apprehension we have of his omnisciency goodness wisdome and truth who neither can be deceived nor deceive that he only knoweth all things that we are to call no man our Father upon the Earth for one is our Father which is in Heaven Mat. 23.9 As on the contrary when Ahazias 2 Kings 1. sent to Baalzebub the God of Ekron to enquire of that Idol he worshipped Baalzebub and when Saul enquired of one that had a familiar Spirit and not of the Lord 1 Chron. 10.13 14. He worshiped that familiar Spirit Our Lord Christ is that Prophet whom God requires us to hear in all things whatsoever he shall say unto us Acts 3.22 God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. And they that hear his word as the person to whom all things are delivered by the Father Mat. 11.27 as he in whom are hid all the treasures of wisdome and knowledge Col. 2.3 as that great Prophet who was to come into the World Luke 7.16 do worship Christ in hearing As on the other side he that heareth any other as Rabbi or master in that sense in which Christ asserts himself to be the only Master Mat. 23.8 10. as the Papists do who enquire of the Pope as infallible when he speaks or determins from his Chair doth worship him as his great Prophet Rabbi or Master which Christ forbids as an usurpation of his prerogative This worship of Christ is immediate even when we enquire of his minde by hearing other teachers who bring his word to us though not called as the Apostles and some others in the first planting of the Christian Churches as he that attends to a Kings Proclamation read or brought by never so inconsiderable a person declares by his Loyal hearing of it his honouring of his Prince not of the reader Câ—ier or messenger Yea God is worshipped and Christ honoured by hearing the Gospel read as the word of God as immediately and truly though not so solemnly by a boy at home as by a Pastor of a Church Sect. 2. Of hearing how instituted worship and to be devolved on the Scriptures of the New Testament Instituted worship of Christ is such as is by Christs institution Now institutions saith a civil Lawyer are praeceptions by which men are instructed and taught as the books of Ouintilian inscribed Institutions of Orators of Lactantius Divine Institutions of Erasmus the Institution of a Christian Prince of Aldus Institutions of Grammer of Calvin Institutions of religion Instituted woâ—ship of Christ under the Gospel is that which is by Christs praeceptions taught directed or appointed in the times of the Gospel since Christs coming in the Flesh. Which may be meant of that natural or moral worship which belongs to God or Christ such as are prayers to God giving thanks to him such like Of this it is true in respect of the explicite way of prayer or thanksgiving in the name of Jesus Christ or such peculiar manner as belongs to the New Testament the whole thereof is to be divolved upon the Scriptures of the New Testament that is as I interpret his words the direction or precept concerning it is to be taken from the Scriptures of the New Testament yet not excluding the directions and precepts of the Scriptures of the Old Testament nor the light of nature so far as that worship is perpetual and general to all people and times as being either natural or moral Of which sort I take hearing the word of God to be though some peculiarities there are which the Almighty hath tied us to in the New Testament in hearing as Mat. 17 5. This is my beloved Son in whom I am well pleased hear ye him Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Yet these passages do not exclude the precepts or directions of the Old Testament but presuppose them to be heard and learned in respect of the matter therein contained and the persons that reveal it so our Lord Christ Luke 16.29 They have Moses and the Prophets let them hear them 2 Peter 1.19 we have also a more sure word of prophecy whereunto you do well that ye take heed as unto a light that shineth in a dark place Nor do I meet with any prohibitions of hearing any but False-Prophets Mat. 7.15 deceivers Titus 1.10 that teach other doctrin 1 Tim 1.3 2 John 10 another Gospel Gal. 1.8 9. Our Lord Christ Caveat is Mark 4.24 Take heed what ye hear not warning them to avoid any that preacheth the same truth that he delivers though he more especially tyed his Disciples to hear his Apostles and such other as were sent by them to him yet when all the Church at Jerusalem except the Apostles which consisted of many thousands were scattered abroad by persecution and went every where preaching the word Acts 8.1 4. It was no sin to hear them they were not the strangers meant John 10.5 whom his Sheep were to flee from but rather they were bound to hear them in preaching his Gospel though not by any peculiar calling designed for that work as their function it being Christs declaration that his Sheep hear his voice John 10.27 Nor are the many precepts or directions in the Old Testament about hearing or reading Isai. 8.20 in the books of the Psalmes and Proverbs and other parts of Holy Scriptures vacated but that they remain still rules to us about hearing in the New Testament times and therefore it seems not to me to be a reasonable postulatum or demand that in the present enquiry of the Lawfulness of hearing the present Ministers of England the whole thereof be devolved upon the Scriptures of the New Testament Sect. 3. Hearing not a meer positive or ceremonial worship But perhaps the Author means by instituted worship of Christ such as is meerly positive or as we use to speak ceremonial such as are Baptism and the Lords Supper which are only worship of God by institution in the New Testament which is probable to be his meaning by what he adds not perplexing our selves nor the Consciences of any with what was or may be supposed to be permitted unto the Saints before the time of reformation whilst the worldly Sanctuary was yet standing the carnal ordinances pertaining thereunto in being at least by the providence of God not sully dissolved as afterward both it and they were being buried in the ashes and ruines of that Temple to which they were inseparably annext But if he make hearing of the present Ministers such an instituted worship of God or Christ he seems to me very inconsiderate hearing of preachers being a moral and perpetual worship common to all times and persons not a meer positive or ceremonial as being baptized or receiving the Lords supper are and therefore by reason
designed by his Son and his Apostles the several Officers and Offices his Wisdom thought sufficient for the management of the affairs of his House that is his Church as they are such First Christ Jesus called his twelve Disciples together and gave them power and authority over all Devils and to cure Diseases and he sent them to preach the Kingdom of God and to heal the sick Luke 9.1 2. After he appointed other seventy also and sent them two and two before his face into every City and place whither he himself would come and these were confined to the lost sheep of the house of Israel Mat. 10.6 To whom he saith only he was sent Mat. 15.24 St. Peter having confessed him Christ tells him Mat. 16.18 Thou art Peter and upon this rock will I build my Church which by reason of the repeating of his Name and alluding to it and thereby minding him of it is justly to be thought to imply a promise of a special use of him in the building of his Church not barely as that particular man but as a foundation of it by his Preaching as other Apostles are called Foundations Eph. 2.20 in respect of their Doctrine wherein St. Peter had some work before the other in his Preaching Acts 2. and 3. and 10. And therefore Christ promiseth to give him the Keys of the Kingdom of Heaven Mat. 16.19 So as by his preaching to open the Kingdom of Heaven first to the Jews and then to the Gentiles when Cornelius was admitted into the Kingdom of Heaven and therefore Act. 15.7 he speaks of it as his preheminence that God made choice among the Disciples that the Gentiles by his mouth should hear the Word of the Gospel and believe he imploying that key of knowledge which the Lawyers had taken away who entered not themselves into the Kingdom of God and them that were entering in they hindered Luke 11.52 To him our Lord Christ assures Mat. 16.19 Whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven Which Phrase seems by the expressions Mat. 23.4 Rev 2.24 to import that what he should command to be done should be in Heaven ratified as commanded by God as it was Acts 2.38 Acts 3.19 20. Acts 10.48 and what he should untie that is free men from the obligation of that should be untied in Heaven that is God would not require the observation of it which was performed Acts 11.3 14 17 18. Acts 15.10 Which promises though personal to St. Peter and in respect of the first work peculiar to him neither imparted to any other Apostle nor derived from him to any successour yet this last promise was after made to the rest of the Apostles Mat. 18.18 and performed when St. Peter with them decreed about Circumcision Acts 15.24 and the Holy Ghost established it v. 28. Afterwards our Lord Christ being risen from the dead finds his Disciples assembled for fear of the Jews Thomas being absent and saith Peace be unto you as the Father hath sent me even so send I you And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained John 20.19 21 22 23. The words of salutation of mission the breathing on them and imparting the Holy Ghost to them do import that the remission and retaining of sins there promised was a peculiar power given to them on whom he thus breathed though also communicated after to other Apostles who were in like manner sent and received the Holy Ghost as they did Which remission of sins was accomplished when by their preaching persons repented and were Baptized in the name of Jesus Christ for remission of sins Acts 2.39 41. When Aeneas was cured by St Peter Acts 9.33 For healing is by remission of sins Mat. 9.6 James 5.15 John 5.14 Or by taking off the sentence of delivering to Satan by which the Apostles had power to retain sins as appears by that speech of St. Paul 1 Tim. 1.20 That he had delivered Hymenaeus and Alexander unto Satan that they might be instructed or corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as either to be afraid or disabled from blaspheming any more as they had done when Satan should chastise them with bodily punishment St. Paul also had determined by his Spirit with the power of our Lord Jesus Christ in the name of our Lord Jesus Christ. When the Christians were gathered together that they might be witnesses to deliver him that had his Fathers Wife unto Satan for the destruction of the Flesh that is the wasting of his body that the Spirit or Soul being sensible of his sin and humbled for it might be saved in the day of the Lord Jesus 1 Cor. 5.3 4 5. Which had been his comming to them with a Rod 1 Cor. 4.21 and the retaining his sin had not his after-sorrow caused S. Paul to forgive him in the person of Christ 2 Cor. 2.10 which was the remitting of sin confirmed in Heaven Other instances there are of the retaining of sins by Apostolical power when St. Paul smote Elymas the sorcerer with blindness Acts 13.11 and St. Peter inflicted death upon Ananias and his wife Sapphira for lying to the Holy Ghost and keeping back part of the price of the Land which they had sold Acts 5.3 5 10. After this mission commission and breathing of Christ on the disciples to reestablish St. Peter after his fall Christ injoynes him to feed his Lambs and his Sheep thrice charging him that he might shew his love to him whom he had thrice denied whereby he doth not make him universal Bishop or Monarch of the whole visible Church as Romanists impiously pervert the Text but requires of him diligence in testimony of his love to him by doing that work which is expressed in words which signifie teaching one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not ruling and that Ministry which is common to other Bishops Acts 20.28 and Elders among whom St. Peter termes himself a fellow Elder and Christ the chief Shepherd 1 Peter 5.1 2 4. But then Christ did most design the Officers and Offices he thought requisite for the management of the affairs of his house when being to ascend into Heaven not long after in a mountain of Galilee Jesus spake to them saying all power is given unto me in Heaven and in Earth go ye therefore and teach all Nations or rather Disciple or make Disciples all Nations or of or in all Nations not the Jewes only as formerly Mark 16.15 Go ye into all the World and preach the Gospel to every creature or to all the creation Baptizing them thus discipled Mark 16.16 He that believeth and is Baptized shall be saved into the name of the the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever
the Holy things of God by vertue of an Antichristian Power Office or Calling are not to be heard but to be separated from but the present Ministers of England act in the Holy things of God by vertue of an Antichristian Power Office or Calling Therefore The major is evident For 1. The Power Office and Calling of Antichrist is opposite and contrary unto the Power Office and Calling of Christ not to separate from such as act by vertue of such an Office-power is to stand by and plead for Antichrist against Christ. Answ. The ambiguity that is in the termes of this argument is that which makes this Argument seem to many well-meaning people to be of some force which will appear to be a meer fallacie when the terms are clearly opened Concerning which that which is chiefly to be explained is who is the Antichrist here meant and what is meant by Antichristian which hath been so strangely abused especially of late years that every thing that hath been mâ—sliked by an opposite party is branded with the name of Antichrist and mark of the Beast and made a sufficient cause of utter separation from such as own any thing so called and of almost Vatinian hatred The word Antichrist I find not in any place in the Bible but in the Epistles of St. John 1 Joh. 2.18 As ye have heard that Antichrist should come even now are there many Antichrists whereby we know that it is the last time v. 22. He is Antichrist that denieth the Father and the Son ch 4.3 And every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that Spirit of Antichrist whereof ye have heard that it should come and even now already is it in the World 2 John 7. For many deceivers are entered into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist or the Deceiver and the Antichrist In which passages I observe 1. That Antichrist is described as a Deceiver as one that opposeth the grand truth of the Gospel and therefore the word in the Scripture use is not applied to persecuting Princes and Emperours as the great Turk but to false Teachers 2. That the opposition is by denying not by making himself Christ but by denying Jesus to be the Christ and therefore the term Antichrist is not one that sets up himself as if he were Christ they are expressed by another word Pseudo-Christs Mat. 24.24 but one that is against Christ by teaching contrary to him 3. That the term Antichrist is applied to many false Teachers who were in St. Johns time 4. That yet there was one Antichrist more notable than the rest to come into the World About whom hath been variety of opinions of old and of late much controversie whether he should be a single person or a state or rank of persons succeeding one after another whether the Antichrist be already come or is yet to come whether the Popes of Rome for some generations have been the Antichrist or they and some other The opinions of the Fathers were various as conceiving of Antichrist by conjectures after the Popes of Rome began to be so haughty as to usurp dominion over Emperours and Kings and to be tyrannous in cruel persecutions of them that opposed the Papal corruptions many pious and learned men stuck not to stigmatize the Popes of Rome as Antichrists and since the Reformation begun by Luther it hath been the common tenent of Protestants that the later Popes of Rome have been the man of sin foretold 2 Thess. 2.3 4 5 6 7 8 9 10. the City of Rome the Whore of Babylon and the Papacy or Popes the Beast described Rev. 17. which is taken for a Prophesie of Antichrist And though some have endeavoured to apply these Prophesies to Caligula Simon Magus Domitian Mahomet the Turkish Sultans yet generally not only the French and German Protestants but also the English the most esteemed for learning even of the Order of Prelates such as Downham Robert Abbot Usher Bedel Prideaux together with King James and his Defendant Andrews and many more have applied the Prophesies in the Revelation and 2 Thess. 2. to the Roman Popes as the Antichrist that was to come Whence every thing that is retained in the Protestant Churches not taught or exemplified in the Scriptures according to the use of the Church of Rome is usually termed Antichristian as coming from Rome and the mark and image of the Beast in which sense I conceive this Author useth the term Antichristian as being against Christ and by power Antichristian he means Authority and Rule Prelatical by Office-Antichristian the Office of Preaching reading the Common-Prayer Administration of Sacraments and Discipline according to the Church of England by Calling Antichristian he means Ordination by a Bishop Now out of this may be gathered an answer to the Argument If by Antichristian Power Office and Calling be meant the Papal Power Office and Calling and the acting in Holy things be by preaching the Doctrine of the Trent Council in the points determined therein against Protestants by administring Sacraments according to the Roman Missal and Discipline according to the Canon Law of the Popes in which Papal power is established the major is granted and the minor denied For though I deny not that a person Ordained by a Popish Bishop if he forsake Popish Doctrine and preach the Truth taught by Protestants may be heard preach the Gospel though he do not renounce his Ordination yet while he holds that Doctrine he is not to be heard as being an Antichristian Deceiver But if by an Antichristian Power Office or Calling be meant by vertue of Ministry according to the Liturgie Articles of Religion and Homilies of the Church of England from the Ordination and License of the Bishops which this Author terms Antichristian the major is denied and to the Arguments to prove it I answer that that which he calls Antichristian is not truly such but only miscalled such by him and therefore till he proves that Power-Office and Calling which he calls such and means in his major proposition is such his major is denied and it is denied that what he calls Antichristian is opposite and contrary to the Power Office and Calling of Christ or not to separate from such as act by vertue of such an Office power is to stand by and plead for Antichrist against Christ until he proves such acting to be really so And this answer might suffice to invalidate all the other Arguments he brings for his major they all moving upon this unproved Supposition That what he calls Antichristian and standing by and pleading for Antichrist is in truth such But because there are some things to be examined in the other Arguments also I shall survey them also 2. Saith he It 's unlawful to attend upon the teachings of Antichrist therefore upon the teachings of such as act by
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are
for us shew that Christs words are at well meant of preaching in his name as of casting out devils at least the reason of them is of like force for the not prohibiting of men to Preach in his name as to cast out devils Whence I argue They may be heard Preach in Christs name who are not to be forbidden to Preach in Christs name But the present Ministers of England are not to be forbidden to Preach in Christs name therefore they may be heard Preach in Christs name The major is of it self evident there being no reason to be given why they that are allowed to Preach in Christs name should not be heard by the same allowance allowance to Preach being vain and frivolous without allowance for others to hear The minor is also proved by parity of reason for allowing them to preach as well as those who cast out Devils in Christs name yet joyned not with the Disciples sith so doing they did not speak evil of Christ nor were against him but for him nor is there so much reason of prohibiting the Ministers to preach in Christs name because they are not in a separated Church nor elected by the Members thereof as there was of prohibiting them that followed not with the Apostles to cast out Devils in Christs name If Christ would not have these forbidden to do a miracle in his name neither would he have the other forbidden to preach in his name which they do in effect who make it unlawfull to hear them 14. I shall adjoyn to this that our Saviour Matth. 7.22 23. where he alleageth the plea and expectation of formal hypocrites he doth not reject them for prophesying in his name but for their working iniquity thereby shewing that he allowed their prophesying in his name as good though not sufficient without obedience Whence I argue if their prophesying in Christs name who were workers of iniquity then much more their teaching in Christs name who are only supposed to be defective in outward calling or faulty in some actions consistent with Christianity is to be allowed and if their teaching be allowed then the hearing of them is by consequence allowed for these are conjugates 15. Our Lord Christ saith Luke 10.16 concerning the seventy Disciples he that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me The reason hereof is because they preached the same Doctrine if if there be an outward mission and the same Doctrine which Christ taught is not preached Christ is not heard but when the same Doctrine is heard which Christ taught he is heard and if it be rejected he is despised Whence I argue They may be lawfully heard by hearing of whom we may hear Christ. But by hearing of the present Ministers who preach the Doctrine of Christ we hear Christ therefore we may hear the present Ministers who preach the Dâ—â—trine of Christ. The reason of the minor is from that speech 〈◊〉 Christ John 7.16 my Doctrine is not mine but his that sent 〈◊〉 in the preachers Doctrine which he preacheth after Christ is not his own but Christs who sent him as an Embassadours message is his Kings not his own and by hearing him deliver it according to his Commission his Master is heard 16. This is further confirmed from Rom. 10.15 And how shall they preach except they be sent As it is written How beautifull are the feet of them that preach the Gospel of Peace and bring glad tydings of good things The citation of these words to prove that they cannot preach who are not sent doth presuppose 1. That they who preach the Gospel of Peace that bring the glad tydings of good things are sent to preach and that by hearing of it comes faith and that the word of God is heard else were the citation impertinent and the inference v. 17. inconsequent 2. That their feet are beautifull and that they are to be heard in this respect But I subsume the present Ministers who preach the Doctrine they undertake to teach preach the Gospel of Peace and bring the glad tydings of good things therefore are they sent their feet are beautifull and are to be heard 17. In the parable of the talents Matth. 25.15 or pounds Luke 19.13 our Saviour saith the Kingdom of Heaven is as when a noble man goes into a farr Country gives his Servants his money to trade with and they are to gain more thereby 1 Cor. 12.7.8 the gifts of the spirit are given to profit withall in which are reckoned the word of wisdome of knowledge teachers v. 28 29. Ephes. 4.11 for the edâ—fying of the body of Christ in the unity of the faith and of the knowledge of the son of God Whence it is apparent 1. That ability to teach the things of Christ to edifie the body of Christ is a gift of Christ 2. That they who do use this ability do it unto Christ's advantage according to his design 3. That not to improve this gift is to disappoint Christ of his end in giving it 4. For any to hinder this improvement is sinfull Whence I argue They that have ability to preach the Gospel have received a Talent from Christ to improve it their improving is by preaching this cannot be done unless they be heard therefore the not hearing them makes voyd the use of that gift The present Ministers who preach the Gospel have received this gift and by preaching do use iâ— therefore they are to be heard and the not hearing them is to dâ—sable them from improving it and consequently is a sin against Christs designe 18 As from the end of Christs gifts so from the duty of them that have received them we may prove that the present Ministers are to be heard 1 Pet. 4 10.11 As every man hath received the gift even so Minister the same one to another as good Stewards of the manifold grace of God If any man speak let him speak as the Oracles of God Whence I argue If the present Mâ—nisters have received a gift to speak the Oracles of God then are they to Minister the same and consequently to be heard This is acknowledged by this Author ch 2. in these words That Christ hath appointed some as Ministers by vertue of an office power to dispense the Ordinances of the Gospel untill his Second Coming is granted by all that 't is permitted to others as their liberty enjoyned them as their duty having received gifts and enablements from the Lord thereunto to improve those gifts in preaching praying c. for the edification of the body of Christ though not solemnly invested into office is assented unto at least by some of those with whom we have to do whence a lawfulness to hear them as Ministers or as gifted brethren doth necessarily arise But the present Ministers have received a gift to speak the Oracles of God as experience shews and that equally if not beyond the teachers of the