FOr as much as there was a Diſpute, at the Greave-houſe near Walton, betwixt the people called Quakers, and the aforeſaid Prieſts before mentioned: In which Diſpute the Prieſts was to prove the lawfulneſs of receiving of Tythes which by Scripture they could not do, but one Scripture they brought in for their own ends, which makes nothing for their purpoſe, in Luke 11.42. to prove the receiving of Tythes, for this was before he was ſacrificed up, when he ſaid, Woe unto ye Phariſees, for ye tythe Mint and Rue, and all manner of Herbs, and paſs over judgement, and the love of God; Theſe ought yee to have done, and not to leave the other undone.

Now let all people who have any underſtanding, conſider and ſee, whether this be any ground or command for the Prieſts to take Tythes of the people after his being ſacrificed up, for he ſaid, Theſe ought ye to have done, but he gave no commandement to continue in them, for he was the end of the Prieſthood, and the end of the Law, by which the Prieſts took Tythes, for the Prieſthood being changed, there was of neceſſity a change of the Law, and a diſanulling of the Commandement going before, as Heb. 7.12.18. But in the time of the Law they was to take Tythes of the people according to the Law, Heb. 7.5. and thoſe that did not bring their Tythes into the Store-houſe whilſt that Law and Commandement was of force, robbed God, Mal. 3.8.10. And the Lord commanded that all the Tythes ſhould be brought of the increaſe, and laid up, and the Levite, becauſe he had no part nor inheritance with the people, and the ſtranger, and the fatherleſs, and the widows ſhould come and eat, and be ſatisfied, Deut. 14.28, 29. And this was in the firſt Prieſthood, and before Jeſus Chriſt was ſacrificed up, the unchangeable Prieſthood, Heb. 8.1. The everlaſting Treaſure, Col. 2.3. In whom dwells all fulneſs, verſ. 9. Who hath blotted out the hand-writing of Ordinances, and took it out of the way, and nayled them to the Croſs, triumphing over them, verſ. 14, 15. Then the Apoſtle denied all Ordinances that were hand written, and ſaid the Law was changed, and the Prieſthood was changed, Heb. 7.12. and the Commandement diſanulled, ſo the Law now being changed, by which the Prieſthood was made, and the Commandement diſanulled, by which they took Tythes of the people, of God himſelf, and the hand-writing of Ordinances blotted out, therefore who art thou O man that goeth about to build again, ſet up, allow, write for, and uphold that which God put down, diſanulled, and blotted out, and nayled to the Croſs? Gods enemy thou art, whoever thou bee, for the earth is the Lords, and the fulneſs thereof, Pſal. 24.1. And all are commanded to honour God with their ſubſtance, who are his Stewards, Prov. 3.9. Take heed how yee diſhonour him by giving his goods to his open Enemies, who uphold, and maintain that which he hath diſanulled, and witneſſed againſt, for you that do ſo, are unprofitable Stewards, and hee will call you to an account of your Stewardſhip; And hee that is unjuſt in the leaſt, is alſo unjuſt in much, Luke 16.10, 11. And if yee be not righteous in the unrighteous Mammon, who will commit to your truſt the true riches? And if yee have not been faithful in that which is another mans, who ſhall give you that which is your own, hee that hath an ear to hear, let him hear and underſtand.

And if your Prieſts will take Tythes as they did in the time of the Law, ſee ye do the office of the Prieſts that took Tythes, they kept a Store-houſe, and the widows, and the fatherleſs, and the ſtrangers which was within the Prieſts gate was fed; And if they do thus, they muſt own themſelves to bee Miniſters of the Law, and not of the Goſpel; And if they do not thus, they rob the poor, the fatherleſs, the widows, and ſtrangers, and neither are Prieſts of the Law nor Goſpel; ſo from the Law and Goſpel do wee ſhut them, who are neither in the ſteps of them, who were under the Law, nor in the ſteps of Chriſts Ministers, who was the end of the Law, ſo from being Miniſters of either Law or Goſpel, yee have cleared your ſelves, and ſhut your ſelves out by your practices.

And thou Prieſt Fogge of Liverpool, who ſaid, They that hold forth the way of perfection, holdeth not the way of God; but from under this thou canſt not get, but under the condemnation muſt come; for the way of God is perfect, which way is Jeſus Chriſt, for, ſaith hee, I am the way, the truth, and the life, no man cometh to the Father, but by mee. So thou that ſaith, The way of perfection, is not the way of God, art out of the way of God, and thy condemnation thou muſt own: So confeſſe thy error to the people, who haſt ſpoken against Chriſt, who is the way of God, and the way to God, which way is perfect, and indures for ever.

So for the ſimple ones ſake have I given this forth, who was at the meeting, and received not ſatisfaction, becauſe of the diſorder that day; That they might come to ſee their Teachers, who hath long deceived them, taking their goods from them, contrary to the Law of God written in mens hearts; ſo with the light which comes from Chriſt which convinceth you of ſin, ſhall you ſee them to bee, ſuch as the Prophet ſpeaks of, and ſaith, Put into their mouths, and they cry, Peace, Peace, but put not into their mouths, and they prepare War againſt you, Mat. 3.5.

And this is fulfilled by many of the Prieſts of England this day, who ſue many at the Law, and caſt many into priſon, becauſe they put not into their mouths: ſo, to the light of Chriſt in you all, take heed, which is your way and Teacher, and from all falſe wayes, and Teachers doth lead.

I Have peruſed your written Paper directed to the Prieſts, (as you are pleas'd to call them) and people in and about Walton and Liverpool, and you adde in one Clauſe of it, that for the ſimples ſake you ſent it forth, it was my purpoſe that one of thoſe ſimple ones ſhould return you an Anſwer and I humbly beg upon the bended knees of my Soul, that the Anſwer I ſhall return may be ſo full of Goſpel ſimplicity, that God may have the glory, my duty may be diſcharged, and your judgements rightly informed, and then I doubt not but ſome of you, at leaſt, will conſider from whence you are fallen Rev. 3.3. and repent, and do your firſt works, and ſo prevent the Lords coming againſt you in fury, and in wrath, for I ſeriouſly profeſs, I look upon it as a very dangerous peece, to break our ſelves off, and rent our ſelves from the Church of God, for as Gen. 9.1, &c. Noahs Ark was a clear Figure and Type of the Church of God, ſo Noahs Dove is a clear embleme of ſuch as through affectation of new and unknown paths do ſtray from the Church of God, and forſake the aſſemblies of the Saints, as the manner of ſome is, Heb. 10.25. And I pray you obſerve with me what became of Noahs Dove whilſt ſhe was out of the Ark, and you ſhall finde ſhe found no reſt for the ſole of her foot till ſhe return'd to the Ark, Gen. 9.9. and Noah took her in again; and let me tell you this Scripture (as well as other Scriptures) Rom. 15.4. was written for our learning; conſider what I ſay, and the Lord, if it be his good pleaſure, give you underſtanding, 2 Tim. 2.7.

But before I come to the Anſwer of your Paper, let me tell you at what I very much wonder, viz. That you ſhould make uſe of the Scriptures to prove what your deluded Fancies would hold forth, and yet will not acknowledge them to be the Word of God; I know what you are ready to ſay, viz. That Chriſt is the Word, and I through Gods mercy know it as well as you, and am I bleſs God, able in ſome meaſure to diſtinguiſh between the Word of God, and God the Word; yet let me tell you, if I did not beleeve really that Jeſus Chriſt and the Scriptures ſpeak one and the ſame thing, or that Jeſus Chriſt the internal Word, and the Bible, or Book of God, the external word, were both one, I would as ſoon prove my Tenents from the Turkiſh Alchoron as from the Scriptures, which were Blaſphemy for me once to imagine.

And now to the anſwer of your Paper, in which I have obſerved, and ſeriouſly conſidered three things; 1. From whence it came. 2. To whom it is directed; and 3. The ſubject matter of it, which indeed ſavours ſo much of rayling and reproach, than I dare not anſwer you in your own Language, leaſt I ſhould betray my ſelf not to be guided by the Spirit of God, which is a ſpirit of meekneſs.

But to the Firſt of theſe, viz. from whence it came, I have only this one word to ſay, viz. it came from a people that I look upon as objects of much pity, not of envie; a people that I have ſometimes been very intimate with, at leaſt ſome of you; A people with whom I have taken ſweet counſel when we have walked to the Houſe of God together, as friends; a people that I have dearly loved with Chriſtian love, a people that I have often prayed with, and ſhall not yet ceaſe to pray for, Luk. 10.20. Luk. 15.4, 5, that as many of you as have your names written in Heaven, may be brought back upon the ſhoulder of Gods power to the Fold of Chriſt, from whence yee are gone aſtray, 1 Pet. 2.25. and thus much I am confident of, with which I will conclude, that if it pleaſe God to grant me my requeſt at this point, there will be joy not only in Heaven at your return, Luke 15.7. but matter of praiſe and glory to God in the Soul of him, that will not ceaſe to pray for you; though ſome of you lately profeſſed, he durſt not pray for me, becauſe I was (as he ſaid) Gods enemy; but I am confident ſometimes he and I profeſſed our friendſhip with God, and our love to God, both with one joynt conſent; I bleſs God I am the ſame ſtill, and if he be not, let him ſeriouſly conſider which of us are fallen from our own ſtedfaſtneſs, 2 Pet. 3.17. and ſo declared our ſelves to be Gods enemy.

And now I ſhall proceed to the Second Particular that I obſerved in your Paper, viz. The perſons to whom it was directed, namely to the Prieſts, (as you are pleaſed to call them) and the people in and about Walton, and Liverpool, and eſpecially written for the ſake of the ſimple.

As to the name Prieſt, I ſhould not be troubled at it at all, were it not given by you to the Miniſters of the Goſpel, as a brand of reproach; for indeed I finde it to be one of thoſe honourable Titles, that God hath given to the diſpencers of his Word and Ordinances in all Ages. They are ſometimes called the Lords Prieſts, Exod. 19.6. 2 Chron. 6.41. ſometimes the Lords Paſtors, Ier. 3.15. ſometimes the Lords Shepherds, Cant. 1.8. ſometimes the Watchmen of Iſrael, Ezek. 3.17. Iſa. 61.6. and many other honourable Titles God is pleaſed to put upon his Prieſts that hee cloathes with his Righteouſneſs, Pſal. 132.16. and appoints to wait at his Altars, 1 Cor. 9.13. But you will ſay, Theſe are legal Titles given under the Law, but we are not under the Law, but under Grace, and the Goſpel of grace. To which I ſhall have occaſion to ſpeak more fully, when I come to the ſubject matter of your Paper, I ſhall only ſay in this Section with a learned man, whoſe Works I lately ſaw, that the cauſe why many are ſo ignorant of Chriſt and his Apoſtles, is, becauſe they are no better acquainted with Moſes and Aaron. But if we look into the Goſpel as well as the Law, we ſhall finde no leſs honourable Titles given to the Miniſters of the Goſpel, than of old time was given to the diſpencers of the Law; we finde a Catalogue of them in Epheſ. 4.11. they are there called Apoſtles, Prophets, Evangeliſts, Paſtors, and Teachers; and though their names be here differently expreſſed, yet their honourable Work is the ſame, viz. for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the Body of Chriſt, which is the Church.

And here is one thing obſervable, viz. That God is pleaſed both under the Law, and under the Goſpel to give one and the ſame name to the Diſpencers of his Word and Ordinances, I mean Paſtors, if we compare this, Epheſ. 4.11. with Jer. 3.15. and not only in point of name, but office alſo, as ſhall by the aſſiſtance of God further appear in the next Section. But further, they are called Chriſts Diſciples, Joh. 13.5. the Preachers of the Goſpel, Matth. 16.15. 2 Cor. 4.5. and with which I will conclude, they are called the Lords Embaſſadours, 2 Cor. 5.20. nay the Lord gives them the honourable title of Angels, Rev. 3.1. &c.

Theſe things conſidered, may we not conclude with our Saviours own words, He that heareth you heareth me, and he that deſpiſeth you deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me, Luke 10.16. from which ſentence the Lord keep me, and the whole Iſrael of God. I have now for brevities ſake done with one of the Parties to whom you direct your Paper, viz. the Prieſts, (as you call them) and for the People, I confeſs I have not had opportunity to ſpeak with many of them ſince I ſaw your Paper, but as many of them as I have had any conference with about it, I aſſure you the greateſt number of them looked upon your Paper as ſuch an empty inconſiderate Peece, that they concluded it was not worthy anſwering, yet as you ſay, it was written for the ſake of the ſimple; I aſſure you, it is for their ſakes that are endued with the humble ſimplicity that is in Chriſt that I undertook this preſent anſwer.

And now come we to the ſubject matter of your Paper, which Centers it ſelf in theſe two things; 1. Concerning the lawfulneſs, or unlawfulneſs of giving, and receiving of Tythes; and 2. Concerning perfect here, in the body, or whilſt we continue in the body.

To the Firſt of theſe, viz. concerning Tythes, I would gladly know, whether you will acknowledge the whole Scripture to be the Word of God or no, I mean the whole Bible, the Old Teſtament and the New; if you will acknowledge the whole, I ſhall need ſay no more for the lawfulneſs of giving, and receiving of Tythes, than you have ſaid againſt the lawfulneſs thereof; for you have cited ſeveral Scriptures that make full for them, as that in Deut. 14.22, 23. compared with Mal. 3.8. & 10. in that of Deuteronomy, the Lord takes care, and giveth charge not only concerning the bringing in of Tythes, but for the true bringing in of them, as though the Lord were reſolved not to abate them any thing of that proportion that he had commanded, not only in relation to the quantity but quality alſo; ſo at the twenty third verſe, Thou ſhalt eat before the Lord thy God in the place that the Lord ſhall chuſe to place his Name there, not only the tythe of thy Corn, but of thy Wine, and of thine Oyl, and of the firſtlings of thy Flocks, and of thy Herds, &c. and the reaſon of all is added, viz. That thou maiſt learn to fear the Lord thy God, not only during this year and the next, &c. but always; nay, the Lord takes care, as I may ſay, concerning ſuch excuſes as ſome, like your ſelves, might make againſt the punctuality of this performance, in relation to the diſtance of the place that the Lord ſhould chuſe, from the place of ſome of the peoples reſidence. Some of the people might ſay, I hope I may be excuſed; alas, the way is too farre, and the burthen that I am to bear is too heavie for me to carry ſo long a journey, may not I be diſpenced with? No, ſaith the Lord, if the burthen be too heavie, and the journey too long, then ſhalt thou in ſuch a caſe turn thy Tythes into Mony, and ſhalt bring thy due proportion in Mony in thy hand. As if the Lord had ſaid, I will not abate thee any thing, neither will I be put off with any excuſes, or pretences that thou canſt make, but that which I require thou ſhalt truly perform; but you will ſay this is Law, why then let us take a ſtep further, and ſee what the Prophets ſay to it, and here again you have anſwered your ſelves, Mat. 3.8. will a man rob God, it ſhould ſeem by this text that your opinion is no new thing, but as old as this Propheſie, for the very ſame colour that yee pretend, the Lord intimates to be this peoples pretence, viz. Wherein have we robbed thee? why ſaith the Lord, in Tythes and Offerings; and me thinks there is abundance of emphaſis in the tenth verſe, by you likewiſe quoted, Bring yee in all the Tythes into the ſtore-houſe, that there may be meat in my Houſe, and prove me now herewith ſaith the Lord of Hoſts, if I will not open windows in Heaven, and pour down ſuch a bleſſing as there ſhall not be room to receive it; as if the Lord had ſaid, Do yee pretend a ſcarcity of the fruits of the earth, ſo as yee cannot ſpare the Tythe that I require of you? why you may thank your ſelves, for your unwillingneſs to pay them, that the increaſe of your Fields, and of your Flocks and Herds is ſo ſlender, or that I have bleſſed your increaſe no better; but prove me now, bring in the full of your Tythes, keep nothing back, and ſee if I will not ſo bleſs your increaſe, as that not only your Barnes, and your Wine-preſſes, and your Stalls, &c. ſhal be full, but there ſhall not be room to receive them. And were it not to hold a Candle to the Sun, I might adde many more Scriptures both out of the Law, and Prophets, that would ſpeak the ſame thing. As alſo of the largeneſs and bountifulneſs of the proviſion that God made for his Miniſters that waited at his Altars even under the Law. And have wee any grounded reaſon to produce, why God ſhould be ſtraiter handed in his allowance of maintenance for his Miniſters that he hath imployed in more excellent work; for ſo is Goſpel-work, when it is compared with Legal-work?

But you are ready to take me here at my own word, and to reply, that all that I have ſaid concerning Tythes is Legal, and from the Law, though you know it is partly from the Law, and partly from the Prophets. But you will ſay again, the Law and Prophets are all one, yea and ſo ſay I too; and further I affirm, That Moſes, and the Prophets, and the Goſpel are all one in ſubſtance, and in effect the very ſame thing, they are all the word of one and the ſame immutable and unchangeable God; I might prove this abundantly, but for brevity ſake this one Scripture ſhall ſerve for, and inſtead of many; and methinks it might, it is ſo full, Heb. 1.1, 2, God who at ſundry times, and in divers manners ſpake in times paſt to our Fathers by the Prophets, hath in theſe laſt days ſpoken to us by his Son, whom he hath appointed to be heir of all things, by whom alſo hee made the Worlds.

I pray you obſerve with me, God, one and the ſame God, ſpake, ſpake one and the ſame word, yea at ſundry times, and in divers manners, to our Fathers by the Prophets, to us by his Son, but to both, one and the ſame word. So then we may conclude, the immutable God, who was yeſterday to our fore-fathers, to day to us, and the ſame for evermore, hath ſpoken a Word, and left us a Word like himſelf, unchangeable in the ſubſtance of it, though changeable in the adminiſtration of it, according to the good pleaſure of God the ſpeaker of it, yet the ſame Word ſpoken to his people, whether in old time by his Prophets, or in the fulneſs of time by his Son, Gal. 4.4, 5. or in the declining of time by the Miniſters of the Goſpel; ſo then we ſee how dangerous a thing it is for us to ſeparate, or put aſunder what God hath ſo joyned together, that it is no more two but one, I mean his whole entire and individual word; and if this be granted, the controverſie is eaſily decided.

But you ſay further, This Law ſo much inſiſted upon, together with the Prieſt-hood of it, is changed, and the Commandement diſannulled, and this you bottom upon Heb. 7.12. & 18. the very ſame words that you mention in your Paper, I confeſs is here the Scripture-word, yet let mee tell you, if we ſhould take every word in Scripture in the bare letter of it, not weighing the ſence and meaning of the Spirit of God in the Scriptures, ſuch abſurdities would follow as you and I little think of; for inſtance one amongſt many, it were eaſie for me to prove that you have no faith, or for you to prove that I have none, if we only look upon the letter of one text of Scripture, and our Saviours own words, Matth. 17.20. Verily I ſay unto you, if you have faith as a grain of Muſtard-ſeed, yee ſhall ſay to this mountain, be thou removed hence to yonder place, and it ſhall remove, and nothing ſhall be impoſſible to you. Obſerve, Faith as a grain of Muſtard-ſeed, which our Saviour elſewhere ſaith is the leaſt of Seeds, yet if ſo ſmall a quantity of faith be in you, Mountains ſhall remove out of one place into another; but which of us can ſpeak this word of faith ſo, as a mountain of ſtone, or earth, ſhall thus remove. I bleſs God I know how to underſtand this Scripture better, but I ſay, if we take this Scripture in the letter of it, who hath any faith at all? when ſo ſmall a quantity of it will do ſo great a work.

Therefore I ſay, the ſence and ſcope of the Spirit of God muſt be inquired of in all Scripture readings, or elſe there are many things in the very Epiſtles of the Apoſtle Paul, that are hard to be underſtood, which the unlearned and unskilful do wreſt to their own deſtruction, as they alſo wreſt all other Scriptures, 2 Pet. 3.16. and therefore let us enquire into the meaning of this change of Law and Prieſt-hood, and of this diſanulling of the Commandement, and we are right at this point, or elſe not. As for the change of the Prieſt-hood, it is in relation to the manner of Adminiſtration, not in point of Office; for though the Sacrifices of Burnt Offerings be taken out of the way, being nayled to the Croſs of Chriſt, yet there remains the Sacrifice of Prayer and Supplication, with giving of thanks, 1 Tim. 2.1. to be offered up upon the Altar, the Lord Jeſus Chriſt, which is to God a Sacrifice of a ſweet-ſmelling ſavour, Epheſ. 5.2. and indeed is the ſum and ſubſtance of all Burnt Offerings. So David, Thou requireſt not Sacrifice, elſe would I give it thee, thou delighteſt not in Burnt Offerings; but, the ſacrifice of God is a contrite ſpirit, a broken and a humble heart O God thou wilt not deſpiſe, Pſal. 51.17. So if I ſhould inſtance in all the particular injuctions of the Ceremonial Law it ſelf, we ſhould find only the manner of Adminiſtration changed, not the matter, ſubſtance, and equity of any one of them; for inſtance in one of the meaneſt of them, There was a Law of divers waſhings of hands, and cleanſing of cups and veſſels, &c. Theſe are all taken away in reſpect of the manner of them; but the ſubſtance and equity of theſe yet remain, Waſh thy heart O Jeruſalem, how long ſhall thy vain thoughts lodge within thee, Jer. 4.14. and Iſa. 1.16. And our Saviour taking notice of the ſtrictneſs of the Phariſees about theſe waſhings, ſaith, Ye make clean the out ſide of the cup and platter, but the inſide is full of filthineſs and uncleanneſs, Mat. 23.25, 26. And ſo David, I will waſh my hands in innocency, ſo will I compaſs thine Altar, O Lord, Pſal. 26.6. By all which Scriptures, we ſee that the ſumme and ſubſtance of all the Law, even of the Ceremonial part it ſelf remains unchangeable, though the manner of Adminiſtration be not onely changed, but diſanulled, and taken out of the way; as the leſſer light, to wit, of a Candle, is ſwallowed up of the greater light, to wit, the Sun.

Thus we ſee how the Prieſts work is changed, viz. in point of Adminiſtration onely, and ſo the Prieſts are changed in point of their Adminiſtration-work; but in reſpect of the order of the Prieſthood, it is not changed; For Chriſt is a Prieſt for ever after the Order of Melchiſedeck, ſo that from everlaſting to everlaſting, the Prieſthood in point of ſubſtance, is one and the ſame for ever.

I might inſtance in the Sacraments of old, under the Law, and make it out that the ſumme and ſubſtance of them, not only remain the ſame, but are more lively held forth in thoſe two Sacraments that Chriſt hath inſtituted, and left to continue in his Church to his ſecond coming, 1 Cor. 11.26 Mat. 28.19, 20. And what is held forth in the Goſpel, Iſrael had under the Law, though more obſcurely held forth; Yet they did all eat the ſame ſpiritual meat, and did all drink of the ſame ſpiritual drink, for they drank of that ſpiritual Rock that followed them, which Rock is Chriſt, 1 Cor. 10.2, 3, 4. And Chriſt ſaith of Abraham, That he rejoyced to ſee Chriſts day, he ſaw it, and was glad, Joh. 8.56.

But you ſay further, the Commandement is diſanulled, I ſhall ſay ſo too, if you mean the rigor and curſe of it, in relation to the Covenant of Works, ſo as that it is not now, Do this and live, in the ſame circumſtantial manner as it was under the Law; but the equity, ſumme, and ſubſtance remains to this day, viz. In manifeſting our obedience to the Goſpel of Chriſt, as before to the Law of God; not, as I ſaid even now, in the ſame circumſtantial manner, but in another equivalent to it, viz. in repentance, faith, love, and new obedience, without which no ſalvation; and in truth, when I ſeriouſly conſider the Law and Goſpel, I find the Law to be nothing elſe but Goſpel foretold, and the Goſpel nothing elſe, but the Law fulfilled; where lyes now the diſanulling of the Commandement, except in the ſence before mentioned; for as to the total annihilating, diſanulling, or deſtroying the Law, our Saviour diſclaims it in his own words, I came not to deſtroy, but to fulfil the Law, Matth 5.17. And the Apoſtle Paul having ſpoken largely to theſe forementioned diſtinctions, leſt any ſhould (as you ſeem to do) miſtake him, and from his own words utterly abrogate, and make void, and uſeleſs the Law, he ſaith in plain words, Do wee then destroy the Law? God forbid, we rather eſtabliſh the Law; Rom. 3.31. And in truth, I find our bleſſed Lord and Saviour, ſo far from deſtroying the moral Law, that he rather ſets a ſharper edge upon it, and makes it of greater force, and more binding in reference to the ſtrict obſervance of it; for ſaith he, It hath been ſaid of old, Matth. 5.27.28. thou ſhalt not commit adultery; but I ſay unto you, he that ſhall look upon a woman, ſo as to luſt after her, hath committed adultery with her already in his heart: And whereas Moſes ſuffered the putting away of wives upon diſlikes, and diſagreements, Chriſt tells us, If any man put away his wife for any cauſe, ſave for the cauſe, and in the caſe of Fornication hath broken the Law, and he that ſhall marry her that is divorced committed Adultery, Mat. 5.32. And though theſe things, and others of the like nature, were not ſo expreſly ſet down in the Moral Law, yet they were fully included in the Commandement; by all which we plainly ſee the harmony and agreement between Law and Goſpel.

And thus having briefly, yet plainly explained, wherein the Law and Prieſthood is changed, and the Commandement diſanulled, I proceed to the great queſtion in controverſie, viz. concerning the lawfulneſs, or unlawfulneſs of giving and receiving Tythes; and that as briefly and plainly as I can.

Now as we have ſeen the equity of the Law of God held forth in the Goſpel in ſome caſes; ſo we may, if we will, ſee it held forth in this very caſe of Tythes, 1 Cor. 9.14. Even ſo hath the Lord ordained, That they that preach the Goſpel, ſhould live of the Goſpel. I would gladly have any of you, to ſhew me where and when this Ordination of God by the Apoſtle here cited, was made manifeſt. I know you could, if you would; but in regard you caſt off the Law as uſeleſs, I pray you ſee how you differ from the mind of the Apoſtle; you need not to go far for this, only caſt your eye upon the 9. verſ. of the forecited Chapter, and you ſhall ſee. It is written, ſaith the Apoſtle, in the Law of Moſes, and here at this 14. verſ. Even ſo hath the Lord ordained, as if the Spirit of God foreſeeing ſuch a generation of men as you are, going about to rent and tear one part of the word of God from another, he here joyns them in ſuch an inſeparable bond, as the whole world is never able to unlooſe, and not only ſo, but draws all that is neceſſary to be received of us, in point of comfortable maintenance of the Miniſtry, into an intire doctrinal concluſion, viz. That thoſe that preach the Goſpel ſhould live of it, is Gods own Ordinance; and this he proves by Scripture from the 25. of Deut. 4. and having thus proved it by Scripture, he argues it from ſeveral reaſons drawn firſt from the equity of it, verſ. 7. Who goeth a warfare at any time, at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? But further? If we have ſown unto you ſpiritual things, is it a great matter if we reap your carnal things? verſ. 11.

Again do we not know, That they that Miniſter about holy things, live of the things of the Temple, and they that wait at the Altar, are partakers with the Altar? verſ. 13. But you may perhaps ſay, This was ſo in the time of the Law? but ought it ſo to be now? yea ſaith the Apoſtle, Even ſo hath the Lord ordained, that they that preach the Goſpel, ſhould live of the Goſpel; as if he ſhould ſay, It not only was ſo, but ſtill remains to be Gods own Ordinance, even ſo hath the Lord ordained.

Secondly, He argues it from his power and authority, Am I not an Apoſtle, verſ. 1. Have we not power to eat and drink, &c? verſ. 4. have other Apoſtles this power, and am I, and Barnabas only exempted from this power? I tell you nay, or ſay I this only as a man, or of my ſelf, or for my own ends? ſure I do not, but the Lord ſaith it as well as I, Is it not written in the Law of Moſes, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corn; Or again, doth the Lord here onely take care ſo Oxen a indeed he doth out of his fatherly care and providence provide for man and beaſt, Pſal. 36.6. all which I very well know, yet I tell you, the Lord ſpeaks not this only out of his care of Oxen, but for our ſakes, for my ſake, and for the ſake of all thoſe that God ſhall call to bee Miniſters of the Goſpel; and doubtleſs he ſaith it altogether for our ſakes, That he that ploweth may plow in hope, and he that threſheth may bee partaker of his hope, verſ. 10. And though the Apoſtle for the good and increaſe of the Church of God, and for the gaining of ſome that out of carnality of heart might argue againſt being at charges upon the Miniſters of the Goſpel, that labour in the Word and Doctrine, I ſay, for the gaining of their ſouls, he ſometimes forbears the exerciſe of his power, and rather labours with his hands; yet he fully aſſerts this power to be put into his. hand, to forbear working in a ſecular imployment, and to receive wages for Goſpel-work, ſuch as might be his livelyhood and living, ſo as to live of the Goſpel, verſ. 14. Neither doth the Apoſtle onely aſſert the lawfulneſs of taking wages for Goſpel-work, but alſo acknowledgeth, that himſelf had taken wages; I robbed other Churches, taking wages of them to do you ſervice. It ſeems to me the Apoſtle Paul ſometimes met with people as unwilling to part with wages for Goſpel-work, as many are in theſe dayes, and in ſuch a caſe, he laid by the exerciſe of his power, and made uſe of ſuch as were more willing to miniſter to him, of the good things that they had, that by his lenity and gentleneſs, he might gain the refractory; himſelf ſaith, He became all things to all men, that by all means hee might gain ſome, verſ. 22. But his power hee aſſerts to the utmoſt, if others be partakers of this power over you, are not wee rather? though we have not made uſe of this our power, but ſuffered all things, leſt wee ſhould binder the Goſpel, verſ. 12. his aime being to gain, and to win more upon mens hearts hereby, and to ſee the number of Chriſts flock increaſed, that he made himſelf ſervant to all, that was yet free from all, verſ. 19.

But it may be you will grant that the Miniſters of the Goſpel ought to receive wages for Goſpel-work, and to live of the Goſpel, though this is more than many will grant; yet what makes all this for receiving of Tythes? to this I have onely two words to ſay, and I pray you obſerve them both.

Firſt, It is clear to me, That the duty of paying a competent allowance to Gods Miniſters, ſuch as they may live on, by what hath been already ſaid, and much more that might have been ſaid for it, though the way, form, and kind in which this wages ought to be paid, is not ſo cleer from the New Teſtament, as it is from the Old, and I hope where a duty is injoyned in one part of the word of God, and the manner of performance ſaid nothing of in that part of the word, yet in another part of the ſame word it is expreſly ſet down; It muſt needs be ſafer to walk by the ſubſcribed Rule, than either to walk without Rule, or to caſt off duty.

And indeed for all you ſay, that Scripture, Luke 11.42. makes nothing to the purpoſe concerning the matter in hand; yet in my apprehenſion, it makes much for the payment of Tythes: for our Saviour blames not the Phariſees for taking of them, but that they only eyed the profits and benefits that came by them, and neglected the weightier things of the law, viz. judgement, and love, &c. for ſaith he, This ought ye to have done, and not to have left the other undone.

And whereas you ſay this was before Chriſt was offered up, I grant it is true, but ſhall we therefore conclude that Chriſt would ſpeak ſo favourably of a thing, whilſt he continued in the World, that hee would condemn and abandon when he came to his Father? were not this as much in effect as to force Chriſt to deny himſelf in point of his Deity, and to make both him, and his Word mutable and changeable, from which aſſertion the Lord keep all that expect Salvation in by and through the Lord Jeſus Chriſt.

And thus farre I have admitted of your ſence of this Scripture, Luke. 11.42, viz. That the Phariſees receive Tythes,Thi. ſenſe you ſeem • o • avo • r in your Paper. and if it be taken in this ſence, it is clear our Saviour blames them not for taking of them, but that they only looked upon the profits that came by them; but if wee conſult with Mat. 23.23. we ſhall find the Phariſees rather paid Tythes than received them, which ſence I rather take to be the true and ingenuine ſenſe of theſe Scripture; for the Phariſees were not all Prieſts, if any of them were ſo, but rather a ſeparated Sect of people alone by themſelves, very ſingular for external performances, but little regarded the weightier things of the Law, viz. Judgement, and the Love of God, &c. Now if we take it in this ſence, our Saviour blames not the Phariſees for paying of Tythes, but in that they concluded, this being done, there was no more to do: but now let us joyn and compare theſe two Scriptures together, and what will be the reſult, but clearly and plainly this? viz. That neither the taking nor giving of Tythes was by our Saviour condemned, but rather approved of to be a duty, only reſting in the external performance of this duty is by Chriſt reproved and condemned, for ſaith he, This ought yee to have done, and not to have left the other undone.

Beſides, Abraham (in whoſe loyns Levie was) paid Tythes to Melchiſedeck before the Law was given, Gen. 14.20. & Heb. 7.4. and Chriſt is a Prieſt for ever after the order of Melchiſedeck; ſo then, the order of the Prieſthood was before the Law, and continued after the Law, even for ever. And if it was a Spiritual Rite before the Law, as it muſt needs be, elſe the Patriark Abraham in whoſe lyons Levie was, would not have paid them; but it is clear, he paid them, Heb. 7.10. by which it plainly appears Tythes are a Spiritual Rite, belonging to a ſpiritual and unchangeable Prieſt-hood; and if ſo, they muſt needs of Divine right belong to the ſervants of Melchiſedecks order; but the Miniſters of the Goſpel are Servants of Melchiſedecks order, therefore to them of Divine right Tythes belong; for Chriſt is a Prieſt nor after the Order of Aaron, but after that unchangeable Order of Melchiſedeck. And methinks that pract • ce of Jacob, Gen. 28. is full for this preſent purpoſe, he was going about a weighty buſineſs, in purſuance of a command received from Iſaac his Father. God is with him, and in his journey appeareth to him in a Dream, lets him ſee a Ladder reaching from earth to Heaven, upon which the Angels aſcended, and deſcended; Jacobs eyes are opened, and he cries out, The Lord is in this place, and I knew it not, verſ. 16. He is terrified at the Lords preſence, and ſaith, How dreadful is this place? it is none other but the Houſe of God, and the gate of Heaven, verſ. 17. And obſerving theſe things, he vows a vow, verſ. 20. ſaying. If the Lord will be with me, and keep me in this way that I go, and will give me bread to eat, and rayment to put on, ſo that I come again to my fathers houſe in peace, then ſhall the Lord be my God, and this ſtone which I have ſet up for a pillar (mentioned before in verſ. 18.) ſhall bee Gods Houſe, and of all that thou ſhalt give me, I will ſurely give the tenth unto thee. It is clear to me from this Scripture, that Jacob acknowledgeth a tenth part of his ſubſtance to be of Spiritual right due unto the Lords Houſe, and he enters into a vow to perform his duty herein. And if it was a Spiritual right belonging to Gods Houſe, it muſt needs of Divine right belong to Gods Servants that waite upon the ſervice of his houſe; theſe ſervants not being ſervants to ſuch a Prieſt-hood as was ſubject to change (for Aarons Prieſt-hood was not then erected) but ſervants to an unchangeable Prieſt-hood, even after the Order of Melchiſedeck which endeth not, for Chriſt continues a Prieſt for ever after the ſame Order, all along in theſe Scriptures held forth, viz. the order of Melchiſedeck. See for this Heb. 7.16. & 17. who is made not after the Law of a carnal Commandement, but after the power of an endleſs life, for he teſtifieth, Thou art a Prieſt for ever after the Order of Melchiſedeck. So then wee ſee it pleaſed the moſt wiſe God, whoſe is the earth, and the fulneſs thereof, to appoint ſuch a proportion as the tenth part, both before the Law, and under the Law, and never after expreſly to take it off. Who art thou, oh man, that dare ſay it is an unmeet proportion, unleſs thou wilt acknowledge thy ſelf to be wiſer than God?

But ſince the legal proportion is diſpleaſing to ſome, I deſire thoſe that are diſpleaſed therewith, ſtrictly to obſerve the charge of the Apoſtle Paul, who was an Apoſtle to the Gentiles, and I doubt not but all truly godly Miniſters of the Goſpel will be well ſatisfied; the charge is this, Let him that is taught in the Word, communicate to him that teacheth, in all good things, Gal. 6.6. now Tythes are good things, they are the fruits 〈◊〉 • ne earth, which fruits are called precious fruits, Jam. 5.7. And in tru • h the Apoſtle gives not this charge without good cauſe, for the Miniſters are commanded to give themſelves to ſtudy to approve themſelves unto God, Workmen that need not to bee aſhamed, rightly dividing the word of truth, 2 Tim. 2.15. and their care ought to bee laid out for the Churches of God, 2 Cor. 11.28. ſo as that it muſt needs follow they cannot lay out ſuch care for their Temporal proviſion as others, whoſe call is not ſo immediately to the Lords work as theirs is. And it ſeems to me the good Lord of the houſe, who careth for his, 1 Pet. 5.7. took ſpecial care that they that miniſter in the Word and Doctrin ſhould bee comfortably provided for without this care, though I confeſs it was to Timothy that Paul writ, when he affirmed, that if any provide not for his own, eſpecially for them of his own houſe, he hath denied the Faith, and is worſe than an Infidel, 1 Tim. 5.8. & 18. that text formerly mentioned, Deut. 14.22. & Deut. 25.4. is again quoted by the Apoſtle, as if he would again, and again, couple Law and Goſpel together, to ſpeak one and the ſame thing in point of comfortable proviſion, for the Miniſters of the Goſpel, and argues it from good reaſon, viz. The labourer is worthy of his hire, and proves this Argument from our Saviours own words, Mat. 10.10.

And but once more, with which I will conclude this Section, I find our Saviour promiſing ample reward to any that ſhall put forth a charitable hand towards any of his Miniſters in a caſe of being fallen into poverty, Matth. 10.42. Whoſoever ſhall give to drink a cup of cold water to one of theſe little ones in the name of a Diſciple, ſhall not loſe his reward; and at verſ. 41. more pregnant to our preſent purpoſe, He that receiveth a Prophet in the name of a Prophet, ſhall receive a Prophets reward. I may ſay on the contrary, hee that ſhall take from a Prophet the right of a Prophet, as he is a Prophet, or he that ſhall refuſe to give entertainment to a Prophet into his houſe, or into his heart, as a Prophet, may expect a Prophets Curſe, and what that is you may ſee, if you pleaſe to turn to Zech. 11.17. But you may perhaps ſay, If this proviſion bee made for the M • niſters, how ſhould they fall into poverty? and yet let me tell you ſuch a thing once was, and Gods great care put forth concerning it, 2 King. 4.1. &c. the Prophet was dead, and had left Wife and Children in debt, but (which is worth our obſerving) rather than the Prophets debts ſhall be unpaid, the Lord will work a Miracle, viz. empty veſſels ſhall be filled with Oyl, and the Oyl ſhall be ſold, and the Prophets debts paid. Thus we ſee Gods proviſion made for his Servants the Miniſters cleared from the Word of God, both out of the Old Teſtament and the New; the Old ſets out the proportion, viz. the tenth part; the New is ſilent as to the proportion, but full for a comfortable furniſhing of them with all good things; his care is held forth for them, to the working of a Miracle, his promiſe made to any that ſhall receive them, and miniſter to them, though but in a Cup of cold water; and if any yet out of a ſiniſter end ſhall plead, that it is not by all this clear that they ought to receive Tythes. I have only one word more to ſay, and ſo conclude.

Secondly, It is not only clear by Scripture, but the Law and cuſtoms of Nations hath made choyſe of this proportion, and of our Nation amongſt the reſt it hath been, and ſtill is eſtabliſhed by the Laws of the Land, and methinks upon very good ground, in regard a way more agreeable to Gods Word could not be found. Beſides, which way could a more equall way be imagined, for doth not the Miniſter as well as the people in this thing, depend upon Gods bleſſing, or curſing the earth; whether his allowance ſhall bee more, or leſs; plentiful, or ſcarce; ſo as both Miniſter and people ſhall be in one capacity, either to bleſs God for plenty, or to wraſtle with God in times of famine and ſcarſity, for the removal of the Judgement. Now ſeeing it is thus agreeable to the Law of God, and Nations, and ſo full of equity, who art thou O man that dare ſo deſperately ſet thy ſelf againſt both the Law of God and man, ſure I am in my own experience, ſince I knew the right hand from the left, I never obſerved any that made a ſcruple of pretended conſcience of paying Tythes, but they fell by little and little, not only to the denial of all maintenance to the Miniſters, but even to the deſpiſing of them; though they cannot but know, that he that deſpiſeth them, deſpiſeth their Lord and Maſter the Lord Chriſt. I profeſs, I cannot conceive any reaſon why you ſhould with ſuch vehemency ſet your ſelves againſt the maintenance of the Miniſtry, unleſs it bee either; Firſt, to bring them into reproach and ignominy, and ſo make them contemptible that God commands us to account worthy of double honour, and ſo on ſet purpoſe contradict God 1 Tim. 5.17 or Secondly, which indeed I rather judge to be the ground of it, viz. The cunning policy of Sathan, that knows well enough that this Doctrin will bee readily received of all that (out of meer covetouſneſs) are loath to part with that which God requires, and it may be your deluded fancy to make uſe of this Doctrin, to increaſe the number of your Proſelites, for there is not a covetous worldling but he will be ready to joyn with you in this Doctrin, ſeeing ſo fair a pretence made for it, viz. a caſe of Conſcience, though he ſhall one day know, that this very Conſcience ſhall riſe up in Judgement and condemn him as a meer covetous wretch; I remember towards the cloſe of your great Argument againſt Tythes, you draw towards what you chiefly aim at, and by your own rate of Argument go about to argue the Diſpenſors of Gods Word and Ordinances to bee neither Miniſters of Law, nor Goſpel, and uſurp to your ſelves that power that was proper, and peculiar to the Apoſtles of Chriſt, and indeed is now to the Miniſters of the Goſpel, 1 Tim. 1.20. viz. That great power of Excommunication, for ſay you from the Law and Goſpel do we ſhut them, which is indeed the higheſt degree of Excommunication; but you have utterly diſenabled your ſelves from having any thing to do in this matter, by breaking your ſelves off, and renting your ſelves from the myſtical Body of Chriſt, which is his Church, in whoſe hand this power lyes, 1 Tim. 1.20. with 1 Cor. 5.4, 5. and whereas you adde, That the Miniſters had excluded themſelves, if you mean thoſe of them that gave you the meeting; I utterly deny it, for they have not rent themſelves from the Church, neither hath the Church caſt them off, you afterwards enjoyn them Confeſſion and Repentance, and indeed I do, and they will acknowledge it a neceſſary duty; for the beſt of Gods people have ſin enough to make confeſſion of, and to bee humbled for, except thoſe like your ſelves, who ſay they are whole, and need not the Phiſitian; but let me tell you, if I hear a man crying out, Keep at a diſtance, come not near, for I am holier than thou, Iſa. 65.5. I would get as farre from that man in judgement and practiſe as I could, though I would be as near to him in affection, as I durſt for fear of diſpleaſing God.

I cannot but before I leave this point anſwer you in one of your reproachful expreſſions, that you make uſe of in your Paper, I call it reproachful, becauſe you would from it caſt reproach upon Gods Miniſters, otherwiſe I acknowledge the words you bring in are the words of a Prophecy, and are theſe, Put into their mouthes, and they cry peace, peace, but put not into their mouthes, and they prepare warre, Micha 3.5. and this you ſay is fulfilled in many of the Prieſts of England, who as you ſay, Sues many at the Law, and caſts many into Priſon, becauſe they put not into their mouthes.

I confeſs, I know not one preſident of this nature, but if any be, I hope there is not a godly Miniſter in England that would ſteer this courſe towards any that were not well able to pay their dues, and indeed for thoſe that are well able to pay, but out of a refractory gain-ſaying, and contradicting minde will not pay; I think the Miniſter ſhould ſin if he did not Sue ſuch at Law, and my reaſons are thoſe two F •• ſt, ſ • e ſhould ſin in tollerating an evil example, that all covetous wretches would be ready to follow. Secondly, He would hereby fruſtrate that great end, for which the Law was made and ordained. The Law was not made for the good and gentle, and obedient, but for the ſtubborn, refractory diſobedient, and lawleſs, that can and will not anſwer to their duty, ſo as to perform it.

It is true, it is deſired that Chriſtian Brethren would dwell ſo together in love and unity, each one ſtriving who ſhould go before another in ready performance of every juſt and equal thing, that there needed no going to Law, according to that we read, 1 Cor. 6.1. &c. moſt of which Chapter is laid out on this very thing. But whilſt we live in this world, there will bee Tares among the Wheat, there will be ſuch men as Chriſtians could not live amongſt were it not for the Law; for all you ſo much diſclaim the neceſſity of it, and not only ſo, but the very uſe of it.

But further, I have thus much to ſay in vindication of godly Miniſters, they both preach againſt, and often times deny themſelves in point of their own right, to avoyd this unchriſtian work of going to Law, and utterly ſet themſelves againſt any that ſhall go about to fleece the Flock of Chriſt, and neglect the performance of their duty; and in their Sermons upon occaſion, preach againſt careleſs Shepheards, blinde Watch-men, and dumb Doggs, as you can; yet for all this, if there be any that are not faithful in diſcharge of their Office, as Moſes was faithful in all his houſe, Numb. 12.7. ſhall we for ſuch a ones ſake condemn all the Lords Embaſſadors? God forbid, we might as well condemn all the twelve Diſciples, and Apoſtles of Chriſt, becauſe one of them was a Devil, which none that fears God, dare aſſert.

And now if any be not yet ſatisfied in this point, I refer him to the Labours of a learned Divine in his time, viz. Biſhop Hall, who in a little Treatiſe of his, called, Practical Caſes of Conſcience, doth at large reſolve the great Controverſie about Tythes. And ſhall proceed to the other great Query mentioned in your Paper, and ſo take leave with you, and all of your Opinions till you return again, to the owning of the Truth of God, laid down in the Scriptures, and ſubmit to order, and break your ſelves off from diſorder and confuſion, which tends to every evil work, Jam. 5.16.

And now to your Second great Queſtion concerning Perfection, I muſt firſt lay down your own words, and then anſwer them, for I deſire to be faithful, and not to wrong you in a ſyllable; your words are theſe; And thou Prieſt, Fogge of Liverpool, who ſaid they that hold forth the way of perfection, holdeth not the way of God; but from under this thou canſt not get, but under the Condemnation muſt come, and your reaſon is annexed, viz. for the way of God is perfect, which way is Jeſus Chriſt, for ſaith he, I am the way, the truth, and the life, no man cometh to the Father but by me; but before I come to the Anſwer of this, from under the juſt cenſure of falſe accuſation you cannot get (I uſe your own Language) for Mr. Fogge was farre from denying the way of God to be perfect, or from denying Chriſt to be the way, the truth, and the life. But his Argument was, that neither you, nor any man, nor woman upon earth, had attained to perfection, ſo as to be abſolutely perfect in this life. And for all he brought in many pertinent Scriptures to make good what he ſaid, yet you ſtick not ſo far to abuſe him, that you bury them all in ſilence, not mentioning one of them. I cannot conceive why you ſhould do ſo, unleſs it be your aim to hold him forth to the world, to be ſo ſottiſh, that he could not make good his Argument againſt yours; but bleſſed be God, there were many ear witneſſes that day, but had there been none but your ſelves, and that you ſhould make your boaſt thereof, yet I am confident no man indowed with reaſon, would give credit to you in ſuch a thing; his abilities being better known than your own, I ſhall paſs by that diſorder, that you truly acknowledge was that day, which was the occaſion that many received not ſatisfaction: For in truth, I know not how ſuch a thing (as Order) could be expected from a people, that have caſt off both order and decenſie, 1 Cor. 14.40.

I ſhall now proceed to the direct Anſwer of your Queſtion, viz. Whether perfection be attainable in this life, yea, or no? you ſay it is: I ſay it is not; except we take along with us theſe following limitations, or (as I may call them) theſe ſteps to, or degrees of perfection. I ſhall for your and my own better underſtanding, acknowledge four degrees of pefection, and acknowledge three of them attainable in this life, and the fourth unattainable; all which, I ſhall by the aſſiſtance of God, make clear by Scripture, and that very briefly.

Firſt, There is an imputative perfection, that is, when the perfection of Chriſt is imputed to a man; and this was doubtleſs Jobs caſe, hee was a perfect man in Gods account, Job 1.8. becauſe God had in the eternal Decree of his unchangeable love, imputed the perfection of Chriſt to him, he laying hold thereon by faith, as it is written, Abraham beleeved God, and it was imputed to him for righteouſneſs, Gen. 15.6. and Rom. 4.3. which is all one with perfection; for that man that is perfectly righteous, is a perfect man, but there is none in himſelf; and from himſelf righteous, no not one, Rom. 3.10. There is none that doth good, no not one, verſ. 12. And therefore whoever thou art that boaſteſt of ſtanding upon the feet of thy own perfection, I ſay unto thee (in the name of the Lord) if thou ſtandeſt at all, thou ſtandeſt by faith, be not high minded, but fear, Rom. 11.20.

Secondly, There is perfection in part, This is it the Apoſtle Paul owneth, 2 Cor. 13 9 10. For we know in part, and propheſie in part, but when that which is perfect is come, then that which is imperfect ſhall be done away. And if any ask when this ſhall bee? the ſame Apoſtle makes anſwer 1 Cor. 15.54. When this corruptible hath put on incorruption, and this mortal, hath put on immortality, then ſhall be brought to paſs the ſaying that was written, Death is ſwallowed up in victory, Hoſ. 13.4. For this corruptible muſt put on incorruption, and this mortal muſt put on immortality. And the ſame Apoſtle ſpeaking of our bodies, ſaith, It is ſown in diſhonour, it is raiſed in glory; it is ſown in weakneſs, it • s raiſed in power; it is ſown a natural, but is raiſed a ſpiritual body. Now tell me where is the ſpiritual body, till it be raiſed from the dead? But I beleeve, and am fully perſwaded that though my body be ſown in death a vile body, it ſhall in the reſurrection be made like unto Chriſts glorious body, Philip. 3.21.

Thirdly, There is a comparative perfection; a man may be ſaid to be a perfect man, in compariſon of others that have not received the earneſt of their inheritance, and of ſuch we read, Prov. 12.26. The righteous man is more excellent than his neighbour, Epheſ. 1.14. And indeed it is true, every godly man is more righteous, more excellent, and more perfect than his neighbour; for none but the truly godly walketh before God, in uprightneſs of heart. And that man that hath an upright and ſincere heart, is in Gods account a perfect man. So Noah and Abraham are ſaid to be perfect men, Gen. 6.9. and 17.1.

Fourthly, and laſtly, There is an abſolute perfection, as I ſaid before, when we the members ſhal be made like Chriſt our head, Col. 1.18. when we ſhall be glorified together with him, Rom. 8.17. when theſe vile bodies ſhal be made like unto his glorious body. When all the remainders of corrupt nature ſhall be conſumed in Gods furnace (I mean the grave) but whilſt we continue in the body, wee are ſaid to be abſent from the Lord, 2 Cor. 5.8.

This abſolute perfection then is not attainable here in this life, which is the thing I am now to prove, and by Gods aſſiſtance ſhall do it,

Firſt, By Scripture.

Secondly, By undeniable Argument, and ſo draw to a concluſion.

And firſt for the firſt, I might fill up much room with places that would ſpeak fully to this point; but as our Saviour ſaith, In the mouth of two or three witneſſes, every word ſhall be eſtabliſhed. I ſhall bring in two or three which I hope may ſuffice.

And firſt, Job that was a perfect man in the ſenſe I before mentioned, viz. in Gods account, yet in your ſenſe he utterly diſclaims it, Job 9.20. If I juſtifie my ſelf, my own mouth ſhall condemn me. And after Job had been as it were expoſtulating with God, and pleading his own inno •• ncy and integrity, and as it were, Gods hard dealing with him, and had in the bitterneſs of the anguiſh of his ſoul curſed the day of his birth, &c. I ſay, after all this, when Job comes to himſelf, he cryes out againſt himſelf, I abhor my ſelf, and repent in duſt and aſhes, Job 42.6. If Job had been perfect, what needed he to have repented; but further, we find the Apoſtle Paul diſclaiming perfection in himſelf, Phil. 3.12, 13. Not as though I had already attained, or were already perfect, but I follow after, &c. And at verſ. 14. Brethren, I count not my ſelf to have apprehended, but this one thing I do, forgetting thoſe things that are behind, and reach forth towards thoſe things that are before, &c. And at verſ. 15. Let as many as be perfect be thus minded; as if the Apoſtle had ſaid, The higheſt degree of perfection that I have attained to, is to be ſenſible of my own imperfection.

Secondly, Hee not only diſclaims perfection in himſelf, but fully aſſerts that both Jew and Gentile are all under ſin, and there is none righteous, no not one, there is none that doth good, no not one, &c. Rom. 3.9, 10. See further for this, Iſa. 64.6. But we are all as an unclean thing, and all our righteouſneſſes are as filthy rags, and we all do fade as a leaf, and our iniquities like the wind, hath taken us away. And what more plain againſt your doctrine of perfection, then theſe Scriptures?

But ſecondly, I ſhall prove it by Argument.

1 If we could attain to be abſolutely perfect men, and free from ſin, we ſhould be freed from death; if Adam had not ſinned, hee had not dyed, In the day that thou eateſt thereof, thou ſhalt ſurely dye, Gen. 2.17. And the wages of ſin is death, Rom 6.23. From whence I argue, no work, no wages; no ſin, no death; But it is appointed unto all men once to dye, and after death to come to judgement: And why ſo? Becauſe all have ſinned, Rom 5.12. As by one man ſin entred into the world, and death by ſin, and ſo death paſſed upon all men, for that all have ſinned. Sure then our perfection as well as our portion, is in reverſion. So at verſ. 5. If we have been planted together with him in the likeneſs of his death, we ſhall bee alſo in the likeneſs of his reſurrection. Obſerve, as we are in the one, we ſhall be in the other.

2 If we were perfectly free from ſin, we ſhould be free from temporal puniſhments and afflictions, which are the fruits and effects of ſin, otherwiſe God were unjuſt. But the beſt of Gods people are daily liable to temporal afflictions, therefore ſhort of perfection.

3 If we were perfect, we could not ſin at all, But in many things wee offend all, James 3.2. And if we ſay that we have no ſin, we deceive our ſelves, and there is no truth in us, 1 Joh. 1.8.

4 If we were perfect here, we ſhould have the end of our hope here; But if in this life onely, Chriſtians had hope, they were of all men moſt miſerable, 1 Cor. 15 19.

5 And laſtly, If we could attain to abſolute perfection here, we ſhould enjoy our glorious and eternal reſt here; but the Apoſtle was of another judgement; For, ſaith he, Doubtleſs there remains a reſt to the people of God, Heb 4.9. Job likewiſe agrees with the Apoſtle, Job 3.7. and that holy man of God (John the Divine) heard other news, and that from Heaven too, Rev. 14.13. I heard a voyce from heaven ſaying unto me, Write, from henceforth, bleſſed are the dead that dye in the Lord, even ſo, ſaith the Spirit, for they reſt from their labours, and their works follow them. So then our reſt is in heaven, doubtleſs our perfection is not here.

But I remember you pleaded hard for perfection, that time the Miniſters gave you the meeting at the Greave-houſe from theſe two Scriptures, viz. How ſhall I that am dead to ſin live any longer therein? and again, As the tree falls ſo it lyeth; from whence you truly inferred, that as Death leaves a man, Judgement is ſure to finde him; both which are the truths of God being rightly underſtood. As to the firſt of theſe, viz. How ſhall I that am dead to ſin live any longer therein? it is true, I cannot, ſo as to make it my trade and living, nor yet ſo as to live in the leaſt known ſin, with allowance of my ſelf therein, nor yet (as the Scripture phraſe is) to tumble and wallow therein; as the Sow that is waſhed doth in the mire. But hence to aſſert, that he that is dead to ſin is freed from ſin, will not follow, for God knows many are the ſecret ſins of the beſt of Gods people, and therefore David, a man after Gods own heart crys out unto the Lord, Lord cleanſe me from my ſecret ſin; and not only ſo, but hee prays earneſtly that God would keep him, that preſumptuous ſins might not prevail over him, Pſal. 19.13. ſure I am, David was ſenſible of his own imperfection.

But Secondly. As the Tree falls, ſo it lyes; or, As Death leaves us, Judgement is ſure to finde us. For that man or woman that doth not here in this life by faith make good his proprietie and intereſt in the Lord Jeſus Chriſt, ſhall never have benefit by him in the Life to come; for ſaith he, He that beleeveth on me, hath eternal life, but he that beleeveth not is condemned already, Joh. 3.16, 18. I freely acknowledge living and dying in unbeleef, renders a man truly miſerable; for as there is no praiſing of God in the Grave, ſo there is no actings of faith there, but As the tree falls ſo it lyes; but it follows not hence that we are perfect here, unleſs it be by faith in the Son of God, and in that ſence I ſhall be of your judgement, for all Gods people as well as Job, do know that their Redeemer liveth, and that they ſhall ſee him at the laſt day, not with other, but their own eyes; and indeed Chriſt is perfection it ſelf.

I have only Three things more to admoniſh you of, elſe I ſhall fall too ſhort of a full anſwer to your Paper; Firſt, one is concerning that Law, that you ſay is written in mens hearts, by which only they are to be guided. Secondly, Concerning that light you ſay is within a man, to which only he is to look; and Thirdly, Concerning your rayling, reviling, and unchriſtian Language that you ordinarily put forth, in both your ſpeakings and writings; I am reſolved to clear my ſelf in the ſight of God, of all malice and envie in what I ſhall ſay to theſe, and what I do ſpeak, to ſpeak in faithfulneſs.

And firſt, The Law written in mens hearts, it muſt needs be, either Firſt the Law of God; or Secondly, The Law of Nature; or, Thirdly, No Law at all, but a deluſion of Sathan; I ſhall be farre from judging any of you, and as free in deſiring you to judge your ſelves, that you be not judged of the Lord. Miſtake me not, I know all men and women ſhall come to Judgement; but my meaning is, if we judge our ſelves, we ſhall not be ſo judged, as to be condemned of the Lord. But to the matter in hand, If the Law you ſpeak of be the Law of God, it cannot be repugnant to the Law of God, leſt as a ſtanding Rule for men to walk by, to the end of the world. I need not prove what I mean here, viz. Gods immutable and unchangeable Word, the Scriptures, which have been ſo clearly proved to bee one with God, that I need not ſay any more than what I have already ſaid; but this I affirm, that whatever pretended colour you put upon it, if it be not Law and Teſtimony proof, I ſhall give no credit to it, for to the Law, and to the Teſtimonies, if they ſpeak not according to this word, it is becauſe they have no light in them, Iſa 8.20.

Secondly, If it were the Law of Nature, for all there might bee differences in judgement, there would not be in Natural affection, and therefore diſciphering out ſome, that Sathan had gotten into his power, ſo as to bee led Captive by him at his will, he ſets this mark or brand upon them, that all men might know them, viz. without Natural affection. Again, if it were the Law of Nature, it would lead us to acts and expreſſions of Human Civility, for the beſt of Gods Saints were always ready to give civil Language, and modeſt expreſſions to the worſt of Gods enemies, even to their Perſecutors; nay, our bleſſed Saviour ſpeaking to Judas, ſaith, Friend, betrayeſt thou me with a kiſs? Matth. 26.49, 50. But you dare not afford Civil deportment, and Language to godly and holy men, no not to the Miniſters and Embaſſadours of the Lord Jeſus Chriſt, for fear of offending againſt this Law, you ſay men ought to be guided by; but the good Lord guide me by his Law written in the Scriptures, and if it be his will give you both will, and skill to judge aright of that Law written within, and if it bee not according to Gods Law, to look upon it as the deluſion of the ſtrong man armed, that will be ſure to keep the Houſe, till a ſtronger than he come in his power and throw him out, Mark 3.27.

I come now to the Second Admonition, concerning that Light you ſay is within a man, to which he only is to look, I conceive it muſt either be, Firſt, The light of Nature; or, Secondly, The light that cometh by the illuminating Spirit of God, or elſe no light at all, but darkneſs put for light, Iſa. 5.20.

But for the firſt of theſe, viz. The Light of Nature, you utterly diſclaim it, for you are no more Natural, but Spiritual, and that not only in part, but in perfection. I ſay as I ſaid before, I judge you not, you ſtand and fall to your own Maſter. But that you and I may the better judge our ſelves, and of this light within us, I conceive it will be our wiſdom to try of what kind it is, by obſerving whither it leads us; and

Firſt, If it lead us with joy and delight to the Aſſemblies of the Saints, to the place where God hath promiſed his more ſpecial preſence, to the Church of God, the ground and pillar of truth, 1 Tim. 3.15. I ſhould then look upon it, as ſometimes David did, Even as a Lanthorn to my feet, and a light unto my paths, Pſal. 119.105. but if any mans ſoul draw back, Gods ſoul will have no pleaſure in that man; and, If any man put his hand unto the Plow, and look back, he is not apt to the Kingdom of God; But it may be you will object the thing I aime it, viz. The joyning of your ſelves to our Churches you dare not do, becauſe there is corruption in them. I anſwer, it is truly deſired of all Gods people, that there were none. But we know there will bee Tares among the Wheat; though the Servants of the Lord of the Harveſt would gladly have them plucked up, and weeded out, yet it is the Lord of the Harveſt his Decree, that they ſhall grow together till the Harveſt, not that hee hath an eye upon the Tares, but leſt whilſt his ſervants going about to pluck up the Tares, ſhould pluck up the Wheat alſo, Mat. 13.28, 29, 30.

Secondly, If this light lead us to the imbracing of Gods whole, intire, and individual word, in the love of it, if it lead us to cloſe with Chriſt in ſweet communion in thoſe his Ordinances, that are by him appointed, not only for the begetting, but alſo increaſing and ſtrengthening of Faith, and all other Graces of his Spirit, I mean the Sacraments of the New Teſtament, ſo as we can receive Soul-refreſhment, and Grace-ſtrengthening thereby; I ſay, if this light lead us this way, I ſhould be aſſured it were the Spirit of God, otherwiſe I cannot but look upon it, as a deluſion of Sathan, to which God had in Juſtice given me up, becauſe I would not embrace him in the tenders of his love in the Goſpel, and becauſe I would not receive his Word in the love of it, he had given me up to beleeve a Lye, and to hearken to the Father of Lyes, who though he transform himſelf into an Angel of Light, yet goes about by all deceiveableneſs of unrighteouſneſs to delude poor ſouls, to their utter deſtruction and periſhing. I therefore deſire that you and I might b • careful to try the ſpirits, whether they be of God or no, for many falſe ſpirits, as well as falſe Prophets, are gone out into the world, 1 Joh. 4.1.

I have but one word more, and I have done, methinks it ſhould not bee the work of the Spirit of God to revile Gods Miniſters▪ and • oyſe S •• vants, for indeed I finde it ranked amongſt the works of the fleſh, Gal • th. 5.21. And elſe-where the Spirit of God ranks Revilers amongſt ſuch as ſhall not inherite the Kingdom, 1 Cor. 6.9, 10. and indeed your inhuman Raylings, falſe and ſlanderous Accuſations, unchriſtian Judgings, and Cenſures that you ordinarily paſs upon all that are not of your Opinions, what do they but render you to be a people that take to your ſelves that boldneſs that an Angel of God durſt not do, when hee was to deal in diſpute with the Devil of Hell? for ſaith the Text, He durſt not bring againſt him a rayling accuſation, but ſaid, the Lord rebuke thee, Jude 9. I pray obſerve what a ſtrange expreſſion the Holy Ghoſt makes uſe of here; an Angel of God, an Arch-Angel, the beſt of Created Creatures, diſputing with the Devil, worſe than the worſt of men, yet durſt not, I ſay, durſt not bring againſt him a rayling accuſation; but it is too apparent, that men below the Angels of Heaven dare bring rayling accuſations againſt thoſe that are farre enough above Devils, For God made man a little lower than the Angels, Pſal. 8.5, 6. If I had not juſt occaſion to blame you for your rayling accuſations againſt them, that cannot be denied to be your Fellow-Creatures, if no more could be ſaid for them. But your bolt is ſhot againſt Gods choyceſt Servants, and which I deſire may be ſeriouſly conſidered, Sathan is called, The Accuſer of the Brethren, Revel. 12.10. theſe things conſidered, I deſire you and I may in good earneſt examine our ſelves, and if we finde our ſelves guilty, judge our ſelves, and a farre as you are found in fault, I heartily with (if it be the good pleaſure of God) you may bee truly ſenſible of it, and return, and joyn your ſelves to the Communion of the Saints in the Publick Ordinances of God, that we may have as ſweet Fellowſhip and Communion with the Father and the Son, and with one another, as ever we had before your going out from us, by which you have declared your ſelves not to be of us, for had you been of us, doubtleſs you would have continued with us, 1 Joh. 2.19.

And, with which I will conclude, if either you, or any man, or men, teach otherwiſe, and conſent not to wholſome words, even the words of our Lord Jeſus Chriſt, and the Doctrin which is according to godlineſs, (let him pretend as much humility as he can) He is proud, knowing nothing, but doting about queſtions, and ſtrifes of words, whereof cometh envie, ſtrife, raylings, evil ſurmiſings, 1 Tim. 6. • , 4. I deſire this, and all other Scriptures that are written, may be as effectuall to you, as ſometimes the read • ng of the thirteenth Chapter to the Romans was to Saint Auguſtin, and it ſhall rejoyce my heart.

I charge you, that this Epiſtle be ſeriouſly read of all that you account to be the holy Brethren.