without the dictates, and directions of the Spirit of God, which (saith he) helpeth our infirmities. And yet for all these, and many other expressions to this purpose, what ap∣probrious language doe they daily dart out, against the efficacy of the Spirit of God, whether in preaching, praying, or the like; yea if they know but one fayling in any of the Professors of Christ (which may happen by reason of infirmity) it is enough to scandalize Christ in all his members; O how they wil act it, with, these are your Professors, these are your Davids, your men after Gods owne heart, these are your Round-heads, your Puritans, your Professors, &c. but contrariwise, let a thousand palpable notorious evills be committed by such like as them∣selves, they are not to be taken notice of▪ No, to them, to sweare, whore, and be drunke, are true emblemes of Gentility; yea though in Morall civillity they are ashamed one of anothers actions, yet will they vindicate one another to the utmost, yea so farre are they from imitating Christ, and his Apostles, either in Doctrine, or conversation, as that if they were now living, they would terme them the veryest Round-heads in the Common∣wealth.

SECT. 6.

VVHat, tell them of preaching in season, and out of season,* 1.55 2 Tim. 4. 2. Not for filthy lucre, but of a ready minde, 1 Pet. 5. 2. Not to be a drinker of Wine, not to preach with the in∣••icing

words if mens wisedome, 1 Cor. 2. 1. 4. but in the demon∣stration of the Spirit, to be blamelesse, apt to teach, not to be a stri∣ker, not given to filthy lucre, not to be a brawler, or covetous, 1 Tim. 3. 3. Not to be Lords over Gods heritage, but examples to the flock, 1 Pet. 5. 3.

No Paul, and Peter, you are the most fit for those things your selves, you can preach by the Spirit, and pray by the Spirit; and as for you Paul, you have lungs to preach, and pray untill mid∣night, Act. 20. &c. you were the chiefe Tub-preachers of your dayes, you care not where you preach, whether in a Chamber amongst your holy brethren, Act. 20. 7. or by a river side amongst your holy Sisters, Act. 16. 13. yea, you could goe from house to house, to pray, and preach, Act. 20. 20. yea, you hired a house for that purpose, Act. 28. 30. but for our parts we scorne such actions, for we can pray, and preach, as much in an houre, as you did in six; you pray and preach as the Spirit moves you, but the pray∣ers and Sermons which we make, are so pleasing to our Auditors, as that they wil produce hums from them; we can run such divi∣sions, and subdivisions, and subdivisions upon subdivisions with the stringed instrument of our tongue, as a right good Organist can 〈◊〉〈◊〉 upon his full blowne Organ, so that your Sermonds in compa∣rison of ours are poore, and beggerly, such as the rest of your Brethren make in these dayes. I should be ashamed to speake* 1.56 such things of them, had I not been so well acquainted with them, and their expressions of this nature; yea I perswade my selfe, that they are so well knowne to every Professor of Christ, as that they think I have not spoken more then they would performe in case the Apostles were extant amongst us; yea it is cleerly ap∣parent, that they have done, now doe, and hereafter will doe as much as I have spoken. Christ telleth his Disciples, that he that dispised them, dispised him; and is it not their daily custome to deride the Professors of Christ, with taunting language? and in so doing they doe not only reproach the Brethren, (who practise according to the example of the Apostles) but the Apostles themselves, who left us the examples to follow; and in villify∣ing them, it must consequently follow, that they doe the like to our Saviour himselfe, who saith of them (and so conse∣quently of his Professors) He that despiseth you, despiseth

me, and he that despiseth me, despiseth him that sent me Luke 10. 16.

Now these being such a sort of people, how is it possible they should be thought fit instruments, to execute the Apostles office, in the now gathering of the Church and people of God, out of their Antichristian estate, and condition, being it selfe predomi∣nant over them) as if a Devill would perswade a man to Christianity.

SECT. 7.

Obj. THey have the same calling that the rest of the Clergy of the Kingdome have, and therefore, why may they not be made use of, as well as the other?

Ans. All that are so called, are under an Antichristian calling,* 1.57 which ought to be relinquished, for the calling you speake of, viz. by Bishops, may fitly be compared to a scarlet Coate, lined with a course cotten, the one shaming the other; but there is a calling whose inside doth excell the outside, viz. the calling by the Spirit, by which he that hath it, is inabled, both to testifie him∣selfe, and others, and no man ought to take this calling upon him, but he that is so called of God, as was Aaron; the other calling therefore is to be disclaimed, of all that hath it, whatsoever they be.

Obj. You formerly said, that none are immediately called to that office in these times, wherefore then speake you of the calling of the Spirit to that office?

Ans. He must first have the Spirit of God, or else he is utter∣ly unfit for that office; for he must have his calling from God, as wel as from the Church, or he can be no true Minister of Je∣sus Christ, for the Church desiring his Spirituall gifts, are there∣by incouraged to accept of him as a Minister sent them by God,* 1.58 so that the other calling by the Bishops is a meere delusion, be∣cause they judged only by the letter, and not by the Spirit, viz. by gifts in humane learning. which is foolishnesse with God, 1 Cor. 3. 19. it principally tending to ••dor••e the outward man, touching their civill deportment to, and for the State.

Obj. How are you able to distinguish who is called by the Spirit, and who is not?

Ans. By their fruites, for otherwise our Saviour expresseth these words in vaine, By their fruits you shall know them; ren∣dring also this reason for it, Doe men gather grapes of thornes, or figgs of brambles, Mat. 7. 16.

SECT. 8.

Obj. WHat are the simptoms, or fruits, whereby you know that Ministers are not called by the Spirit?

Ans. There are many signes, and markes to know them, as I* 1.59 have already instanced; I will therefore only insist upon these foure particulars.

1. They are such as preach Christ out of envie, 1 Cor. 3. 3. or to cause contention amongst the people of God, such as were the Pharisees which came from Judea to Antioch, Act. 15. 1. 5. such were also the false Apostles, of whom the Apostles of Christ much complained of, for opposing their Doctrine, as Himineus Alexan∣der, &c. And such are the rayling Rabshakeys of this Kingdome, whether Prelaticants, or Presbiterians, whose sole delight is to villifie such of the Members of Christ (with their scurralous language) as doe the nearest correspond with the Apostles, both for paines in the Ministry, as also in a contentednesse, with what the people of God will freely bestow upon them for their paines, in the labour of the Lord, for their soules.

2. They are such as desire to shew themselves, rather Schol∣lars,* 1.60 then edificers, such as will familiarly speake Greek, and Latine, to them that cannot read English; that will dish up their Sermonds with such a garnish of Rethoricall elocution, as the silly Auditors stand amazed at; these be the boone Athe∣nian-like blades, who guild their Pulpit expressions with tearmes of Art; these are the brave Aronicall Ruffians of these dayes, which if their black Velvet and Satine, were metamorphized into Chrimson, (which would farre better suit with their life and conversation) there would be no greater Gallants in the Nation.

SECT. 9.

* 1.61

3. THey that esteeme more of the flesh, then of the fleece, that with the covitous Wooer, inquireth rather, what the wo∣man〈2 pages missing〉〈2 pages missing〉

these Preachers, and casters out of Devils did, was meerly for their owne advantage, and selfe ends, albeit they did it, in pretence of doing Christ service; instance in Judas, Simon Ma∣gus,* 1.62 and the Damsell, which had the Spirit of Divination, Act. 16. 16. and so it is with many of the Prelaticall, and Presbite∣rian Priests, who though they pretend that they preach to gaine Soules to Christ, yet is it meerly for matter of maintenance by Tithes, and the like Antichristian allowances, which if once ta∣ken away, it wil quickly be discerned how many of them wil preach for couscience sakes

SECT. 2.

Obj. THese casters out of Devils, did the parties good whom they released of the uncleane spirits, although they pe∣rished themselves.

Ans. I confesse that such sorts of people, by Gods permission,* 1.63 may doe many things which may tend to the corporall, or tem∣porall good of men, as these casters out of Devils did to them, who were possessed of them; as also by them whom they terme Wise men, or Wizzards, who by their Art can helpe a man again to such things as are lost or stolne from him, or the like (albeit in the act they both indanger their Soules, the one taking an unwar∣rantable course to gaine them, and the other an unlawfull action to accomplish them) but that such carnall people, can produce spirituall good to the Soule, I utterly deny.

Obj. The Apostle saith, that he was glad that Christ was prea∣ched, albeit it were through envie, therefore envious men may preach Christ.

Ans. The Apostle spoke them words in that sence, as in 1 Cor 11. 19. where he saith, thit it is requisite that Heresie should be, in regard thereby the truth may be made more manifest; so in like manner, by the preaching of these envious men, they make such as preach Christ out of a good intent, to be better esteemed, and approved. Likewise them that preach Christ meerly for lucre, and ostentation, doe adde a luster to such men as abhorre such things, but otherwise it is not to be imagined, that Heresies, and envious preaching, doe benefit the people of God, in point of Salvation.

SECT. 3.

Obj. THe Apostle Paul telleth the Church of Corinth, that he would bring his body in subjection, &c. least that he preaching to others, should himselfe be a cast-away, 1 Cor. 9. 2. 7.

Ans. The Apostle for his owne particular knew that he was no cast-away, for beside the testimony of himselfe, that he knew nothing by himselfe, 1 Cor. 4. 4. as also, that he kept a good Con∣science in all things, 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve, that whom God loveth, he loveth to the end; and that he will never leave or forsake his elect, Job. 13. 1. his meaning therefore must needs be, that he would doe so, least he should seeme to be such an one as aforesaid; for I wil not deny, but that such men by reading of good Books, may attain to such a notio∣nall degree of knowledge, as that they may imitate the true Ministers of Christ; as Janes and Jambres did Moses, and as the* 1.64 false Prophets, and Apostles, did the true Prophets, and Apo∣stles. As also in regard that Satan can transforme himselfe into an Angell of light, but that such a Teacher can convert a Soule to God, I utterly deny; for if the Divine actions of a David, a Pro∣phet, and a man after Gods owne heart, were not acceptable un∣to God, so long as he regarded sin in his heart; how much lesse acceptable wil be the actions of a carnall man, and if he cannot prevaile for himselfe, how much lesse for another.

It must needs be then a rediculous tenent, that such kinde of* 1.65 people can doe God service in the Ministry, for if his prayers prevaile not with God, with whom doe they prevaile? And the Text saith, that God will not heare such prayers, but termeth them houlings. Againe, though Paul plant, and Apollo water, yet God must give a blessing of increase unto it, 1 Cor. 3. 6. 7. or it profiteth nothing; and if so, then what blessing can be expected from God, upon the actions of notorious, and wicked persons, who (as the Prophet saith) ••hath sold themselves to doe wickednesse; as also being such Prophets, whom the Lord hath not sent.

Againe, though Paul preached to Lidia, yet the Lord is said to open her heart, to attend to the words which he spake, Act. 16. 14. but it cannot be expected, that the spirit of Discipline, (who

loatheth such Vessels) should Co-opperate with such Preachers (as aforesaid) though never so learned, and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes.

SECT. 4.

Obj. CHrist sent Judas forth to teach, as the other Disciples, Mat. 10. 5. and also gave him the like power as his other Apostles, vers. 8. why then might not Judas doe as much good as the other?

Ans. Judas was a type of such Hipocrites as was to be in the Church unto the end of the world, unto whom the Lord affordeth the like externall gifts, as he doth the true Ministers of his Church; as fo••merly in healing all manner of Diseases, casting out Devils, and the like, which he did to Judas, Simon Magus, and divers others which we read of in the Gospel, who by the Lords permission did many excellent externall workes, 〈◊〉〈◊〉 the be∣nefit of the outward man (as I have told you) but no further; for if Judas preached Christ, doubtlesse it was for the same ends for which he betrayed him, viz. for money, Mat. 26, 15. as doe his disciples, the full bagg'd Priests of these times; for other∣wise for him (who was a Sonne of perdition, Joh. 17. 12. a Theif, yea a Devil) to apply Christ to the Soule of a Christian, in that Spirituall sence, by which the Saints are to apprehend him, cer∣tainly cannot be the thought of any ration••ll man; for if Satan should cast out Satan, how should his kingdome stand; so that for Judas, to gaine Soules to God, would have been a Miracle of Miracles. 'Tis true Satan can transforme himselfe into an Angell of light, but it is only to deceive, and so doe all his Judas-like di∣sciples, by kissing when they intend to betray.

Againe, that sort of preaching the Apostles then used was ra∣ther externall, then internall, a preaching to the outward man, then to the inward man; a preaching to acquaint the world, that the Kingdome of God was at hand, Mat. 10. 7. that Christ was come in the flesh; a preaching to Repentance, and Baptisme, as a ••••ares by these Scriptures, viz. Mat. 3. 2. as also, Act. 2. 38. where the people a••king Peter, what they should doe to be sa∣ved, he willeth them, to repent, and be baptized, &c. As also,

Acts 2. 38. where the Jaylor asking the like question, is requi∣red by Paul and Silas, to beleeve on the Lord Jesus Christ. With Act. 8. 12. 37. now if repentance, or being baptized, or to beleeve on the Lord Jesus Christ, would procure eternall Salvation, then shall Judas, Simon Magus, and divers others be saved, for Judas repented, Mat. 27. 3. &c. and Simon Magus is both said to be∣leeve, and to be baptized, Act. 8. 13. The preaching then which they then practised, without all controversie tended only to the exalting of Christ in the Flesh, and not in the Spirit, and from hence it was that the Apostle Paul used this expression, viz. He that thinketh he knoweth any thing knoweth nothing yet, as he ought to know. Yea, Christ himselfe told his Disciples, that he had many things to say unto them which they were not able to beare; so that if I should grant you, that Judas did preach as the other Apostles at their first entrance into their Ministry, yet would it come farre short of a Soule-saving service, that being as it were a preaching of Christ by way of Dispute, which was practised even by Christ himselfe after his resurrection, with two of his Disciples going to Emmans, Luk. 24. 17, &c. as also by Peter, Act. 2. 22. &c. & 3. 12. & 4. 8. & 5. 29. as also by Stephen, Act. 8. 51, &c. by Saul, Act. 9. 20. 22. 29. by Peter, Act. 10. 36, &c. with severall other places of Scripture, being a preaching only to gather the Church of Christ out of Judisme, and Heathenisme; a preaching of Christ by the eare, as Job saith, or from report, viz. meerly notionall, which is the furthest extent, which the Preachers we are now discoursing of, can attaine unto; we may therefore safely conclude, that such notionall Preachers are not fit instruments for the now Church of Christ (being in a Spirituall condition) in regard it is out of their eliment or sphear; and without all controversie, that which a man cannot comprehend himselfe, he cannot teach to another.

But the Apostle saith, that a carnall-minded man cannot discerne the things of God; ergo it is impossible they should teach them to others.

This therefore with the other reasons afore mentioned, I pre∣sume wil perswade the Magistrate from suffering such Priests afore mentioned, to preach, as also the people of God from hea∣ring of them.

CHAP. VI. Treateth of the Presbiterian Clergy, &c.

SECT. 1.

Objection. HAve you any objections against the Presbiterian Mi∣nisters?

Ans. Yes, they are within the compasse of the two last Simptomes of the false Prophets, and Apo∣stles, viz. in preheminence, and Covit••usnesse.

Obj. Wherein consisteth their preheminence or superiority?

Ans. In three degrees of Majority, which they exercise, one* 1.66 over another, viz. in their Classicall, Provinciall, and Nationall Sinods, or Assemblies; as the Classis being superior to their vul∣gar Clergy, the Provinciall, superior to the Classis, and the Na∣tionall, the superlative, or most Supreame. And that these de∣grees of superiority one over another, is contrary to the wil and appointment of Jesus Christ, and so consequently a breach of the Covenant, I thus prove.

SECT. 2.

ALl superiority, where there ought to be an equality, is con∣trary* 1.67 to the wil, and appointment of Jesus Christ, who commanded his Apostles not to insult, or be authoritative one over another, Mat. 20. 26. in these words, But it shall not be so amongst you.

But the Ministers of the Presbitery (being equals by the afore∣said example) notwithstanding that injunction aforesaid (and so consequently to them, they claiming to be their Successors) doe yet retaine that superiority, which Christ denied his Apostles. Ergo the Ministers of the Presbitery, doth peremptorily con∣front that command of our Saviour, in establishing a thing con∣trary to his injunctions, and in so doing, they are also violaters of the Covenant, (it being to establish things touching Religion, ac∣cording

to the Word of God, as I have formerly shewed.)

And further to inlarge the Sinods guiltinesse (of the breach of Covenant,) in this particular I thus argue.

All inventions of men, ought to be ejected the Church of* 1.68 Christ, whether in Doctrine, or Discipline, Mat. 15. 9. In vaine doe they worship me, teaching for doctrine the tradissions of men.

But those three degrees of superiority, not being found in Holy Writ, is contrary to the precepts of Christ, yea it is ac∣knowledged by themselves, in their answer to his late Majesty in the Isle of Wight, pag. 8. at the second and third line, and at the close of their answer.

Ergo those three degrees of preheminence, is contrary to the wil, and appointment of Jesus Christ, (and that by their own con∣fession) and so consequently a breach of Covenant. And further,

Whatsoever is contrary to the Word of God, is Antichristian,* 1.69 and consequently contrary to the Covenant, in regard the Co∣venant is punctually against it.

But those three degrees afore mentioned, are contrary to the Word of God, ergo Antichristian, &c.

Note also that superiority was a chiefe thing, which the Sinod* 1.70 endeavoured to suppresse in the Bishops, and their O••••iates, and now entertained by themselves.

SECT. 3.

Obj. THese degrees of superiority, is not of so high a garbe or nature, as that of Lordly Prelacy, and therefore may be the better dispenced with.

Ans. Popery is Popery, albeit in the least degree, and though* 1.71 it be not so great a ••ish, yet it is manifest to be of the same fry, and if this lesser Fish, may enjoy its freedome and pleasure in the pleasant river of Presbitery, (whose gliding streames like them of Jordan into Mari Mortuum) take their course into the Sea of Prelacy, and so into the maine ocian of Papacy; I say, if it may enjoy its liberty of growth, for a small season in the gliding river of Presbitery, it wil in a short time approach the narrow Seas of Prelacy, if not the maine Ocian of the Romish Hierarchy.* 1.72

Now the very truth is, that all majority, and preheminence a∣mongst the Ministers of Christ, is utterly forbidden by Christ

himselfe, as I have formerly proved; as also by the example of his Apostle Peter, who did not only disclaime pride in majority, but majority it selfe, 1. Pet. 5. 1. And albeit that our Saviour sometimes told his Disciples of thrones of glory in the Church tri∣umphant, yet did he never acquaint them with any in the Church militant (it being rather a place of suffering, and persecution for his name sake, as his expressions to that purpose is very plentifull. But if any such throne, whether of Eclesiasticall authority, or perpetuall precedency, had been lawfull, certainly he would at some times have taught them, what it was, and with what cauti∣on, or limitation they were to possesse it; as that they should have precedency of degree, but not of power; of dignity, but not of authority, &c.

SECT. 4.

AGain, we must, and ought to understand the Commande∣ment* 1.73 of Christ in the Gospel, according to the rules agreed upon in the interpretation of the precepts of the Law, as we have them interpreted by our Saviour. Matth. 5. 19, 20, 21. 27. 33. 38. 45. And if so, then not only the tyranny, the pride, the pompe, the priority, and power of Lord Bishops, &c. are forbidden, but even all the parts, all the degrees, meanes, causes incentives, oc∣casions, provocations, beginnings and appearances of these evils, are also forbidden; yea we are to stop the way with thornes, as in Hosea 2. 6. least they returne to their former Lovers, and with Jacob to hide all their eare-rings, that they may not be found againe.

For otherwise, those degrees of order, and primacy, by which* 1.74 some of the Ministers are lifted up above their Brethren, cannot be separated from some primacy of power; and when it meeteth with ambition, and opportunity of advantage, it will gather strength againe, and regaine what it hath lost by the rasor of reformation.

So that the time which the Sinod hath hitherto spent to that* 1.75 purpose, of disthroning the Prelates, and of establishing those three degrees of superiority, may fitly be compared to the dis-heading of an Hidra, where the separating it from the Body (as Histo∣rians say) produceth, an hundred like unto it selfe; so their

taking off Prelacy from 26. Bishops, wil be the cause of producing of so many hundreds, yea if not of so many thousands, which wil, (if suffered,) be as Pontifficall, as they were, if not worse. And thus have I done with the second branch.

CHAP. VII. The seventh Chapter treateth of Tithes, &c.

SECT. 1.

THirdly, they doe not only erre, in permitting* 1.76 of utter unfit Instruments for the use of the Ministry, as also in assuming an unlawfull power unto themselves; but they doe also erre in respect of the maintenance, which they themselves, and the rest of their frater∣nity, now, and yet hope to enjoy, viz. their maintenance by way of Tithes, which I thus prove.

All such meanes of maintenance, as is extorted by the Clergy, contrary to the will and appointment of Jesus Christ, and the pra∣ctise of the Apostles, a••e Antichristian, and so a breach of the Co∣venant.

But the Sinod and their Creatures, extract by violence such* 1.77 things as Christ never set apart, or the Apostles ever enjoyed, viz. the tenth part of their Auditors estates for their maintenance.

Ergo the Sinod and their Creatures, are wilfull opposers of Christs directions in that particular of maintenance, as wil fully appeare by these texts of Scripture, viz. Luk. 10. 7, 8. where Christ willed his Apostles, not to take the tenth of peoples estates to whom they preached, but to accept of such things as were, or should be set before them, by such to whom they should preach, or were willing to receive them. And if the Apostles were to be so satisfied, and contented, how much more ought the meare titu∣lar Priests of these times, to be content with the like stipent (their deserts being compared together) neither was it ever the pro∣perty of the Apostles of Christ (whom the rabble of Baals

Priests in these dayes pretend to be followers) to covit such a proportion for their livelyhoods.

SECT. 2.

PEter could say, Silver and Gold have I none, Act. 3. 6. He* 1.78 also exhorted not to preach for filthy lucre, but of a ready minde, 1 Pet. 5. ••. and the Apostle Paul could testifie of him∣selfe, that he had covited no mans silver, neither did he seeke theirs, but them; 2 Cor. 12. 14, 15. yea were it that they had given him nothing, yet he concludes a necessity to be laid upon him, and a woe pronounced against him, if he neglected the preaching of the Gospel; and that his reward was to make the Gospell of Christ without charge, 1 Cor. 8. 16. 18. as also, that his owne hands had ministred to his necessity. Neither can it be gathered from the New Testament, that the Apostles, or Disciples of Christ, had either Parsonage, Vi••caridge, Surplisse-fees, or the like; neither are they so much as named in it.

Obj. Tithes were given before the Law, as by Abraham to Melchisadeck, Gen. 14. 20. as also under the Law, and there∣fore now.

Ans. By the same rule, Sacrifice being offered before the* 1.79 Law, as by Caine, Abel, Noah, Abraham, &c. as also under the Law, ought likewise to be offered by us now; for the same in∣junction which tyeth us to observe any part or parcell of the Leviticall Law of Moses, obligeth us to observe all; and yet as full of levity as they are, I suppose they wil not impose all that Ceremoniall Law upon us; however I hope we have more grace then to be perswaded to it by them. Againe it is evident, that the Tithes under the Law, was given as a portion to the whole fa∣mily of Levi, so that they had no other maintenance allowed them for their whole Tribe, Numb. 18. 20, 21. but we have no* 1.80 such Tribe amongst us. It was also given them for their service at the Tabernacle of the Congregation, (viz. for killing of sheep, and ••x••n, and offering them in Sacrifi••e) now when we have the like kinde of service to imploy them in, we wil allow them wages of the like nature, but untill then, I advise them to be sparing, and to practise that trade of Butchery, which is farre fitter for many of

them, then to officiate in that sacred Function, which they have so audaciously taken upon them.

SECT. 3.

Obj. THe Apostle telleth the Corinthians, that he had robbed other Churches, taking wages of them, to doe the Co∣rinthians service, 2 Cor. 11. 8.

Ans. Take notice withall how farre the A••••stle justifieth* 1.81 himselfe in so doing▪ in that 〈◊◊〉〈◊◊〉 it 〈◊◊◊〉〈◊◊◊〉 Robe••y, and yet that Robery was n•• ot••er, t••e•• by 〈…〉〈…〉 of such, to whom he had formerly 〈◊〉〈◊〉 〈◊◊〉〈◊◊〉 to the faith, as may appeare by the n••nth verse of 〈◊◊〉〈◊◊〉 where he acknowledgeth, that his supply at Co••i••th▪ 〈…〉〈…〉 ••y the Macedonians, which ••enevol•••••••• was 〈◊〉〈◊〉 of 〈◊〉〈◊〉 &c.

Obj. The Apostle plead•• ••••r 〈◊◊〉〈◊◊〉 to ••••m from the Church, 1 Cor. 2. ••. 9. 10, &c.

Ans. Let such as plead Pa••ls priviledge, be of Pauls temper,* 1.82 and practise, who before he deman••••d any thing a•• d•••• unto him, doth in the three first Verses of that Chapter, prove himselfe to be an Apostle, and that they, of whom he required such things, were his workmanship, and seale of his Apostleship in t••e Lord, viz. that under God, he had been a meanes to draw them from dark∣nesse, to light, and from the power of Satan unto God; yea he referreth it to their Conferences, whether he were such an one or no; Are not yee my wo••kmanship in the Lord, &c. now when any of these Priests can so justifie himselfe, in truth, and sincerity of heart, it is fit he should be recompenced with that reward the Apostle pleadeth for, which certainly was no matter of Tithe; for if so, had Paul been of the temper of our Leviticall Blades, he would not have used those mil••e expressions, to per∣swade them; but rather have taken it by violence from them.* 1.83 But certainly, had Tithes been due to the Ministers of the Gos∣pell, the Apostle Paul writing so many Epistles, and speaking in so many places concerning the maintenance of Ministers, was very much to blame, that could not thinke on (at one time or other) to call his many, and great Livings, (which he possessed) either by the name of Bishopricks, Parsonages, &c. or to have have written particularly, and punctually for his Tithes, or

Surplisse-fees; O such a passage had been worthy to have been printed in letters of Gold, and guarded with Angels of the same mettell.

SECT. 4.

Obj. THe Apostle exhorteth them that are taught, to commu∣nicate to him that teacheth, in all good things, which cannot be effected but by way of Tithes.

Ans. Such gratuities may be effected, and not by way of Tithes,* 1.84 for if I give a Crown, or an Angel, out of my estate, to a Minister, may he not be said to participate of all my estate, certainly it can∣not be denied.

Obj. If Ministers should stand to the reward of what men shall freely give them, they are like to be poorely recompensed for their paines.

Ans. Farre better then the Apostles were, for they did not only want the benefit of Tithes, but they also suffered impri••on∣ment, and persecutions, as the Scriptures doth plentifully wit∣nesse; the Apostle Paul could say, that bonds and afflictions waited upon him where ever he went; such was the condition of the Apostles and Disciples of Christ, which now to suffer by these fine todd Priests, would prove a very hard taske for the most zealous of them to take out.

Obj. Three parts of the Kingdome will give nothing to a godly painfull Minister.

Ans. Three parts of the Common-wealth, and a third part* 1.85 of the fourth wil not be found sit materials for the building of the new Jerusalem, or Church of Christ, and therefore as there wil be but a little flock of sheep, so wil they stand in need of the sewer Shepheards; and doubtlesse God hath so ordered it, that they should be alike suitable to the flocke, for I am verily perswaded that three parts of the Clergy of this Nation, and a third part of the fourth, wil not be found fit Pastors for the flock of Christ.

Obj. You seeme to be of a very strange opinion, doe you ever thinke to see such things come to passe, as the cashering of so many of the Clergy as you speake of?

Ans. Truly until all such of them, as I have named, viz. the

Cavalier Priests, be outed of that Function, or calling they have so arrogantly usurped (viz. as Successors of the Apostles of Christ, being as meere Antagonists to them, as light and darknesse, Heaven and Hell) there can be no true Reformation; yea until the best of their grime, have disclaimed that Antichristian Cal∣ling, by which they claime their Office, it being (as they very wel know, or may know, quite contrary to the election of Pastors in the primative times, who was neither so initiated into their office, or maintained by any such donation, as that of Tithes, which the greatest part of the best of them plead for. Therefore to conclude our Discourse concerning Tithes, whether belonging to Parsonages, or Viccaredges, as of Corne or Hay, Piggs, Geese, egges, &c. I am confident, that the Pope, Cardinals, Jesuits, Monkes, Fryers, Abhots, with all the rest of that Hierarchy of Rome, as also the late Arch-Bishops, Bishops, Deanes, Deanes and Chapters, Arch Deacons, &c. may as justly claime their former Stipends, or Church dues as they call them, (which they once enjoyed amongst us,) as the present Priests, their Parsonages, or Viccareges, they having no more right to them from the Word, then the other before mentioned.

Obj. Them you formerly mentioned had their Revenues taken from them by the Civill Magistrate, but so have not these yet, there∣fore they may justly claime them,

Ans. It is yet to prove that the Civill Magistrate, hath a power to dispose of the Common-wealths Estates, in a Spirituall cognizance, their office being meerly Civill, as I have shewed; especially towards the maintenance of the grand enemies to Christ, and the Common-wealth, as they very wel know; as also in that they have no warrant for any such maintenance, (albeit for the best of their Tribe, as I have proved at large,) and there∣fore for the Civill Magistrate, to dispose of mens Goods, to the maintenance of Antichristians, is more then they ought to doe, or can justifie from the Scriptures, that of Presbitery be∣ing a Hierarchy as the other, and therefore to be ab••lished, in each particular, as the other, and that without respect of persons, as the Covenant injoynes.

Obj. They of the Presbitery have been s••ch, as have stood up with you, in defence of Religion, as also by wh••s•• meanes you have

provailed against the common enemy, viz. the Hierarchy of Bishops, &c. and will you now contemne them?

Ans. The Bishops by th•• same rule, might have pleaded the like priviledge, for they also did well (in their time) by oppo∣sing the Popes grand Hierarchy in this Nation; but yet notwith∣standing being pressing forwards towards a fuller Reform••tion, the Civill Magistrate hath abolished them, being the (ne••) subordinate Hierarchy, &c. now, this of Presbitery being 〈◊〉〈◊〉 a whelpe of the same Litter (as I have, and shall pro••e) they are also as much ingaged to suppresse it; notwithstanding, 〈◊〉〈◊〉 can be said in vindication of them. Yea it is worthy the observa∣tion of all Christians, how the Grand••es of that 〈◊〉〈◊〉, have al∣so (through the just judgement of God) 〈◊〉〈◊〉 the very 〈◊〉〈◊〉 course to that end, as have the rest of the Hie••••rchies 〈◊〉〈◊〉, viz. by the cruelty that they would have imposed upon 〈◊〉〈◊〉, as would not imitate them, in their wayes; the first with 〈◊〉〈◊〉 and Fagg••••, the second by Banishment, &c. and these by the imp••ison∣ment, &c. they had obtained (for their opposits) by an Ordinance of Parliament; which aforesaid Cruelties hath been, and is like to be, the ruine of themselves, whereas otherwise, if they had been more modest, in all probability, they might have been continued (to this present time,) in pompe sufficient for such opposers of the truth, as the other were, and this of Presbitery now is:

And therefore Jack. as thou didst imitate, So thou must likewise suffer; 'tis thy fate, It cannot be avoyded; thou must be Deprived also of thy Hierarchy.

Notes

• * 1.1

  The Preface.
• * 1.2

  Two heads of the Covenant ••ouching Re∣ligion.
• * 1.3

  The inference drawne from them.
• * 1.4

  The Presbi∣terian Church not truly mo∣deled.
• * 1.5

  All the people of the Nation not fit mem∣bers for the Church of Christ.
• * 1.6

  Christ and his Apostles did distinguish be∣twixt his fl••ck and the world.
• * 1.7

  The Presbite∣rians compa¦red with the Pharis••es in three things.
• * 1.8

  The Cavaliers compared with ••he Saduces.
• * 1.9

  In what re∣spects Belee∣vers ought to seperate from unbeleevers.
• * 1.10

  Gods actions are of two 〈◊〉〈◊〉, generall and particular.
• * 1.11

  With whom we ought to h••ve familia∣r•••••• and so∣ciety.
• * 1.12

  Conditions to ••c observed in Lea••ues and Covenants.
• * 1.13

  There was e∣ver a separa∣tion betwixt Beleevers and unbeleevers, viz. before the Law.
• * 1.14

  Under the Law.
• * 1.15

  U••der the Gospel.
• * 1.16

  Of their mix∣ture in their Government.
• * 1.17

  Christ abhor∣teth such mixtures.
• * 1.18

  Compulsions in Spirituals a breach of the Covenant.
• * 1.19

  Contrary to the practise of the Apostles.
• * 1.20

  Christs King∣dome compa¦red with the Kingdomes of the world.
• * 1.21

  Christs Sub∣jects, in the world, but not of the world.
• * 1.22

  Of the com∣position of man.
• * 1.23

  How a man may be a sub∣ject to Christ and to Satan.
• * 1.24

  Wherefore the Papists fought for K. Charls.
• * 1.25

  Christ 〈…〉〈…〉 m••••••ly Spi∣rituall.
• * 1.26

  Caesars Go∣vernmen•• meerly civill.
• * 1.27

  How farre he ought to act in point of reli∣gion.
• * 1.28

  He cannot compell the inward man.
• * 1.29

  How farre he may prevaile.
• * 1.30

  How farre his power can extend.
• * 1.31

  Obedience forced by the Magistrat•• but slavish.
• * 1.32

  Christ and his Apostles ne∣ver used a compulfitory power.
• * 1.33

  It must be a spiritual power which must work upon the spirituall part of man.
• * 1.34

  Christ never made use of the civill Ma∣gistrates po∣wer.
• * 1.35

  What the A∣postles were to doe where they found men obstinate
• * 1.36

  The event of the Magi∣strates power in matter of Religion.
• * 1.37

  The Presbite∣rians practice rediculous.
• * 1.38

  When compu∣tation is said to be used.
• * 1.39

  How farre 〈◊〉〈◊〉 may deceive.
• * 1.40

  The Mini∣sters they im∣ploy, viz. the Cavalier Priests not fit for such a service.
• * 1.41

  The numerous fry of them which yet re∣maine in that service.
• * 1.42

  Wherefore the Presbiterians imploy Cava∣lier Priests.
• * 1.43

  What hope of good can be expected from them.
• * 1.44

  Cavalier Priests not lawfully cal∣led to their office.
• * 1.45

  Two sorts of calling to the Ministry of the Gospel, viz. immediate and mediate.
• * 1.46

  None called now as were the Apostles.
• * 1.47

  What calling the Cavilear Priests have.
• * 1.48

  Ezek 22. 25. 26. 28. & 34. VVhat sort of people the false Prophets were. Jer. 23. 1, 2, 3.
• * 1.49

  Micha 3. 11. Zeph. 3. 4
• * 1.50

  These sort of people fore∣told by the Apostles.
• * 1.51

  2 Pet. 2. 1, 2, 3
• * 1.52

  2 Pet. 3. 4.
• * 1.53

  Cavalier Priests proved to be such as the Apostle foretold.
• * 1.54

  An evident demonstration of their ••als∣••oods.
• * 1.55

  How they de∣spise the pra∣ctise of the Apostles.
• * 1.56

  The Cavalier Priests re∣proach Christ himselfe.
• * 1.57

  The Antichri∣stian call to the Minist••y ought to be relinquished by all such as have taken it upon them, whatever they be.
• * 1.58

  The calling by the Bishops a delusion.
• * 1.59

  How such Priests may be known who have not the true calling, viz. Such as preach out of envie, or to cause contention.
• * 1.60

  Such as rather desire to shew themselves schollars them edificers.
• * 1.61

  Such as esteem more of the fleece then of the flock.
• * 1.62

  VVhat the Priests of these times preach for.
• * 1.63

  Carnall men cannot give spirituall comfort.
• * 1.64

  N••tionall Priests like ••o fanes of ••ambres.
• * 1.65

  God must ei∣ther co••appe∣rate in the act of preach∣ing or i•• avail∣eth not.
• * 1.66

  The Presbi••e∣rian Clergy guilty of pride
• * 1.67

  1 Instance of their pride.
• * 1.68

  2 Instance.
• * 1.69

  3 Instance.
• * 1.70

  They con∣••m••e that in others which they allow in themselves.
• * 1.71

  Presbitery is Popery though in a lesse de∣gree.
• * 1.72

  The Apostles disclaimed majority one ever another.
• * 1.73

  How the com∣mands of the Gospel are to be under∣stood.
• * 1.74

  Primacy in order cannot be seperate from a prima∣cy in power.
• * 1.75

  They suppress one, to erect a hundred as ill, or worse.
• * 1.76

  Against their exaction of Tithes under the Gospel.
• * 1.77

  Exaction of Tithes a breach of the Covenant.
• * 1.78

  The Apostles not covitous of money.
• * 1.79

  Tithes no m••ne payable now, then Sacrifice is to be offered.
• * 1.80

  Let them pra∣cti••e 〈◊〉〈◊〉 of be••sts, 〈◊〉〈◊〉 they h••ve done th•• soules of me••
• * 1.81

  The Apostles maint••ined by a free be∣nevolence.
• * 1.82

  Such as plead 〈◊〉〈◊〉 privi∣ledges 〈◊〉〈◊〉 to be of his ••••mper.
• * 1.83

  The Apostle Paul very 〈◊〉〈◊〉 full of his 〈◊◊〉〈◊◊〉.
• * 1.84

  Ti••hes no•• ••f necessity.
• * 1.85

  There will be a sutablenesse betwix•• the f••••ck of Christ and the true Pastors of it.