CHAP. I.

FRiend I have (as thou desired at the giving unto me thy Paper) read it, with as great patience and consideration as I could: and I by this do return thee an Answer, intreating thee to read and per­use it, with Patience, Christian Candor, and Consideration: giving unto God the praise, if thou reap any good by it. My answer is to things in the same order, as they were proposed by thee.

Thus thou begins,

Answer to this, is as followeth.

Answer, I do truly affirm my self to be a Minister of Jesus Christ: because he hath called me to his Ministry, and hath not only endowed me with gifts essential to the Ministry, but further called me by a right Ordination to it, according to the way of the Church of England, and all antient Catholick Churches: And according to that only Rule given from God for the ordering of mens conversation heaven-ward, which is the Holy Scripture; of which I say, and will maintain it against all Opposers, that it is the only Rule, given by God for ordering all mens conversation, in thing [...] [...]pp [...]t [...]ining to God, and which leads them towards Heaven.

Answer, Neither the Apostles, nor the Disciples, who were Ambassadors of Jesus Christ nor any Saints, or Believers, were (in the first setlings of the Church after Christ) put to wrangle with any Parishes or persons, for things which was due unto them. Righteousness was so exercised among the Professors and Believers of the Christian faith at first, that they would not wrong any by detaining their Rights. Corruption after [...]a [...]ds crept into the Corinthian Church, a Church which (as thou shall know anon) denied to the Apostle maintenance, and would wrong [Page 3] one another, and to the shame and scandal of their profession, 2 Cor. 2. 1, 2, 3, 4, 5 6, 7, 8, 9, 10. by lawing before Unbelievers, made their wrong doings, and de­frauding others, manifest unto the world: A thing, which the Apostle tels them, was a fault, and threatens such unrighteous Dealers, with not Inheriting the Kingddom of God.

I do not go, nor send any up and down to wrangle, but to demand, (as is my duty) and to receive that temporal mainte­nance, which of Right from Christ doth appertain unto me. If any will wran [...]le with me, and those, whom I send to demand and receive what is due, seeking thereby to detain fraudulently what is due; I conceive the fault of wrangling is meerly their own; arising from their own perverse, covetous, sacrilegious spirit, which is rebellious to Christ: but it is not from me, who doth but demand, and challenge what is due: and herein I do but as Peter did, who demanded of Ananias and Saphira (having kept back a part of that, which was consecrated to God) Act. 5. 1, 2, 3, 4, 5, 6, 7 9, 10, 11. the Truth and the Right. And though the Lord in these our times, doth not shew visible, immediate Judgements, ordinarily on unfaithfull and fraudulent payers of Tithes, which are Christs dues, and his Ministets for his sake: yet it is most sure, that with­out Repentance, such shall lie under Gods eternal curse, who liv [...] and die in their Thievery, of robbing Gods Ministers, in the least parcel of their livelihood, appointed unto them from Mal. 3. 8, 9. God.

I say, Thou cannot be ignorant, if thou be a Reader of Holy Scriptures, and not a Rejecter of them, that the Levites under the Law (of whom many were very holy men) received Tithes, and that God commanded the people to pay Tithes to them: and that the Apostle saith, Know you not, that they who minister about the Holy things, eat of the things of the Temple, and they 1 Cor. 9. 13, 41. which wait at the Altar, are partakers with the Altar: even so also, hath the Lord ordained, that they which preach the Gos­pel, should live of the Gospel: mind these words, Even so hath the Lord ordained.

The Apostle tels us, that as it was ordained by God, that they of old, who waited on the Altar, should live of the Altar: so God [Page 4] hath ordained, that they who preach the Gospel, would even so live of the Gospel; even so, comprehends in it, that in the same manner, the maintenance of the Preachers of the Gos­pel should arise, which thou may know was by Tithes and Offer­ings, Act. 4. 34. by lands and houses for them, and their family, &c.

As for the practise of the Apostles and Disciples, which thou calls for, to be shewed from plain Scripture, it was plainly thus: At the first, Believers who had possessions of Lands and houses, sold them, and brought the prices of them, and laid them down at the Apostles feet. The Apostles during that time, could not in equity demand Tithes from them, who had made over to them the possession of what they had, from whence Tithes arose: and were content themselves to receive their livelihood for the future, from such distributions, which the Apostles allowed to every man, according as they had need.

Now if thou or others thinks, that Ministers ought exactly to conform to this first practise of the Apostles in not receiving Tithes, because they had mens whole possessions (whence arose Tithes) committed to their prudent disposal: then thou, and those others, who call your selves Believers, ought in equity to commit to the Ministers your whole Estates, to be prudentially disposed of by them to every man, as they have need, or else you conform not to these Believers, who lived in the Apostles dayes, and inabled them to live without demanding and receiv­ing Tithes. But we the faithfull Ministers of Jesus Christ, do require no such thing to be done to us by you, as was done to the Apostles by the first Believers. Neither is their any necessity for you, to imitate those first Believers in their giving up all to Mi­nisters, or for us Ministers to receive from you all that which you have: because the Apostle hath exactly prescribed, that the main­tenance of Ministers, should arise in anothe [...] manner.

Another practise therefore of the Apostles, was plainly this.

In places where Churches was planted, and the custome of selling lands and houses, and conferring them upon Ministers, was not observed: the Apostles themselves expected, and took also maintenance from those, among whom they had laboured; except some grand inconveniences would have ensued, upon 2 Cor. 11. 7, 8. their taking maintenance. The Apostle tels the Corinthians, I have preached unto you the Gospel freely, I robbed other [Page 5] Churches, taking wages of them to do you service. He here plainly shews, that the Church of Corinth, where he had laboured, was bound to have afforded unto him, a livelihood and maintenance: and that they had been very faulty in not doing so; and that while he did them service, he had received from other Churches maintenance, accounting it a kind of robbing those Churches, to take from them any thing for that service which was by him af­forded to another Church, and at that time, not to them: for the Apostle knew, that every Church (where the Gospel was preached) was bound to afford, a sufficient and honourable maintenance to their Teachers; and that would seem a sub­straction from, and obstruction of that sufficiency of Mainte­nance for their own peculiar Teachers; if the Teachers of other Churches should for their Relief and maintenance, while they serve those other Churches, depend on them to receive it. Yea, the Apostle askes the Corinthians forgiveness for this wrong, in 2 Cor. 12 13 not being burdensom to them, by taking maintenance from them, which they ought to have paid: Thereby shewing plainly,

1. That he was not bound to abstain, from receiving from them, though he was pleased to do it for preventing false constructions, which false Teachers, and his, and the Ministers enemies would have made of it: as if he were a self-seeker, a covetous wretch, an oppressor, a Fleecer and Spoiler of his flock, and a partial Judge in his own cause: even as thou, and such as thou, seek with such like expressions, to defame me, and other Ministers, pleading for our just setled maintenance by Tythes; And

2. The Apostle by the forementioned words, doth plainly intimate, that other Ministers were not bound to forbear receiv­ing from people their own Rights, as he did forbear it among the Corinthians.

Yea, This same Apostle hath laid down a Canon to be for ever observed; it is this, Let him that is taught in the Word, Gal. 6. 6. communicate to him that teacheth in all good things. In that he saith, In all good things, nothing is excluded: even all the par­ticulars which thou hast mentioned, and all other temporals, from whence a temporal commodity (through [...]ods blessing) ariseth, they are all comprehended in that expression, Communi­cate to him that teacheth in all good things. The Apostle injoins a free, liberal and large allowance in all good things: but no base, niggardly, and beggerly pittance: in regard, that such who [Page 6] teach are (together with the taught) fellow Tenants unto God, holding from God with the taught, a right in common, not in one, or two, but in all good things, wherewith God hath blessed them who are taught.

And for thy further information, know also that it is not to be found in the whole New Testament, that any Apostle, or that any Saint, or that the Saint of Saints, The Lord Jesus Christ, did speak one word against Tithes, or forbid the paying of Tithes to them, who were the Ministers of Gods service. I am sure that he hath ratified the Law of Tithes, and hath spoke for them. He tells us that he came not to destroy the Law, he means the moral Law: yea, he ratifies the eight Commandment, which forbids robbing of men, and robbing of God: a sin which Mal. 3. 8. God doth most earnestly complain of, and tells how he was rob­bed, even in Tithes and Offerings. And again, our Saviout speak­ing to Scribes and Pharisces, saith, Wo to you Scribes and Phari­sees, Luke 11. 42. Hypocrites, for ye tithe Mint and Rue, and all manner of herbs, and pass over Judgement and the love of God, these things ought you to have done, and not leave the other undone. According to the Tenor of our Saviours own words, to take and pay tithes, is no other, but what ought to be done: the fault which he cryed woe against, was the neglect of Judgement, and the love of God.

Answer, I have done all, what thou bid me; I have given plain Scripture, for what thou did demand: yet (I doubt) thou will nor believe that I am a Minister of Christ: however know, that as thine and others believing that thing, doth not make me a Minister of Christ: so thine and others not believing it, cannot at all make me cease, from being what I am, a Minister of Christ Jesus: Thou, and ten thousand such as thou, are not able to dis­prove it. My Lord and Master will acknowledge me, for such: and I wish, that the very despising of Christ and God, be not laid unto their charge, whose abode being (through Gods provi­dence) in that parish or precinct, whereof he hath made me Overseer, do yet despise me his Minister, and reject his words taught by me.

Thou may now perceive, that I have tithes from God, the true Author, and ordainer of their full, free, just, and orderly payment: to me among others, who from him have obtained mercy, to be faithful, putting us into the Ministry: But I have them not from the Pope as thou expresses it. The Popes by sacrilegious acts seised in some places on tithes, belonging to the Mini­sters of proper Churches, and alienated them from them, and bestowed them on Covents and Monastryes, and granted dis­pensations to some lay-men, to pay no tithes at all: and hereby they proclaimed themselves to be very Antichrist, or opposite to Christ in matters of tithe, as they had also done, in their op­positions to Christs institutions, in other points of great concern­ment, whosoever therefore refused to pay unto the Ministers of Christ their tithes, they are rather the followers of the Papal An­tichrist, who robbed the Churches of Christ, and his Ministers, in many places, of their patrimony and tithes: then either the Dis­sciples of God, who commands his Worshippers, saying, Ho­nour the Lord with thy substance, and with the first fruits of all 3 Pro. 9. Mat. 23. 23. thine increase: Or the Schollers of Christ, who hath told the world, That tithing is a thing, which ought to be done; and hath no where by himself, or by any holy Writer of the New Testa­ment, repealed Th [...] paying or receiving of Tithes established. E­nough is answered to thy first head of Demands.

CHAP. II.

Thou thus hast writ.

Answer, The Apostle in that place which is quoted, doth not cry against any, who taught for filthy lucre, and were covetous: he only relates, what manner of man, a Bishop (who is a pub­lick Teacher in the Church of God) should be: namely one, who is not greedy of filthy lucre, or who is covetous: and he doth the very like in another place, saying, A Bishop should not be given to Titus 1. 7. filthy lucre. I acknowledge that the Apostle (though thou hast not quoted it) in the first of Titus, verse eleventh, complains of unruly and vain Talkers and Deceivers, whose mouths (saith he) must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre.

The publick Teachers of the Church then, are not the men (against whom the Apostle spake) who were guilty of filthy lucre, though he shews by way of preparing them to their office, that it is unbefitting their office to be such: knowing the general proneness in all men to be covetous, he in a special manner cauti­ons 1 Tim. 3. 3. 2 Tim. 6. 11. them from being such; exhorting the man of God to flie these things, and to follow after Righteousness, Godliness, Faith, Love, Patience, Meekness, even as he exhorts every particular Believer not to admit of Covetousness, For it doth not b [...]come Saints so to do: Besides that maintenance which is allowed and appointed by God, unto these publick Teachers; is not that Ephes 3 5 filthy lucre, which the Apostle condemns, seeing he neither in that place, nor in any place else, gives such a name unto the maintenance of publick Teachers.

But it is plain, that they who were guilty of that filthy lucre, whereof the Apostle did speak, were Seducers, men who had crept into houses, and there led Captive silly women, and per­verted the Truth, and subverted whole families: these men unallowed, and unlawfully, and disorderly intruding into teaching in private houses, were the men, whom the Apostle calls unruly and vain Talkers, and Deceivers: he tells us, that they t [...]ught 1 Tit. 11. [Page 9] false Doctrines, things which they ought not, and that too for a base end, even for filthy lucre.

Thus the Allowance only which Seducers received, and had from their seduced Disciples, what ever it was (and not any maintenance of the publick Teachers of the Church) is branded by the Apostle with that ignominious term, of filthy lucre: and well he might so term it, seeing it was the recompence of those filthy falshoods which they had taught, but ought not: for all gain got from, or with the breach of any Law of God, is filthy lucre.

Thou goes on thus writing.

Answer, Though the Hypocritical Scribes and Pharisees (for their mis-interpreting some things in the Law) are called in those Mat. 23. 16. particulars, Blind Guides, verse 16. Yet our Saviour tells the Disciples and the multitude in the beginning of that Ch [...]p­ter, That these Scribes and Pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do; but do you [...]. not after their works, for they say, and do not.

Mark it, Christ doth charge these Scribes and Pharisees with grievous faults: and yet he doth not therefore discharge his Dis­sciples, and the multitude from hearing, observing, and practising their good Doctrine.

Surely, If notwithstanding the real faults of Teachers, true Disciples (according to our Saviours command) ought to hear, observe, and practise, what is well taught by them; then they who pretend that themselves, are the only true Disciples and Followers of Christ, ought not to withdraw from hearing, ob­serving, and practising those good things, which are taught by the faithfull Ministers of England: though they think, that these very Ministers are really guilty of Pharisaical crimes: much less ought they to do so, when these very Ministers are no wayes faul­ty, as were the Scribes and Pharisees, and cannot be justly charged as guilty of those very things, wherewith our Saviour did most justly charge the Scribes and Pharisees. This will be evident upon the examination of particulars, which come now to be consi­dered.

For thus thou writes.

Answer, Christ in the 23. of Mat. did condemn many sins of the hypocritical Scribes and Pharisees, who in some particulars were blind guides; but Christ doth not say, That they are called Masters, and had the chiefest places in the Assemblies; but saith, That they loved the uppermost rooms in feasts, and the chief seats in the Synagogues, and greetings in the Market, and to be called of men Rabbi, Rabbi, that is, Master, Master. It is plain, the Lord condemns not their being Masters, or their being called Masters, but their love to be called Masters. He blames not the uppermost seats in feasts, and chiefest seats in the Synagogues, bur their love and desire, and proud choise, to sit in these up­permost seats at feasts, and in the chiefest seats in the Synagogues. Luk. 14. 7, 8, 9, 10. He tells us, That the uppermost seats at feasts, are to be reserved, for the most honourable who are invited: and nature it self will tell any, that it cannot be avoided, for order sake, but that in all such assemblies of resort, as were the Synagogues, some must sit uppermost; except the very place, and all the seats in it, be alto­gether round, whereby the distinction of upper and lower rooms or seats are wholly abandoned. Briefly, The Lord who knew the hearts of all men, condemns only in that place. Mat. 23. 6, 7. The Scribes and Pharisees, for their ambitious arrogant love, and affectation of Soveraignty over others: which they did ma­nifest, in contending to sit highest at feasts, and in Synagogues, and to have in places of peoples greatest civil concourse, most publick open honour done unto them, and to take on themselves the title of Master, or chief Leader of the Disciples faith; not rendring unto God the due honour of being the only Lord of every mans belief; this they loved and desired, and ambitiously sought after. A vain glorious affectation of magnifying them­selves was their sin: and of this no man living on earth can j [...]stly tax me, or any other faithfull Minister of Christ, but God only who knows our hearts, and knows that (through his Grace and mercy) we are not guilty of affecting and seeking any of these self-exaltations, which the Scribes and Pharisees earnestly pursued.

Yea, but thou writes.

‘Christ saith, Be not ye called Master, for you have one Ma­ster, even Christ, and ye are all brethren.’

Answer, Christ saith so; and I suppose that thou would'st inferre thence, that the name Master, may in no sense or meaning of it, be given unto me, or unto any other Minister of Christ: and because it is given, therefore we do not abide in the Doctrine of Christ.

But understand thou Christs words aright, and thou will also un­derstand, that Ministers and others may lawfully be called of men Masters, when the word Master signifies another thing; then that, for which Christ is only called Master: and thou may also understand, that they who are called of men Masters, do yet abide in the Doctrine of Christ; and that Christs word doth allow, and approve, that men may be called of other Ma­sters. To clear this know, that the word Master hath several significations.

1. It sometimes signifies one who hath absolute power and Authority, over every mans faith: by whose directions every one is to be guided and ordered in matters of faith, and of spiritual obedience. Thus Christ only is Master. Mat. 23. 8, 10. His word is a Law, and he guides his saved people by his Word and Spirit unto everlasting life. He in this sense is the only Master whom all are to believe, and follow, and acknowledge, to be the absolute Lord and Master of their faith according to what he Joh. 12. 3 [...]. said, I, if I be lifted up from the earth, will draw all men unto me.

None ought to arrogate to themselves the title of Master in this sense: which thing the Pharisees and Scribes attempted to do: seeking ambitiously to be counted Head-masters, or chief Leaders of the people, the only supereminent guiders of men, drawing Disciples not to Christ, the only chief Master, but draw­ing Disciples after them, as if they were the only chief Masters: Christ reproves this sin, and bids his Disciples not to be called of men Masters in this sense, because they have but one Master in heaven Christ, and they are brethren, to wit, in that same faith, which he hath delivered to the Saints.

Be it then known unto thee, that neither I, nor any faithfull Minister of Christ in the Church of England, dare assume unto our selves the name of Master in this sense: neither do we [Page 12] think, that any pious Believer is so ill principled, as to call any of us Master upon that account; if any do it, we take no pride, nor pleasure therein, as did the Pharisees: and if we knew that 2 Cor. 1. 24 Phil. 1 25. any doth so, we would sharply rebuke them; letting them know, that we have no dominion over their faith, but are helpers of their joy, and that we abide and continue with them all, only for their furtherance and joy of faith: and not as if we were Authors and Finishers of it, for so Christ is the only Master.

Secondly, The name Master signifies one, who under Christ, is a subordinate Teacher and Opener unto others, the Counsel of God revealed: such an one (by reason of his office) is called, a Master in Israel: thus Christ himself acknowledged, that Nico­demus was a Master: though his reproving demand shews that it Joh, 3. 10. is a shame for a professed Teacher to be ignorant of a fundamen­tal principle of faith. Thus also Paul called himself a wise Master-Builder under God, the chief Builder; and thus the 1 Cor. 3. 9, 10. Eccl. 12. 11 Pastors and Teachers assembled in the service of God, are called Masters of the Assemblies. It is therefore no sin in any Minister, to be called of men, A Master under Christ, teaching his people: neither doth he depart from Christs Doctrine, though men so call him, if he do not out of pride, and vain glory, affect to be called so: neither do men sin who call any Minister a Master, in the sense rehearsed, so they acknowledge that Christ is the chief Master Teacher, and that his Ministers are only Masters subordinate, and under him.

Thirdly, The name Master signifies one, who hath authority over others: and thus every one, who hath a family, may law­fully count himself the Master thereof, and may be counted and called by these, Master, who are subject to him: and yet he abides still in the Doctrine of Christ, though men call him in this sense their Master. When the Centurion told Christ, I say to my servant, Do this, and he doth it: Christ doth not re­prove Mat. 8. 9. 1 Tim. 6. 1, 2. Eph. 6. 5. him, for counting himself the Master of servants: and the Apostle saith, Let as many servants as are under the yoak, count their own Masters worthy of all honour: and again, Servants be obe­dient to them who are your Masters according to the flesh. If others who are Masters of a family, may (according to the Doctrine contained in the New Testament) be called of those Masters, who are their servants: then a Minister also, (who is a Master of a family, and is to rule well his house, having his Children and [Page 13] family too in subjection, with all gravity) may still, and doth still 1 Tim. 3, 4 abide in Christs Doctrine, though his servants call him Master.

Fourthly. The word Master, which is in some places rendred Sir, is a Title of civil honour, used in compellations or speak­ings to others; hereby one man shews his civil respect and ho­nour of such, to whom he speaks: and therefore no man, much less a Minister, hath any cause to renounce that word Master or Sir, which is only civilly tendred unto them from others; be­cause it is a general command, recorded in the New Testament, To give honor to whom honor is due. Christianity teaches no man to be uncivil, either by with-holding from others the Ci­vilities Rom. 13. 7 of honouring them; or by rejecting those civilities of honor, when they are offered: seeing all Christians are enjoined in honor To prefer one another; and likewise there is a special command, that pious and painfull Ministers, be counted worthy Rom. 12. 10. 1 Tim. 5. 7. of double honour: therefore both Ministers and others may ve­ry lawfully (according to this civil sense and use of the word) suffer themselves to be courteously called Master or Sir.

Neither doth this appellation thwart Christs saying, Be not ye called of men Masters: because this Title Master or Sir, in its civil use doth not at all import, that they who are spoken unto, are thereby called the Masters of our faith: which was the thing forbid unto the Disciples to be so called, because there was on­ly but one such Master, even Christ himself. If the civil calling one Master or Sir, when one is spoke unto, had imported that the party who is so saluted, or spoke unto was the Master of our faith, then the Apostles themselves would never have suffered themselves to be called Master or Sir, by those who spake unto them, without intimating some check and controul, and coun­termand, at that time, which we never read of.

Thou in the close of thy paper, asks me, where I read Mr. Paul, Mr. Mathew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus?

Answer, We do not read that every one of those whom thou hast recited, were civilly saluted with the name Ma­ster or Sir, because the holy Scripture was not intended, that it should be a narrative of all particular civil acts done by, and done unto those particular Saints, whom it doth mention; yet it hath nor left us without some information in this particular: [Page 14] For we read in it, that the Jaylor speaking to Paul and Silas, saith, Masters or Sirs, What shall I do to be saved? here Paul Act. 16 30 [...]. Joh. 12. 21 [...]. was called by him Master: and certain Greeks came to Philip, and desired of him, saying, Sir, we would see Jesus; Philip is also saluted with the name Master or Sir. These places plainly shew, that some of the Apostles were called of men in a civil sense, Master or Sir; and yet they did not transgress the com­mand of Christ, who said. Be not ye called Masters, because Christ by the name Master, ment only the Master of mens [...]. faith, which they should not be called; but he did not forbid, that they should be called, a Master teaching under him: or a Master having servants, and others subject to him; or a Master in a way of civil honour, when they were spoke unto: for in these three last senses of the word Master, his own Apostles and Di­sciples were of men called Masters; and the Scripture no where condemns either them who being so called, nor yet them who called them so.

The Answer then is easie to thy demand, which is this.

Answer, I do abide in Christs Doctrine, because, though men call me Master, in those three last forementioned meanings of the word Master: yet they do not call me, neither will I be called of men the Master of any of their faith, which is the first sense of the word Master, before spoke of, and was only ment by Christ in that place: neither do I love (as the Scribes and Pharisees did) to be called of men Master in that sense of the word.

Thou demands further in this manner.

Answer, Christ did tell the multitude and his Disciples, [Page 15] that the Scribes and Pharisees loved to be called Rabbi, Rabbi, that is, Master, Master, the Master of Masters, or the only Masters of other mens faith: but he doth no where condemn any, who not affecting that title, is yet termed Master accord­ing to some other sense of the word.

Again he told them, That the Scribes and Pharisees, loved the chief seats in the Synagouges, and uppermost roomes at feasts; but he no where condemns any, who (neither loving to be so placed, nor affecting, nor contending for these seats and rooms) should yet be placed to sit the uppermost in Syna­gogues and at feasts.

Again he told them, That the Scribes desire to walk in long Luk 46. 20 robes? but yet he no where condemns any, though clad in robes, who neither loved, nor affected, nor desired, nor am­bitiously sought to be so clad: We are told, thar an innume­rable multitude out of all Nations stood before the Lamb cloathed in white robes: therefore not the having long robes, but the ambitious desire, and affecting these, is by Christ con­demned Rev. 7. 11. in the Scribes and Pharisees.

Though therefore, thou was one of the multitude, and were able to tell that the Minister (who is appointed to be under Christ by his teaching to be a guide unto thee in the wayes of Christ) is called of men Master; and that he had the chief place in the holy Assemblies; and that he did wear a long gown, which (I suppose) thou calls a long robe: and that he did sit in the uppermost room at feasts: yet unless thou were informed from Christ (in the same manner, or the like, as were the multitude, and Disciples, unto whom he spake con­cerning the Scribes and Pharisees) that that self same Minister was one, who doth love, affect, desire, or ambitiously seek after the title, of being called Master, and to have the chief place in holy Assemblies, and to wear a long gown, or robe, and to sit in the uppermost rooms at feasts. thou ought not to account him to be like those Scribes and Pharisees which Christ con­demned, because Christ condemned not the having, but only the loving and affecting these things.

It is thus further written by thee.

Answer, I have oft read the 23d. of Mathew, and do find that our Saviour did most justly therein pronounce woe (not as thou writes seven, but) eight several times against the Scribes and Pharisees for their several faults, which he their particularly rehearseth: But thou dost most unjustly apply, that wo unto me, who am no wayes guilty of those particular crimes, for which the woe was so oft pronounced: neither can thou prove, that I am thereof guilty: and therefore as mens curse causless, so mens threats causless and groundless shall not come: yea God hath opened an assurance to me, and such as me, that we shall escape all these woes, threatned us from deluded Mortals in their tongue-revilings: by promising unto us better things, saying, ‘Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsly for my sake: Re­joyce, Mat. 5. 11. 12 and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets, which were before yoa.’

Thy last demand, in this second head of demands, is,

Answer, I have learned to try all things by the Doctrine of Christ, and the Prophets, and Apostles: and I do account eve­ry Doctrine of every man erroneous, and every practise of eve­ry mans life enormious, which is not thereunto agreeing. And my own practise and life is no further approved by me, then as it consorts to the foresaid Doctrine. I do, and I will try my practise, and my life only thereby, knowing, that as many as walk according to that rule, peace shall be upon them.

CHAP. III.

Thy third head of demands, is as followeth.

Ans. The holy Prophets in their writing, do not blame any faith­full Levite, Priest, or Prophet of the Jewish Church for taking Tith, or the value of Tith in money: for that was Gods ordi­nance, Lev. 27. 30 31. and continued in force through all the time of the Pro­phets, and therefore neither Isaiah, nor Jeremiah, nor Ezekiel, nor Micah, nor any other holy Prophet durst condemn it, or any thing which God himself had established among his people: when therefore thou reads that they condemn them, who seek for gain from their quarter, and look for their own way: and that they cry out against them, who divine for money, and teach for hire; who seek for the fleece, and make a prey of the peo­ple: thou ought not to conceive, that they speak against any pious, laborious, diligent, faithfull Levite, Priest or Prophet re­ceiving (in those times) Tithes, which was the maintenance which God assigned to them: but learn to know that by these and such like expressions, they mean somewhat else; which shall be clearly declared unto thee (through Gods assistance) as I come to answer in order thy demands.

This in general doth fully answer all thy mis-applications of these several expressions, found in the prophets unto Tithes.

But I shall more particularly examine what thou writes.

Thou asks, ‘Art not thou one of them that seeks for thy gain from thy quarter: and hast a price, and looks for thy own way?’

Answer, The Prophet Isaiah, chap, 56. and verse 10, 11, 12. complains of blind, ignorant, dumb, insufficient, lazy, greedy and drunken watchmen; and saith, They all looked to their own way, every one for his gain from his quarter. The way which God had appointed for the maintenance of his own watch­men, was Tithes and offerings: but it seems that these watch­men (of whom the Prophet speaks) were uncontent with Gods way: and looked after their own ways of profit, which they had made choise of, and found out for themselves. Eve­ty one looked for gain from his quarter, expecting in their seve­ral abodes, that gain should come in to them, by these practises for profit, wherein they were exercised: even as a man stand­ing at his door, expecting some welcome guest, doth look every way; verily believing that in some of the wayes leading to his house, he will come: these were the men, of whom the Pro­phet spake, who looked to their own way, every one for gain from his quarter. But I am not one of them, who did, or who doth thus: I am well content with that maintenance which Gods Word, and the Law of my Nation hath allowed me, according to my station in the Church of Christ. I have no felfish & by-wayes of gaining and making advantages to my self. God knows that I have hitherto sought the things of Christ, but neither my own advancement nor advantage. If I had applyed my self to worldly gettings, I might have had opportunities enough in these self seeking times, to have got as good a share therein as some others have: but I have used none of the ways of worldly getting: The world hath had a small portion of my time, & less of my affections: for having devoted my self wholly to fulfill the Ministry whereunto Christ hath called me, though I have therein gained many discouragements from the men of the world, whose portion is in this life: yet I have had from Christ innumerable Returns of unspeakable spiritual comforts, greatly incouraging me to a perseverance in his work. I am so far from complying with such, who look for their own [Page 19] way, and for gain from their quarter, that if I be by thee ranked among such, thou will therein make the righteous in that parti­cular as the wicked, and must answer unto God as one of those, who do lay unto other mens charge the things which they knew not.

Thou further demands.

Answer, The Prophet doth from God invite every one, who is thirsty to things spiritual, saying, Oh! Every one that Isa. 55. 1 thirsteth, come ye to the waters, und he that hath no money, come ye, buy and eat; Come, buy wine and milk without money, and without price. God doth sell for nought unto his people those spiritual things which are mentioned by the Prophet, namely, The waters of life dispensing and dispersed: the wine of spiritual consolation, the sincere milk of the word, the satisfying bread [...] ▪ 3, [...]. of life, the everlasting Covenant of Reconciliation, the en­joying Christ as the leader and commander of his people, the Mercies of God abundantly pardoning. God invites the poor­est him who hath no money, as well as others, to take these spiritual mercies from him freely, without a price. Profit which is the result or intended issue of a price, cannot accrew to God from men by ought which they have, or can do. A price pro­perly is a valuable rate, set by the seller, on those things which he selleth, whereby he expects some answerable beneficial re­turn in lieu of his forgoing that profit, which he supposes may be to him from it, if he should still retain it.

Now it is certain that God receives no benefit, gain, profit and advantage by men; neither doth he expect it to receive it from them. God (saith the Apostle) is not worshipped with mens hands, as though he needed any thing, seeing he gives to all life, Act. 17. 25 and breath, and all things, Man hath nothing but what he hath received from God, and therefore he can be no wayes profita­ble [Page 20] unto God: God looks for no Revenew of profit or advan­tage to him from the sons of men: wherefore none needs to ask, Wherewith shall I come before the Lord; seeing God in­viteth every one that thirsteth, to come without money, and without price: Thereby plainly signifying, that when he calleth any to buy of him, he doth not mean, that they should con­tract with him on terms of profit to him; as it is, when a price is agreed upon, and paid in mens bargains, but that they should get or take from him those spiritual things which he gives them, though the things which here are mentioned by the Prophet, will not be his advantage at all, but altogether theirs. The things which he requires, are these;

1. A spiritual sense of their wants of spiritual mercies, called Verse 1. Mat. 5. 6. a Thirsting.

2. A coming to the place where spiritual mercies are frequent­ly: which is here stiled, A comming to the waters. Another Prophet calls them, The waters of the Sanctuary, where it pleas­eth God sometimes to heal some of their unbelief at seasons, when the Angels or Messengers of Christ to his Church, by their Ezek. 47. 12. labours, move in these waters: For faith cometh by hearing: and they have grace given unto them, which flows like rivers of Rom 17. 10. John 7. 38, 39 living waters.

3. A drawing near unto God for this grace, which is expressed by an Evangelist, To be by asking it of God: and here by Gods saying,, Come unto me: which coming is a spiritual, not corpo­ral Luk. 11. 13. Isa. 55. 3, 4 Ver. 7. motion.

4. God requires a parting with sin, or the putting away of evil doings from that party, who thirsts after his spiritual Mer­cies; And, Ver. 2.

5. An attentive heeding and receiving believingly and cheer­fully those spiritual things which he gives: set out in these words, Hearken diligently unto me, and eat you that which is good, and let your soul delight it self in fatness.

But what is writ, it may easily be understood that all is spiri­tual, of which the Prophet speaks in that place, where he saith to them that thirsted, Come without money. The things which God profers to sale are spiritual: the buying spoke of, is spiri­tual: and no civil, or political barter of goods for gain: the price there mentioned is no money business, no carnal Contract of gain on Gods part, wherefore it is called a buying without mo­ney, [Page 21] and without price. The gain which is got by these spiritu­al things which God gives to the thirsty, is spiritual: the con­ditions requirabl [...] in such, who get or take these spiritual mer­cies from God, are all of spiritual concernment, & therefore the Answet is easie to thy demand, inferred from the Prophets saying, Come without a price. Thy demand is this:

‘Whether shall I go to thee, who hast a price, or hearken diligently that my soul may live, &c.’

Answ [...]r, God calls thee to come to him; and God com­mands thee being come, to hearken diligently that thy soul may live. God speaks unto men by his Son, and his Son hath sent Heb. 11. [...] 2 Cor. 5 20 Joh. 13, 20 Luk. 16. 16 his Ministers unto people, by whom he speaks unto them the Counsel of God: they in Christs stead do beseech the people: who receive them, receives Christ himself; and they who de­spise them, do despise Christ himself. If therefore thou come to hear from me, what I from the Word of God do teach his people: be it known unto thee, that no price therefore is required of thee from Christ, from God, nor from me his ser­vant; only hearken diligently, and through Gods blessing his ordinance unto thee, thy soul may live, if so be that thou set thy self to the forenamed requisites, which are necessary to fit thee to receive from God his spititual mercies tendred to thee; yet they are neither a price purchasing, nor merit deserving Gods bestowing them on thee.

Again whereas thou writes;‘Shall I go to thee who hast a price, peremptorily averring that I have a price.’

Answer, Thou dost either ignorantly or wilfully mis-apprehend the truth: for know, that the Tithes which I and other faith­full Ministers receive from people in kind or in money (in case the party tithed is willing to redeem the tithe, and the party Lev. 27. 31 32 tithing agree thereunto) is not the price of our Preaching unto people spirituals: for we bring heavenly treasure to them in earthen vessels; even the heavenly knowledge of Christ; in 2 Cor. 4. 7. Phil. 3. 8. comparison of which, all earthly things are dung, things not va­luable with the precious pearl of the Gospel preached by us. Carnal things are no price of things spiritual and heavenly. [Page 22] But tithes are Gods rent, reserved by himself, out of all the increase of every mans lands and goods to be paid by them, as Lev. 27. 30 31, 32. Psal. 24. 1. an acknowledgement, that he is both the Soveraign Lord of all the whole earth, and the fulness thereof, of the world, and them that dwell therein: and that he hath supream Dominion over their own persons and estates; being their Lord, and boun­tifull Benefactor, by whose bounty they are what they are, and have what they have; and upon whose blessing they are conti­nually to depend for their maintenance, supportance, subsistence, protections, provisions, deliverances from evil, and for the continuance and increase of all good temporal and spiritual: or for the gift of all things appertaining unto life and godliness.

Thus the Lord God, who is Lord of all, and might take all, and holds still a Right to call on men, in some cases, to part with all for his sake, doth allow unto men nine parts of their increase, reserving unto himself only the tenth part, which is his holy Tribute or rent, to be returned to him as a thankful acknowledg­ment of their subjection to him, dependency on him, and of his exceeding great bounty towards them: he claims it as his: All the tithe of the Land is the Lords, it is wholly to the Lord. Lev. 27. 30 Therefore whoseover covets the tenth part of the increase, which is Gods, and detains it from him, whose Mercy hath bountifully allowed them nine parts: they in that act proclaim, that they renounce Gods Soveraignty over them, that they will have no dependency on him, that they are not beholden to him, for what they are and have, that they stand at defiance with him: they covet an evil Covetousness unto their house, bring­ing themselves under Gods curse, by their robbing of him: and they defraud themselves of a double blessing, even of the promises of this life, and that which is to come.

God reserved to himself the tithe which is his annual Rent and holy Tribute, that out of his own proper goods (where­in no Creature hath interest, but such to whom he hath given it) his Ministers who do him spiritual publick service, should have maintenance from himself, and not be at the curtesie of men to be provided for: for he knew that men would common­ly hate, and use mercilesly them, who sought their spiritual good.

We find moreover that God saith, I have given the Children [Page 23] of Levi all the tenth in Israel for an inheritance for their service Num. 2 [...] 21 which they serve; even the service of the Tabernacle of the Con­gregation. God here conveyed the tithes to the Levites in a term of an inheritance for their service; because he the Law­giver would thereby let all know, that tithes are to be perpetual, and to descend from Ministry to Ministry to all generations, for the service, which they do to the Lords congregation.

And it is further to be taken notice of, that Christ who is a Priest after Melchisedeck's order (of which more anon) which was before Aarons, and received tithes, before tithes were as­signed to those of Aarons order: I say the Lord Jesus Christ succeeding Aarons Priest-hood, and being to continne a Priest for ever, had all tithes which are Gods inheritance and rent; they of right became his, both because he is the heir of all things, and among other things the inheritor of God the Fathers inheritance or revenue: and because also all power in heaven and earth is given unto him, he is Lord therefore of all persons and their Estates: to him they owe, and are to pay their yearly rent of tithe. The Lord Christ hath appointed his Mini­sters Mat. 28. 28 to receive this his rent of tithe, from those, in whose hands it is: so saith the Apostle. As they who minister about holy things, 2 Cor. 13, 14. do live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar, even so hath the Lord or­dained, that they who preach the Gospel should live of the Gospel. The tithes which they had, who of old Mini­stered before the Lord, are translated by the Lords ordaining to be the maintenance of his Ministers, who preach the Gospel that they may live upon it. As Gods portion was given by God to be the Levites portion because they were taken to minister before him, so the same portion is now become Christs, because he continues a priest for ever, ministring at the right hand of God: and Christ the Lord hath ordained that the Mi­nisters of the Gospel, should have and receive that his portion of tithes for their maintenance.

To shut up then briefly this discourse: Thou may understand, that Tithes are no price for preaching: but they are Gods re [...]t, at last setled on Christ, and by his ordinance established, to be the maintenance of the Preachers of his Gospel, to the end of the world. So then when I and other his Ministers demand of men tithes, we demand not from them any price: no not one [Page 24] penny of that which is theirs, but that they would divide be­tween the parts which God hath given them; and the tenth part which he hath given us: and if they either detain it from us, or defraud us of any part thereof, they rob not us, but God and Christ of their due rent and homage; and as God threatens a curse to such rebellious, unthankfull, sacrilegious God-robbers; so his curse (except they prevent it by a speedy amendment) will overtake them; may be in this world not with a consum­ption Mat. 3. 8. 9 upon their live-lihoods, and comforts for the flying rowle of his curse is out, to consume the very houses of thieves, who steal from him and others; however everlasting confusion in the world to come, will be the portion of such, who repent not their robbing God of his portion.

Thou asks, ‘Whether must I go to thee who hast a price, or hearken diligently that my soul may live; that I may witness the sure mercies of David, and outstrip all my teachers as he did, and come into the ever­lasting Covenant. and own the Prophets words, Isaiah 55. 5, 8.’

Answer, This question seems to imply, that they cannot hearken diligently that their soul may live, neither that they can partake of those other spiritual mercies, which the question men­tions, who come for instruction to me, or to any one that re­ceive tithes; which thou dost most falsly (as hath been proved) call, a having a price.

But I answer thee, The receiving Tithes by a Instructer from the instructed, doth not hinder the instructeds profiting in any of those spiritual mercies, which are spoken of in this question.

This Truth is clear.

Abraham paid Tithes to Melchizedeck: yet his soul was not Heb, 11. 8, 9. Rom. 4. 19. 20. Luke 13. 28. thereby hindred from living by faith, nor from acting in faith, nor from inheriting the fruit of the everlasting Covenant, the end of his faith, the salvation of his soul, for he shall be seen in the Kingdom of God: nor from obeying diligently Gods com­mandment: God gave him this testimony; I know him that he will command his Children and houshold after him, and they shall Gen 18. 19. keep the way of the Lord.

Likewise David was a man who injoyed sure mercies, and out-stript his Teachers, and had an everlasting Covenant made with him: and yet his carefulness for setling the Priests and Le­vites 1 Cor. 23. V. 24, 25. ad fin [...]m. in their managements and maintenance, after the disso­lution of the Tabernacle service, no ways prejudiced, his ob­taining the forenamed spiritual mercies.

Moreover I am perswaded, that thou thy self art not so un­charitable, as to think, that the many thousands of Israel, and of Judah, who rejoyced for the Priests, and for rhe Levites, in the days of Zorobabel, and of Nehemiah, were all cut off Neh 12. 44 47. from partaking of these spiritual mercies, by their paying unto them their Tithes, and by sanctifying holy things unto the Le­vites. And I do no think that thou or any wise man, ponder­ing things seriously, can with modesty affirm, that the paying Tithes now in the days of the Gospel, unto the Ministers of Christ, to whom they are due (as hath been shewed) is an hin­drance unto the people of Christ, in partaking of spiritual mer­cies, though such payment was no hinderance unto such com­forts of old unto Gods people, who paid their Tithes unto their Priests and Levites, unto whom they were then due. The pay­ment therefore of Tithes doth not hinder the instructed from obtaining those spiritual Mercies which thy Question speaks of.

Let it not then be a pretended Plea of thy not profiting: but in dealing faithfully with thy own soul, apply thy self to these Directions, which God in the holy Scripture gives for obtaining those spiritual mercies: And do not follow this thine, or any others gtoundless and unscriptural Proposals. Give me leave then (if thou hast not wholly cast off the regard of holy Scrip­ture) to put thee in remembrance of these few things.

1. Would thou seriously seek that thy soul may live: then do Pro. 8. 36. Heb. 12. 29 1 Thes. 2. 13 Isa. 55. 3, 4. Pro. 8. 34. 35 Ioh. 13, 77. not sin against Christ in rejecting his word taught by his Ministers set over thee in the Lord; for in so doing, thou will wrong thine own soul, and cannot escape. But come and in­cline thine ear, and hearken diligently to Christs Messengers as unto Christ; and what you learn, practise saithfully, and then thy soul shall live in his sight, and obtain blessings, and blessedness, and life, and favour from the Lord.

2. Many were the Mercies which David and the peole of God (who lived under his raign) injoyed: but the mercies [Page 26] which God grants to people in and by Christ (who is stil'd the Son of David, and also the David, who is for ever to reign over Gods people) are these Mercies, which in Scripture are tearmed, The sure mercies of David. They are called sure mercies, be­cause Mat. 1. 1. Eze. 37. 24 25 Hos. 3. 5. Act. 2. 30. 31. God greatly assured David, that they should be accom­plished: And David being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, ac­cording to the flesh, he would raise up Christ to sit on his Throne; he seeing this before, spoke of those mercies which Gods people were to enjoy under Christ: and these mercies, are called the Merci [...]s of David: both because the David who was past, (when the Prophets wrote of him) who was the son of Jesse, and a type of Christ, did with much confident assurance from God foretell them; and also because Christ, who was the David to come, when the Prophets wrote, and was come, when the Apostle spoke of these mercies, and who was the root of Jesse, did, and doth accomplish, and give all these sure Mer­cies, which were from God, assured unto David, that they should be all brought to pass by Christ, who was made according to the flesh of the seed of David. Rom. 1. 3.

All these sure Mercies are (according to the Scripture expres­sions) comprised under two general heads; Name [...]y, Act. 15. 16,

1. The building up the Tabernacle of David which was fallen down; that is, the erecting, establishing and enlarging the Church, and endowing her spiritual priviledges, and outward comforta­ble advantages for promoting the whole publick and private service, required of Gods holy people throughout all the world.

2. The setting up Christ on the Throne of Davi [...] to raign for Luk. 1. 32. 33. Rom 14. 27 Psal. 89. V. 29. 36, 37 ever over Gods people in Righteousness, Peace and joy in the Holy Ghost; and to bring the Gentile Nations to be subject, and obedient to the faith of Christ: as it was fore-told that under Christs raign it should be so. These were the sure mercies of David: even of Christ who is the true David.

Now if thou will witness (as thou speaks) or affirm from good experience (as I think thou means) that thou art under these sure mercies of David, or of Christ, which are to be had in Christs Church and Kingdom: then seek not to destroy or hinder what Christ hath already builded and established, by thy disobeying and resisting his ordinances, either for his publick [Page 27] services, or for the maintenance of his Ministers, who by preach­ing the Gospel do the work of his service of the house of God: but seriously shew that thou art a faithfull member of Christs Church, and subject of his Kingdom, as the converted Jews, and also Gentiles did, who were made partakers of these sure mercies of David, by returning unto the Lord thy God, and to David, or to Christ thy King: returning to his publick wor­ship, which the coverted Jews had for a long time, and the Hos. 3. 5. Act. 13. 16, 17. Isa. 55. 3, 4, 5. converted Gentiles had altogether wanted: Returning to serve the Lord according to his own command in his word revealed; returning to fear the Lord and his goodness, to fear to offend him in any thing, and to be carefull to please him in every thing; to fear to turn his grace into wantonness, to abuse his goodness; but let his goodness lead thee to repentance, and provoke thee (in a way of thankfulness) for these sure mercies, to seek to glorifie him for every mercy, and in every mercy received; and so thou will shew thy self to be a thankfull servant unto the King of glory, in giving all glory to this King, for magnifying thee to partake of the sure mercies of his Church, and of his Kingdom.

3. David said, I have more understanding then all my teachers, Psal. 119 99 for thy testimonies are my meditation. Its to be considered, that though he out-stript all his Teachers in understanding, yet he did not despise, nor forsake, nor withdraw himself from hearing them: for he hearkened both to Nathan and Gad, and repented of those his sins which they reproved.

If therefore through meditation thou should (as David did) out-strip all thy Teachers in understanding; yet still thou ought to be of Davids mind and practise; to account it necessary to hear the publick Teachers, and to hearken to them, from whom good advise may be had in places of publick worship. David relates his thoughts and practise concerning this, in this manner, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to Psal. 27. 4. behold the beauty of the Lord, and to enquire in his Temple.

4. The everlasting Covenant is Gods ingagement of himself unto fallen men, upon their faith in Christ the Mediatour, re­turning unto him by sincere obedience, & believing that he will be their God, to give them pardon for their sin, eternal life, salvati­on & whatsoever tends thereto by means of the Mediatour. This [Page 28] Mediatour Jesus Christ is surely of this Covenant: He is the Undertaker, that what God promised should be performed un­to those who throughly close with the Covenant: wherefore All the Promises of God are in him yea and Amen to the glory of 2 Cor. 1. 20 God. He also is the Undertaker to bring a number to the Father, who shall fully close in with the terms of the Covenant; Wherefore he (the Messenger of the Covenant) raised up of old the Prophets to speak of it; his Spirit being with them in their preaching it: Yea, and he himfelf came, and by preaching 2 Pet. 1. 10 Joh. 5. 15. Mat. 16. 28 Heb. 9. 14. made it know: All things (saith he) that I have heard of my Father, I have made known unto you. And by shedding his blood he ratified this Covenant; and he appointed that his A­postles in their time, and his Ministers, which were to succeed them in all after times, even unto the end, should preach to people the mercies, and the duties of this Covenant, and He promised that he would be always with them: He therefore works in whom he pleaseth, By his Word, the Spirit of Faith, to 2 Cor. 4. 13. Rom. 10. 17. Rom. 1. 4. Rom. 6. 17 Jer. 32. 40. Phil. 4. 13. 2 Thes. 2. 17 believe, and close with the Covenant: For faith cometh by hear­ing, and hearing by the Word of God: And he worketh also the Spirit of holiness, thankfully to yield obedience sutable to this holy agreement: and to do all what they do in believing, in returning to God, and in sincere obeying of his Will, from Principles and strength received from Christ, establishing them in every good word and work.

Now if thou would seriously close in with the terms of the everlasting Covenant (I in Christs stead beseech thee) then do not refuse to hear the preaching of his Ministers, who by of­fice are to attend on this service, to acquaint people throughly, with the everlasting Covenant: least by refusing to hear them, Luke 7. 30. Act: 13. 46. thou reject the Counsel of God against thy self, and render thy self unworthy of everlasting life. But apply thy self to believe the Word of the Lord, taught by his servants, and repent of thy sins, and become obedient to Gods heavenly truths, and holy Will; and then the God of Peace, who brought again from the dead, our Lord Jesus Christ, that great Shepherd of Heb. 13. 20 21. the Sheep, will make thee perfect in every good work to do his Will, working in thee that which is pleasing in his sight, through Jesus Christ, To whom be glory for ever and ever.

5. The Prophets words in Isa. 55. 5. are these, Behold thou shall call a Nation that thou know'st not, Nations that know not [Page 29] thee, shall run unto thee because of the Lord thy God, and for the holy one of Israel, for he hath glorified thee.

These words are the words of God the Father, touching Christ his Son, the David mentioned, verse 3. He saith, He hath given him for a witness to the people, namely, to testifie and teach the truth of his Promise, and of his Will, and to be a Ioh. 12. 49. 50. Heb. 5. 9. Leader and Commander to the people. This Witness, this Prince of Life, this Captain and Author of salvation to all that obey him, is he, of whom it is said, verse 5. Thou shall call a Nation that thou knowest not, and Nations that know not thee shall run unto thee. This Nation and Nations, are the Gentiles, whom he did not formerly regard, nor look after: neither did they regard nor look after him: but these upon their Psal. 18. 44. Call, as soon as they hear of him, will readily and speedily run to him to yield him Obedience.

Now if thou (who art by nature a sinner of the Gentiles) will own the Prophets words, out of good experience, that Christ hath effectually called thee to the knowledge and ac­knowledgement, that he is thy Leader and Commander; thou must then run unto him (as did the converted Gentiles, of whom the Prophet speaks) to obey him. But if thou reject his Ministers, whom he hath set to watch for thy soul, refusing to hear them, and to practise what they teach from his Word, H [...]b 13. 17 then thou dost not out of good experience, that Christ is thy Leader and Commander, own these words of the Prophet, Isa. 55. 5.

6. The words of the Prophet, Isa. 55. 8. For my thoughts are not as your thoughts, neither are your wayes my wayes, saith the Lord; are a Reason for assuring penitent men, of the persor­mance of the Promise of Mercy, and of abundant pardon, made unto them: and besides, they are spoke to encoutage the wicked, to forsake his way, and the unrighteous man his thoughts, and to return unto the Lord. For God here assures repentant sinners, that his thoughts in pardoning sin, is not as theirs. Man is usually so straitned in his bowels, that he with much ado is brought to think on pardoning freely his Offenders; but God hath most vast and large thoughts of pardoning freely and fully such, who having offended him, do repent, and re­turn unto him; exercising a new course of life, conformable to his own revealed Will in his Word.

Now except thou forsake thine own evil wayes, which are unrighteous, and thy evil thoughts which are sensual and earthly, and return to Gods wayes, which are righteous, and to his thoughts which are spiritual and heavenly; resolving to walk according to his Will revealed in his Word: thou will never out of experience, own these words in the Prophet, That Gods thoughts are not as your thoughts, nor your wayes as Gods wayes; for thy continuance in sin, will either harden thine heart, to think, that because God doth not presently punish sin, he is therefore such an one as thy self: or it will indispose thee to hope for pardon, seeing Pardon and Mercy is promised only to such, who confess and forsake their sins: or it will provoke God to with hold Mercy; for your iniquities separate between Psal. 50. 21 Prov. 28. 13 Isa. 59. 2. you and your God, and your sins hides his face from you that he will not hear.

Would thou experimentally own these words of the Pro­phet, Isa. 55. 8. Would thou find Gods thoughts of Mercy towards thee, and his acts of pardoning thee, to be beyond all that thou can imagine, and think of? Oh then forsake all thy sinfull wayes, and courses whatsoever; and do not resolve to rob God; do not continue in despising the publick preach­ing of his Word, in the congregation of his people: and for­sake all thy ha [...]d thoughts, and hard speeches which thou hast had, hast spoken, and at any time hast writ against any Ordi­nance of the Lord, and against his Ministerial servants; repent of these, and turn to the Lord, and he will have Mercy on thee, and our God will abundantly pardon thee.

CHAP. IV

Thy fourth Head of Demands, is this.

‘ART not thou one of them, that bears Rule by thy means, which the Lord sent Jeremy to cry against, Jer. 5. which was an horrible filthy thing committed in the Land, and the people loved to have it so, for which God would visit them? I in holding up such, do I obey the Prophets voice, or am one of the foolish people, that hath eyes, and see not, and hath ears, and hear not, without the fear of God, holding up such as bear Rule by their means? Did they not look upon Jeremiah, as one being deceived; and was not he cast into prison and Dungeon? Did not the Priests and the Princes say, He was worthy of death.’

Answ. I perceive that thy mis-understanding the words of the Prophet, hath caused thee to stumble into very gross appre­hensions, which one considerately reading this thy Proposal, may easily discern to be couched therein. Thy expressions seems to hold out these things,

1. That Maintenance, called (sometimes in our English, though not in other languages) Means, which the Priests in Je­remiahs time had, was disallowed by the Prophet Jeremiah.

2. That the Priests in that Prophets time did rule by their means, or by that maintenance which they had.

3. That that was the horrible thing, which Jeremiah saith, was committed in the land, that the Priests bare rule by their Maintenance or Means; and that they were sup [...]orted in their Rule, by the Maintenance or Means which they had from the people.

4. That the people loved so to maintain their Priests, they loved to have it so, and therefore God would visit them for it; And,

[Page 32] 5. That if thou, or any other, shall pay unto me, or any other setled Minister any thing, from whence means that is (according to thy apprehension) Maintenance should arise to us: then ye should be holders of us up, in bearing Rule by Means: and be disobeyers of the Prophets voyce, and be one of the foolish people (of whom the Prophet speaks) who had eyes and see not, and are without the fear of God.

To help to rectifie thy Mis-understanding things: I will,

1. Prove that the Prophet Jeremiah did not at all disallow of that Maintenance or Means, which the Priests of the Lord had in his dayes.

2. I will evidence that the true Rule, which the Priests in Jere­miahs time had, was established upon Divine Authority, and did not arise unto them from that Means or Maintenance which they had.

3. I will tell thee plainly, from the words of the Prophet, what that horrible filthy thing was, which the Prophet saith was committed in the Land, whereby it willl appear: that neither the Priests bearing Rule, nor their having Maintenance or Means: nor yet the peoples paying unto them their due Maintenance or Means, was that horrible filthy thing.

4. I will declare, for what the Lord (in that Chapter al­ledged) doth threaten to visit the people; and that it was not for their paying unto their Priests their due Maintenance or Means.

5. I will after all this punctually answer to thy Demands, which concerns my self, and which concerns thy self, and which concerns the Prophet: and so a full Answer will be rendred to thy fourth Proposal.

First, There are four considerations which clearly manifest that the Prophet Jeremiah did not disallow of that Mainte­nance or Means which the Priests of the Lord had in his time: they are these.

1. He taxeth the Priests for many of their sins; for their Ignorance, for their profaneness, and that in the house of God; for their unfaithfulness in executing their Office: for Ier. [...]. 8. Ier. 23. 11. Ier. 6. 13, 14. their opposing the true, and countenancing the false Prophets; and yet he doth not in any of his Chapters reprove them, or any of them, for their receiving from people Tithes and Offerings, which was a Maintenance appointed by God, for [Page 33] the livelihood of his Priests: and therefore the Maintenance of the Priests in the time of Jeremiah was not a thing disallowed by him.

2. The Prophet Jeremiah promises from the Lord, That if Jer. 17. 24. 25. 26. the Kings of Judah, and all Judah, and the Inhabitants of Jerusalem, will but hallow the Sabbath, to do no work therein, that Kings and Princes sitting on the Throne of David, and that Judah, and the City Jerusalem, shall be established to remain: and that from places and Cities adjoyning round about, people should bring Offerings and Sacrifices, and meat Offerings, and Incense, and Sacrifices of praise unto the house of the Lord. The Pro­phet mentions Offerings and Sacrifice, from whence no small part of the Priests Maintenance arose: He promises these, which plainly intimates, that he did not disallow of the Maintenance of the Priests and Levites in his time.

3. After Jerusalem and the Temple was destroyed, where Sacrifices used to be offered: Fourscore men with Offerings Ier. 41. 5, 6, 7. and Incense in their hand, to bring them to the house of the Lord, came to Mizpah, and were slain by Ishmael the Pro­phet, who relates the History, doth not any wayes reprove, or blame that Act of theirs, in bringing Offerings and Incense, from whence the Priests had some share and portion for their Maintenance: which Act had it been unlawfull, the Prophet would not have let the mention thereof pass, without some censure: but seeing the Prophet did not censure it, it is plain, that he did not disallow of the Maintenance of the Priests, of the Lord in his time.

4. The Prophet relates the affluence of blessings, which shall be to the Israelites at their return to God in the full Conversion of their Nation: and he doth particularly intimate that a large and liberal provision shall be made for the Priests (who are a principal part of the State) wherewith they and theirs shall be in a very plentifull manner maintained: I will (saith God) satiate the soul of the Priests with fatness, as he Ier. 31. 14. promises also to store the people with abundance of all good things And my people (saith the Lord) shall be satisfied with goodness. The more Gods blessings abound to his people, among whom his Priests minister and teach; his Priests do fare the better, by reason that Tithes and Offerings then come unto them in 2 Chron. 31. 5. greater abundance, as they did to them in the dayes of Hezeki­ah, [Page 34] wherein God greatly blessed him, and the whole King­dom under him.

Methinks it is very clear from these passages in the Prophet Jeremiah, that he did not disallow of the maintenance or Means which the Priests of the Lord had in his time.

Secondly, I affirm: That the true Rule which the Priests had in Jeremiahs time, was prescribed to them by Divine Autho­ry. This is very clear; because the order of Rule was ob­served among them in that time, which God himself had esta­blished: namely, that the Tribe of Levi should attend on the holy service, and on teaching the Judgements and Statutes of God. This order God ordained, that their should be an high Priest, who was to command all the rest: and that there should Deut. 33. 10. likewise be a chief Priest, who are called the Rulers of the Sanctuary, and Governors of the house of God: that is, of 1 Chro. 14 5. things pertaining to the service of God in his house. They ap­pointed their brethren the Priests and Levites to their service, and directed them in their courses: besides their was ordinary Priests and Levites to serve in meaner services, and to as­sist the Priests in Rule and Governing. This order of ru­ling and governing among the Priests, setled by God, did con­tinue throughout several generations of the Jewish Nation, and remained unaltered, though the Priests had contracted much corruption in the time of Jeremiah. He prophecied in the dayes of Josiah and of Jehoiakin, and of Zedekiah: in which time Hilkiah was high Priest; and so was Azariah, and so was Seraiah, who was put to death by the King of Ba­bylon at Riblah, This Prophet also makes mention of Pashur Ier. 52. 24, 27. Ier. 1. 20. Ier. 33. 15, 16, 17, 18, 19, 26, 21, 2 [...]. the son of Immer the Priest, who was a chief Governour in the house of the Lord: and of Maaseiah, and other ordinary Priests. And tells us from God, that al time should come, wherein God would multiply the Levites that minister to him.

This was that true rule observed among the Priests in the time of Jeremiah, which was established by divine Authority, and was not (as thou and others suppose) obtained by their maintenance or means.

Thirdly, Touching that horrible filthy thing, which the Pro­phet saith was committed in the Land; The Prophets words Ier. 5. 31. are very plain,

A powerfull and horrible thing is committed in the Land: the Prophets prophecy falsly, and the Priests bear rule by their means, and my people love to have it so.

That wonderfull horrible thing was the conspiracy or agree­ment of Prophets, Priests and people in evil: and thus it was, the Prophets prophecied lyes: the Priests upheld them in their lyes, and the people did wondrous well like of such lies: so it is exprest.

1. The Prophets prophecied falsly. Some of them prophe­cied Ier. 2. 8. by Baal; they were Idolaters: and they taught people to worship the Idol Baal: they taught a lye, to worship an Idol for the true God: and though some others of them professed the worship of Jehovah the true God, yet they uttered lyes in his name; promising to the despisers of the Lord, and to wicked Ier. 23. 16, 17. Ier, 8. 11. Livers, peace and safety, and so they hardened people in their wickedness. The sinne of the Prophets was, they prophecied falsly.

2. The Priests, saith Jeremiah, bear rule by their Means, so the words are rendred in our English Bibles; whereas in the original language, in which the Prophecy of Jeremiah was writ, the words are, the Priests take upon, or by the hand of them. The sin of these Priests then was this;

1. They ruled upon, or over the hand of them; that is, they took on them, to protect these false Prophets in their un­lawfull deeds: when (according to the Law) they should have been put to death, for speaking falshood, to thrust people out of the way, which the Lord their God commanded them to walk in: and the Lord threatens that these false Prophets shall be consumed; because they prophecied lyes.

2. They ruled, or took by the hand of them; that is, they by the help or instigation of these false Prophets, whom they countenanced, and with whom they had combined, took a tyrannical course, to suppress the true Prophets of the Lord. An Deut, 13. 5. Ier. 14. 14. 15. instance whereof is in the 26. Chapter; where the Priests as principal Actors, with the false Prophets their seconds, did speak to the Princes, and people, that Jeremiah was worthy to die, because he had prophecied against the City. And more­over the Priests by the hand or help of the false Prophets, (flatteringly magnifying them, and their rule, notwithstand­ing the corruptions therein reproved by the true Prophets) [Page 36] contained to rule the people, without amending in themselves what was amiss: and they boldly confirmed the plausible lyes of the false Prophets, by teaching also the people the same falshoods, and not to believe the true Prophets, who had threatned, that eminent dangers should befall them for conti­nuing in their sins: and therefore this Prophet Jeremiah com­plains that from the Prophet unto the Priest every one dealeth falsly. and that they healed the hurt of the people steightly. Ier. 6. 14, Falshood in teaching began by these false Prophets, and was continued by the Priests: For from the Prophets of Jerusalem is profaneness gone forth into all the Land: they handed first their lying Prophecies, which wrought profaneness: and Ier. 23 24. the Priests took at, or by their hands these lyes, and in teach­ing handed them over to the people, who imbraced and hugged them from them both. The sin of the Priests then in brief was, their protecting the false Prophets, and combining with them to destroy the true Prophets, and to delude the people by lyes and falshoods.

3. It is said that the people love to have it so. The sin of the people was their despising the holy Counsel, and divine Alarms to Repentance, which was given unto them by the holy Prophets of God: they counted their words as wind, vain, Ier. 5. 13. and of none effect: and they loved the flatteries of the false Prophets, and loved to have them and their Priests, to sooth them in their sins, by telling them falshoods pleasing and su­table to their liking, and especially this, That evil shall not come unto them. Ier. 5. 12.

Thou may now understand, that that horrible filthy thing which the Prophet saith was committed in the Land, was not the Priests bearing true rule; nor their having maintenance or Means: nor the peoples paying unto them their due mainte­nance or Means: for in no one place in his Prophecy, the Prophet mentions these in a condemnatory way: But it was the Prophets, Priests, and peoples agreeing in evil. The Prophets prophecying lyes: and the Priests upholding them in their Lyes, and seeking the destruction of the true Prophets, who gain-said their Lyes, and closing with these false ones inventing lyes to the people: and the people being well pleased with their Lyes.

Fourthly, Consider for what the Lord doth threaten to visit [Page 37] this people he saith twice in one Chapter, Shall I not visit Ier. 5. 9, 29 for these things, saith the Lord, and shall not my soul be aven­ged on such a Nation as this is? and we are plainly told in the same Chapter for what sinnes the Lord would do so. Namely,

1. For their deficiency toward judgement, in not executing it, and towards truth, in not seeking it, ver. 1.

2. For their hypocrisie under a pretence of piety committing perjury, ver. 2.

3. For their obstinacy, and not amending under their suffer­ings, and corrections, ver. 3.

4. For their Apostasie, Idolatry, and impudent common Adulteries, verse 7. for these God threatens to visit them, vers. 8.

5. For the infidelity in not believing Gods threatnings.

6. For their security though threatned.

7. For their slighting the true Prophets, who had threatned them, to be destroyed, by a Nation, mighty and ancient, whose language was unknown to them, and not understood by them, ver. 12, 14, 15, 16, 17.

8. For their revolting and rebellious heart, in forsaking the true God, and serving strange gods.

9. For their foolishnesse in not considering either Gods greatnesse, his mighty power, manifest in the world: nor yet his special goodness, manifest towards themselves, to be hereby moved, to fear him, verse 19, 20, 21, 22, 23, 24.

10. For their crafty circumventing others, unlawfully getting their states from them. And,

11. For their not judging aright in matters of judica­ture: the Lord saith, shall I not visit for these things, and shall not my soul be avenged on such a Nation as this, verse 26, 27, 28, 29.

These are the sins recorded, for which God doth threaten to visit that people: but paying unto Priests their due mainte­nance or means was no sin: for what God hath commanded to be done, and had not repealed, it was a Duty, and the not doing it; or the not paying maintenance to the Priests, had been a sinne: so also the lawful rule of the Priests was no sin, because it was appointed, and not reversed in Jeremiahs time: I say, as these was no sin, so the Prophet could not, and doth not threaten [Page 38] either the Priests, for receiving due maintenance from the people, or the people, for paying it unto them: neither doth he, nor could he threaten the Priests, for exercising that or­derly government, which by appointment was charged their Tribe to observe.

Fifthly, I now come to answer thy demand concerning my self, and concerning thy self, and concerning the Prophet.

Touching my self thou dost ask.

‘Art not thou one of them that beare rule by meanes.’

Answ. 1. If by the word meanes in this thy demand, thou understands that maintenance or portion of temporal live­lihood, which God and the Laws of my Nation allots me: then I must tell thee, that as there is no man on earth, neither worldly, nor Church-rulers, nor any other of any other sort of men, who can subsist in it, altogether without any tempo­ral maintenance or meanes: (as thou calls it) for substract from any, food and man raiment, and other necessaries befit­ting him to have, for the discharge of his calling in which God hath placed him, And he will soon be disenabled from per­forming both the acts of it, and from continuing among men in acting as a man: so I acknowledge, that while I tread upon the earth, I am and must be in the condition of all mortals, just as the Prophets were of old, subject to like passions as Iam. 5. 17. other men. I am not exempt from that ordinary state, suffer­ings, and way of temporal living in the world, to which God hath subjected all men. All men are Gods beggars, a compa­ny of indigent creatures, depending on him daily and hourly, both for the having, and for the continuing unto them, that temporal livelihood, which he thinks fit to distribute to e­very several man in his station; and therefore though I and other Ministers shall stand in need of all temporal things, which are necessary, for our temporary subsistence, as we are men, and for the performance of our calling, as we are Ministers ruling in the Church of Christ: yet neither thou, nor any o­ther, can justly blame us more then your selves or other other men, for having maintenance or meanes in our temporal [Page 39] condition. And it is a very false conceit that we rule in the Church, by maintenance or meanes, because we cannot with­out maintenance or meanes live in the world: For as a King rules in a Common-wealth, not by the revenues, mainte­nance, Eccl. 5. 9. or means, which he receives from his Subjects. Solo­mon saith a King hath maintenance from the field, as well as other men: the profit of the earth is for all, the King himself is served by the field: but a King rules by the Authority, wherewith he is invested from God, and by the Laws of the Nation over whom he rules: So likewise Ministers rule in the Church of Christ, not by that temporal means or mainte­nance, which God, and the Laws of the Nation hath appoint­ed them to receive: but by that Authority, which they have received from the Lord to rule, and by those Laws, which Christ hath prescribed unto them in his holy Word, to rule people by.

I answer then plainly to thy demand. I am not one of them, that bear rule by any temporal maintenance or meanes, though while I continue in the world, discharging duties, required of me as I am a man, and as I am a Minister of Christ, I shall need outward means or mainteance, as well as all other men shall have need of the like, while they live, and are to do duties as men, and as they are men in such callings, wherein it pleaseth God to imploy them.

2. I answer. If by the word means, thou understand by this thy demand the very same thing, which the Lord sent Jeremiah to cry against: then I directly answer: I am not one of them, that bears rule by the hand, help, or meanes of any false Teacher, which are in these our dayes. I neither do nor can (as the Priests against whom Jeremy cried did and could) protect any of them in their falshoods. I never was magni­fied by any such, as the Priests were, of whom Jeremiah speaks in his fifth Chapter. I never did conspire with false teachers (as did the Priests foremention) either in persecuting and sup­pressing the true Ministers or Teachers of Christ, nor yet in teaching (as these Priests did) falshoods unto the people, and therefore I am not one of them, who bears rule by means, accor­ding as the Prophet understood, and as all ought to understand, the meanin [...] of the word means, in that place of the Prophet to which thy demand relates.

Touching thy self thou asks.

‘I in holding up such, do I obey the Prophets Voice.’

Answ. The people in Jeremiahs time, holding up their Priests in their due maintenance, was in that act no wayes at all disobedient to any voice of the Prophet: but they were obedient unto Gods command, which no holy Prophet durst condemn them for: and so if thou hold up the Ministers of Christ set over thee in the Lord, in paying unto them their dues, which both God and mans Law requires, should be paid unto them, thou dost not in so doing, disobey any voice of the Prophet, in that particular: for in his Prophecy, he no where forbids paying unto Priests, their due maintenance of tithes and offerings; neither doth condemne any people for doing so.

But if thou art one of those, who will not believe the word preached by faithful Ministers: but will slight them, and not endure the sound doctrine which they teach, believing and loving rather, the flatteries and falshoods of those false teach­ers, whom thou heapest to thy self: if thou wilt turne from 2 Tim. 4. 3, 4. the truth, and be turned unto the fables or lies of those false teachers: I say that then thou art like those people in Jeremiahs time, [...]ho would not obey his, and other true Prophets voice, Ier. 5, 12, 13. calling upon them to repent: neither would they believe their threatnings: but loved rather to hear the false-prophets and corrupt Priests, who taught them lies, and secured them in Ier. 7. 4. & 8. Ier. 5. 31. Ier. 6. 10. their sins; they loved to have it so: but cared not to hear of the sinnes, and to be taught the feare of the Lord: the word of the Lord was a reproach unto them, they had no de­light in it.

Thou asks further touching thy self.

‘Or am I one of the foolish people, who have eyes and see not, have ears, and hear not, without the fear of God, holding up such as bear rule by means.’

Answ. The foolish people of whom Jeremiah complains, are [Page 41] therefore said to have eyes and see not, eares and heare not, Ier. 5. 21. and not to fear God, not because they did hold up these their Priests, who bare rule by giving unto them that due maintenance or meanes, which was prescribed by God; for the Prophet doth not speak of any such thing, or of any such reason, of that peoples foolishnesse, but they are said to have eyes and see not, to have eares and hear not, and not to fear God; because that people was such, who took no notice of things apparent to their eyes, and which was taught them by the hearing of the eare, sufficient to convince them that God only was to be feared, served, and observed. They might see the greatnesse Ier. 5. 22. of God in his workings in the world, restraining the motions Psal. 89. 9 and commotions of the mighty waves of the Sea: they might see the goodness of God, in his merciful workings towards them­selves, giving unto them the former and latter rain in season, Ier. 5. 23, 24 and reserving unto them the appointed times, of their earth­ly incomes. They also might have heard continually from the true Prophets and holy Levites mention of the Lord, and abundant motives to feare or serve him only: and yer they wilfully refused to regard and consider of it, in their heart: having an heart revolting, unresolved to fear God, and minde what was for their spiritual good.

Now if thou art one, who is obstinate and resolved in heatt to shut thine eyes from minding Gods greatnesse and wonder­ful workings in the world, and his goodnesse towards thy self: and if thou art determined in heart to shut thine eares Act. 20. 21 from all holy perswasions, tendred by his publick servants, whose office it is to preach repentance towards God, and faith towards our Lord Jesus Christ: then I pronounce it, that thou art like one of those foolish people, which in Jeremiahs time had eyes and see not, and eares and hear not, and which were without the fear of God. And if thou art such, repent in time, least the Lord withdraw from thee (as he did from Ier. 5. 25. and 29. them) those good things which he affords thee, and come to visit thee, and to be avenged, for thy being like a people, who loved to cast off his feare or service, and to continue in profanenesse.

Touching the Prophet thou asks.

‘Did not they look on Jeremiah, as on one being de­ceived, and was he not cast into prison and dungeon? Did not the Priests and Princes say he was worthy of death?’

Answ. Jeremiah was a true Prophet of the Lord, and he oft denounced judgements against the whole Land, against Hierusalem, and against the Temple therein: but the false prophets to please the people, prophecied otherwayes, and the people believed rather the lies, uttered by the false, then the truths which were spoke by the true Prophets; being ve­ry Ier. 5. 12. confident that evil should not come upon them; and they finding that judgements threatned by Jeremiah was not spee­dily executed, did continually mock him: The Word of the Lord (said he) was a reproach unto me, and a derision, dai­ly. Jer. 20. 8. Thus the true Prophet was accounted as one who was deceived.

Moreover Jeremiah was falsely accused, for intending to fall Jer. 37. 13, 14, 15. to the Caldeans: and the Princes believing the accusation did cast him into prison.

And upon the Princes petitioning against him, that he Ier. 38. 1, 2, 3, 4, 5, 6. weakned the hands of the men of War, and the hands of the people, and sought not the welfare of the people, but their hurt; he was let down into a dungeon, wherein he did sink in the mire.

Lastly, we also read that the Priests, and the Prophets, and all Ier. 26. 7, 8 9, 10, 11. the People having heard his threatning Sermon, that God would make the Temple like Shiloh, and the City a curse to all the Nations of the Earth, they took him, and said, he should die, and the Priests and Prophets spake to the Princes, and to all the peo­ple saying, this man is worthy to die, for he hath prophecyed against this City.

By what is related, thy three demands, which concerne the Prophet are easily answered: namely, the people did look up­on Jeremiah, as on one being deceived: he was cast into Pri­son and a Dungeon: And the Priests and false prophets said, he was worthy of death: and the Princes petitioned that he should be put to death.

I list not to conjecture what thy ends should be in questioning these things concerning the Prophet: but I am sure the questions are to small purpose, either in dependency on, or in referency to the things at first demanded, in this thy fourth head of demands: unto which thou hast now from me a compleat answer.

CHAP. V.

Thy fifth Head of Demands, is as followeth.

‘ARt not thou one of them that divines for mony, and teaches for hire; and if I will put in thy mouth, thou will preach peace to me? if I will not, thou will pre­pare War against me. Did not such bring the people all on heaps, yea Hierusalem? Did not God say night should come on such; and was not Micah full of the power, and full of the Spirit, to declare unto them their sinne, and transgression; And is it not a sinne and trans­gression now? answer me.’

Answ. The Prophet Micah, Chap. 3. Ver. 11. condemnes such Prophets who divined for money, and such Priests who taught for hire: we have out of holy Scripture this account of them, what they were. Micah saith that these prophets Mich. 3. 5. were such, who made the people to erre; who did bite with their teeth, who cried peace: who prepared war against them, who did not put into their mouth. The meaning is: they taught errours; they did teare the true Prophets with their teeth, in their railing evil language, uttered through the teeth: they flattered and soothed people in their sins, promising them peace: they sought to trouble them who did not enter­taine, and feast them, and did not comply with them in what they said, and applaud their sayings. These were the men, who in Micahs dayes prophecied for money: they would [Page 44] in their prophecyings forbear to speak any penitential word, Mich. 2. 6. which humbles and shames sinners: and they would for mo­ney speak presumptuous, or licentious words, to encourage Mic. 2. 11. people in sinne, and particularly in their drunkennesse or excesse, and it is certaine that the Priests who taught for hire, were only unfaithful and corrupt Priests, who being uncontent with their portion of Glebes, Tithes and Offerings, which God had appointed, should be assigned unto them, they would also be hired, to speak what pleased the people, and justified them in their sins: making them believe, that Gods Word did as well approve of the profane, and uncleane, as it did of the holy Eze. 22. 26 and clean, not shewing the difference of them.

To thy question then: ‘Art not thou one of them, who divines for money, and teacheth for hire.’

I answer, I am not any such man who doth so: thy supposal that I and other faithful Ministers have done so, is most unjust: for we make not our people to erre, as did the false prophets of whom Micah speaks, by teaching them lies and falsehoods; we do not raile upon, and speak all manner of evil of the faithful Ministers of Christ, as the false prophets did of the true Prophets of the Lord, tearing them with their teeth, and smiting them with their tongue. We do not flatter and sooth people in their sins, as did these false prophets: we do not (as these false prophets did) seek to vex those, who do not afford us entertainment, and embracement. We do not forbear (when a just oceasion is offered) to rebuke our people sharply, and to make them ashamed of sinne. We do not speak licentious, or presumptuous words, to encourage people in their sinful­nesse, as did the false prophets: we do not countenance any false teachers, nor yet for base gaine (as did the unfaithful corrupt Priests) seek in our teachings to please, and justifie peo­ple in their sinful courses: For we speak not to please men, but God, who trieth our hearts: we dare do nothing against the truth, but for the truth. God hath appointed us his servants 1 Thes. 2. 4 in office, to preserve holy knowledge, and to dispense it to his people. We are no hirelings of any mortal creature: nei­ther will we be hired for any worldly considerations, either to betray, or to belie Gods truth: though oppositions and hatred [Page 45] from worldlings proves to be our portion, for our preaching for Christs sake the truths of Christ.

And be it known unto thee, and to all the world: that though I, and other faithful Ministers of the Gospel, have from God, and the Laws of the Nation tythes allowed unto us, from whence money arises for supply of our temporal needs; yet tythes and money arising thence, is not the scope, and end of our teaching. We are thankful unto Christ for providing for us in this manner: whereby we are freed from many di­stractions in his service, and from avocations from it, where­with other Ministers (as they complain) are cloyed, who must ride far and wait long upon Treasurers, and other men for their Salary. We preach not for tythes, and money accruing to us thence, but out of love to Christ Jesus our Master, and out of conscience to discharge faithfully our calling and duty, and out of compassion to our people to save them from death, to gaine them to Christ, and to turn them from the power of Satan unto God. For this it is we labour and preach, spending our selves, and being spent in study and preaching, not seeking theirs, but them: Neither count we our life dear unto us, so we may finish our course with joy, and the Ministry, which we have received of the Lord, to testifie to our people the Grace of God.

We well know; that if we would make money our end, and aime in this world; there are other courses advantagious and enough contentive, to be took, forgetting that: and not this course of consuming our selves from morning to night, and many times in the night, in study, in tiring our spirits, in mourn­ings of our soules in secret, for the obstinacy, of un­ruly, unteachable, ungodly and unconscionable sinners, who care not how uncivilly, unjustly, and fraudulently they with­hold from Christ our Master, their duties, and from us, his ser­vants, their dues and rights; briefly we preach not for money, but for the good of our people, that they may be stamped with Gods image in Christ, and may not prove reprobate silver, re­jected of God. We do not preach for hire (though God giveth it unto us) but to bring people to partake of the inheritance of the Saints in light, with God, and with Christ, for ever and ever.

To what thou writes which concerns thy self, and my self: namely,

‘If I will put into thy mouth (sayest thou to me) thou will preach p [...]ce to me: if I will not, thou will prepare war against me.’

I answer. I am by Calling a Minister of the Gospel of Christ, and therefore am a professed souldier of Jesus Christ, as all o­ther 2 Tim. 2. 3 faithful Ministers are: I must then continually war against the sinnes, and errours of the times, and places, where I live: and fight against the powers of darknesse, which seeks to cor­rupt, and take captives the souls of men. I must and will de­nounce Gods judgements against wilful and obstinate sinners, that they may throughly understand, that there is no peace for them: For there is no peace, saith my God, unto the wicked. Isa. 57. 21. And though false Teachers will speak peace, to those people in their sins and errours, who are bountiful unto them: yet be thou well assured, that no bounties or contributions from thee, or from any other, shall stop my mouth, from uttering faithfully, the messages of the Lord, against those very sins and errours, wherewith I shall at any time finde either thee, or any other of my people to be tainted. Perhaps thou calls my preaching against them a preparing warre against thee: but I contest not against thy person, but against thy corruption; I must lift up my voice like a Trumpet, to shew my people their transgression and their sins: and I will not be bribed by any either to hold my peace, and be silent: or to speak unto you peace, thereby to encourage you, in any of those abominations, which you resolve to follow.

What is in this fifth Head of demands further writ, is this,

‘Did not such bring the people on heaps, even Hierusalem? Did not God say night shall come on such? and was not Micah full of power, and of the Spirit, to declare unto them their sin? and is it not a sin and transgression now? Answer me.’

Answ. It is already proved out of the Prophet, that the false [Page 47] prophets would for money, speak words to embolden people to continue in sin: and that the corrupt Priests would be hired to teach what pleased the people, and what justified them in their sin; therefore thy Questions will easily be answered.

1. Thou asks: ‘Did not such bring the [...]eople on heaps? even Hierusalem.’

Answ. The Lord doth by Micah threaten, that for these sins of the false prophets, and of the corrupt Priests, and for the sins of the Princes: Zion shall be plowed as a field, and Hieru­salem Micah 3. 11, 12. shall become heaps. Without all doubt the sinne of these false Prophets, and corrupt Priests in teaching lies and errours, and things tending to encourage them unto sin, and to be secure, having sinned, is a Land-destroying, and a City-ruining sin.

2. Thou asks. ‘Did not God say, that night should come on such?’

Answ. The Lord said concerning these deluding and sedu­cing prophets: that night shall be unto them, that they shall not have a vision: that it shall be dark unto them that they shall Micah 3. 5, 6, 7. not divine: that the Sun shall go down over the Prophets: and the day shall be dark over them; that they shall be ashamed and confounded, and cover their lips. The Judgements threatned to befal these false prophets, are these. 1. A dark night of trouble and cala­mity shall come upon them, when they shall neither have any vision, nor any ability to Divine. 2. The Sun of their prospe­rity shall set over them, and the dayes of their living shall be dark or dreadful. 3. God will discover it, that notwithstanding their former pretences, to have vision, and the light of Divine revelation, that they were b [...]inde, leaders of the blinde to de­struction, instead of leading them unto salvation. 4. They shall be exposed to such shame and confusion, that they shall cover their lips, not daring to speak boldly, or at all, as they wont to do: by reason of griefe, for that contempt, and con­fusion, which shall be on them. It is certaine that God will punish false teachers with a night of contempt and confusion.

3. Thou asks: ‘was not Micah full of power, and full of the Spirit, to declare unto them their sin and transgression.’

Answ. The Prophet Micah tells us so in this manner; but truly I am full of power, by the Spirit of the Lord, and of judge­ment, and of might, to declare to Jacob his transgression, and to Israel his sinne. Micah having set forth the faults of the false prophets, shews in the eight verse that his own condition stood Mic. 3. 8. in a full opposition to theirs: but truly saith he, I am full of power, &c. as if he had said, you have heard what your false prophets and teachers were: they were full of coveting your wealth, by the spirit of the world raigning in them, whereby they were stirred up to prophecy; but I am full of power by the Spirit of the Lord: his Spirit stirred me up, powerfully to pro­phecy. They were full of errour, calling evil good, applauding people in their sin: but I am full of judgement, full of a dis­cerning Spirit, to discover your evils and sins justly reprovable. They were full of dastardlinesse, fearing to discontent the peo­ple, by telling them that they sinned: but truly I am full of might, full of the Spirit of courage and boldnesse, not to fear their faces, in laying open their sins, and in threatning them for it. Thus it is clear, that Micah was full of power, by the Spirit to declare unto the P [...]inces, to the false prophets, to the corrupt Priests, and to the deluded people, their sins, and their transgressions. Even thus the faithful Ministers of Christ are full of zeal, judgement, and boldnesse, freely to charge home any sort of men, with their sins and errours, in their discharge of their Ministerial duties.

4. Thou asks: ‘Is it not a sin, and transgression now? Answer me.’

Answ. It is in these our dayes, without all controversie, a sin and transgression, in all them, who pretend that they are extraordinarily sent of God to teach, if they make money and enriching themselves, the scope and end of their teaching: as it is a sin and heinous transgression also in them (as it was in the false prophets in Micahs time) to teach the people errors, and to give them incouragements in their sin; and it is a sin and transgression likewise in such, who profess themselvs to be the standing officers in the Church of Christ, for dispensing holy things, to be uncontent with that maintenance, which God and the Laws of the Land, hath established for them: and to be hired for filthy g [...]ine, to preach [Page 49] what is most pleasing to a corrupt people, and what will help them to justifie themselves in their transgressions. This is as vil'd, as abominable, and as filthy a sinne in our times, as e­ver it was in those false prophets, and corrupt Priests who li­ved in Micahs time.

Because thou very peremptorily bids me answer thee, whe­ther it be not a sin and transgression now: as if thou did think, that I do not account such doings to be a sin: or as if I and other faithful Ministers, who take tythes, were therefore guilty of such doings, because we take tythes.

I answer. I and other faithful Ministers of Christ, who take tythes, are no more guilty of any such doings, which were done by the false prophets, and corrupt Priests (which Micah relates) Mic. 1. 1▪ Ie [...]. 26. 18. by our taking tythes; then were the holy Levites by their taking tythes, who lived in Micahs time, and he prophecyed in the dayes of Hezekiah; of which Levites the Holy Ghost hath gi­ven 2 Chron. 29. 34. this testimony: the Levites were more upright in heart, to sanctifie themselves then the Priests: therefore as I am clear from all the particulars, which was done by the false prophets, and corrupt Priests in Micahs dayes; and have also plainly told thee, that such doings, is a sinne and a transgression in our dayes, as well as it was then: so give me leave to tell thee (if thou already knows not) who in these our dayes, are those false prophets, who teach or divine for money: and who those corrupt Priests are, who teach for hire; that thou may not joyne with these wicked men, in charging such faults on me, and other faithful Ministers of Christ, whereof not we, but them­selves are notoriously guilty. Know then,

1. That there is a company of false prophets, Enthusiasts, self-making teachers in these our dayes: they pretend they have new lights, the only revelations of God: and therefore that they are sent from him, to teach the people: but they make them to erre: and they do raile on, and revile the Preachers of the Gospel: they cry peace and applause to all their followers: though they know that many of them speak evil of Dignities, and disorderly leave their callings, and run about in Countreys; these false teachers also disdaine, and destroy, and damne all those people, who (as they think) are not for them and their wayes. And in their speakings (as I have it told credibly from [Page 50] some, who have been well acquainted with them:) they speak not one word tending to mortifie the seed of evil, which is in the heart, whereby it might be shamed and humbled in the sight of God, and much of their multiplied words is, to bid their followers detein their tythes, and not hear Ministers, whom they call Priests. Such teaching doth wonderfully please men carnally and worldly-minded; and so greedy are such teachers to drain to themselves maintenance, that some of them by ra­king together summes of money from the benevolences of their followers, have been suddenly enriched: and after a short while of continuing in this their course, have become purchasers of something considerable. These false teachers looking after their unlawful and sordid gaine, and getting, do very suitably resemble the false prophets, who did divine for money, of whom Micah complained.

2. Know that in these our dayes, there are a sort of men, who are the Priests of the Romish Church: who may very well be pa­rallelled with those unfaithfull, covetous, and corrupt Priests which were in Judah, for they tolerate, and teach for money things truly abominable; the annual rent paid from Curte­zans to the Pope of Rome, for suffering their open stews; their many dispensations for money, with times of marriage, with a­dultery, with incest, with perjury, with murder, with theft, and other enormities: their sales for money, of pardons for sins com­mitted: their grants for money, of indulgences to commit sin: their many superstitious inventions of auricular Confessions, of Satisfactions, of Purgatory, of several Limboes: their injoyning of Pilgrimages, and oblations at the shrines, and relicks of Saints, with their many other devises for money. All these proclaime them to be a covetous brood, not unlike those Priests against whom Micah complained, that they taught for hire.

Now as the Prophet Micah himself, and Isaiah, and the other holy Prophets, and the holy Levites (before spoke of) who all li­ved in the same time, were no wayes guilty of those gainings whereof Micah complained: So I and other faithful Ministers of the Word, are not at all concerned in that greedy guilt of teaching for hire, and preaching for money: wherein the false prophets, and corrupt Priests were of old, and are now also very faulty. Enough is said to thy fift Head of Demands.

CHAP. VI.

Thy sixt Head of Demands is thus exprest by thee.

‘ARt not thou one of them that seeks for the fleece: and hath made a prey upon the people in this cloudy and dark day? and with force and cruelty ruled o­ver them? Doth not the Lord say, he will seek his sheep, and gather them from your mouths, and feed them upon the tops of the mountaines; even I will do it, saith the Lord God, Ezek. 34.’

Answ. Thy surmise, that I am like one of those evil shep­herds, which was in Israel is most unjust, though Ezekiels complaint against them, be very just. That the truth herein may be better cleared: I will

1. Declare what that was, for which the Prophet doth blame them. 2. I will answer to thy demand, which seemes to inti­mate, that I am taxable for those very same miscarriages, for which the wicked shepherds in Israel were blamed by the Pro­phet. 3. I will answer to what thou demands, touching the saying of the Lord.

First know, that Ezekiel in the 34. chapter quoted by the in­veighers against the evil Shepherds of Israel. These shepherds were their wicked Princes, and their wicked civil Governours, and their wicked Priests, their Church-rulers. Both are called shepherds in several Scriptures; and there are some passages in that Chapter, which of necessity must be meant of the one sort of Shepherds as well as of the other. The Prophet from Ver. [...]. God doth denounce a woe against them for feeding themselves, and for not feeding the flock. Their greatest fault was, they regarded themselves, and did not regard their duty, and particularly that which concerned the flock committed to their charge.

Their regarding themselves is in this wise expressed by the Prophet: Ye eate the fat, and ye cloath you with the wool.

In these words (ye eat the fat) the Prophet shews that wicked Priests, called shepherds, sinned in feeding themselves with that delicate, excellent, and choise food, the fat, which God had forbid them to eat: for God had made it a perpetual Statute in Israel, for all their Generations throughout all their Lev. 3. 17. habitations, that no Israelite should eat the fat: and that whosoever did eat it, he should be cut off from the People. Lev. 7. 23, 25 These wicked men would for the satisfying of their own bel­lies disobey Gods command; and by that act manifested, that they made their bellies their god; and this sinne was the more heinous in these wicked Priests, because they had a special Lev. 3. 14, 15, 16. charge to burn the fat: but being uncontent with that porti­on of the shoulder and breast, and other things of offerings, which was allowed unto them from God, and being addicted to fair finely, and to satisfie their liquorish taste, they (con­trary to the Law of God) would have the fat to eat, which was as unlawful for them, as for any other Israelite. It 1 Sam. 2. 13, 14. seemes they would herein imitate, Hophni and Phinehas, the wicked sons of Eli, who would not burn the fat, but would have it with flesh to rost, and by violence took it: they are blamed for eating fat contrary to the Law, and it was a robbery from the holy offerings, made by them which they ought not to have done.

Again, in these words (ye cloath you with the wool) or ye put on your selves with wool, but feed not the flock: The Prophet blames them for regarding their cloaths more then their calling: for minding the arraying themselves with wooll, ra­ther then their discharging their duty to the flock, or their service in the manner which they ought: for it was the duty of the Lev. 6. 4, 23, 32. [...]zek. 44. 17, 18, 19. Priests, to be clad in linnen garments, and to have no wool come upon them, causing sweat when they were to performe holy service, in the inner Court: and as soone as that ser­vice was ended, they were to put off their linnen garments, and to lay them up in appointed places, and to put on their com­mon apparel: but it seemes that these wicked Priests (here called shepherds) were loath to put off, and put on several garments, in their feveral services, as it was injoyned them; [Page 53] they would officiate altogether in their common garments: and though God was pleased, during only some unsettlement of Zach. 3. 3, 4, 5. his people, after their return from Babylon, to dispense with the using various garments, in several services: yet before the peoples captivity, while the Church continued setled, God was displeased with the omitting it, counting it a breach of his command, and one of the prophanings of his holy things, even of his Ordinance, as he complaines both in Jeremiah Ier. 23. 11. Eze. 22. 26 and Ezekiel, who lived in the same time, the one at Hieru­salem, and the other among the Captives, who went with King Eze. 1. 1, 2. Je [...]o [...]akin into captivity, Thus these wicked Priests regarded themselves, and did not regard their flock.

Their not regarding the the feeding of the flock, is expressed by the Prophet, who plainly sets down their demeanour both towards the sound, and toward the distempered part of the flock.

Their behaviour towards the sound part of the flock is thus related: ye kill them that are fed.

Some (by them who are fed) understand such, who were rich in temporals: whose death was wrought in these times, by the wicked Priests and false prophets, instigating wicked Prin­ces (prone enough thereto) to slay or kill them, all these sha­ring in the goods took from those, whom by unjust judgements and wicked force they had put to death. It is certaine that the Princes of these times were covetously affected, and there­fore also bloodily minded. Behold, saith the Prophet, the Princes Ezek. 22. 6. of Israel every one of them were in thee (he speaks of Hie­rusalem) to their power to shed blood. And againe, her Princes ver. 27. in the midst thereof are Wolves, ravening the prey to shed blood, and to destroy souls (that is to root out their persons) and to get dishon [...]st gain; and it is certain, that the wicked Priests and Prophets did solicite these Princes, to put to death some, as men seditious, rebellious, and enemies to the publick wel­fare, Ier. 26. 11. and 23. who opposed them: they petitioned that Jeremiah should die: and the Prophet Ʋrijah was at that time by the Kings command, slaine by the sword; and it is most certaine that the false prophets (with whom the wicked Priests did in ma­ny things conspire) had an hand both in the death, and in taking also of the wealth of many slaine in those times. The Prophet saith there is a conspiracy of her Prophets in the midst Eze. 22. 25 [Page 54] thereof like a roaring Lion, ravening the prey, they have de­voured souls (that is, destroyed persons) they have taken trea­sure, and precious things, they have made her many widows in the midst thereof; and it is very probable that the wicked Priests (called here shepherds) were guilty in partaking with those rave­nous murders, seeing they are by the Prophet charged to have killed those of the flock, who with wealth were thick or well fur­nished.

Others understand by them who were fed, such of the flock, who had been formerly well taught by the holy Priests, gra­cious Levites, and good Prophets, and had thickned or thri­ven well by their Doctrine in the knowledge and understanding of Gods Law. These were killed by these wicked shepherds, (who had no natural care of the good of the flock) partly by their starving them, in not affording them vision, to keep Pro. 29. 18 them from perishing: and partly by poysoning them with errours, and lying falshoods which they frequently taught in those days, in perverting the Word of the living God, and violating Ier. 23. 26. Eze. 22. 26 his Law.

Now whether it be understood, that these wicked shepherds had an hand, in actual dispatching the well-fed of the flock, from their temporal lives and livelihoods: or that they only slew them in their spirituals, by depriving their soules of its necessaries, and by poysoning them, with corrupt abominations; it is plain, that their demeanour was very wicked towards those of the flock, who were sound.

Their carriage towards those of the flock, which was distem­pered, is related to be evil enough in general to them all, & very evil in many particulars to some of them; for thus the Prophet writes. The diseased have ye not strengthned, neither have ye Ezek, 34. 4 healed that which was sick: neither have ye bound up that which was broken: neither have ye brought againe that which was driven away: neither have ye sought that which was lost: but with force, and with cruelty have ye ruled them.

In these words the Prophet indites these wicked shep­herds, for not exercising those acts of their calling, which the distresse of their flock called on them to performe; as namely.

1. Some of their flock was diseased or languishing thorough [Page 55] the afflictions and discouragements of these times: by these their souls were made feeble and faint, as sheep are fainted and weakned by the Suns scorching heat: and yet these shep­herds used towards them not one word of strengthning instru­ction, and encouragements to uphold their spirits from sinking under sad discouragements; but they rather added affliction to their affliction, for in this Prophet, God speaks thus unto some, who taught in those Times: With lies ye have Eze. 13. 22 made the heart of the righteous sad, whom I have not made sad.

2. Some of the flock was sick in and with sinne: sinne had wounded and hurt them; and yet these wicked shepherds spake not unto them any wholsome, sound, or healing words, whereby they might have been thoroughly healed: that which they spoke, did heal the hurt of the people slightly, speaking Ier. 6. 14. unto them peace, peace, when there was no peace; yea, what they spake, did not help to cure, but to encourage them rather in their continuance in sins; for God in this Prophet speaks thus to false teachers: ye strengthned the hands of the wicked, Eze. 13. 22 that he should not returne from his wicked way, by promising him life.

3. Some of the flock was broken, or loose joynted, with distresse in spirit, partly with mourning for their own sinnes and the abominations of others, and partly with their own perplexed irresolutions what they should do; whether they should flee: to which the false prophets in their teaching Eze. 13. 20 sought to presse them: and these wicked shepherds spake not one word of comfort, tending to binde up their broken hearts, and satisfie their disquieted spirits, whereas the true Prophets Isa. 40. 2. did it with consolations from God: speaking to them comfor­tably, even to the very heart, assuring them that the humble and Eze. 9. 4, 6. contrite had their sins pardoned, and that in the general desola­tion, their persons should be spared.

4. Some of the flock was driven away, partly by the force of Satans temptations, from truth, and holinesse, into errours and sinnes: and partly by wicked mens violent persecutions, Ier. 26. 21 into other Nations: we read that the Prophet Ʋrijah, was out of fear forced to slie into Aegypt: yet these wicked shepherds spoke not one word of conversion, tending to bring the flock back to the acknowledgement of the truth, and to the forsaking [Page 56] of their sinnes, neither did they speak any one word, for redu­cing home to dwell in peace and safefty any of those, who were cast out of their homes, and the land of their Nativity, by their brethren, for Gods Name sake. Isa. 66. 5.

5. Some of the flock was lost in sinnes by their own fol­lies, and the bad examples of the wicked Princes, Prophets, and Priests, whom they followed: and yet the wicked shepherds did not seek or use any means to reclaime them from their transgressions, or to restrain them in them: but they did in­courage them therein, by justifying (in their teachings) those lies of the false prophets, whereby the people was hardened in sinne, and so continued lost in the ditch of corruption, into which they were slidden. Moreover some of the flock was lost, in forsaking God, and in serving Idols, on mountains and Eze. 8. 5, 6 7, 10, 11, 14, 16. on, hills, and at Hierusalem, at the Gate of the Altar, at the doore of the Court, at the door of the Lords House, at the door of the Temple of the Lord; and yet we do not read that these wicked Priests or shepherds did seek to restraine any Idolatries, any where in the Land: or that they sought to bring back unto the true worship of God any, either of the Princes, or of the people, who were lost in being plunged in idolatrous and superstitious abominations.

6. The Prophet sets out their evil carriage in general to­wards the flock in these words: But with force and cruelty have ye ruled over them. These wicked Priests (called shep­herds) domineered unwarrantably over the people: they vio­lently constrained them (besides what was their dues, and commanded by Gods Law to be given unto them) to grant them what they exacted, and that both when and how they 2 Kin. 24. 4 Lam. 4. 13 pleased: yea, and with fierce cruelty, by the help of wicked Princes, as bloody as themselves, they shed the blood of those who would do nothing but what was just and right: the con­sideration Jer. 23, 10, 11 Lam. 4. 14 Ier. 23. 11. whereof made Jeremiah say; that their course was evil, and their force not right, for both Prophet and Priest are profane: they became prophane by polluting themselves by blood, as well as by their polluting of Gods Ordinances, and by working wickedness in his house, and Ezekiel saith, that they ruled the flock with force and cruelty; they rigorously tyra­nized over their persons and states, making their lives bitter un­to them, and forcing some of them out of their lives, that they [Page 57] might get what they injuriously gaped after in their states: thus he who departed from evil was made a prey, and these wicked Isa. 59. 1 [...] shepherds, not caring for their flock, did in this manner, like ravenous Wolves, prey on it.

The doleful event of this ill usage of the flock by their wick­ed shepherds, was the scattering them, and exposing them to be devoured or destroyed in all lands, whether they were driven, and whether also they were scattered in the dark, and cloudy day of the Nations publick calamities and utter deso­lations.

By all this which hath been said, thou and any who reads the thirty fourth Chapter of Ezekiel, may perceive, that the evil shepherds therein mentioned, are blamed by him for these faults.

1. For their violating Gods Ordinance, which forbad them to eat the fat, and to weare wollen, in some parts of his service, both these they did.

2. For their killing some of their flock, in their temporals, by procuring their death, and by actually poysoning their souls, with teaching lies and falshoods.

3. He blames them for not regarding to discharge their duties towards the flock: they did not teach any thing, which tended to strengthen the weak, and to heal the sick souls: or to comfort the distressed, or to convert transgressors, or to perswade to a kinde and gentle recal of the banished, or to reclaime any to reformation, or to restrein idolatrous and superstitious inven­tions and practices.

4. He condemns them for their tyrannical domineering over the flock, and for using them cruelly.

These were the things which the Prophet condemned in these wicked shepherds: but their taking of their dues allotted un­to them in offerings, and in tithe fleeces, and other things tithable, which was assigned them, was no sinne at all, because God had appointed it: neither is it in any place reproved or spoke against by the Prophet Ezekiel: neither durst he do so, be­cause he durst not speak against any standing Ordinance of God: such was tithes and offerings in those times to be paid unto the Priests and Levites.

I have now done with shewing thee what that was for which the Prophet Ezekiel did blame those evils shepherds.

Secondly, I am to answer thy demands, which concerns my selfe; thus thou writes.

‘Art not thou one of them that seeks for the fleece: and hath made a prey upon the people in this cloudy and dark day, and with force and cruelty ruled over them?’

Answ. The wicked shepherds or Priests (of whom the Pro­phet speaks) being uncontent with the tenths and offerings allowed to them, did seek to have also a share in those fleeces, and other goods of the people, which was the ninth part, which God ordained that the people should possesse. And these Priests would by violence and tyrannical cruelty (as hath been shewed) wrest from the people, what was undue unto the Priest. I am neither one of those, nor yet like any of these, who seeks to have from people, either fleeces, or any other goods which is not due to me; but truly I am like one of those holy Levites, and religious Priests (in those times) who did onely seek and look after their dues of tithe fleeces, and other tythes, from those who were to pay it unto them; and as it was in them no sin to do so, no more is it in me or a­ny other faithful Minister a sinne, to demand, and seek after, and receive that which is our due (as tithes are) God and the Laws of our Nation, having allotted them unto us. There is neither illegality, nor any iniquity in that act, for which we can be justly taxed: though both injustice and iniquity was in the wicked Priests in taking and wresting from people unlaw­fully that which was the peoples, and was no wayes due un­to the Priests.

2. To the other part of thy Demands, which is,

‘Art not thou one of them that hath made a prey upon the people in this cloudy and dark day?’

I answer. I have not made any kinde of prey upon any one of the people, either in the cloudy and dark day of our Na­tions late Civil Warre and calamity: or yet in any other day whatsoever.

There is a twofold kinde of prey, which men make upon one another. 1. All the spoile, which (in a time of peace, when Isa. 10. 1, 2 there is no warre) is got by unjust acts, and unlawful arts, is Eze. 38. 12 13 called a prey. 2. All spoile took in war by enemies, or from enemies is also called a prey.

The people (of whom the Prophet in the 34. of Ezekiel speaks, that they were made a prey) were both wayes preyed upon in the dark and cloudy day of the Nations calamity and captivity. In all the former part of that day (which began at the first declination of the State, and ended with their captivi­ty) the people of the Land endured great and unjust taxations, oppressions, persecutions and spoilings, from their Princes and other Rulers, from their wicked Priests and false prophets. Je­hoiakim taxed the Land, and exacted silver and gold of every 2 King. 23. 35. Ier. 26. 20 Eze. 22. 27 Ezek. 45. 8 9 one of the people of the Land, according to the taxation: and he slew Ʋrijah the Prophet. The Princes also in that time was exceeding covetous, shedding blood to get gaine: they op­pressed and exacted on people, spoiling them; yea and the wicked Priests and prophets were also covetous, to have from people deceitfully and cruelly, what did not legally belong unto them: from the least to the greatest of them, every one was Ier. 6. 13. given to covetousness: and from the Prophet to the Priest, eve­ry one dealt falsely; thus that people was made a prey upon before their captivity.

In the latter part of that cloudy and dark day of sufferings, which was at their captivity: these people were then made a prey by Heathens; both by those who led them captives, the Chaldeans; and also by the neighbouring Heathens, who help­ed on that captivity, as be the Edomites, who laid hands on Obadiah 13. 14. their substance, and did cut off those who did escape: yea, they were then made desolate, and were swallowed up on every side, becoming a prey, and derision to the residue of the Heathen that were round about.

In this manner, and no otherwise (that I read of) did these peoples own Princes, Priests and false prophets, and their ene­mies make a prey upon them, in the day of their sufferings and utter suppressing.

To thy demand I truly say: I have not to my knowledge, by any unjust act, or unlawful arts, in the times of peace, got any thing from any of the people, which was justly theirs: neither [Page 60] have I in the times of the late wars took from any by violence, or force, or any other unlawful course, any thing, which was justly theirs to possesse: and therefore I am not one of those, nor like one of those, of whom the Prophet spake, who made a prey upon the people in the cloudy and dark day of our Na­tions, troubles and tribulations. I have been in all these times, and am still content with the tithes, which by Gods and mans Law are due unto me; knowing full well, that the taking of these of the people, is an act just and righteous in the sight both of God and man: knowing also that an understanding and just man cannot account, that a Ministers taking the tithes, which are his dues from the people, is a making a prey upon the people: unlesse he conceives also, that the asking and re­ceiving by any one of the people, their rents, and of their due debts, from any of their debtors, is a making a prey upon their debtors in this dark and cloudy day: but sure they are under a judgement of great darknesse and cloudinesse, who judge thus either of the Ministers, or of the peoples receiving of their dues.

3. To that other part of thy Demand, which is,

‘Art not thou one of them that hath with force and cruelty ruled over them.’

I answer. I have not used either force, or cruelty towards any of my people. This is my rejoycing, even the testimony of my conscience, that I (as became a Minister of God) have shewed gentlenesse towards all men, and have been patient, and in meeknesse have instructed them that oppose themselves, if God peradventure would give them repentance to the ac­knowledgement of the truth. I have not used among them Zac. 11. 15 the instruments of a foolish wicked shepherd, as did the wicked shepherds of Israel, namely, the sheeres of violence to take from them what is their right, and the knife of cruelty to butcher their persons, and destroy their lives: but I have used only the instruments of a good shepherd: namely, the spirit of love, and of meeknesse, to perswade them to do that which is right according to Gods, and mans Law, agreeing with Gods, which is their duty, and the rod of a righteous Law, to drive [Page 61] such into the paths of righteousnesse, who have straied from rightful into wrong doing, and will be no other wayes redu­ced, to do that which is right, which is their duty. The Law which I have been sometime constrained from some, to make use of, for the recovering of my dues, as also all other men may lawfully use the same course, in appealing to Caesar, and the Laws of the Land, when other courses cannot prevaile to obtaine what belongs unto them from men resolved to wrong them: I say this Law is clamoured against by such men who do wrong, and desire to do wrong to others, as if it were no­thing else but force and cruelty. These exorbitant and disobe­dient men speak evil of the things which they do not, or are not willing to understand: for the just Laws of a Nation, are Proprietaries Sanctuary, the reliever of the oppressed, and the appointer of due sufferings to those that do evil, and wrong their brethren. The Law (saith the Apostle) is good, if it be used lawfully, knowing that the Law is made for the lawlesse, 1 Tim. 1. 8 9. and disobedient: namely for such people who are licentiously and rebelliously disposed; the Law is to bring such to under­stand and to practise their duty, who without its determinations will not out of a willing minde, apply themselves to that which is right and just. Briefly, I have not at all used either force or cruelty towards any of my people: but I have applyed my self to do that which is just and righteous, fit for me to do, ac­cording to the Law or Word of God, as I am a Minister of the Church: and according to the Laws of my Nation, as I am a mem­ber of the Common-wealth.

Thy Demand touching the saying of the Lord, is this,

‘Doth not the Lord say he will seek his sheep, and ga­ther them from your mouthes, and feed them upon the tops of the mountaines, even I will do it, saith the Lord God? Ezek. 39.’

I will answer in their order to thy three Questions here propounded.

1. Thou asks. ‘Doth not the Lord say he will seek his sheep?’

Answ. The Lord doth say so, both in the eleventh and twelfth verses of the thirty fourth of Ezekiel. I (saith he) will search my sheep, and seek them out: And again, I will se [...]k out my sheep, and will deliver them out of all places whether they have been scattered. The Lord who is the shepherd of Israel, made good once this his Word to his people Israel, when he sought and brought them out of the Babylonish captivity, and from all places, whether they had been scattered: and the Prophet saith, that he will set his hand a second time to reco­ver the remnant of that people, which shall be left from all places; He shall set up an Ensigne for the Nations, and shall as­semble Isa. 11. 11, 12 the Out-casts of Israel, and gather together the dispersed of Judah, from the four corners of the earth; yea, and will also seek out all other men, true Israelites, according to the electi­on Ezek. 34. 30, 31. of grace, who are his flock, the flock of his pasture: and he will gather them to the Church, which is his fold: and make Joh. 10. 16 them, and the places round about his hill (which is his Zion, his Church) a blessing. Eze. 34. 26

2. Thou asks. ‘Doth not the Lord say he will gather them from your mouth.’

Answ. The Lord speaking of the wicked shepherds in Israel, (who had neglected to feed the flocks, and for their own ad­vantage had by their evil actings been instruments to scatter some and slay others of them) saith, I will deliver my flock Eze. 34. 10 from their mouth, that they may not be meat for them: he pro­mises herein to deliver them in their temporal livelihoods, Isa. 9. 12. from the open ravening mouth of these their destroyers, who were worse then their professed enemies; and their souls from ruine by the deceitful slattering mouth of these corrupters, teach­ing Pro. 26. 28 them lies and falshoods.

Thou asks. ‘Doth not the Lord say, that he will feed them on the tops of the mountains: even I will do it saith the Lord.’

Answ. The Lord speaking of his sheep saith, I will bring [Page 63] them out from the people, and gather them from the Countreys, Ezek. 34. 13, 14. and will bring them to their own Land, and feed them upon the mountaines of Israel, by the rivers, and in all the inhabited places of the Countrey. And again he saith: I will feed in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they be in a good fold, and in a fat pasture shall they feed upon the mountaines of Israel; his promise is to bring his people Israel from all Countreys to their own Land, and there to feed them, and to fold them, and to fat them also with blessings both tem­poral and spiritual, as the residue of the Chapter in several passages doth expresse. Yea, and his promise is also to his spiritual flock, that he will gather them out of all Nations and Kindreds, and bring them to his Church: and there he will also feed them, and fold them, and fat them with blessings. He saith that he will set over them the great shepherd of the flock, Ezek. 34. 23, 24. the Lord Jesus Christ, who is called David, to feed them, and to be a Prince among them to rule them; he promises also to give unto them under this Shepherd, faithful Teachers, Pastours according to Jer. 3. 15. his own heart, who shall feed them with knowledge and un­derstanding: and that these their Teachers shall not be remo­ved Isa. 30, 20. into a corner any more, but they shall teach publickly, in the mountaine of the Lords house, which is his Church, which shall be established in the top of the mountaines, in all King­domes, Isa. 2. 2, 3. and be exalted above the hills, above all States; he Eze. 34. 25 promises that the destroying evil beasts shall cease out of the Land: and shall not hurt nor destroy in all his Church, his holy mountaines, and that his spiritual sheep shall dwell safe­ly, Isa. 65. 25 Eze. 34. 25 Ier. 33. 22 Eze. 34. 26 having none to destroy, and many faithful Levites, true Pastors shall be multiplied to regard them, and teach them: and above all they shall have God himself to shoure down on them, showers of blessings.

I answer them in brief to thy questions. The Lord doth say that he will seek his sheep: the Lord doth say, that he will de­liver his flock from the mouth of wicked shepherds: and the Lord doth say, that he will feed his sheep on the mountaines of Israel.

I do not perceive to what purpose thou hast asked these que­stions: neither how from them, thou can gain any advantage of plea, or justification of thy self in the course wherein thou art for the present. For,

[Page 64] 1. Though the Lord saith, that he will seek his scattered sheep: yet he thereby gives thee no allowance, to make thy self a wandring sheep, from his setled flock in the place where thou lives: thou can have thence no encouragement at all; to despise his setled Ordinances, to withdraw from the footsteps of his flock, and from his shepherds tents. Thou hast thence no grant given thee, to push all the diseased of the flock with horrid aggravations of their faults (seeking thereby to scatter [...]. 34 21 [...]. 4. 8. them) which charity should cover, and not make the publick professed Religion be evil spoken of by Antichristians, because of some blemishes among some of its Professors. The Lord seek and search thee out, and bring thee again to the path of un­derstanding things aright, least thou remaine in the Congregati­on P [...]o. 21. 16 of the dead.

2. Though the Lord saith, that he will deliver his sheep from the mouth of such wicked shepherds, who devoured their sub­stance, taking from the sheep, that which was their proper maintenance, wherein the Priests had no right: yet this saying of the Lord doth not warrant thee, or any other to detein from any faithful Pastor or Minister, those rights, which is properly theirs, and to which not any of the sheep, can lay any just claime. God hath a time to right his faithful Shepherds from the wrongs done them, by those who ptetend they are the only faithful sheep, whereas they are men unreasonable, whol­ly resolved, by striving with their faithful Pastors, to wrest the dues of their teachers from them, and to swallow up together with their own Inheritances, Gods portion also, which he al­lots to the Pastors of his Church. The Lord keep thee ftom the pernicious courses of such men, and from the curse threat­ned them. Mal. 3. 8, 9

3. Though the Lord saith, that he will feed his sheep, on his own mountaines in his Church, and the holy Assemblies thereof: yet this his promise doth not licence thee, or any other to frequent the mountaines of Idolaters, and hills of Hereticks, as if he there did feed his people: the Lord threa­tens the forsakers and forgetters of his holy mountaine, his true Chutch: and particularly saith touching frequent resort­ers to corrupt meetings: Behold it is written b [...]fore me, I will Isa. 65. 7, 8, 11, 12. not keep silence, but will recompence, even recompence into their bosome your iniquities, and the iniquities of your fathers together [Page 65] saith the Lord, which have burnt incense upon the mountaines, and blasphemed me from the hills, therefore will I measure their former work into their bosome. If ever thou means to finde a blessing from God, in feeding thee with meat, which endureth unto everlasting life: thou must expect to receive it from him, in his own mountain of Zion, in his own true Orthodox Church, where he commands a blessing, even life for evermore: but not in the idolatrous mountain of Babylon, or in the Babel moun­taines of heretical confusions, which are mountaines of prey, where the souls of people are preyed upon, by beastly men and unclean spirits.

CHAP. VII.

Thus thou writes in setting down thy seventh Head of Demands.

‘WOuld thou bear rule among the people, if they should take away thy meanes? wouldst thou di­vine, if they should take away thy money? wouldst thou keep the flock if they should take away the fleece? Did not the Prophets cry against such: and how can thou clear thy self from these steps: if thou canst, answer me by Scripture, and Apostles practice.’

Answ. I have already answered the fourth demand, and p [...]oved that I am clear from ruling by that means, which Jeremiah cried against: I have in answering thy fifth demand proved, that I am free from the practice of such, who divined for money, and taught for hire, against whom Micah complained. I have already in answering thy sixth Demand proved, that I am not taxable, with that kind of seeking the fleece, and making a prey on the people, which Ezekiel blamed in wicked shepherds, and therfore I shall not need here to prove that which is already done.

But to thy Demand, what my actings towards the people would be, in case they should withhold from me, and de­prive me of maintenance by tythes, or money for tythes, or tythe fleeces, which I now have from them, by the Law of God, and of the Nation.

I will answer to the substance of thy Demand, and then I will say something to thee who dost demand it.

1. I say, though honesty, equity, yea, and piety too, should be so far abandoned by men, that they should universally de­teine from Ministers their rightful dues: and though iniquity of the time, should so far prevaile, as to obtaine the abrogation of those very Laws of this Nation, which impowers Ministers to plead for, and to recover their rights: and though Ministers should be left without any remedy and redress from men: yet I (for my part) am resolved to continue in my calling of preaching constantly the Gospel, and of tendring the welfare of the flock committed to my charge, during my health, liberty and life: for I know the woe is dreadful, if I preach not the Gos­pel: and the work however is comfortable, though when we be 1 Cor. 9. 16. 1 Thes. 2. 2. shamefully intreated, we are bold in our God to speak unto the people the Gospel of God with much contention; therefore my work in the Ministry (God willing) shall not cease, though wicked men should seek to cause it cease (as they hope) by de­teining my maintenance. God who setteth us Ministers on his work, will care and provide for us, either by ordinary or extra­ordinary means, till we have finished our course: and there­fore we have from him encouragement enough to continue at his work; though Sacrilegists should make us temporally poor, yet then we shall by our labours (as now we do) strive 2 Cor. 6. 10 to make many spiritually rich: though they should bring us into a condition of having nothing, yet then having the Lord to be our portion and pay-master, we should possesse all things: though we should be troubled on every side, yet we shall not be distressed: though we should be perplexed, yet we shall not 2 Cor. 4. 8, 9. be in despaire: though we should be persecuted of men, yet we shall not be forsaken of God: for he will either suggest un­to us the undertaking of some honest course for a livelihood, which will least hinder our spiritual labouring in the Word and Doctrine, or he will raise up unto us some gracious Obadiahs, who will nourish us his servants: or if all humane and worldly [Page 67] means of ordinary providence fail: yet we know he is a God All­sufficient, able to do for us abundantly above all that we ask or Eph. 3. 20. think. We know he did extraordinarily relieve (when or­dinary means of living failed) his own Prophet Eliah, by ra­vens 1 Kin. 17. 6 14, 15. and by miracle: and he did satisfie his own people in the Wilde [...]ness, by raining down for them the bread of Heaven: and Ps. 105. 40 we know that his kindnesse to us his servants, is as ready to sup­ply our wants, in all our extremities, seeing he hath bid us be content with such things as we have, and withal promiseth, Heb. 13. 5. saying, I will never leave thee nor forsake thee. We have this great encouragement from him, and therefore our labour for him shall assuredly continue; for we may boldly say, The Lord Heb. 13. 6. is my helper, and I will not fear what man shall do unto me. We Ministers have no reason to be discouraged by mens withdrawing our maintenance: seeing the omnipotent God, who gives us our present means, doth ingage, that for the future, meanes shall not be lacking unto us: with which whatever it be, we shall be thankfully content, and will continue in his service with all faithful diligence.

2. To thee (who demands whether I would discharge my Mi­nisterial service, if people should take away my Maintenance) this I say, the murmure which is among many (in these times) against mine and other faithful Ministers maintenance, is doubt­lesse a murmuring against God, because he did not make us to be creatures, to live without food and raiment, and other temporal necessaries: but made us men like your selves, compassed with the same infirmities, and needing like temporal supplies for back and belly, and other necessaries, as all other men do: but the Lo [...]d will one day answer such by himself, and will let them know, that his Ministerial servants, whom they sought to discou­rage, by disobeying their holy teachings, by murmurings against their maintenance; by defrauding them in any parts thereof, and by unjust deteining the whole from them, shall be comforted, when themselves shall be tormented: Behold, saith God, my ser­vants shall sing for joy of heart, but ye shall cry for sorrow of heart, Isa. 65; 14 and shall howle for vexation of spirit.

CHAP. VIII.

Thy eight Head of Demands is this.

‘ARt not thou in the steps of them, that the Apo­stle speaks of to the Romanes, that with thy fair speeches, and good words, deceives the hearts of the simple: which serve not the Lord Jesus Christ, but thy own belly, Rom. 16. 18.’

Answ. It is very clear, that causing divisions and offences Rom. 16. 17 contrary to the doctrine which the Romans learned, was the path in which they walked, of whom the Apostle speaks: and the steps which they took were these.

1. An hypocritical pretending that they served the Lord Je­sus Christ, ver. 18.

2. A real intending to serve their own bellies, by causing divisions and offences.

3. An earnest contending with fair speeches, and good words to deceive the hearts of the simple.

1. They whom the Apostle speaks of, in Rom. 16. caused di­visions, by venting doctrines contrary to that holy doctrine of faith, which the Romanes had learned: whereby the simple sort among them (it seems) dissented and separated from them, who persisted in the true faith taught and learned. These sowers of division sought by this meanes to make Be­thel the House of God, a Bether or mountaine of divi­sion. Cant. 2. 17

2. They whom the Apostle spake of, caused offences; namely, both to the right believers, who were justly offended by these mens fomenting of divisions and separations: and also unto professional believers: whose bitter censurings, judgings and despisings of one another (whereby the weak and strong in [Page 69] faith were offended at one anothers actions) was promoted by Rom. 14. 15 these who put stumbling blocks, and occasions to fall in their brethrens way.

3. They of whom the Apostle spake, did pretend that they did serve the Lord Jesus Christ, hoping thereby to gain cre­dence with the people, and so the more unsuspectedly to work on them, to divide from one another in their affections, and Congregations; but the Apostle saith, that those men served not the Lord Jesus Christ: and he fervently prayed for the peoples exemption from such a dividing delusion, saying, The God of patience and consolation grant you to be like minded one to­wards Rom. 15. 5, 6 another, according to Christ Jesus, that ye may with one mind, and one mouth glorifie God, even the Father of our Lord Jesus Christ.

4. They of whom the Apostle speaks did intend, in making divisions and offences, to draw from the divided and offended Phil. 3. 19. Mark 7. 19 earthly things, for cramming with delicates their belly (which is the receptacle of all meats) and for pampering their flesh, and its other lusts, all which receive from the belly, much of their inflammation: for the belly is a Kitchin cherishing, and keeping warme the seeds of all manner of carnal lusts: to which (it seems) these wicked seekers to pervert the believing Ro­manes, Rom. 13. 14 were addicted, and were resolved to serve their lusts, in seeking to be from any sort or faction of people, provided for their flesh to fulfil the lusts thereof.

5. They of whom the Apostle speaks, did deceive the hearts of the simple, by good words and faire speeches. They wrought on men, who were unskilful, and unwary, easie to be led aside, simple hearts, on men, who were of weak judgements, and strong affections, on these they wrought, not by sound words, convincing them by evidence of truth; but by wooing words, full of flatterings, promising them much good, and full of blessings, or good wishings unto them, if they will take that course which they propounded to them; herein dealing with them as subtle thieves deal with simple travellers; they tell them of a better, pleasanter, and farre nearer way to their jour­neys end, then that is in which they are passing: and they with many sugred pleasing words offer themselves to them, to guide them therein, but they lead them out of the com­mon road, to a place fitted for robbing of them; or they serve [Page 70] them as Satan did Evah; she by his fair flattering, fawning, and seemingly well-wishing language, was deceived to her un­doing.

Such were the men of whom the Apostle speaks, Rom. 16. but neither I, nor any other faithful Minister of the Gospel, are in the paths, and steps of these deceivers: for,

1. Their most pleasant and plausible words tended meerly to work among the people divisions, and offences: but our words both in comfortings and threatnings (for both we use) do all of them in their very tendency seek to breed and keep among our people an holy union in heart and affections, and in all 2 Tim. 2. 15 Heb. 4. 12. holy conversation. Our dividing (as it is our duty) the Word of God aright, doth sometimes convincingly (through Gods blessing) divide sinners from their sins, which are offences to God and good men: and so prepares them to an amendment, and to a removing of what offends: but our dividing the Word aright, doth not, neither ought it tend to work between peo­ple and people a causelesse separation and division from one another, either in their affections, or in their Congregati­on, for it chiefly aimes to teach all, how they (according to Gods will) may with one minde, and with one mouth glori­fie God.

2. They of whom the Apostle speaks, did not serve Christ, but their own belly. They did not (as good servants would) seek to promote his glory, his honour, his Kingdome, and his Word among his people: they set not themselves to teach them the faith of Christ, and love to Christ, and love to one a­nother: nor to acquaint them with the peace of Christ, nor to excite them to shew forth the vertues of Christ, his humility, his patience, his meeknesse, his wisdome, and his other imi­table excellencies in their lives and conversation: but they served their own bellies; they sought by causing divisions and offences among people, to fish for themselves in these troubled waters; to suck out thence no small advantage, towards pro­viding for their own ease, security, sensuality, and satisfying of all their worldly and fleshly lusts; Whereas I and other faithful Ministers are no Caterers for worldly and fleshly lusts, as were these Deceivers. We serve not our own bellies, but the Lord Jesus Christ: for we do not seek (as these Deluders did) to serve our own turns by fomenting divisions and offences among [Page 71] others: we affect not invitations unto any mans dainties: God hath given us a nature to be content with a little, and grace to be content with much lesse then nature craveth. The providing for our fraile bodies things lawful and necessary, is not that serving of the belly, which the Apostle condemneth: neither is it unlawful unto us Ministers, or to any other rank of men to 1 Tim. 5. 23 provide things necessarily serviceable for life and health: yet the feeding our own and others bodies, is not made by us our businesse; but the feeding our own and others soules, with the word which abides to everlasting life, is the scope and end of our labours in our serving Jesus Christ; on this work we attend, and are wholly intent that Christ our Master may be glorified by our service. The labours of the man of God (such are we Ministers whom he hath called and imployed in his Ministry) is for the mouth, not for the belly: for study Eccles. 6. 7 of holy Scripture, and finding out acceptable words, and gi­ving our selves unto daily attendance upon reading, meditation and doctrine, as that by our mouth and lips we may preach unto people, and teach them the heavenly knowledge of Jesus Christ; and thereby feed many: and though while we live the appetite will not be filled, with studying out more knowledge, in the Mystery of Christ, and with labouring for the good of people, in communicating to them such knowledge; yet as faithful servants to our Master Christ, we do seek only the ad­vancement of his glory, and not our own advantages; even by teaching his people how they may proceed in all the wayes of Christ, from strength to strength, from faith to faith, from grace to grace, from one degree unto another, we serve Jesus Christ and not our selves and our bellies.

3. I and other faithful Ministers do not in our preaching use such good words and faire speeches, for which the Apostle blames the deceivers of the simple Romanes: we use no words commending and applauding them, no wishings of prosperity and successe unto them, in their pursuit of things unwarrantable, we use no words enticing them to factions and separations, no words promising things unperformable; we use unto them no flattering words, no speeches which meerly allures the af­fections, and doth not informe the understanding with the very truth. Our speech and preaching is not with the entising words 1 Cor. 2. [...] 13. of mans wisdome, but in the demonstration of the Spirit. We [Page 72] speake not with humane eloquence, which conteineth oft words without matter, but we speak words which the holy Ghost teacheth, which are ful of substance, and evidence of truth: words which are good indeed, because they have God for their Authour, and contein good and wholesom matters, and they do good to them who are upright, and giveth light and understanding Micah 2. 7. Psal. 119. 130 to the simple. I can boldly and truly say, I have taught my people (since I came among them) nothing but the Word of Truth, which tends to informe their judgements, and to re­form their corrupt will and affections, and to conforme their persons and lives to the holy will of God in all things. I tell thee therefore truly, I am not in the steps of them, who with faire speeches and good words, deceive the hearts of the simple, which serve not the Lord Jesus Christ, but their own belly.

CHAP. IX.

Thy ninth Head of Demands is thus expressed.

‘ARt not thou one of the lovers of their owne selves, that art covetous, and to be turned away from? 2 Tim. 3.’

Answ. There are some, who though they be lovers of them­selves, yet that their love is not blamable: and there are others whose love of themselves is very unlawful, and they are just­ly condemned by the Apostle in that place which is quoted by thee; I am not one of this latter sort: the truth may be thus cleared.

2. There is a lawful self-love which is natural: whereby [Page 73] every man (as he is a man, yea, a creature) seeks the good of a being, and of a comfortable well-being, as it is such a crea­ture. This love is by God stampt on every creature, that it should look to its own preservation, and the maintenance of Eph. 5. 28. Mat. 19. 19 Luk. 6. 7. it self. It is a law written in nature that the creature should love it self; and the Law of God revealed commands us to love our neighbours as our selves: to do to them what we our selves would have others do to us, and grace forbids not any to love themselves with a right love; which is such, when it is a love subordinate to that love which we beare to God; we may love our selves, but not so much as God, nor more then God.

And thus without any sinfulnesse and blameworthinesse, both I, and thou, and every man else, may be lovers of our selves; keeping the right order, namely, being willing to resigne our very being, and all the conducements of our natural well-being, when ever God our gracious Creator, who gave them to us, shall remand them from us.

2. There is another love of ones self, which is also lawful and laudable; it is the spiritual love of ones self, when a man loves his soul which is his better part, so as that he presers it, and the seeking of the good of it before all worldly things (for Mat. 16. 26 what is a man profited to gaine the whole world and lose his soul) and out of loue to it, he takes care to promote its wel­fare, in all meanes, opportunities and advantages of impro­ving it in grace, and fitting it for glory. And thus also it is very lawful for me, and thee, and every man else, to love our own selves, in loving our souls, and seeking its good, by fol­lowing of that which is gracious. But,

3. There is another love of ones self, which is unlawful and justly blamable: It is commonly called the carnal love of ones self; whereby a man esteeming more of himself, and what is his, then he ought, is wholly addicted to regard and follow his own private personal concernments, and advantages, with a disregard of minding, or with a carelesse neglect of seeking the publick good and welfare of others. Such lovers of their own selves, were these, whom the Apostle in the place alledged mentions; and he complaines of such in another Epistle: that they all sought their own, and not the things of Jesus Christ; Phil. 2. 21. they sought their own ease, their own profit, their owne [Page 74] repute, but not the honour of Christ, and the publick benefit of his people. Timothy was none of these self-lovers, he naturally cared for the state of the Philippians, he had as it were a parental Phil. 2. 20. care towards them, as towards children: sparing no diligence, no thoughts, no pains, though very solicitous, in seeking after their spiritual good.

I and other faithful Ministers bear towards our people the like solicitousnesse, the like carefulnesse, the like tendernesse of affection, the like diligent seriousnesse of seeking their spiritual good, as Timothy did towards the Philippians; and therefore we are no such lovers of our own selves, as they were, of whom the Apostle speaks, who would not displease nor disease them­selves in any thing to promote the publick good of people. We could soon spare all our paines, labours, thoughts, cares, 2 Tim. 4. 2 Eccles. 12. 12 we could quickly ease our selves from wasting our spirits with often preachings, and wearing our flesh with much studying, and from weakning our strength, with beating of our braines, and with often breakings of our sleeps, in considering how we may to our peoples best advantage, send out the golden oyle Zac. 4. 12. of the glad tydings of salvation unto them: we could speedily free our selves from all this task and toile, which we have un­dertaken for our peoples good, if we were such lovers of our own selves, who seek our own profit, and not theirs. But know thou, that the love we have unto Christ our Master, doth constraine us to feed diligently and carefully his Lambs, and Ioh. 21. 15 16, 17 Phil. 2. 17. his sheep; and the abundance of our love, to have the souls of his people saved, makes us very willing to sacrifice all our ta­lents, our time, our thoughts, our travels, our healths, our lives, our selves upon the service of their faith: we herein seek not our own profit, but the profit of many that they may be sa­ved. 1 Cor. 10 33 Therefore I and other faithful Ministers: are not like one of them, whom Paul mentions, who were lovers of their own selves.

Thou further asks: ‘Art not thou one that is covetous.’

Answ. There is a vertuous and lawful covetousnesse; and there is a covetousnesse, which is vicious and unlawful: God who knows my heart can testifie, that it cannot justly account me to be actually guilty in this latter sort of covetousness: for clearing this consider.

[Page 75] 1. There is a lawful covetousnesse, which is an holy affecting and desiring to have the best things, things spiritual. This co­vetousnesse is commended: wherefore neither thou, nor I, nor any man else, shall be blamed for coveting spiritual things: as 1 Cor. 12. 31 1 Cor. 14. 1. namely to be rich in God, and rich in faith, and rich in good works, seeing the Apostle bids us to be so.

2. There is an unlawful covetousnesse condemned in holy Scripture; It is a mans inordinate affecting and desiring to have more riches or earthly things then the Lord alots him. It is lawful for a man of a low estate, to desire that it might be better: he Prov. 30. 8. may pray as holy Agur did, give me neither poverty nor riches, feed me with food convenient for me: yet such a man is not co­vetous, for it is not the bare affecting and desiring, but the inordinate affecting and desiring more, which renders a man covetous.

Now the affecting and desiring of wealth and earthly things is then inordinate.

1. When these things are in the first place desired and Mat. 6. 33. sought, before the Kingdome of God, and the righteous­ness thereof. And,

2. When a man affects and desires these things, with a will, and setled purpose to be rich, by faire or foule means, by 1 Tim. 6. 9 10 unprescribed and unallowed courses, as well as by those which are approved and appointed. And,

3. When the affections and desires to obtaine these, are so eager, in putting a man upon the looking after them, that he longs to be free, and to shift from any duty of piety, equity and charity, which he conceives will let or hinder him, in the procu­ring, Amos 8. 5. Prov. 3. 27 or in the reteining of these things.

In the old Testament he is said to be covetous, who covets Hab. 2. v. 9 and v. 5. Eccl. 5. 10. covetousnesse, that is, whose desires are still enlarged as hell, as death, though the thing desired be obtained. The New Te­stament describes such men by two words: The one intimates, he is covetous, who from a greedy desire of having more and [...] more, is a rapacious scraper to himself, of more then enough from others, by false-dealing, circumventing, or some un­lawful Eph. 5. 5. meanes. The other word imports, that he is covetous who is a lover of money; not he who hath it, and receives it, [...]. and imploys it unto necessary and fitting uses, but he who loves it; who hath his heart so affected with it, as if it were a mans [Page 76] very happiness to have it: such a man is therefore either so didly vile in coming by it: he pierceth himself thorough with ma­ny 1 Tim. 6. 9, 10. sorrows, and makes use thereto of many foolish and hurtful lusts: or he is basely miserable in hugging and hoard­ing it, though it will rust: every penny which he is to part Jam. 5. 3. with towards any publick good is as a drop of blood distilled from his very heart.

By what is said it may easily be conceived what manner of men they were whom the Apostle calls covetous.

To thy question, which is, ‘Art not thou one that is covetous?’

I plainly answer: I am not, I blesse me God for it, that Heb. 13. 5. my conversation in this world, hath been hitherto, without covetousness, without love of money. I can truly say as the Act. 20. 33 Apostle did, I have coveted no mans silver, nor gold, nor ap­parel: yea, and I can challenge the whole world, as Samuel did the Israelites: here I am, witness against me before the Lord: whose Oxe have I taken? or whose Asse have I taken? so I can truly ask, whose Sheep, or whose Lamb, or whose Cow, or whose calfe, or whose horse have I taken, or whom have I defrauded, or whom have I oppressed? the tythes of these things, which I have taken was not mans, but the Lords dues: and according to his preceptive appointing them to his Mini­sters, and his Providential designing me to my lot in the Mini­stry: I have took my share, which by him, and the Laws of the Nation is allowed to me: and it is unjust to repute me and o­ther Ministers to be covetous men, because we have took our dues: for we are thankfully content with that which God allots us, so are not men who are covetous: and we do not envy at the enjoyments of others, neither do we desire to share in any part of that allotment which God hath granted unto other men; covetous men are of another tem­per.

The truth is neither Ministers, nor any other sort of men, can justly be called lovers of their own selves, and covetous, because they demand and take that maintenance which God allots them, which is in the hands or custody of others; who ought not to with-hold the good from them to whom it is Prov. 2. 33 [Page 77] due. Ministers are not covetous, because they demand and re­ceive tythes, which is their due: neither is the people covetous, because they ask and take from others those debts which are owing and due unto them. Thou hast then no reason to sus­pect me, or any faithful Minister to be men covetous, because we take tithes: Lay your hands upon your own hearts, and condemne your selves as men extreamly covetous, if ye will envy at that allowance which God hath consigned to us Mini­sters your fellow servants; and if being uncontent with the nine parts in that portion of Gods blessing, which he bountifully allots to you, ye will with fraudulent or other unlawful courses seek also to bereave his Ministers of the tenth part of his bles­sing on your increase, which God appoints unto them, ye then discover your selves to be greedily covetous, in swallow­ing up that which is none of yours, ye may perhaps like the wicked, boast of having herein your hearts desire, and blesse and applaud your covetous selves: but the Lord abhors you for Psal. 10. 3. such doings. Briefly ye your selves who will keep from us our tythes, and not we who demand them and take but our dues, are the men, who are truly called covetous.

To the last part of thy Querie, which is, ‘Art not thou one to be turned away from? 2 Tim. 3.’

I answer. These words of the Apostle, 2 Tim. 3. 5. is no com­mand to thee, or any other, to withdraw your selves from your faithful, painful, careful, and unblamable Pastors and Teachers: but they are a charge unto Timothy, and so to all good Ministers (especially to them who shall live in the last dayes, which are perillous times) how to demeane themselves towards such, whom the Apostle there describes to have nineteen evil qua­lities: he would have them turn away from such: which words properly signifie, be thou turned away from, or turned against such.

1. The Apostle would have godly Ministers (such as Ti­mothy was) to be turned away from such: to shew them no countenance, no liking, that they might see in their looks that their evill courses, hath no roome, no approbati­on, in any of these good Ministers hearts; and not only so, but

[Page 78] 2. The words import, that they are to be turned against such, both in manifesting, that their conversation is oppo­site to the conversation of such evil ones; to which purpose the Apostle directs Ministers (in directing Timothy) to a 2 Tim. 3. 10, 11. known practical following of his doctrine, manner of life, purpose, faith, love, long-suffering, charity, patience, per­secutions, afflictions; as also they are to be turned against such, in having their communication opposite to that resist­ance of the truth; and to that corruption in life, which Sedu­cers deceiving and being deceived, manifested. To which purpose the Apostle exhorts Ministers (in exhorting Timothy) 2 Tim. 3. 14, 15, 16, 17 to continue in the things which they had learned and known (as Timothy did) out of the holy Scripture: whereby they might be profitable in Doctrine, in Reproofs, in Corrections, in In­struction, in Righteousness, and be perfectly furnished unto all good works.

I am such, even a man professedly opposite to men of cor­rupt mindes, who are reprobate concerning the faith, and who resist the truth. I am a man also, whose life, and conver­sation (through Gods mercy unto me) is not tainted with any of those nineteen odious corruptions, which the Apostle menti­ons. I am one who endeavours (as Timothy is exhorted to do) to war a good warfare, holding faith and a good conscience, 1 Tim. 1. 18, 19. 1 Tim. 4. 12 and to be an example of believers, in word, in conversation, in charity, in spirit, in faith and purity: and I therefore tell thee both truly and plainly: that I am not any such man, from whom thou, or any other, hath any warrant or command from God to turn away.

CHAP. X.

Thy tenth Head of Demands is as followeth,

‘ARt not thou one of them as Peter speaks of, that with covetousness and fained words, makes mer­chandise of the people: and so art in Cains way, and Ba­laams way? answer.’

I answer. False teachers privily bringing in damnable here­sies, and denying the Lord, were the men whom Peter speaks of, who through covetousnesse and fained words, makes merchan­dise of the people. But these words of Peter do not speak of 2 Pet. 2. 1 2, 3. any holy Apostle, or other faithful Ministers, who lived in Pe­ters time: neither do they speak of any faithful Minister of Christ, who shall live in other times. Peters words are not spoken of such who preach the doctrine of salvation; but of them who teach damnable heresies, or damning doctrines. They are not spoken of any faithful Minister, who publickly and openly dispenseth holy truth, in all sincerity: but they are spoken of false teachers, who ptivily in the houses, into which they creep, or elsewhere, instill into their hear­ers corrupting falshoods, conveying these in their teaching, with much cunning covert hypocrisie. Peters wo [...]ds are not spoken of such, who earnestly contend for the faith, which was once deliver'd to the Saints: but they are spoken of those, who diligently, and slily seek to pervert that faith, and to turn others from it. Peters words are not spoken of those, who with the heart believe unto righteousness, and with the mouth make con [...]ession unto salvation, and teach others also to acknowledge the Lord; but they are spoken of such, who deny the Lord, and who seek by heresies to withdr [...]w peo­ple from beleeving, and from confe [...]ng that holy Christian faith, whereof the Lord himself is both the Author, and the Finisher. Peters words are not spoken of such Ministers (who [Page 80] according to the duty of their calling) do study, and read, 1 Tim. 4. 13, 14, 16. Eccles. 12. 10 and meditate, and pray, and write, and ponder, and compare things revealed in the holy Scripture, and who set in order the truths which are thence sought out whereby they may still teach the people knowledge: But they are spoken of such, who fol­lowing cunning devises do compose fine words, plaiting, and artificially couching them so together, that some sentences, shall with elegancy breath out truth and falshood, so as their own disciples sucks in falshood, understanding them one way, and others apprehend that good only was meant therein, seeing they espy that good may be interpreted out of them, both are abused by such teachers: the one sort are led by them into strong delusions: and the other sort are deceived, in their hoping that they meant good: who had so craftily mixt errour and truth, that it was hard even for them, who was very good, to dissever them. Lastly, Peters words are not spoken of those, who meerly coveting and longing to gain souls to God, and to make them Christs Disciples, do plainly let them know, how miserable, or how comfortable they shall be, according as they shall reject, or receive and embrace Christ, the pearle of the Gospel, and his precious truths: But they are spoken of them, who out of covetous desires, to raise a greater worldly gain, from those whom they intend to make their own Disciples, do use fine, plausible, alluring words, the better to conceale and cloak those errours and heresies, which they vent: which being entertained, the souls of those, who embrace them, are sold to become slaves, unto such corruptions, that the Devil can lead them captive at his pleasure. These false teachers are not unlike those false chapmen, to whom the A­postle in the word Merchandise doth allude, who through their insatiable desire of gaine, do with fine, flattering, plea­sing words set forth the high commendations of their wares beyond truth, thereby thinking to vent their commodities the more speedily, and so draw the larger sums of money from the buyers of them.

Such were the persons of whom Peter speaks, who through covetousness with feigned words made merchandise of the people: But I and other faithful Ministers of Christ (who live in the reformed Church) are none of these; we (as I have shewed in my answer to thy ninth demand) have not exercised [Page 81] towards our people any covetousnesse, neither are we cove­tous: and we have not sought (as my answer to thy eight de­mand hath sufficiently cleared) by faire speeches, and good words, by fine and faire words, either to flatter our people in any of their present corruptions; or to fix in them, any erra­tical and heretical abominations. Peters words are no wayes justly appliable to me, or any other faithful Minister of Jesus Christ: but they must properly agree to the false teachers in our dayes, who are of the papal and popular faction. The Ro­mish Church by her factors, who are cunning Merchants, tra­ficks in all Lands, and hath a streame of currant coine flowing into her sea, by the Merchandise of all sorts, which she every where vents by her agents, as it is described in the book of the Revelation. The roaming emissaries of Sectarians, their Rev. 18. 11 12, 13 [...] younger brothers, like crafty Merchants do traverse countreys, to spread errours, heresies and blasphemies, and to corrupt souls: and they know best, what a trade they hereby drive, of tem­poral gaine, into their own coffers, from their deluded Dis­ciples. The common fame in some places is, that they are Crafts-masters, Silver-smiths sure by occupation, who in a short time, hammer out of the forge of their heretical forgeries a considerable livelihood. The false teachers, and not the faithful Ministers of Christ, are they of whom Peter speaks, who made merchandise of the people: or who did sell and buy them for their own gaine. But as the paying and receiving a due revenue, is not a buying and selling of commodities: so the paying and receiving tithes is not at all to be named merchan­dising: neither do faithful Ministers in that act barter or bargain away their people.

To thy calling on me for an answer to thy saying, that I am in Cains way, and in Balaams way.

I answer. Neither I, nor any truly faithful Minister of Christ, are in Cains way, nor yet in Balaams way.

First, I and they are not in any of those particular courses in which Caine walked: and for which the holy Scripture con­demnes him for.

1. I and they have not gone, neither do go in the way of Caines cruelty: He was of that wicked one, and slew his brother, 1 Joh. 3. 12 [Page 82] because his own deeds were evil and his brothers good: he hated his brother and his brothers goodnesse, and therefore slew him. But blessed be God, we who are faithful Ministers do hate no mans person, nor no mans goodnesse: our desires are that eve­ry one, (especially they who belong to our Congregations and Families) did abound in all goodnesse: and our endeavours are, by teaching in all wisdome to present every man (if it were possible) exceeding good, even perfect in Christ Col. 1. 28. Jesus. I and faithful Ministers are not in the way of Caines cruelty.

But I will tell thee who are; there is in these our dayes, 2 Thes. 2. 3

A man of sinne, who is a Caine in chief, he is the head of the Papacy, and is called a sonne of perdition, because he shall be destroyed by the Lord, and because he breaths out perdition, destruction, against all true Protestants, and Protestant Mini­sters, who are the servants of the Lord. He hates their persons with a deadly hatred, because they will neither in their hands, Rev. 13. 16 nor in their foreheads receive his mark; they will neither be secret, nor open professed Papists. This great Antichrists agents are instruments of cruelty: all of them are wicked Caines, plotting and contriving by subtilty, and otherwise to disturb and destroy Protestant Nations; they hope to be Rev. 17. 6. drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: they are very Caines in their hating Protestants, and their goodnesse, being exceeding mad against them, which keep the commandments of God, and have the Rev. 12. 17 testimony of Jesus Christ.

The Petty heretical Antichrists swarming now adayes in several Sects, whether they be acted (as some shrewdly suspect) by the agents for the Papacy, or by their own un­clean spirits, these also may claim kindred in the cruelty of Cain: their causelesse bitter railings against all Orthodox Chri­stians, especially against the Ministers, who resists their errours, 1 John 3. 15 are undeniable Symptomes, that their malicious, raging hearts are full of hatred; and that as (with Cain) they have already slain them in their heart, so if they had power they would actually destroy both the livelihoods, and the lives of all right believing Christians, and of all truth teaching Ministers, who contend for it.

2. I and other faithful Ministers have not gone, neither [Page 83] yet do go, in the way of Caines infidelity: his offering was Heb. 11. 4. not accepted, because it was an offering without faith: for Cain did not believe, that when he was to give an offering unto God, it should be of the best: but he thought that what­soever he brought was good enough; and therefore he offered what came to hand. But the service of our Ministerial labours is a service of faith: we tender to God and his Church no o­ther 1 Tim. 4. 13, 14, 15. labours, then what God hath commanded us to give our selves wholly unto: therefore we devote to God and Christ all our studies, our choisest thoughts, our best gifts, our prime parts, our most precious time, and our whole strength, nei­ther count we our lives dear to us, so we may finish our course with joy: we are not then in the way of Caines infidelity. I suppose that such men are undoubtedly in this way of Cain, who regard not in what manner they performe any service to God: thinking that any tendery of service is good enough, though it be with little reverence, small affection, and scant de­votion: and particularly also such men are in this way of Caine, who being to pay (according to their duty) their tithes unto God, (which his Ministers by Gods appointment are to receive) they think any thing may serve, and accordingly do pay their tithes and offerings out of the worst of whatever they have, not considering, or not regarding, that such deceivers are dread­fully Mal. 1. 13, 14 cursed by the Lord, whose name is dreadful among the ve­ry Heathen.

Secondly, I and other faithful Ministers are not in any of those particular courses, in which Balaam walked, and for which the holy Scripture condemns him. For,

1. We are no lovers of the wages of unrighteousnesse, as 2 Pet. 2. 15 Balaam was. Balak sent for him, promising unto him pro­motion, and to do whatever he said to him, if he would come Numb. 22 16, 17. and curse Gods people. Cursing of Gods people was iniquity, an unrighteous thing: the reward promised for doing so, was the wages of iniquity, a purchase obtained by sinne. Balaams Mumb. 22. 38 Numb. 23 12 Numb. 22. 20 ver. 12. and 32 heart was so set on getting this promised reward, the wages of unrighteousnesse, that he was of himself willing enough to have cursed Israel, had not God restrained him. Yea, he went it seems (after God had permitted him to go) with a purpose to curse Israel, though God had forbid him; wherefore the An­gel of the Lord told him, that his way was perverse before him.

We who are faithful Ministers of Christ, are no lovers of the wages of unrighteousness. Preaching the word of God unto our people is a righteous thing: it is a blessed work: it is a means to bring them unto the blessing of God here, and hereafter; it is a work which the Lord hath enjoyned us, and tythes are a righteous thing: God himself appointed that they should be paid; and he is a God who will not command, neither can do any unrighteous act: he hath given them unto us his Ministers, as an assured comfortable provision for us here on earth, that we may attend on his peculiar service without distraction: reserving for us (out of his free mercy) the full recom­pence of our labours in the life to come. We are not therefore in Balaams way, of loving the wages of unrigh­teousness, and of having our hearts bent to curse the people of the Lord.

But I will tell thee, who (in these our dayes) are in Balaams way of cursing Gods people for the wages of unrighteous­ness. Romish Emissaries are in that way: their mouths and pens vent enough of the gall and vinegar of railing and tart speeches against the Protestant Religion, and its Ministers, they hope in time to crush and crucifie it and them utterly; and these for their thus acting, have pensions (the wages of unrigh­teousnesse) allotted unto them from some Balacks, or Rulers in Romish Babylon.

The Emissaries likewise from some Sects, are in this way of Balaam: they have their tongues set on fire of hell: their mouths Iam. 3. 6. Rom. 3. 13 14 are full of bitternesse: their throats are an open Sepulchre, breathing out against all people and Ministers, (who dislike their way and humour) the odious stench of unsavoury, rail­ing, reviling language; they censure, they condemne, they curse them, they damne them to the pit of hell. It is proba­bly conjectured that the ring-leaders, or principal managers of these ill manners towards the Ministers and others, are se­cretly incouraged thereunto, by stipends (the right wages of un­righeousness) which they receive from some Romish Balacks, or principal ones, who love to see a cursed Babel or confusi­on to be wrought in the reformed Churches, among the people of God. There is a report concerning a chief one, among this railing Sect, that he in Scotland, distributed money to gaine G. F. 1657 Proselites to his way: if it were so, his money sure was the wages [Page 85] of unrighteousnesse; and whosoever took his money, with a resolution therefore to desert the holy truth, may well be re­puted to be in the number of those who have forsaken the right way, and are gone astray following the way of Balaam, 2 Pet. 2. 15 the sonne of Bosom, who loved the wages of unrighteousness.

2. I and other faithful Ministers of Christ are no Counsellors of others to sin, or to draw others into sinne: for such an one was Balaam, who taught Balack to cast stumbling blocks before Rev. 2. 14 the children of Israel, to eat things sacrificed to Idols, and commit fornication. We who are faithful Ministers do preach Act. 14. 15 to turne people from their idolatries, superstitions, and vani­ties 1 Thes. 4. 3 4 unto the living God: we preach unto them the Will of God, even their Sanctification, that they should absteine from fornication, and that every one of them should know how to possesse his vessel in sanctification and honour: our preaching unto people these, and other holy truths of God (and we preach nothing but his truths) doth not teach people to sin, nor to be­come other mens agents and instruments to encrease sinners. Our Preaching, and answerable holy practising, doth l [...]y no stumbling blocks, to cause any to fall into sinful practices and of­fences. If any be scandalized at our preaching, & at our dispensing Gods holy Ordinances according to his institution, it is either from their ignorance of the truth, or from mistakes of truth, or from their splenetick malicious spirit against the truth: but our preaching Gods truths, and dispensing Gods Ordinances, ought not to offend: seeing it is our duty to do so, and it is all good peoples duty, to attend unto the reaping of good, by these holy preachings, and dispensations; and though some causelesly will be offended, and pervert all to their own perdi­tion, yet good hearers and holy livers will learn hereby, both to avoid these stumbling blocks, which Satan and his instru­ments casts in their way, to make them sinfully to fall: and also they will thereby learn to live and to do all to the glory of God, and to give no offence to the Jews, nor to the Gentiles, nor to the 1 Cor. 10. 31, 32. Church of God. I and other faithful Ministers are not in Ba­laams way of teaching, to cast stumbling blocks to make others to sin: but I will tell thee, who in these our days are in that way of Balaam.

Without all controversie, the Church of Rome casts stum­bling blocks, to defile mens consciences, in dispensing with un­cleanness; [Page 86] in allowing for money all kindes of filthinesse, in casting reproach upon the Clergies Matrimony: in speaking contemptibly of a married state: and as Balaam received the wages of unrighteousnesse; so the Pope the hire of an whore, a yearly pension for permitting stews. The Jesuites (the sonnes of that Church) are of the right straine of Balaam, in stirring up Princes, where they are entertained to disturb and offend people, by casting stumbling blocks, to overthrow their liber­ties and livelihoods, and to ensnare them under Antichristian ty­ranny.

Moreover I need not relate (seeing it is well known) that there are at this day many Sectarians, who walk in Balaams way, of teaching to cast stumbling blocks to make others sin. Such are they who decrie the holy Scripture; who reject Christs Ordinances; who will have nothing to do with the wor­ship, which God appointed: who deny the seals of the Cove­nant; who contemptuously speak of the foundations of piety, equity, and civility; who are oft belching out blasphemies, and hatching heresies; who magnifie a Christ, which they have phan­cied, but reject and deny the true Jesus Christ, who is the Sonne of God, who is the Lord: By these and other meanes they have laid stumbling blocks, to cause people fall into Schismes, Athe­isme, and all prophanesse; they have by these, and such like doctrines, and practises, emboldned people to commit the sins of injuriousnesse, of licentiousnesse, and of high presumptuous­ness. The falfe teachers of our times, with their Disciples, who follow their pernicious wayes, are in the way of Cain and Bala­am: but I and other faithful Ministers are in neither of their wayes.

CHAP. XI.

The [...]leventh Head of Demands is thus expressed.

‘WEre not these wells without water, and clouds carried about with tempests, which the Apostle saw coming in before his departure?’

Answ. They who were wells without water, and clouds carried about with tempests, are plainly described by the Apostle 2 Pet. 2. 1. to be those false teachers who bring in damnable heresies, whom he mentioned in the beginning of the Chapter, and afterward calls them the unjust, whom the Lord knew to reserve to 2 Pet. 2. 9 the day of judgement to be punished, and chiefly he names them.

1. Who were Epicures, who walked after the flesh, in the lust of uncleannesse: they were men, who framed themselves ver. 10. in their course, to content their flesh, to fulfil its lusts of un­cleanness, or its impure lustings.

2. He names also them who were Libertines in judgement ver. 10. and practice: men who despised government, who had slight, contemptuous thoughts and opinions, concerning all civil Go­vernment and power: who perswaded others to believe, that Christians are freed from the yoke of Magistracy, and from the bondage of having Rulers over them: they were such who were not afraid to speak evil of Dignities, they were revilers of those who did bear authority, or were dignified.

The Apostle also plainly relates the evil conditions of these men.

1. He saith they were presumptuous, or men of impudent, ver. 10. daring spirits, to undertake enterprises, impious, and peril­lous; And

2. He saith that they were self-willed, or such who were re­solved [Page 88] and set on it, that they would have their own will and way: and as natural bruit-beasts contemnes things, the use whereof they know not, or which they apprehend to be con­trary to their nature, even so these kinde of men speak evil of ver. 12. the things which they understand not, or conceives to be things crossing their corrupt doctrines, and wicked lives: such speak evil of the holy Scriptures, of most Articles of Religion, of Magistracy, of Ministry; they speak evil of these, sporting themselves with their own conceits, or delusions; and the A­postle ver. 13. further

3. Tells us that they were men of lascivious wanton looks, and were restless in sinfulnesse; that they beguiled unstable souls, that ver. 14. their hearts were exercised with covetous practises; that they were turned Apostates, having forsaken the right way, and that ver. 15. they were gone astray.

And having spoken of them in this manner, he compares them to waterlesse Wells, and to unstable and unsetled clouds, saying, these are Wells without water, Clouds are carried with a tem­pest. ver. 17.

1. He compares them to wells without water, saying they are such wells. As wells without water deludes the travellers ex­pectation of finding relief and refreshment therein; so these false teachers will at length deceive the hopes of their seduced followers: who thinking to have from them soul-saving, and soul-sanctifying instructions, will in time finde that they are as empty Wells having nothing in them but the mud, and filth of sin, defiling and soul-damning doctrines and conceptions. The Apostle in calling them Wells without water, intimates plain­ly, that their misled followers, will have but empty and un­comfortable ver. 18. performances, of these alluring, great, swelling words, or promises of liberty, and happy peace, which they tell them is to be had only in their way, and which they give out concerning their way; as that it is a nearer path to heaven, then that which the holy Apostles, and faithful Ministers teach, of living by faith, in the Sonne of God, and of exer­cising Gal. 3. 20. 1 Tim. 4. 7 2 P [...]t. 2. 18 19 ones self unto godlinesse, in the works of mortification and vivification. But the Apostle saith, while they promise them liberty, they themselves are servants of corruption: intimating, that their followers will finde that there is no peace in impu­rity, and no liberty to be got by following the way of those, [Page 89] who living in errour, and teaching errour, do themselves conti­nue servants in bondage to corruption.

2. The Apostle compares them to clouds carried with a tem­pest: these clouds are usually whirled this way and that, in an unsteady positure, with a conslict of windes, which is a whirle­wind 2 Pet. 2. 17: or tempest, as the Apostle calls it: so that they keep not to any settled point, or site of the heavens: but are somtimes in one and somtimes in another position, and sometimes in none, but in­clining to any part, whether the winds will hurry them: such are Seducers, they are empty clouds, having no droppings in them of any sound doctrine, to distill towards the benefit of the Church, and towards the improving of it towards heaven; but they are rather darkning clouds, which seeks to obscure those divine lights of holy truths, which are already revealed and conteined in the holy Scripture; yea, they are clouds ever and anon whirled or carried about with the tempest of divers and Heb. 13. 9. strange doctrines: every new doctrine carrieth them into a new way: and when they meet with several new doctrines, they are whirled round, and know not where to rest, becoming I am. 1. 8. thereby unstable in all their wayes. Sometimes they are in one opinion, and sometimes in another crosse conceit: they are usually exercised with great conslicts, from plausible and plea­sing, though polluting and destroying doctrines: so as they are unresolved, unto what they should hold resolutely: try­ing several wayes, till they be outed of all wayes, and become seekers, or rather loosers of themselves, being herein like thin empty clouds, tossed with several windes, divers wayes, which at last vapours into nothing. The Apostle tells us, that these kind of men are unlearned and unstable, and that they wrest 2 Pet. 3. 16 the Scriptures unto their own destruction.

Thus it may be easily understood, that not the setled Mi­nisters of Christ, who preach his truths and his Gospel, but that false teachers and seducers, who broach and belch out damnable doctrines, are the men whom the Apostle calls Wells without water, and Clouds carried with a Tempest; think not that these will instill into thy soul any of the water of the Wells of salvation, for they are empty Wells, and whosoever trusts to them, and runnes after them, to get soul-saving com­forts from them, will at length finde themselves deluded in them: even as the little ones were, who the Prophet mentions, [Page 90] who were sent to the pits, and found no water, and returned Ier. 14. 3. with their vessels empty, and were ashamed and confounded; and think not that it can be safe unto thy soul, to follow those clouds, carried with a tempest, as the Apostle stiles them: for whosoever will follow their pernicious wayes, will prove as un­stable, as their giddy guides, and will be still as children tossed to and fro, and carried with every winde of doctrine, by the Eph. 4. 14. slight of men, and cunning craftinesse, whereby they lay in wait to deceive; and without repentance they will fall into the same condemnation of an horrible tempest, with their Psal. 11. 6. seducing Leaders, even into the mist of darkness which is re­served for them for ever. 2 Pet. 2. 17

CHAP. XII.

Thy twelfth Head of Demands is thus set down by thee.

‘ARt not thou one of the Novices spoken of in the Scripture, seeing that thy Congregation is so out of order, scoffing, giving names, railing, and abusing, as witches, and such slandering expressions to honest people? Are not these the mockers now, that should come, that the Apostle said should come, that now we see hath raigned since? and are not these the marks of the false prophets, mockers, scoffers, briars, thorns, thistles? do not we see these fruits proceed from thee, and shew that thou hast not profited the people at all? Ier. 23. Doth not Christ say, by their fruits ye shall know them, Mat. 7. inwardly ravening? do we not see the people could be but wilde, mockers and scoffers, if thou never spoke [Page 91] unto them? and are not these thy fruits? and doth not the Apostle say their fruits shall wither? and shall not these fruits wither thinks thou?’

1. Thou asks: ‘Art not thou one of the Novices spoken of in the Scripture?’

Answ. The holy Scripture saith, that a Bishop, that is, he 1 Tim. 3. v. 1. and 6 who is an Overseer, to whom the charge is committed of giving warning unto, and of guiding and instructing the flock of Christ in spirituals: yea, and he also, who as antiquity manifests, was Ass [...]mbly Notes on the place. an Overseer of the Pastors, as well as of flocks, the chief Pres­byter or Minister, who had on him a charge, or superintenden­cy of all the Churches. A Bishop (saith the holy Scripture) is not to be a Novice, that is, one newly planted or inserted in­to the body of the Church, which in Apostolical times, was in them who were of age of discretion, by their outward pro­fession of Christianity, whereunto they were converted or come from their former profession of Judaisme or Gen­tilisme.

I do truly affirme that I am none of these Novices: As Paul Phil. 3. 5. pleaded for himself: I am of the stock of Israel, an Hebrew of the Hebrews: so say I of my self: I am of the stock of Christi­tns, 2 Tim. 3. 15 a Christion of Christians; and as Timothy from a childe, so have I also known the holy Scripture; and as a childe trained Prov. 22. 6 up in the way in which he should go, departs not from it, when he is old: even so I having already stept into some degrees of age, yet do still keep in that holy profession of the Ministry, wherein I have been trained and tutored in my youth: and I did not rashly and rawly hasten to be a Pastor: for until I had seriously spent good time, and study in the holy Seripture and divine things, being nourished up in the words of faith, and of good doctrine, whereunto I had attained; I did not take 1 Tim. 4. 6 upon me a Pastoral charge; and therefore I am unjustly sus­pected by thee, or any else, to be one of those Novices which the Scripture speaks of

But to prove me to be one of these Novices, thou writes: that my Congregation is out of order, scoffing, giving names, railing, and abusing, as witches, and such slander­ing expressions of honest people.

Answ. 1. A Congregation being in some things out of or­der, is no good proof, that he who is over it in things spiritual 1 Tit. 5. is a Novice. Titus was no Novice, though at Creet, (where he was ovet the Church of God) there was something not in order: so they who are set over the flock or Congre­gation of the Lord, to take care of the Church, are not there­fore (in the Scripture-sense) Novices, because some things (it may be) are for present out of order, which in time may by their care and contrivance be brought into good or­der.

2. I say, that such Congregations, or holy Assemblies of Gods people are not out of order, wherin all things are done 1 Cor. 14. 40 decently, and in order; decently in a seemly and sit manner, and orderly without confusion; when every thing and Ordi­nance is dispensed in its proper season, time and place. In such order I keep my Congregation, in all their solemn meet­ings: in regard whereof thou cannot justly charge it with con­fusion or disorder, or with being out of order.

3. Whereas thou writes that my Congregation is out of or­der, scoffing, giving names, railing and abusing, as witches, and such slandering expressions unto honest people: I answer thee, that thou ought not to say that the whole Congregation is out of order, or is to be blamed for the disorderly acts, and personal faults, of some apperteining to the Congregation, of whose faults it hath no knowledge, and which faults it wholly disallows, when it comes to know them; for neither I, nor the Congregation of my people, will justifie any belonging to it, in their scoffing, nicknaming, railing and abusing any: nor in their fastning on any slanderous expressions: they have in the holy Assemblies been oft taught better: and though perhaps some of thy way, have by their imbittered language (whereof the mouths and letters of your Sect are usually full) provoked some of our Congregation to pay you in your own coine: yet be it known unto thee, that such never received any instruction [Page 93] from us to do so, but were and are upon all occasions charged by us, as the Apostle did the Thessalonians: see that none render evil for evil unto any man, but ever follow that which is good: both 1 Thes. 5. 15 among your selves, and to all men.

2. Thou asks: ‘Are not these rhe mockers now which should come, that the Apostles said should come.’

Answ. One Apostle saith, that in the last dayes shall come scoffers, walking after their own lusts, and saying, where is the 2 Pet. 3, 3, 4 promise of his coming? Another Apostle saith, remember ye the words which were spoken before of the Apostles of our Lord Jude 17, 18, 19. Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts: these be they, who separate themselves, sensual, having not the spirit. Therefore thou and others need not ask me, who these scoffers were, that should come; for ye may easily satisfie your selves from the Apostles own words: though men who are ordinary scoffers and mockers of other men, are censured, complained of, condemned, and threatned in many places of holy Scripture, for their scornings and reproachings of o­thers: yet they were another kinde of mockers, and scoffers, whom the Apostle said should come. They were mockers & scof­fers of the Word of God: they were men contemptuously slighting its commands, promises, reproofs, threats, and Gods holy Messengers, his Ministers, who speak it to his people. Peter particularly shews that these scoffingly ask, where is the pro­mise of his coming: and that they reason against his coming, and the day of Judgement, as if they would never be. And Jude tells us these are they that separate themselves, that is, (appears by considering to what the Apostle in the 20, and 21. verses exhorts) they separate from truth, from the holy faith once delivered to the Saints, by their taking up, and adhering unto damnable doctrines: and they separate from the holy love of right believing Christians, by breaking off from communion with them, in all those publick duties, whereby they testifie and professe, that they have a joint interest in the common salvation, and have obtained like precious faith. And both Peter and Jude tells us that these scoffers and mockers are Iude 3. 2 Pet. 2. 1. men, who walk after their own ungodly lusts: they are d [...]ri­ders [Page 94] of the best counsel and comfort which Gods Word gives unto them: they follow the guidance of their own corrupt rea­son and affections, ordering their whole life according to their own lustings. Such mockers and scoffers were those Seducers, and false Teachers, and their followers, which the Apostle said should come: and these since their first rising, have had their ebbings and flowings, in the several Ages of the Christian Church, according as it pleased the Lord to exercise his Church, with greater or lesser numbers of them: And I believe that the numbers of these seducing and heretical mockers and scoffers of the holy Scripture, and of all persons, Ordinances, duties, ser­vices, instructions, directions, comforts and commands commen­ded unto us in the holy Scripture, was in no time of the Church, so increased, as they are in these our days: whereby we assuredly know, that we are in the last days, wherein evil men and seducers 2 Tim. 3. 13 shall wax worse and worse, deceiving and being deceived.

3. Thou asks further: ‘and are not these the marks of the false prophets, mockers, scoffers, b [...]iars, thornes, thistles?’

Answ. 1. I finde that Peter and Jude, do give the name of mockers, and scoffers, unto such false teachers, whom they foretold should arise: and therefore every one may infallibly conclude, that such teachers are without doubt false teachers, who are such mockers, as the Apostles speaks of, who scoffe at holy Scripture, and cast all reproaches on it, to villifie and nullifie it: yea, and who jeare and gibe at holy Ministers, for their preachings of the Gospel of Christ, which that word of truth holds out.

The Rabbies of the Romish Church, and the rabble of teach­ers, which they of your way heap up to your selves, will never free themselves from that mark given to know false teachers by. Whosoever hath to deale in the contrroversies of both, must be of a stupendious inobservancy, if he espies not both of them to be grand mockers and scoffers of holy Scripture, and of the holy contents of it.

2. The holy Scripture doth not by these words, briars, thorns, and thistles, particularly, and distinctly, decipher out false teach­ers from other wicked men. It ascribes them in general to all wicked men, in which number false teachers may be compre­hended: but it gives not these names, properly and peculiarly [Page 95] to false teachers, as Marks or Characters, whereby they may be known to be no other then false teachers. I think there­fore it was not advisedly asked; are not these the marks of false teachers, briars, thornes and thistles? yet to satisfie thee, un­derstand that the holy Scripture doth certifie us touching these words. As,

1. We are told, that it is a piece of the curse on the ground Gen. 3. 17, 18 Isa. 7. 23, 24 Heb. 6. 7, 8 for mans sinne; that it should bring forth thornes and thistles; and that it is threatned as a sore judgement to a land, that it should become all briars and thornes, and that the earth which bringeth out these is nigh unto a curse.

2. The holy Scripture informes us, that the enemies of Gods Eze. 28. 24 people of Israel, were pricking briars, and grieving thornes: and that the enemies of Christs Church, are all of them Cant. 2. 2. thornes, surrounding her, as pricking and stinging thornes do a Lilly.

3. The Scripture certifies us, that among Gods own people of Israel, there were wicked men of all ranks, which it calls thornes and briars. One Prophet calls the common people Isa 9. 18 (who were grosly wicked) briars and thornes, as he stiles the great ones (who were also wicked) the thickets of the forrest. An­othet Prophet tells us that the great ones, the Princes, and Judges, and great men in Israel, even the very best of them were as a briar, the most upright sharper then a thorne hedge. The former Prophet did threaten that their wickedness should be Mic. 7. 3, 4 as a fire in a Wood, which should destroy the Nation: it should first take hold on the briars and thornes, and then con­sume all the trees: so wickednesse should first destroy the poor­est and meanest sort of wicked people, and after the Grandees, or them of higher rank and reckoning.

4. The holy Scripture calls those, who rebel against the Word of the Lord, spoken and taught, by his true Prophets, briars, and thornes, and scorpions: and bids his Prophet not to Ezek. 2. 6 be afraid of them, nor of their words.

Thus wicked men are in Scripture called briars, and thornes, and thistles, because their fruits is not good: they choak the Mat. 13 12 Ezek. 2. [...]. Micah 7. 4 good seed of Gods word, which his Ministers sow among them, not suffering it to take root in their souls: they are disposed to tear and hurt the servants of God, and likewise others, and many times they do so: they yeeld no fruits of righteousnesse, [Page 96] no grapes of grace to comfort, and cheare any; no figs, no fruits of faith to assure themselves, that the Lord is their pos­session or portion: for men gather not grapes of thornes, nor figs of thistles. Though then false teachers (as all other wicked Mat. 7. 16. men) are briars, and thornes, and thistles; yet these names are no peculiar mark of them, that they are such; they are not by these names marked out from all other wicked men, to have it signified thereby, that they have this property more then wicked men (who are briars and thornes) that they are false teachers.

4. Thou having said, ‘that the fruits of these is mocking, and scoffing at honest people: dost further ask: Do we we not see that these fruits proceed from thee?’

Answ. Mocking, and scoffing, and other sinnes of wicked men, are fruits, which proceed, from themselves, but they do not proceed from me, or any other faithful Minister of Jesus Christ. For,

1. They proceed from wicked men themselves, even from Mat. 15. 19 the corruptions of their own hearts, which are fields fertile in all sorts of wickednesse, but barren in any goodnesse; and pro. 24. 30 31 prov. 1. 24, 25 they proceed from their own neglects of husbanding aright their hearts; and from their refusals to have their hearts and lives ordered, and husbanded spiritually, by Gods ho­ly commands, and reproofes uttered unto them by his Ministers. And,

2. These evils of wicked men doth not proceed from us, who are faithful Ministers of Jesus Christ, and who preach Gods Word, to take people off from such vanities and vild conversation: for the Word preached doth good to them who are good, who walk uprightly. The faults of wicked men continuing still in their reproachful courses, after the Word hath been faithfully dispensed to them; are most unjustly, by thee, and others said to proceed from the preachers of the Word. The Pharisees having heard our Saviour preach against Luk. 16. 14 serving Mammon, derided him: the Evangelist doth not (as it seeems thou and others of thy way would have done) charge Christ, with the derision of the Pharisees, as if that their sin [Page 97] had proceeded from him: but tells us plainly, that the Pha­risees was covetous: it was from the evil in themselves that they derided him. We Ministers preach to our people the words of truth and sobernesse: disswading them from mock­ing and scoffing at any, if any of our hearers (not­withstanding our preaching) will persist in such misdemea­nours; their sinne is no way to be reputed as proceed­ing from us, but it is from their own rebelliousnesse, that they are not reclaimed. I am sure God will never charge these their sinnings on us, who hath warned them; they shall die in their iniquity, but we have delivered our owne Ezek. 3. 19 soules.

‘Yea, but these fruits in these wicked men (thy hearers) shew (as thou writes) that thou hast not profited the peo­ple at all, Jer. 23.’

Answ. It shews that these wicked ones have not profited under those means of profiting, which God hath afforded them by my labours; but though thou, and such as thou will say, that I have not profited the people at all; yet others whose judgement and experience in holy things is truly commenda­ble, will say otherwise: and if they should not speak out the truth in this, yet it is mine and other faithful Ministers com­fort, that we preach nothing but what will profit our hearers, and they might profit thereby, if themselves solely were not in fault. Peoples not profiting under the constant labours of painful Ministers, is not the Ministers, but the peoples own fault. The Prophets of old preached against sinnes, in which the people stil continued after their preaching: God blames not his faithful Prophets for the peoples not amending, but onely the people themselves. I (saith God) have sent un­to Ier. 44. 4, 5 you my servants the Prophets, rising early, and sending them, saying, Oh do not this abominable thing that I hate, but they hearkened not, nor inclined their ear to turn from their wickedness. God will not charge his faithful Ministers, who labour soundly in the word and doctrine, and preach his VVord faithfully unto the people, with the peoples not profiting by their labours: but he will blame the people for their not improving the means of profiting, which they enjoy to their own profit.

Once one of thy way told me, that if I, and others, who are called Ministers, did preach the true Word of God, all who heard it would profit, for it would effectually con­vert and enlighten all that heard it. I returned him at that time a full answer. And

Now I answer thee, and all who shall read these lines, and are troubled with the like thoughts wherewith that par­ty was:

Let it be considered that Christ himself did preach the true word of God, and yet many of his hearers were not convert­ed nor inlightned, neither did they profit by it; the Phari­sees heard him and derided him: many of his [...]isciples who had Luk. 16. 14 Joh. 6. 66. heard him, went back and walked no more with him: he had often preached at Hierusalem, and would have gathered them, but they would not be gathered. And so Paul preached the Mat. 23. 37 true Word of God: yet some of his hearers were not thereby Act. 28. 24 25, 26, 27. profited, for they contradicted and blasphemed; and so it is now; we who are faithful Ministers, preach the true Word of God, though the most hearers are not thereby spiritually pro­fited: which thing is not from any impotency in the Word, as an instrument to work conversion, and illumination, and pro­fiting, for it is the power of God unto salvation unto every one that believeth; but the not profiting of people by the word, which Rom. 1. 16 is faithfully and truly preached unto them, is from their own voluntary neglect, and rejection of those things, which belongs unto their peace. The true causes why such people who live under plentiful dispensations of the word, are not bettered and profited by it, are these.

1. In some the love of their own simplicity causeth them to Prov. 1. 22 continue in blindnesse and ignorance. They are grosly igno­rant and simple, and unable to manage and improve to their spiritual good, those meanes of spiritual knowledge, under which they live; and therefore they have no heart to entertain any thoughts of any spiritual things, though their Mini­sters oft tenders these unto them, very powerfully and plainly.

2. In others a willing indulgence of the supersluity of naugh­tinesse, and a contentedness still to live in some disobediences and darling sins: a cockering of these in their hearts, is the cause why many people (who oft he [...]re the Word, and live un­der [Page 99] the labours of an instructing Minister) do not profit, but re­maine still blinde and ignorant: for a willingnesse to conti­nue still in sinne, doth cast scales and scurfe over the eyes of Isa. 6. 10. the minde, making it unable to see though it see, and to un­derstand though it perceive. Such a blinde and ignorant peo­ple, Rom. 10. 21 who were unwilling to put away the evil of their doings, lived in Isaiahs time.

3. In others a wilful affectednesse to be blinde and ignorant in spirituals, doth continue them in a condition of not pro­fiting by the word, though it be very fruitfully and powerfully preached. Many are wilfully ignorant, pe­remptorily stiffe, and stubbornly resolved, not to admit of any holy knowledge: the light breaks in on them, where they live under a good Minister, and they will shut their eyes, that they may not see what is manifested and held out unto them. Some in whom this affected ignorance reignes, will not at all, or very seldome come to the publick Assemblies to hear the Word; o­thers of them will come, but they resolve not to learne any thing spiritual from it, neither to be moved with the Word Ezek. 33. 31, 32. of [...]od: they sit before their Ministers like Ezekiels hearers, hearing his words, but they will not do them: with the mouth they shew much love, they commend his Sermon, and ap­plaud his delivery and voice, but their hearts goeth after their covetousnesse, they heare his words, but they do them not.

These are the true causes, why some people do not profit, though they enjoy very plentiful meanes of profiting, under their very diligent and laborious Ministers; and therefore the not profiting of people ought not to be deemed, as proceeding from me and other faithful Ministers, who are not wanting to discharge our duties. I am sure the Apostle chargeth that fault upon people themselves, saying, If our Gospel b [...] hid, it is hid 2 Cor. 4. 3, 4 to them that are lost, in whom the God of this world hath blinded the minde of them that believe not, (namely through their own willingnesse and wilful stubbornesse not to believe) least the light of the glorious Gospel of Christ, who is the image of God should shine on them.

5. Thou further asks: ‘Doth not Christ say, by their fruits you shall know them, Matth. 7. inwardly ravening?’

Answ. Our blessed Saviour doth say, beware of false pro­phets, Mat. 7. 15, 16, 20. which come unto you in sheeps cloathing, but inward­ly they are ravening wolves, you shall know them by their fruits. In which words, our Saviour,

1. Gives a Caution to beware of false prophets.

2. He tells us what manner of men they are, namely, they are hypocritical in their insinuations: they come in sheeps cloathing, pretending sanctity and innocency, but they are truly harmful, they are destroyers in their intention and en­deavour: they are inwardly ravening wolves, full of greedy cruel purposes, to draw people from life to death, by their er­roneous and factious doctrines.

3. He certifies us, by what meanes they may be manifested to be such, and that is by their fruits: by their fruits you shall know them. Our Lord alludes in that expression, to the cri­tical judgement, which men passe upon trees, from the good or evil fruit which is gathered from them: every tree bring­eth forth proper fruit in its kinde: a good tree bringeth forth good fruit, and an evil or corrupt tree evil fruit: These false prophets, or teachers (of whom Christ speaks) are for their kinde, no other then wicked men: they are evil in having many evil conditions, they are like harmful thornes, and wicked they are, in that they have no good conditions, being void of grace and goodnesse: they are like thistles, whose sub­stance is vain, light and chaffy: and they are evil in being fruit­ful in evil: wickednesse procceeds from the wicked: they are 1 S [...]m. 24 13 like corrupt trees, bearing the evil fruit of evil speech, or false doctrines, which corrupts good manners: by which fruit of 1 Cor. 15. 33 their lips false prophets may be known to be properly or pecu­liarly false teachers: though by reason of their coming in sheeps cloathing, the fruits of their lives, or their actions seems to be as innocent, as are the lives or actions of the best Instructors: and so they cannot the [...]eby sometimes be well discovered.

Now though Christ saith, that false prophets may be known [Page 101] by their fruits, which properly are their false doctrines, yet seeing I have not at any time brought forth the fruit of any false doctrine; but have alwayes taught for manner and matter what the holy Scripture allows, and delivered onely doctrines, consenting to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godli­nesse: thou hast no reason to number me among the false prophets and teachers, who may be known by their fruits of false doctrines; Such fruits were at no time produced by me, whereby thou, or others, might have thence any knowledge that I am a false Prophet or Teacher.

6. Thou asks further: ‘Do we not see that people could be but wilde, mockers, and scoffers, if thou never spake to them: and are not these thy fruits?’

Answ. I have already told thee that peoples mocking and scoffing of honest people is a fruit of their own wicked hearts: for out of the abundance of the heart, the mouth Mat. 12. 34 speaketh; but they are not my fruits: for I my selfe am no mocker and scoffer; none can plead my example to justifie thereby themselves in such evils: for all my people know, or may know that we have not behaved our selves disorderly a­mong 2 Thes. 3. 7. them. The doctrines which I have taught them, do naturally tend to bring them to Godlinesse, and to have an holy demeanour towards God and man; that impiety of mocking, and scoffing, which some have expressed, slowes from the corrupt source of their own corrupted nature, but not from my mouth: I have ever endeavoured, that it should be, as Pro. 10. 11 a well of life, uncessantly to send fourth (on all good occasions) the words of truth and soberness; and to teach my people to 1 Pet. 3. 8, 9 be pious, courteous and affable, not rendring evil for evil, or railing for railing, but contrariwise blessing.

And whereas thou sayest: Do we not see that people would be but wild mockers and scoffers, if thou should never speak unto them. Thou seemes hereby to im [...]ort, that my speakin [...] to them doth them no good, and there­fore it is in vaine for me to bestow among them any more labour.

To this I answer. 1. If people were wilde mockers and scoffers before I came among them; then these their faults are not (as thou sayest) my fruits: for they brought them forth before my coming to them; and now they have no cloak for their sinne, seeing they have been better informed. If people have discovered more their wildnesse, mockings and scoffings (I know none but they accuse them thereof) since I have preached among them, then they manifested before my settle­ment: yet know, that these are no fruits of my labours, but they are the ou [...]burstings of the peoples own corrupt hearts: they have took occasion from hearing better things taught, to manifest exceeding great sinfulnesse in their rebel [...]ious walk­ings contrary to holy instructions. Thus sin (that is corrupti­on) R [...]m. 7. 8 takes occasion by the commandment to work all manner of concupiscence, that is actual sin: manifesting unconformity to the holy truths which are taught. The word preach­ed by me did not implant these sinful qualities of wildnesse, mocking and scoffing, which thou saith, they have discovered: If it be as thou sayes? then theit own evil hearts hath taken an occasion (because these evils have been preached against) to be more mad in wicked­nesse, and to discover the sinful acts more freely and openly, then they wont formerly. These acts are not my fruits (as thou pleases to phancy) but the fruits or evil doings of their own evil hearts.

2. I answer to that which thou seems to import by these words, namely: Though some reap no good by my labours, yet othets do, and if none should; yet I am not to cease from speaking to an unreclaimed people. I am still to declare unto them their sinnes, and the means of their amendment. The Apostle commands Ministers, who are the Lords publick ser­vants of his Church, to be gentle unto all men, apt to teach, 2 Tim. 3. 24, 25. patient, in meeknesse instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth; the hopes that God may give repentance to op­posers is a ground and encouragement unto us, to continue among a people, for present unreformed, our instant preach­ings unto them, in season and out of season. Yea, God also 2 Tim. 4. 2 commanded his holy Prophet to speak his words unto his peo­ple, whether they would heare, or whether they would for­bear Ez [...]k. 2. 5 [Page 103] for they are most rebellious. Ministers must do their duty, and leave the issue and success to God. If people will not amend, having grace and good tendred them, by their Ministers labours: yet God will thereby justifie his proceed­ings, and the wicked shall be left inexcusable: and our Mini­sterial labours continued among them, shall however be accep­table to God; for we are unto God a sweet savour of Christ in 2 Cor. 2. 15 them that are saved, and in them that perish; and God is not unrighteous to forget our work and labour of love, which we have shewed toward his name; our work or reward is with Isa. [...]9. 4. our God. It is not therefore for us to cease from speaking to our people, though they should continue to be wilde, mockers and scoffers, as thou stiles them,

7. Thou asks. ‘Doth not the Apostle say their fruit shall wither? and shall not their fruit wither thinks thou?’

Answ. The Apostle speaking of Seducers, whom he calls men crept in unawares, ungodly men, who turn the grace of Jude v. 4. v. 10 God into lasciviousnesse, and deny the onely Lord God, and our Lord Jesus Christ: who speak evil of the things they know not, and corrupt themselves in things which they know: he v. 12 calls them clouds without water, carried about with windes: and also he calls them trees, whose fruit withereth: though themselves are trees without any fruit, namely without any fruit of Gods Spirit, which is in all goodnesse, and righteous­nesse, and truth, yet their own proper fruit withereth: so saith Eph. 5. 9 the Apostle, and so I do both think and say, that their fruit shall wither. The false doctrines which are properly the fruit, which seducing teachers brings forth, shall wither. For,

1. Their false doctrines have not in them any sappy taste of the seed of Gods Word, which endureth for ever; though they 1 Pet. 1. 25 pretend Scripture; yet upon a thorough scrutiny and se [...]rching examination, they will be found to have in them no inward juyce of any saving truths, which the holy Scripture con­taines: and for this reason it is, that all the venemous and poysonous infusion, which these false doctrines have had from the hearts and heads of those earthly minded men, who devi­sed them, and countenanced them, will not alwayes last, but will wither, as soon as their leaves and coverings f [...]lls off, [Page 104] and they are laid open to the view of all, to see that they are indeed no other then soure, unsavoury, unwholesome and per­nicious fruit.

2. The trees themselves, I mean these seducing teachers, are not by God planted in the House of God. They who are by him planted in the orderly way of an upright faithful standing Ministry, do flourish, and bring forth fruit in old age, to shew Psal 91 13 14, 15. that the Lord is upright: but seducers are no plants of the Lord. They are either sprigs springing up of their own accord among the trees of [...]od, undertaking the work to which they have no warrant, being (as the Apostle saith) men crept in un­awares: or they are brought in by some Machivilian Politici­ans, for their better bringing about some earthly designes: and therefore God will root them out, and blast the fruit which they beare, that it shall not grow as it did at first, nor be so desired as conteining (according as many supposed falsely) some hidden wisdome: for it is said, every plant which the heavenly Father hath not planted, shall be rooted up: and they who creep into Ma [...]. 15. 13 houses, and who resist the truth, who are men of corrupt minds, reprobate concerning the faith, shall proceed no further, for their folly shall be manifest unto all men. 2 Tim. 3. v. 6, 8, 9.

Thus thou may perceive that I both think and say, as the A­postle doth: that the fruits of false doctrines, which are proper­ly the fruits, which seducers bring forth, shall wither.

But know also, that the holy doctrines and truths, which I and other faithful Ministers do constantly deliver to our people, are fruits of the Spirit of God, gathered by us clearly from the holy Scriptures, which is the written Word of God, and they are by our preaching delivered to them; and these fruits will never wither, but will continue to be still gathered and com­municated unto people, even after we are dead and gone, by a like holy order of faithful men (as we are) whom God in 2 Tim. 2. 2 the succeeding Generations, will raise up to his Ministerial service, who shall be able to teach others: the things which we teach are the everlasting truths of God, which perhaps may be supprest for a while by the prevailing of heresies, schisms and per­secutions, but they will at last triumph over all those, and con­tinue conquering, and to conquer the errours and corruptions of sinful mortals.

As for that mocking and scoffing of honest people, with [Page 105] which thou dost charge the whole Congregation which is com­mitted to my charge, and doth say, that is my fruit. I a­gain tell thee, as I have told thee, and proved it too: that these doings are neither mine, nor the fruits of the whole Congre­gation: but they are the fruits only of such, who are guilty there­of: unto whom I hope God will in his due time give grace to repent of these their misdemeanours: and then these evill fruits will be withered and be no more, and these sinnes will be pardoned: But if such continue in these, and die not repent­ing of these, and of their other sins, then they shall in the day of rendring an account, bear their own burden; but the bur­den Gal. 6. 5. of their sinne will not be laid, either on me or the Con­gregation, who have been no wayes accessary to their trans­gression.

CHAP. XIII.

Thy thirteenth Head of Demands is thus exprest.

‘WHere did the Apostle give Davids quakings, prophecies, reproaches, fastings, in meeter to sing to the world.’

Answ. In Davids Psalmes there is mention made of Da­vids fear and trembling to offend God, and to provoke him to Psal. 119. 120 judgements, this thou calls Davids quakings: whereas David did not cast his body (as I heare some Quakers do) into trembling fits, and quaking, shaking postures. Moreover there is in Da­vids Psalmes a Record of Davids Prophecies, and a Narrative [Page 106] of some reproaches which he suffered, and of some fasting which he used.

Now in those very places, where charge is given by the Apo­stles, to be filled with the Spirit, speaking to our selves in Eph. 5. 18, 19 Psalmes, Hymnes, and spiritual Songs, and to let the VVord dwell in us richly, in all wisdome, teaching and admonishing one a­nother in Psalmes, and Hymns, and spiritual Songs: and if any Col. 3. 16. man be merry, let him sing Psalmes. The Apostles in all these places points us to the book of Psalmes, (for the New Testa­ment I am. 5. 13. doth speak of no other Psalmes) in which Book the Psalmes which David, Asaph, and other holy men of God in­dited, by assistance from the holy and unerring Spirit of God, are conteined. And the Apostles recommending these Psalms to be sung, doth plainly intimate that they thought that these Psalmes did comprehend fit matter for every singer to medi­tate upon for his edification: and also they approved of their use in meeter with Musical accents and cadencies; and in that the Apostle saith, If any man be merry let him sing Psalmes: it is evident, that the world of men, as well as the Church of Saints, are enjoyned by the outward melody of their voice, to expresse the inward musick of their glad hearts: and that in the using Psalmes, for expressing that they shall be inabled to mix some spiritual comfort with the lawful cause of natural merriment, which will be sanctified to them by the word and prayers of those Scriptural Psalmes, which were composed by the Spirit of God for all men to make use of, to tune their spirits into heavenly well tempered affecti­ons in all conditions.

CHAP. XIV.

Thy fourteenth Head of Demands is as followeth.

‘IS the Priesthood changed that took tithes? Is the Law changed by which they were made? Is the Commandment disanulled that gave them tythes? Did Abraham pay tythes to Melchizedeck of his substance, or of the spoiles? Did he ever do it to him any more then once? Was it a standing thing to be done after him? Is the Sonne of God come, the end of all similitudes and likenesses? Now if thou say, that they that preach the Gospel, must live of the Gospel, and have I not power to eat, and power to drink? yea, when Christ sent forth his Disciples, he bad them inquire who was worthy, and what they set before them they might eat. But did he that said, have I not power to eat, say, have I not power to take Stipends, Augmentations, Tythes, Glebe-lands, great summes of money, or Parsonage Houses? Now if thou come to my House, who sayes thou art a Minister of the Gospel, and minister unto me spiritual things, I shall set before thee of my car­nal things, if thou hast enquired and found my House worthy? so said Christ, what they set before thee, eat: so said the Apostle, have not I power to eat and to drink? but said, I have not written this, nor spoken this that it should be so done unto me, for I have not used my power. But if thou come to a Town, or come to an House, and enquire for Tythes and Augmentati­ons, and tythe Wool, Hay, Pigs, Bees, Gardens, and money for smoak passing up Chimneys, Foales, Egges, Geese, Chickens, Calves, Lambs, and other creatures: and thou cannot shew me by Scripture, where the [Page 108] Apostles did so, I must say thou art one of those evill beasts that minde earthly things, and thy own belly: if thou cannot prove to the contrary.’

Answ. Many words are here mustered together containing several questions about tythes: and thy conceit, touching what kinde of maintenance, thou deemes to be only allowed to the preachers of the Gosoel: and here thy promise is expressed after what manner thou will entertain me, if I shall come to thy house: and also thou relates what manner of language thou must use, in case I come to demand things tithable. To all which I shall returne an orderly Answer.

Thy Questions are seven: to which answers shall be return­ed to them all in their order.

1. Thou asks. ‘Is the Priesthood changed that took tythes?’

Answ. The Aaronical Priesthood which took tythes is chan­ged, but the Melchizedochian Priesthood which took tythes, before tythes were took by any of Aarons order, and which since the change of Aarons Priesthood, doth still continue, that Priesthood of Melchizedecks order is not changed, but a­bides for ever: and to it tythes are due, and at this day, and to the end of the world ought to be paid unto it; for the fuller clearing this, understand, that God had but two orders of Priests in the world which we read of: the first was after the order of Melchizedeck, who is the first Priest of the most high God mentioned in holy Scripture. This order was for a time discontinued: during that time wherein the Jewes was only known to be a visible Nation upon the Earth, which were Gods people: But this order is now restored again by our Lord Jesus Christ, who hath broken down the partition wall between Jews and Gentiles, and hath made the Centiles also to become obedient to the faith, and to be sonnes and daugh­ters of the living God. And now Christ is a Priest after Mel­chizedecks order, continuing for ever. He is confirmed in that Priesthood by Gods Oath, which is never to be repealed: For the Lord hath sworne and will never repent it, thou art a Priest Psal. 110. 1 for ever after the order of Melchizedeck: and tithes continue [Page 109] due to be duly paid unto this Priesthood: He receiveth them Heb. 7. 8. of whom it is witnessed that he liveth for ever. The other or­der of Priests which God had was the order of Levi or Aaron, whose Priesthood was typical, to continue but until Christ (unto whom the Priesthood did properly appertaine) came, and had taken upon him the everlasting Priesthood. He was made Heb. 7. 21. a Priest with Oath; whereas the Leviticel Priests were made without an Oath: they were many Priests, because they were not suffered to continue by reason of death; but this man (Jesus Christ) because he continueth ever, hath an unchange­able Heb. 7. 23, 24 Priesthood. He was made a Priest after the power of an endlesse life; but the Levitical Priests was made after the Law of a carnal Commandment: they were made Priests by a Ce­remonial Heb. 7. 16. Law, which commanded carnal and outward obser­vations which were not to continue alwayes, but to have an end. Wherefore the Levitical Priests were to cease from exer­cising the Priestly office, when Christ the true Priest should come, and for ever continue to make perfect the faith of Gods people; he being both the Authour and sinisher of their faith; Heb. 12 [...]. which thing those carnal Commandments, or Ceremonial Or­dinances, belonging properly to the Levitical Priests and ser­vice of the Jews could not perfect.

Therefore I say, though the Levitical Priesthood which took tythe, be changed: yet seeing there is another Priesthood af­ter Melchizedecks order, now continuing, tythes become payable as they were first, to that order of Priesthood: and they are to be paid unto Christ, who is of that order, now a Priest for ever: To him tythes are duly to be paid, as an ac­knowledgement of his Soveraign Priesthood: and they are received by him, when they are paid (according to his ap­pointment) 1 Cor. 9. 13, 14. 1 Cor. 4. 1. for their maintenance, to his Stewards, his Mini­sters who serve in his service.

2. Thou asks. ‘Is the Law changed by which they were made?’

Answ. The Apostle plainly saith: that the Priesthood being Heb. 7. 12 charged, there is made of necessity a change of the Law. The Priesthood which was changed, was the Levitical Priesthood: and the Law which with it was changed, was the Law of [Page 110] Ordinances, ritual observations or ceremonies, which pro­perly concerned that Levitical Priesthood, and the admini­nistration of the Jewish service; and as by that Priesthood which is changed, there was no perfection; so that Law of Heb. 7. 11 Ordinances, which is changed (called by the Apostle carnal Or­dinances) could not make him that did the service perfect, and they were but imposed, until the time of reformation, Heb. 9. 9, 10 Heb. 10. 14 which Christ brought, who is a Priest for ever, and by one offering hath perfected for ever them that are sanctified. I say therefore that the Law of those Ordinances, which were administred by the Levitical Priesthood, and by which the Priests of that order were impowered to officiate, or were made Priests, is now changed together with that Priesthood; for Christ who is a Priest continuing, hath appointed the manner and order of holy administrations, to be of another kinde, then these were, when the Levitical Priesthood was in request. And likewise he hath appointed another manner of admitting those whom he chooseth to be his Stewards, and in his stead to dispense unto his people warrantably the spiritual Ministra­strations, then was the manner of deputing any to the service of the Tabernacles and the Temple, while the Levitical Priest­hood: for then such Priests were consecrated by washings, anointings, sacrificing, and purifying of blood, to attend upon the service enjoyned them: whereas Christ hath appointed 1 Tim. 2 7 1 Tit. 5. 1 Tim. 4. 14 2 Tim. 3. 17 Eph. 4. 11, 12 that by Ordination only, his Ministers should be authorized to do the work of the Ministry: hereby they are put into the Ministry, and receive the gift of becoming men of God, to do service for God; and so they are by him given to his Church, to be Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: hence Gods tythes are designed unto them, as mainte­nance of Gods men, as a recompence for the service which they do for Jesus Christ, who is over all God blessed for ever. 1 Cor. 9. 14

3. Thou asks: ‘Is the Commandment disanulled that gave them tythes?’

Answ. The Commandment which the sonnes of Levi had to tythe their brethren, was a special Law or Commandment, Heb. 7. 5. [Page 111] without which they could not have any title to tythe at all: because tythes originally belonged to the Priesthood of Christ, typed in Melchizedeck, who tythed Abraham, by Right or Law original: but the sons of Levi had onely a special command, or grant for a time, for tything their brethren, according to the original Law of tything, which was before setled as on a foundation in the Priesthood after another order; and there­fore I say that that particular command which the Levitical, Priesthood had, for taking tythes expired with their Priesthood: So that now none of that Tribe can claime tythes, by vertue of any such peculiar command unto the Levitical Priesthood. And this also I say, that that Law of tything which was Original, and by vertue of which Melchized [...]ck tythed Abraham, is still in force: by vertue of which all tythes ought to be paid unto the Lord Jesus Christ, who is an everlasting Priest after Melchizedecks order, he receiveth them who liveth for ever: he H [...]b. 7. 8. ever liveth to be a taker of tythes: but seeing these cannot be paid unto him in Person, because he is ascended into heaven, and sits at Gods right hand an high Priest for ever: therefore they are to be paid, according to his appointment, unto his Mi­nisters, with whom he hath promised to be present unto the end of the world. He hath ordained that they should have that very meanes appertaining unto the Gospel, which is due, in as much as he by them doth preach the Gospel of peace unto his people. The Apostle saith, so hath the Lord or [...]ained, Eph. 2. 14. that they which preach the Gospel should live of the Gosp [...]l. To live of the Gospel, is to have the maintenance and livelihood, 1 Cor. 9. 14 or portion of temporal substance, which belongs to the Gospel: and that is the tythes due to Christ the eternal Priest: who thereby payes his own peculiar servants out of his own pro­per goods, which he hath reserved unto himself out of every mans increase, and is generally known by the name of tythes. Therefore I answer to thy question: Though that command be disanulled that gave the Levites tythes, yet the Law of tything is not disanulled, which gave Melchizedeck right of tything, and which is given by Christ unto us his Ministers of the Gospel. We do not take tythes, as the Priests of the Tribe of Levi did, in way of holding up the Levitical service, and Priesthood, both which is abolished: but we take tythes as they are that tribute or portion of the earths increase, which [Page 112] the Lord hath reserved for himself, and given them unto us for our attendance and waiting on the Ministry of the Gospel, to which he hath appointed us.

4. Thou asks: ‘Did Abraham pay tythes to Melchi­zedeck of his substance or of the spoile?’

Answ. The holy Scripture plainly tells us, that he paid unto him tythes of both.

1. He paid unto him the tythe of his substance. Moses in Gen. 14. 20 Heb. 7. 2. saying, that he gave him tythes of all: and the Apostle in saying, that unto Melchizedeck Abraham gave the tenth part of all, do both of them intimate, that there was not any substantial in­crease, which Abraham possessed, left untithed by Melchizedeck the Priest of the most high God. And,

2. The Apostle also in saying, that he gave him the tenth of the spoile, or out of the spoile, doth thereby specifie one Heb. 7. 4. remarkable event not before known to the world, whence tythes are due to the Priesthood of Melchizedecks order, as oft as such occurrents shall come to passe: wherefore Mel­chizedeck took from Abraham the tythes of spoiles; out of which there ought to arise an Augmentative benefit to the Priest of the high God (Jesus Christ) as oft as victories over enemies are obtained. I say therefore that Abraham paid unto Melchizedeck tythes both of his substance, and of the spoiles. The blessing which Melchizedeck gave, containes in it the reason of paying tythes of both these. Blessed (saith he) be Abraham of the most high God possessor of heaven and Gen. 14. 19 earth; Abraham was blessed and to be blessed from the most high God, with the influences of heaven, whereby the earth Hos. 2. 21, 22 was enabled to yeeld unto him her increase and blessings: and therefore he was to pay tythes to God, as an acknowledgement of his Soveraignty over all, and of his liberality unto him in all: he being truly according to the title given unto God first by Melchizedeck in holy Scripture, the high possessour of heaven and earth. Again, blessed (saith Melchizedeck) be the most Gen. 14. 20 high God, which hath deliver'd thine enemies into thy hand: Abraham was therefore to pay unto God, the tythes of the spoile, as due to him, the giver of victory, the subduer of the enemies, and the preserver of the Conquerour. Holy Abraham [Page 113] was by this blessing well informed upon what grounds tythes were payable unto God; and therefore he would not on any condition give away Gods portion: wherefore he gave the tenth of the spoile, which was Gods due to the Priest of the most high God: though he would not take the residue of the spoile or goods which he had got in the warre, when the King Gen. 14. 21, 22, 23. of Sodom would have had him. Again, the expressing of the A­postle seemes fully to give a reason of his paying tythes of both. He annexeth immediately to the interpretation of Mel­chizedecks names, the mentioning that Abraham gave a tenth of all as a sufficient reason of Abrahams paying tythes of his substance, and tythes of the spoiles. The Apostles words are these, To whom Abraham gave a tenth part of all: first being by interpretation King of Righteousnesse, and after that also King Heb. 7. 2. of Salem; which is King of Peace, as if he would have us to consider, that the tenth part of all is to be given to the God of righteousnesse, who exacts nothing from any people but that which is right: and the tenth of spoiles also, as well as the tenth of substance, is to be given to the God of peace, who causeth all to enjoy peaceably, whatever they do inherit.

5. Thou asks: ‘Did he it ever any more then once?’

Answ. Abrahams example of doing it, though we had no in­timation how oft he did it, is binding to all (who are by pro­fession children of Abraham according to faith) so oft to do it, as they have the same grounds for doing it, which Abra­ham once had. As therefore Abraham paid unto the Priest of the most high God the tyth of all his substance, on this ground: because the Lord was the high Possessor of heaven and earth, and so the giver unto him all his increase; even so every true believer must return to God the tythe of his substantial increase, as oft as the Lord gives unto his substance an in­crease, Deut. 14. 22 which is yearly, for so God hath told him; and such have Abrahams example acting herein on this ground, because God was the blesser of him, from leaven and on earth in all his particular increase; and as Abraham paid tythe of the spoiles which were took in War, on this ground, because the Lord had preserved him, and given him the victory over his [Page 114] enemies; so at every time when the Lord shall call any true believer, to triumph over his enemies, he ought to return un­to God the tythe of the spoiles taken, as a thankful acknow­ledgement, that the Lord was his keeper and deliverer from his enemies, and the subduer for him of those, who were risen up against him; and as oft as he doth this, he is in doing so an Imitator of Abraham, who on the very same grounds did pay tythes of all.

It is not plainly said, how oft he did so: because the holy Scripture was not indited to be an hystory, either to relate e­very particular act, which was done by these holy men, of whom it makes mention; or every particular time of their do­ing the self-same holy act for substance, which it saith they did; but Gods intention of recording in holy Scripture any good act which they did (though there be no mention how oft they did it) was for our learning and imitation: that we might tho­rough patience and comfort of the Scriptures have hope: name­ly, Rom. 15. 4 that we from the good presidents of any good which it re­ports they did, might learne to be patient or perseverant in the like well-doing, and might be comforted, seeing the holy Scripture commends unto us the good which they have at any time done. And holy Scriptural commendings are vertual com­mandings of us to practice the same good at all times on the same grounds which moved them at any time to act it: ac­cording to the Apostle, follow (saith he) ever that which is good, and think on these things in which there is any praise: as there 1 Cor. 10. 18 is a great deal in the good done by the holy men in Scripture whom the Lord commendeth.

Besides, though holy Scripture tells not in plain termes, how oft Abraham paid tythes to Melchizedeck, for the reason al­ready given: yet there is an expression which seems to imply, that it was more then once: for the Apostle commands, not to be slothful, but followers of those who through faith and pati­ence Heb. 6. 12. inherit the promise: and presently instanceth in Abraham, continuing still his discourse of him thoroughout that Chapter, and unto the next, where he tells of his act of paying tythes of all to Melchizedeck, and of his act of dividing unto Melchize­deck the tenth out of the spoile. This following of Ab [...]aham is a word of prosecution, and naturally implies that Abraham made more steps or acts then one, onely in tything; wherein [Page 115] we are as well called, in following him to propose him unto our selves for an example, as we are called on, to walk after his patterne in those several steppings or actings, which he made in believing the promises, and in patiently enduring until Heb. 6. 13, 14, 15. he had obtained them.

6. Thou asks: ‘Was it a standing thing to be done after him?’

Answ. 1. I suppose it is already very cleare, by what is said, that paying of tythes to Evangelical Ministers is a standing du­ty to be paid unto them; even as it was but duty in Abraham (as it hath been proved) to pay tythes to Melchizedeck, the Evangelical Priest of the most high God, who met him not with Altars and sacrifices, like a Levitical Priest, but with bread and wine, as if he had been a Minister of the Gospel. Pay­ing tythes is a standing duty, to be discharged unto the Mini­sters of the Gospel, so long as Christ imployes them in his stead, to do his Evangelical service of blessing the people, and of blessing God for them, and for their good successes, and of seeking the welfare of their souls and bodies, in teaching them to inherit eternal blessings in and thorough him the Lord Je­sus Christ.

2. It is plain, paying of tythes was a standing thing to be done after Abrahams time; because Jacob who was A­brahams Gen. 28. 22 grandchild, vowed to pay the tenth to God of all that which he should give him. That holy man well understood the grounds on which tythes are due unto God, both from his father Isaac's blessing, wherein he expresseth, that all that which he was to have, was to be given unto him from God. God (said Isaac) give thee of the dew of heaven, and the fatnesse of the earth, and plenty of corne and wine: and also at his vision Gen. 27. 28 of the providential ladder, he understood so much from Gods own promise, that he would give unto him and to his seed the land on which he then did lie: and that in his blessed seed, which is Christ, all the families of the earth should be blessed: Gen. 28. 13, 14, 15. and that he would keep and preserve him in all places whether he went, and that he would not leave him, untill he had done that which he had spoken to him of. Whereupon Jacob vow­ed to pay unto God the tenth of all, as soon as the Lord should [Page 116] give him an estate, out of which these tenths might arise: for he had (when he vowed) nothing we read of, save a little oyle which he poured on the top of a pillar, and his staffe, with which, Gen. 28. 18 Gen. 3 [...]. 10 Gen. 28. 20. 21, 22. as a poor traveller, he passed over Jordan. As this vow of Jacob is a large testimony, that he then had in him very plenti­ful, large, and cheerful resolutions to pay tythes: so it doth ful­ly notifie, that he had took into him an advised consideration of the special grounds, for which they are at all times to be paid unto God: namely, they are to be alwayes paid, as an acknow­ledgement that God is the Soveraigne Lord over all people, and that he is the blesser of them, bestowing on them temporal blessings from the dew of heaven, and the increase of the earth; and spiritual and eternal blessings, from Christ the blessed seed: and that he is the Keeper and Preserver of them in all places: and the, Provider for them of meat and rayment, and the Setler of them in their habitations in peace. Jacob vowed thus to do, what was but his duty to do: that when he should come (through Gods enabling him) to perform it, he might the more heedfully discharge it, as being to him as to all men a du­ty, and somewhat more, even a vowed duty, or a duty, re­quiring from him so much more carefulnesse, as he was pleased by his own choice, to single it especially out to be by him, up­on solemn vow, and special ingagement the more religiously observed and performed.

3. Paying of tythes is a standing thing to be done after Abra­hams time: because the Hebrews were commanded by God to pay them, and that before the Levitical Priesthood was in­stituted, Thou shall not delay to offer the first or fulnesse Exo. 22. 29 of thy ripe fruits, and of thy liquor, &c. that is, thou shall not delay to pay the tythe of these. Certainly, if the slack, or a de­ferring of paying these be a sin, then the not paying them at all, is a sin with a witness, even an high rebellion against a known Commandment.

4. The Lord hath made a Law, which he never yet re­pealed: whereby it is evident, that paying of tythes is a standing thing to be done after Abrahams time. The Law is this; Thou shall truly tyth all the increase of the seed, that the field brin­geth forth yeare by yeare. So long then as there shall be in the Deut. 14. 22 world fields which yeelds increase, the owners of them are bound to pay yearly the tythe of their increase truly, without [Page 117] any fraud unto them, whom God hath appointed should be his Ministers, to dispense unto his people holy things, ac­cording to the Apostles words: Do you not know, that they which minister about holy things, live of the things of the Temple, 1 Cor. 9, 12, 14. and they which wait at the Altar are partakers of the Altar? even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel. It is hence very evident that though that manner of worship and service is changed, which was performed by them, who were Ministers at the Temple, and at the Altar: yet the maintenance which these had is continued, and to be continued unto those, who are to transact that pub­lick worship and service of God, which the Gospel appoints: Therefore the Ministers of the Gospel are not to live of the peo­ples allowance, but of the things belonging to the Gospel, which is the tythe established by a Law which was never yet re­pealed: and which by Christs Ordinance is yet further con­firmed, for as much as it entailes for ever on his Evangelical Ministerial servants the things of this Gospel, which are the tythes, and which were formerly setled on his Leviti­cal servants, during the continuance of their service for him.

And let not cavillers hereafter clamour against this proofe for tythes, as taken from the Law: seeing the Apostle in pro­ving the equity of Ministers maintenance, calls on us to con­sider the very voice of the Law enjoyning it. Say I (saith he) 1 Cor. 9. 8, 9, 10. these things as a man? or saith not the Law the same also. For it is written in the Law of Moses, thou shall not muzzle the mouth of the Oxe that treadeth out the corne; or, saith he it altogether for our sakes; for our sakes no doubt it is written, that he that ploweth shall plow in hope, and that he that thresheth in hope should be partaker of his hope. And again, in declaring after what manner the setled maintenance of Christs Evangelical Ministerial servants should arise, he asks us if we do not know (namely, according as the book of the Law hath penned it) how the Levitical Ministerial servants of God had their maintenance arise: and intimates plainly, that the Lord hath ordained, that in like manner the Preachers of the Gospel should live, or have their maintenance. And a­gaine writing concerning the ample maintenance, which the laborious Ministers of the word were to have, he cites for [Page 118] proof of it the forementioned place out of the Law: as if he 2 Tim. 3. 17, 18. would have us to understand that the limiting Ministers, and curbing them from enjoyment of their full maintenance, is a­gainst the Law: it is a muzzeling the Oxe that treadeth out the corne: and that their having maintenance by tythes, is but what the Law appoints, and the Gospel ordaines: and that they who will but allow them a charitable, and not an ho­nourable maintenance, are transgressors against the Law, which forbids the muzzeling of the Oxe that treadeth out the corne. They then who in the time of the Gospel, will in no case hear­ken to the Law of God, whether the New Testament directs us, for the finding out the decision of this, and some other particular points, must acknowledge, that either the Apostle (who sends us to consider what the Law saith) was therefore in a foul errour, which none who are true Christians dare do: or that themselves (who deny to heare what the Law saith) are in the errour for want of grace and judgement; and that out of pride and Covetousnesse they will not believe the New Testament which tell us, that the Law hath determined it. From what I have said, I do punctually answer thee, and say, that this paying of tythes is a standing thing to be done after Abrahams time.

7. Thou asks. ‘Is the Sonne of God become the end of all similitudes and likenesses?’

Answ. All similitudes and likenesses which were appointed by God in the Ceremonial Law, either to prefigure Christ who was to come; or to shadow out something of the spiritual worship and glory, which should be in and to the Church af­ter Christs coming, and then were to be accomplished and ful­filled, are all now ended by his coming; they are no longer to continue to that purpose for which they formerly served. There is no more need of them, (seeing that which was signi­fied and represented by them, is come and exhibited) then there is need of a picture, when the person, whom it deci­phers, is present. The Apostle saith, that the Law (he is treat­ing Heb. 10. 1 of the Law Ceremonial, which was the Law of Aaronical ritual Ordinances) had but a shadow of good things to come, and not the very image of the things. Ceremonial Ordinances Col. 2. 17. [Page 119] were but the shadow of things to come, but the body is Christ. Wherefore though I say, that Christ being come, and having fulfilled all: the use which these Ceremonial types, patternes, figures, shadows, likenesses, or similitudes had, is now abolished: they are in respect of their former use, now by Christs coming come unto a perpetual end: yet I affirme, that tythes was none of those similitudes or likenesses: for tythes figured nothing in Christ, nor in his Church, to be ful­filled by Christ at his coming. The learned wits of the world have not yet devised, with any successeful proof, what that body is, whereof tythes should be the shadow, or what that was which they figured out to be accomplished at Christs coming. I therefore conclude, that though the Sonne of God is come, the end of all similitudes and likenesses: yet because tythes was no such similitude or likenesse which he ended: therefore he hath not put a period or end to tythes: These are still perpetually to be continued unto Christs established Mi­nisters, Mat. 28. 20 throughout the world, so long as Christ shall be with them, which will be even unto the end of the world.

I have now fully answered thy seven questions about tythe and am now to consider thy expressions about that kinde [...] maintenance which thou deemes, the Gospel only allowed [...] the Preachers of the Gospel.

Thy Expressions are in this sort.

‘Now if thou say, that they which preach the Gospel mus [...] live of the Gospel; and have I not power to eat, an [...] power to drink? yea, when Christ sent forth his disciples he bad them enquire who was worthy, and what they set before them they might eat: but did he that said, have I not power to eat, say, have I not power to take stipends, augmentations, tythes, glebe-lands, great sums of money, or Parsonage Houses?’

Answ. Thou seems in these expressions to have this thought: that living of the Gospel is no more then that a preacher of the Gospel hath a power to eat and drink what is set before him: thou produces for proof hereof, the words of our blessed Sa­viour, bidding his Disciples, when he sent them forth, to en­quire [Page 120] who was worthy, and eat such things as were set before Mat. 10. 11 Luk. 10. 8 them. Thou also mentions some other things beside meat and drink whereunto (as thou supposes) there is no grant to any Preacher of the Gospel, in the Apostles writings, to make claime thereto; and thy promise afterward doth plainly shew, that thou thinks, that no other livelihood is appointed in holy Scripture, to be given to a preacher of the Gospel, then a little meate and drink, when he comes to a wor­thy house.

For the rectifying of thy mis-apprehension, I will,

1. Shew that according to the Apostle Pauls judgement, living of the Gospel doth entitle the preachers of the Gospel to more then to a bare power to eat and to drink.

2. I will shew that our Saviours inhibition of his Apostles and Disciples, when he first sent them forth, was no prohibi­tion of the Preachers of the Gospel, and their successours to take tythe, or any of those things, which they were forbid at that present to take along with them, when they were sent forth at first.

3. I will manifest, that though the Apostle doth not in express words say, he had power to take augmentations, &c. yet he saith enough, to shew that a Minister or Preacher of the Gospel hath a very lawful power to take all these.

First, living of the Gospel, according to the Apostle Pauls judgement doth intitle the Preachers of the Gospel to more then to a bare power to eat and to drink. Three Reasons cleares this.

1. The Apostle enjoyns them who are taught to communicate Gal. 6. 6. to him that teacheth in all good things: Then surely teachers, according to Pauls judgement, are intituled, to have from thee taught more, and other things then a little meat and drink. Therefore as a Levite of old had power to eat and drink at the house of a Jewish Professour; and yet had besides a right to Deut. 14. 29 receive, from such a professour, the tythe of all the increase, wherewith God had blessed him: even so a preacher of the Gos­pel hath a power to eat and to drink, when he comes to the house of a Christian Professour, who is taught by him: and he hath also in Pauls judgement, a right to partake in all those good things, wherewith God hath increasingly blessed that same Pro­fessour who is taught.

[Page 121] 2. The Apostles saying that they who labour in the word and do­ctrine are to be counted worthy of double honor, doth evidence, that his judgment was, that preachers of the Gospel are intituled 1 Tim. 5. 17. to receive more then a little meat & drink from an housholder, whose teachers they are; for they will give as much to very beg­gers coming to their house, whom they little honour or esteeme. But labourers in the word and doctrine (saith the Apost.) are wor­thy of honour, that is, of maintenance: the reason he alledges, inti­mates clearly, that by honor in that place, he understood mainte­nance; yea, they are (he saith) worthy of double honor, that is, of a liberal, honorable, comfortable maintenance, as a just and honour­able reward of their labors. Even as the first-born while they held the Priesthood, had a double portion; besides the portion which they had as other children, they had the tythes as an honorary of their Priesthood, whereby their portion was double: so the Apo­stle (it seemes alluding to the double portion of the first-borne) enjoyns, that the Preachers of the Gospel have double honour, or honorable maintenance; namely, maintenance both as other men, and also a further maintenance, as they are Ministers of the Lord: and so they are to have that very maintenance which the Levites Num. 3. 35 Numb. 8. 18, 19. had, being assumed into the room of the first-born, as Priests and Ministers of God, wherby their portion was doubled among their brethren. This double portion, or double honour, or double main­tenance, was in the Apostles judgment, due unto the Preachers or Ministers of the Gospel. Paul was so far from conceiting, that they who preach the Gospel had only a title to receive a little meat & drink when they came to a worthy house; that counting the Ministry of the Gospel to be a more honourable and glorious 2 Cor. 3. 7, 8, 9, 10, 11 Ministry, then the Priesthood of Levi, he thought it also wor­thy to have the like, yea, the very same portion or maintenance, as a reward of its painful and continued labours, in seeking to set forth Christ crucified, which that Levitical Priesthood had, while they were exercised about beasts sacrificed.

3. It is certain, that living of the Gospel intitles the Preach­ers 2 Cor. 9. 13, 14. of the Gospel in Pauls judgement, to as much, as living of the things of the Temple, and partaking with the Altar, did intitle those, who ministred about holy things, and waited at the Altar: Now as all know such had a title to more then a little meat and drink: and therefore the Preachers of the Gospel have title also to more then that; and as the Levites ministring about holy things, were intituled to all the Temple Deut. 18. 1 Numb. 18 21 and Altar-maintenance, which was the offerings of the Lord and his inheritance; and his inheritance was the tythes: even so [Page 122] the Preachers of the Gospel are intituled to all the tempora­lities of the Gospel, which the Lord by his Ordinance hath con­signed to belong to the Gospel, for the support of his Gospel service: and these temporalities are the Lords inheritance, which are called tythes; which tythes were formerly granted unto the children of Levi, but now are taken from them, and given unto Christ, and are ratified to be his Ministers un­till the end of the world, for so long their Ministry must last.

Thus thou may rightly apprehend, that according to Pauls judgement, the Preachers of the Gospel are intituled to more then to a bare power to eat and to drink: and likewise thou may understand what that is, to which their living of the Gos­pel doth entitle them.

Secondly, consider, that our Saviours inhibition of his Apostles and Disciples, when he first sent them forth, was no prohibition of the Preachers of the Gospel, and their suc­cessors to take tythe, or any of those things which they were forbad at that present to take along with them, when they were sent forth at first.

1. Because this command of our Saviour was onely a peculi­ar temporary precept unto these Apostles and Disciples, to be observed by them, during this their first ambassage, and short journey, into those several places of Jewry whither he sent them: But it was not a stablished precept to be exercised by them at all other times, and in that and other countreys and places, whither afterward they should go to preach the Cospel, Wherefore,

2. This precept was revoked and repealed by our blessed Saviour himself, saying; When I sent you forth without purse Luk. 22. 35 and scrip, and shooes, lacked you any thing? and they said no­thing: then said he unto them: but now he that hath a purse, let him take it, and likewise his scrip: and he that no sword, let him sell his garment and buy one. They were forbad at first, but enjoyned afterward to take these. At first they were inhibited to take with them a purse, with gold, silver, and brass, that is, with any money of great or small value, therewith to fur­nish themselves with back and belly. They also were forbad to take a scrip, which served (as the custome then was) to put therein corn and other provision; yea, and they were not [Page 123] to take with them a flaffe for their own defence, and for the offence of others; these things they then might not take with them, because all these things should be provided for them. As it is Gods Ordinance, that they who preach the Gospel should live of the Gospel; so it was Christ who prohibited the first preachers of the Gospel, to provide for themselves at their own free cost and charges; assuring them, that he that set them on his work, would freely and fully provide for them all things, which would be necessary, both for procuring, and keeping, and for defending to them a maintenance or liveli­hood. Our Saviour gives this reason of his sending them out unfurnished from themselves: for the workman is worthy of [...] his meat, that is, of whatever is available towards his nourish­ment, both by sustenance and by supportance. It is plain, that even during the force of that prohibition, that they should not take those things along with them which Christ mention­ed: yet they might lawfully take from those, unto whom they preached (whose hearts the Lord made willing to give) both gold and silver, add brass, or any sort of money, and provisions, and cloaths, and lodgings, which was certainly more, then a little meat and drink, as thou supposes; and now that former inhibition being repealed, there is a strong injunction, allow­ing the Ministers of Christ to receive things conducing, to pro­cute them necessaries. They may now receive a purse with mo­ney, of what rate soever, whether it be gold, or silver, or brass, or any other. They may receive several provisions in plenty, even a scrip, the repository, and keeper of provision, which is not spent in the present use, but reserved for future mainte­nance; and also they make use of any lawful power of instruments of protection: and in case they want such, they may lawfully part with something otherwise necessary, even with their coat, so they may thereby procure a sword, to wit, the sword of autho­rity, to defend their persons and their just rights.

Thirdly, consider, that though the Apostle doth not in ex­presse words say, that he had power to take Stipends, Aug­mentations, Tythes, Glebe-lands, great summes of money, or Parsonage Houses: yet he saith enough, to shew, that his judgement was, that the Ministers of the Gospel have a lawful power and right to take all these: for he saith, even so hath the 1 Cor. 9. 14 Lord ordained, that they which preach the Gospel should live of [Page 124] the Gospel; the words even so, &c. referre to what he had said, namely, they which minister about holy things, live of the things of the Temple; and they which wait at the Altar are partakers with the Altar: even so the Lord hath ordain­ed that, &c. the meaning is cleare, that the maintenance of them, who preach the Gospel, should be like the maintenance, which they had, who ministred about holy things, and wait­ed at the Altar. All may know that these had a power to re­ceive, Exod. 23. 13, 14, 15, 16, 17. Lev. 27. 22 23 Numb. 35 2. to 9. Lev. 25, 33, 34. Eze. 48, 14 beside tythes, an augmentative maintenance, from e­very males appearing thrice every year before the Lord not empty handed: and from every thing which should at any time be consecrated to the Lord: and likewise they had a power and right to receive Cities, and Suburbs, and Houses, and Lands. The Apostles paralelling the Ministers of the Gospel with those Aaronical Priests and Levites, in their maintenance, is a manifest that his judgment was, that Ministers of the Gos­pel have a power and right to challenge, as liberal, and as honourable a maintenance as these did: and that besides their right to take tythes, they have also a right to take all such augmentations, as shall at any time arise, from donations of moneys, or other things: or from the dedication of Houses, Lands, and other temporalities, which are and may be (in re­lation to uphold the service and honour of God) very fit for the present and perpetuated maintenance of the Ministers of the Gospel; for even unto these Christ promised: that in this time they should receive an hundred fold, Houses, and Friends, and Lands, with persecutions, and in the world to come, Mar. 10 29 30 eternal life.

By all this thou may see, that both in the judgement of Christ, and of his Apostle, the Ministers of the Gospel are intituled to more then to a bare power, to eate a little meate, and to drink a little drink, at any worthy house, whether they shall come. Thou hast an answer now, to thy expressions, about what kinde of maintenance thou thinks, that the Gospel onely allowes to the Preachers of the Gospell.

Next, thy promise after what manner thou wilt enter­taine me, if I shall come to thy House, is thus expressed by thee

‘Now if thou come to my house, who sayes, thou art a Minister of the Gospel, and minister unto me spiritu­al things, I shall set before thee of my carnal things, if thou hast enquired and found my house worthy; so said Christ, what they set before ye, eat: so said the Apostle, have not I power to eat and to drink? but said, I have not written this, nor spoken this, that it should be done unto me, for I have not used my power.’

Answ. This promise of thine seemes unto me, to hold out that thy opinion is this.

‘That the settting carnal edible things before a Minister, is only that which he can challenge, as due to him from thee: and this onely but then is due to him, when he comes to thy house, and ministers spiritual things, and hath enquired and found thy house worthy, and thou seemes to confirm thy self in this thought by the words of Christ, eat such things as are set before you; and by the Apostles words, have we not power to eat and to drink?’

I answer. 1. Christ sent forth first the twelve Apostles, and after that the seventy Disciples, two and two, upon a short journey to the Towns and Cities of Judea, to preach and to work miracles, even in that time, when the publick main­tenance for teaching the people, was not taken from the Priests and Levites, and was not setled as yet on any Ministers of the Gospel: and therefore Christs enjoyning these, whom he thus sent forth (in regard that they were but to make a short stay any where) to abide till they went thence, in that house which they had by enquiry found worthy, or meet, or conveni­ent for them to sojourn in, and there to eat what was set be­fore them: I say, Christs enjoyning them to do thus, is no injunction from Christ to any setled Minister of the Gospel (who is to attend his flock, over which the holy Ghost hath made him overseer) to go and tarry in some worthy, or well famed Inne or Hostlery, or other house of good report, and there to eat what the good man of the house (perhaps [Page 126] some holy Gajus, his host, and of the whole Church, who doth Rom. 16. 23 3 Iohn 5. faithfully whatsoever he doth to the brethren, and to strangers) doth order to set before him.

For this temporary command to the Apostles and Disciples to go and abide in an house, and to eat what was set before them, expired at their return from that expedition on which they were sent, which was very short. It was but necessary, seeing the ordinary publick maintenance in Judea, for teaching was setled on others, that such, who were in an extraordinary manner sent to teach, should be extraordinarily maintained from the contribution of such Jews, whose hearts God should move to afford to them (during their but short abode) the necessaries of meat, drink and lodging.

But now in all places, in any Nation, where extraordinary mission to it is ceased; and the ordinary publick maintenance for instructing people is setled on the Ministers of the Gospel; the setled Ministers themselves (according to holy command) must have their own houses, and must be given to hospitality: 1 Tim. 3. 2, [...]. wherefore they were not to live (as thou and some others ima­gine) on a little meat and drink, which shall be set before them in a Inne, or Hostlery, or at an house, well famed by the neighbourhood at their enquiry, before they came to [...]it, see­ing they themselves are to be hospitable: which cannot be, if their abode must be in other mens houses; and it be in the power of these men, in whose houses they abide, to allow them but what they please in meat and drink.

2. Saint Pauls saying, have I not power to eat and to drink? 1 Cor. 9. 4 doth not intimate, that he had power only to eat a little meat and drink, a little drink, which his hearers should give him: for he argues further, that he had a right, title, lawful authori­ty, ver. 5. [...]. as well as the other Apostles to take from them mainte­nance for his whole family, which he might lead about with him; and though he did forbear his power of demanding any maintenance at all from the Corinthians (which thou also acknowledgeth) yet he thereby enjoynes not other Ministers, to forgoe their right, but rather helps them to several ar­guments to plead their right unto a most large and liberal maintenance: and he hath elsewhere determined that Mini­sters have a right to receive more from their hearers then a little meat and drink: his words are, Let him that is taught in [Page 127] the word, communicate unto him that teacheth in all good Gal. 6. 6. things.

Thou may now see that neither Christs words, cat such things as are set before you: nor Pauls words, have we not power to eat and to drink? do justifie thy thought, that a Mi­nister can only challenge from thee a little meat and drink, as due unto him.

3. Thy promise seems to affirme, that thy ministring car­nals is only due from thee to thy Minister, when he comes to thy house, and there ministers spiritual things. But thy Mini­ster doth truly tell thee, that carnal things are due to him from thee, for his Ministring of spirituals publickly, to his people (of whose number thou art one) who are within that precinct, whereof God hath made him overseer. His publick dispensation of spirituals to his people, are weekly constant and frequent: and all his people (if they do not wilfully for­sake them, and forbear coming to the publick holy Assem­blies) may be there partakers of some spiritual gift, which he imparts to their edification, in that publick house belonging to them all, which is commonly called the Church. It is also well known, that he is ready upon timely notice, at all times night or day to come to thine, and to any other of his peoples private houses, and there to minister such spirituals, as the present emergencies of your families doth justly require from him. And though he sees well enough who do cordially, and who do onely superficially value those spirituals which he dis­penseth, yet he counts any house worthy, which desires his Mi­nisterial service, and which doth not put it away from them, and judge themselves unworthy of everlasting life.

All thy expressions are now fully answered, which have been used by thee, to declare the kinde of maintenance which thou deemes, is only to be allowed unto a Minister of the Gospel; and an answer is also given to thy promise, relating in what man­ner thou will entertain at thine house such a Minister.

The language which I must expect from thee in case I come and demand things tythable, is thus related by thee.

‘But if thou come to a Towne, or come to an House, and quetie for tythes, and Augmentations, and tythe Wool, Hey, Pigs, Bees, Gardens, and money for smoak [Page 128] passing up Chimneys, Fowles, Egges, Geese, Chickens, Calves, Lambs, and other creatures. And thou canst not shew me by Scripture, where the Apostles did so, I must say, thou art one of those evil beasts, that minds earthly things, and thy own belly, if thou cannot prove to the contrary.’

Answ. It hath been already again and againe proved: that tythes in general, and that the tythes also of those very things which thou mentions, are all due from the taught, to him who teacheth. It hath also been proved, that Ministers have right to all such augmentations, which shall at any time arise unto them, either from moneys, or from other things, which are given unto them, or from the increase either of fruits, or of rents, or of improvements, which those lands, houses, and other temporalities, which are dedicated to the uphold­ing of the publick service and honour of God, and to his Mi­nisters maintenance, do yeeld; and therefore it is lawful for a Minister to come to a Town and House, and there to querie after his dues of tythes, and other dues of them who have them, and are to pay them unto him: even as the Apostle Pe­ter did querie, or demand of Ananias and Saphira, about that Act. 5. 2, 3, &c. part of dues which they had deteined, and had not laid it at the Apostles feet.

If notwithstanding all that clearnesse of holy Scripture which is brought, and proves fully my right as I am a Minister of the Gospel, unto tythes, and the lawfulnesse for me to demand my dues of tythes from thee: I say if notwithstanding this, when I come to thy house, thou will say, that I am one one of those evil beasts, that minds earthly things, and mine own belly: I shall be therewith onely moved, to pray unto God to pardon thee all that, and the like uncomely and unmanly lan­guage, which hath in it not a word of truth and soberness; and that he would grant unto thy very reason, so much freedome, from being blinded by any covetous desires of with-holding other mens dues, that thou may tru­ly understand, that neither thy Minister, nor others are therefore evil beasts, that mindes earthly things, and their own bellies, because he and they come to thy house, he inquiring after his dues, and they after the [Page 129] debts, which thou owest them: and both demanding from the payment of what is theirs.

CHAP. XV.

Thy fifteenth Head of Demands is thus exprest.

‘IF any people had followed the false Prophets, false Apostles, and such as made a prey upon them for filthy lucre, and covetousnesse, and took their money, and bear rule by their meanes; And divined for money, and sought for their fleece, and the Priests that preached for hire: and come to Christ, from the hirelings that will flie, who hath laid down his life for the sheep, who saith, Learn of me, I am the way to the Father, and witnesse the word in them, and the anointing in them to teach them, are they to maintain and uphold such before mentioned, that Christ, the Prophets and Apostles cryed against: or maintain such Prophets and Priests in their way, yea, or nay, as Priests, and Ministers, and Teachers.’

Answ. I have already fully proved: that though there were false prophets, and false Apostles (among the Jews) who made a prey upon the people for filthy lucre and covetousnesse: and took their money, and did bear rule by their meanes, and di­vined for money, and sought for their fleece: and though there was carnal covetous Priests, who would be hired, to teach falshood for advantage: against whom the true Prophets and Christ, and his Apostles in their dayes cryed; yet during that time of these false Prophets, and Apostles, and corrupt Priests [Page 130] there were also (as hath been shewed) holy Levites and Priests, true Apostles and faithfull Ministers, against whose lawfull, setled, publick maintenance, neither any of the true Prophets, true A­postles, nor Christ spake one word: neither was their tithes, and their other setled, publick maintenance, that prey on people, nor that meanes, by which rule was borne, nor that mony, and filthy lucre and covetousnes for which some divined nor that fleece which some sought for, nor that hire, for which some taught, which was spoken against, by the Prophets, Apostles, and Christ. And therefore thy demand needes no large answer. Thy demand in breife is this.

‘If any people had followed the false Prophets, and false Apostles, and Priests, that taught for hire, and come to Christ from hirelings, are they to maintaine and uphold such, before mentioned: or are they to maintain such Pro­phets, or Priests, in their way? yea or nay? as Preists, Mini­sters and teachers.’

Answ. If any such should have come to Christ from hire­linges (while he was on the earth) he would not, be­cause they were come to him, discharge them ftom paying those publick dues and rights, which apperteined to the set­led Ministers of holy things, among them in that Nation: though among such Ministers also, their were some, who were corrupt and covetous. My reason of this assertion is.

Because though Christ commanded such who came to him, not to follow any pernicious practise of the publick teachers: Math. 23. 3 yet he never perswaded any of them, to deteine from those publick Ministers who were then Preistes and Levites) their dues: but he commanded one, who had come to him viz. the Leper, whom he had clensed, to go and shew himself to the Priest, and offer the gift, that Moses commanded, as Math. 8. 4. a testimony unto them. A part of that maintenance whereby the subsistence of the Priests arose, was from offerings; which Christ would never have commanded, to have been paied unto the Priests (who in his time were very corrupt) if the professing him, or coming to him, had been a war­rantable exemption, of any of his followers, from paying those dutyes, which conduced to the maintenance and uphold­ing [Page 131] the livelihood of the Priests and Levites, who were then the publick setled Ministers of that Nation. I say therefore though we read not, that they who came to Christ, had any command, to maintaine those false teachers, seducers, and hirelings, who for filthy lucre, covetousnes and for hire preyed on people, and sought to tyrannize over their soules and purses: yet we are sure, that Christ commanded to pay an offering, which was a part of the Priests maintenance, unto the Priests, who were the setled publick Ministers, to keepe up the holy publick service, and observances, which were injoyned that Nation: and he would not suffer the least diminution of their maintenance; no not one offering to be withheld from them. For he commanded the Leper to offer his offering, as a testimonie unto them: viz. that he did not abolish the very least parcell of any thing belonging, to their due maintenance, and honour; seeing the very comers to him, are commanded by him, to afford unto such, maintenance in their lawfull established way of Priest­hood, even as to Priests and publick Ministers and Tea­chers.

Thou with those of thy way accounts us who are the esta­blished Ministers of Christs Gospell in this Nation, to be false Prophets, and false Apostles, and false teachers, and to be very hirelings, and Teachers for meere gaine, and for covetousnes: because we require from our people, that maintenance by tithes, and otherthings, which from them is due unto us, both by Gods, and the Nation, law: Yee are confident that ye are the only people of his Nations? who are come to Christ, and are the true professors of this truths, and yee thinke, that therefore ye have a just plea to deteine from us the foremention­ed dues: asking us,

‘Whether comers to Christ are to maintaine and uphold false Ptophets, and false Apostles, and such like in their way, as Ministers and Teachers.’

Answ. I have already fully proved, and therefore will now only breifly tell it thee; that the established faithfull Ministers of England, are noe false Prophets, nor false Apostles, nor false teachers: and that they are no hirelings, nor teachers [Page 132] for gaine, and for covetousnes: though they require from their people the maintenance by tithes, and other things, which is by law established unto them, the publick Ministers of the Gospel to this Nation.

Moreover know, that notwithstanding the great confidence of those, who are of your way, that ye are the only commers to Christ, and professors of his truths in this nation: yet the whole nation (except your selves) cannot believe it, because yee with draw, from proffessing publickly with the Nation many soul-saving truths of Christ, and from partaking publickly in those his gracious Ordinances, which this Nation hath maintained, and doth yet maintaine publickely, against all. Papall and Popu­lar Antichristians: though they therefore vex and gnaw their tongues.

Yet more consider: that it hath been already proved, that ye have no incouragement from Christs words on the pretence that ye are commers to Christ, to deteine from the established Ministers, any portion of that established maintenance, which serves to uphold them in their Ministeriall way: but that accord­ing to Christs injunction unto the Leper, ye are to pay unto them their dues: because they are the publick Ministers and Teachers of the Gospell of Christ, to the people of this Nation.

I yet further would have it well pondered, that none of all those acts, which are here named by thee, which Christ hath done or doth give any allowance to any who comes to Christ, to deteine the due maintenance by tithes and by other things, from the publick established Ministers of the Gospell: for.

1. It is true that Christ laid downe his life for his sheepe; but it is as true, that he did so; not to give his flock a liberty, either to dispise and turne from those Ministeriall Pastors, whom he the cheif Shepheard had set over them to feede them with spirit­ualls: or to withhold from these their spirituall feeders, that milke of maintenance, which by divine appointment they are to 1 Cor. 9. 7. have from them, his flock.

2. It is true Christ said: Learn of me, for I am meeke and lowly: But these his words do not forbid his people to hear the Ministers of the Gospell, and to learne of them: seing he h [...]th also said: he that heareth them, heareth him, and he that despiseth them, de­spiseth [Page 133] him, and despiseth him that sent him. Neither Luk. 10. 16 do these words learne of me, allow any of his people, who are his Vines, in his vinyard, or Churnh, to withhold the fruite of temporal maintenance from his Ministers: seeing he Luk. 10. 7. himself hath said, that the labourer is worthy of his hire, and seeing it is of Divine appointment that the fruites or tempo­rall maintenance, which his Vines yeilds, should be eate, or 1 Cor. 9. 7 spent by his Ministeriall labourers whom he sent into his Vinyard, to plant, to water, to prune, to underprop, to weed, to dresse; and to do what will advantage the spiritual good of his Vines, and of his Vinyard.

3. It is true, Christ said: I am the way, and no man cometh to Joh. 14. 6. the father, but by me: because there is no other immediate way, or meanes to come to God the father and be saved but by him: yet these his words: I am the way: doe not discard the Ministers Heb. 13. 7. of the Gospell, from being instrumentall guides of his people, to him, the true way, and to walk in him, as they receive him, Collos. 2. 6 Ma [...]k. 16 15 Rom. 1. 16 because Christ himself gave them a charge to be his messengers, or preachers of the Gospell, which is the power of God unto sal­vation, unto every creature.

Moreover these words (I am the way) do not give incour­agement unto any, to deteine either from Christs messeng­ers, or Preachers of his Gospell, or from any holy professour under the Gospell, their reward due unto them, in respect they deserve it of men: though in respect of God, it is of grace that such a reward is due unto them, and from him appointed for them. For Christ hath promised to all cordial, and affectionate people, who give unto these their due reward, of honour name­ly, and of maintenance; that they shall receive a Prophets re­ward, Math. 10. 41 which is fit for such, who have been just in rewarding for their [...]orkes sake, his Prophets o [...] Preachers, and his righteous servants, deserving it of them; which reward is the heavenly reward, whercof they shall be partakers with those very Prophets and righteous men, whom they have rewarded. Rev. 1. 5. Joh. 18. [...] H [...]b. 1. 2. Joh. 1. 57.

4. It is true that Christ is called the faithfull witnesse: and that for this end he came into the world, that he might bear witnesse unto the truth: and he hath fully and truly spoken out of the will of God: and he is one of these three Great witnesses, which bears record in heaven: yet the people of God and Christ ought not (because he is the faithfull witnesse) to think, [Page 134] that therefore the Ministers are not Christs publick witnesses, and Rev. 19. 10 publishers of his truths unto his people: for the Scripture tells us, that the testimony of Jesus is the spirit of prophecy: the testi­mony of Jesus is, that he hath chosen these his Ministeriall ser­vants to beare witnesse to his people of his truths, doth give unto all his faithfull Ministers, the Spirit, the authority, the boldnes, the life, the liveliness to discharge that Propheticall or preaching service, which he hath appointed them to performe. the testimony of Jesus touching this particular, is thus recorded: Math. 24. 14 the Gospel of the Kingdome shall be preached unto all the world, as a witnesse unto all nations. Christ after this his testi­mony, did commission Ministers to preach that Gospell: and the Ministery which Ministers have received of the Lord Jesus is to Mark. 16. 25 testify the Gospell of the Grace of God. And therefore none of Gods people ought, on this ground, because Christ is the faithfull Acts. 20. 24 witnesse after a most eminent manner, to deny that the Mini­sters, are Christs publick witnesses to his people: they are cho­sen and ordained to publish his truths according to his ap­pointment.

Moreover Christs being the faithfull witnesse, doth not war­rant any of his people, to deny due maintenance unto his Mini­sters, of whom he said they shall be witnesses to me, to the uttermost parts of the earth: because Christ hath already con­demned all kinde of misusage, which shall be done to these Pro­phets, Acts 1. 8. wisemen and scribes, which he sends: and because he hath faithfully witnessed, that though they whom he sent, shall not take pay for their working miraculously cures, because they had M [...]th. 23. 34, 35. freely received that miraculous gift, and were therefore to give freely its worke: yet Christ hath testified that they whom he sends, may for their paines in preaching, receive the pay of maintenance saying: for the labourer is worthy of his hire, or Luk. 10. 7. [...]. of his reward, worthy to have a reward answerable to, and fully recompencing his worke.

5. It is true that Christ is called the Lords Anointed: be­cause Psal. 2. 2. A [...]ts 10. 38 Joh. 3. 34. 1 Joh. 2. 27 he was anointed with the Holy-Ghost, and with power: and the Spirit was not given him by measure: it is true also, that the anointing of grace by his Spirit is received from him, and abideth in his holy people, yet it is also most true, that neither Christ being anointed to preach (which he did perso­nally perform on earth, and doth since his going to heaven Mini­sterially [Page 135] perform by his Ministers) nor his sanctified people be­ing anointed with grace, received from him, doth exclude out­ward teaching, and the Ministers from being Christs publick ser­vants to teach his people: seeing Christ hath set them in his Church Eph. 4. 11, 12 for the perfecting of the Saints, for the work of the Ministry and for the edifying of his body the Church.

Moreover, Christs being anointed in a supereminent manner Heb. 2. 9. above his fellows; and his sanctified people being anointed with grace according to measure, doth not warrant any of his people to deny unto the Ministers of the Gospel their main­tenance; Isa 61. 1. Luk. 4. 17, 18 for Christ was anointed to preach, but not to abolish the maintenance of Preachers, or of any else, which is for up­holding the publick preaching of the Gospel in the world. And the anointing which his believing people received from him, was to make them gracious, but not to give unto them any allowance, to be injurious unto any, in with-holding their dues; least of all to Ministers, whom he hath appointed to be instru­ments by their preaching, to work gracious men to become more 1 Cor. 14 22 gracious; for Prophecy is for them that believe; namely to per­fect the grace begun in them since they were in Christ.

Besides it is of divine appointment, that as Christs Ministers Math. 5. 14. 15 are by him placed publickly to be lights on a Candlestick pouring out the oyle of their labours, in their lightsome informations of people: so Christs anointed people, are placed by his providence, as Olive trees round about his Ministerial servants: that every Zach. 4. 11 12, 13, 14. one of them should be as Olive branches, emptying the golden oyle of maintenance for his Ministers out of themselves. Gods 1 Co [...] 9. 11 appointment is that if his Ministers so v unto his people spiritu­al things, his people should not grudge his Ministers, or count it a great thing, if they reap their carnal things.

CHAP. XVI.

Thy sixteenth Head of Demands is as followeth.

‘ARe not they Ministers of unrighteousnesse, and so messengers of Satan, that seeks for meanes, maintenance, tythes of them, they do not work for? Is not that an unrighteous deed and thing? Now if it be said the labourer is worthy of his hire? is it not then an unrighteous thing, to go and take hire of them that have not hired them; answer me, and let truth speak, and come to the light, and bring thy deeds to it. Now if you say, we plow in hope, and thresh in hope, that we may be made partakers of our hope: now if thou plowest not for me, nor thresheth for me? how can thou bring the Scripture, and say the workman is wor­thy of his meat to me, and the labourer is worthy of his hire, to one that hath not set thee on work; and that thou plowest not for, and threshest not for.’

Answ. Ministers who discharge the work of the Ministry, which God hath given them to do in those places, where he doth set them to be teachers unto his people, are neither Mi­nisters of unrighteousnesse, nor messengers of Satan, because they require the allowed maintenance by tythes, or any other things from those people, among whom they spend and are spent.

1. They are no Ministers of unrighteousnesse; for,

1. It can be no unrighteousnesse in them to discharge their Ministerial duties: seeing God, who enjoynes his servants no unrighteous thing, hath commanded them to do so; And,

2. It is no unrighteousnesse in them to demand the [Page 137] maintenance by tithes, from those people among whom they discharge their Ministeriall dutyes: seeing the maintenance by tithes which they demand, is Gods own peculiar rent, where­with he as Lord of all hath charged all lands: and hath assigned his due (since himself needs nothing) to his servants the Mini­sters of the Gospell, for that service, which in his stead, they performe among his people. They in demanding Gods dues, are but Gods deputyes therefore unrighteousnes is not in Ministers, because thay demand from people that maintenance: but such of the people are unrighteous, who deteine from them, that very maintenance by tythes: such people injure Christ himself; when they withhold from these his pe­culiar servants, these his peculiar rightes, which he hath de­puted Joh. 13. 20 Luk, 10. 16 them to receive and doth receive them when these his servants receives them. Affronts done to his Ministers in this particular as in others, are esteemed by him, as if they were done to himself.

2. Ministers who discharge the work which God hath ap­pointed them in those places where he hath set them, are no Acts 26. 18 Messengers of Satan. For Satan sends none to be his Mes­sengers, whose very work is to turn people from the power of Satan unto God; And I verily believe, that Satan hath filled the hearts of those people with lyes, who call the Messengers of the Lord, or his Ministers, on this ground, the Messengers of Satan, because they demand of the Lords people the Lords dues; seeing Satan himself once filled the hearts of two of the people to lye to the holy Ghost, and to keep back part of the Acts 5. 3. Lords dues.

Yea, but thou asks, ‘Is it not an unrighteous thing and deed to seek means, maintenance, tithes of them they do not work for?’

Answ. Every faithfull Minister who faithfully dischargeth his duty, among those people, over whom as a Minister he is placed, doth work for them: and therefore it is no unrighte­ous deed and thing in him to demand from them that mainte­nance which by Gods appointment is justly due to him for his labours among them. It may easily be understood that such Ministers do work for all the people within their charge: if it be considered, that,

[Page 138] 1. One may be truly said to work for another, when he doth that self same work which another gives him to do: and thus our blessed Saviour did work for God the Father: he said, I have finished the work which thou gavest me to do: Iohn 17. 4. and thus the Ministers of God and Christ working together with them, do work for God and Christ, when (according as the holy Scripture doth appoint) they in their places apply themselves to work their ministerial work, that Gods people might not receive the grace of God in vain. 2. Cor. 6. 1.

2. One may be truly said to work for another, when the very good of others is the end, for which such work (though injoyned by God to be done) is wrought among them; thus both Magistrates and Ministers do work for those people who are under their charge. Magistrates appointed by God to rule people, do work for the people ruled by them, because Rom. 13. 4 the end of their Magistratical work is to settle and promote the temporall good of those people he is the Minister; of God to them for good. And so Ministers of Gods word, appointed by God to dispence holy things unto the people, over whom they are placed, do worke for those people: because they are Rom. 13 6. Ministers of God to them for the setting and improving of their spirituall good. As the Apostle therefore argues for Magi­strates maintenance, that people are to pay them tribute; because they are Gods Ministers attending continually on this very thing: namely, to worke (if it be possible) the tempo­rall good of all their people: even so, it may on the same ground, be truly pleaded for maintenance of the Ministers of the Gospel: that people are to pay unto them tithes, because they are Gods Ministers, continually waiting on their Mini­stery to work (if it be possible) the spirituall good of all their 1. Cor. 9. 13. 14. Rom. 2. 7. people.

Yea, but thou sayes: ‘If it be said the labourer is worthy of his hire? is it an unrighteous thing, to go and take hire of them that have not hired them?’

Answ. It is no unrighteous thing in Ministers to go and take from people that maintenance, (called in scripture hire) which God hath appointed should be took, for that work, which he hath set them to do among his people, though these people never hired [Page 139] them, nor agreed with them to work that work among them: Three instances will clear this.

The Levites were appointed only by God to their work: and to take tythes of the Israelites for their service: but it was no unrighteousness in them (though the people did not hire them) to take that maintenance, because God commanded them to take it of the people: even so it is not an unrighteous thing in the Ministers of the Gospel (though unhired by the people to their worke) to take from their people that maintenance, which God hath appointed unto them, for the work which they do among them.

Againe it is certaine: that the people did not hire our blessed Saviour to preach unto them, and yet he tooke maintenance Luk. 8. 2. 3. from many of the people: it is true that that which Christ took, was the alms and contribution of his followers, and so it was no unrighteous thing in him to take, nor in them to give it: yet it is as true, that as it was no unrighteous thing in the Lord of Preachers to take alms, and contribution from those, who ne­ver set him on work; so it is no unrighteous thing in the Preachers of the Gospel to take from people (over whom God hath set them to worke) that very maintenance, which God hath appointed should be given by the people unto them in equity, as a just recompence of all those labours which God injoyned them to take among his people: though these people never agre­ed with them to set them on work.

Moreover the Apostle proves from the practise of Military men, that it is a righteous thing in Ministers, to take mainte­nance from that spiritual warfare which they wage; as it is a 1. Cor. 9. 7. righteous thing in souldiers to have their pay of their livelihood from the people for that temporall warre wherein they serve: let it therefore be considered that as souldiers goe not to war­fare at their own charges, for the Prince or state, which by their Captaines chuses them to be souldiers, and sets them on work, doth (according to the proportion which they think sit) injoyne the people, to defray such disbursments for the maintenance of these their chosen souldiers: yet souldiers are not therefore un­righteous, because they demand of people their appointed main­tenance, and receive it from them: though the people did not contract with them for their service. Even so Ministers of the Gospell are spirituall souldiers under Christ, the Captaine [Page 140] Generall of all souls, and they are chosen by him to their ser­vice: 2. Tim. 2. 3. 4. 1. Tim. 1. 18. 2. Cor. 10. 4. 5. he hath appointed them their work, that by their constant endlesse labours in Preaching the Gospel, they indeavour to pull downe strong holds, to cast downe imaginations, and every thing that exalts it selfe against the knowledge of God, to bring into captivity every thought into the obedience of Christ, and Christ hath thought fit to injoyne people (in their respe­ctive places) to pay unto these his servants these temporall dues which he appointes: therefore Ministers are not unrighteous in demanding of people and taking from them the payment of those their temporall dues, though the people did not hire them to Preach: It is enough that Christ hired them to Preach his Gospel to people. They are I say hired hereunto by Christ, but not in any way of capitulation with Christ for this and for that, for though they Preach the Gospel they have nothing to 1. Cor. 9. 16. 17. glory of: and a necessity is layed on them to preach the Gos­pell, and woe is unto them if they preach not the Gospel. Christ hath promised to them a reward; upon their willingness to accept his work and for their faithfulness in fulfilling it: and they are humbly and contentedly thankful unto him, for that visible temporall maintenance which he hath appointed the people professing him, to pay unto his Ministers: and which maintenance he calls their wages, and their hire, that is, the outward reward of their labour: and they also continue in their labours, thankfully expecting to receive from himselfe (when they shall have finished their worke) the invisible penny Mat. 20. 2. of glory, which he also hath promised unto them, which eter­nal reward of all their services they shall inherit to together with all their fellow labourers: and then both he that soweth, and he John. 4. 36. that reapeth will rejoyce together,

It is by thee further asked: If you say we plow in hope, and thresh in hope, that we may be partaker of our hope, now if thou plowest not for me, nor threshest for me; how can thou bring the Scripture, and say the work-man is worthy of his meate to me, and the labourer is worthy of his hire to one, who hath not set thee at worke, and that thou plowest not for, and threshest not for.

Answ. It is true thou hast not, but God (who is thy Lord a­ble to command and dispose of thee and all that is thine) hath [Page 141] set me to worke for thee as well as for others, whose habitati­ons are within the bounds of my charge: and therefore I can justly claime those dues from you which he hath appointed me to receive and you to pay, as hath been already sufficiently proved: and I can truly alledge these scriptures mentioned by thee, with many others as very pertinent proofes: that neither thou nor others within my charge, ought to detaine those dues from me, because we Ministers are labourers with God, and ye [...] people 1. Cor 3. 9 are Gods husbandry, or tillage: and God hath set us his labo­rers, to their work of husbanding you the people over whom he Gal. 6. 6. hath placed us, by continued studyings, and labourings, for the plowing up the fallow grounds of your hearts and, for threshing out for your nourishment unto eternal life his spiritual corne: and God bids you his husbandry, to communicate unto us his laborers in all good things, and he is pleased to appoint us to receive these from you (though we are not set on worke by you as the hire, or temporal reward of our Evangelical toile for you, and among you.

I know that thou art ready to reply thus, or in like manner unto me. Thy labours are not for me, because I resort not to thy labours: I have withdrawne my selfe from your publick assembly; therefore thou cannot justly require dues from me, who have no benefit by thy paines.

Answ. My ministeriall labours are for thee, as well as for others, though tho [...] do not resort unto them, and by with­drawing from our publick assemblies, doth deprive thy selfe of those benefits, which are very probable to be reaped from them. A dispensation, of the grace of God, is given me to youward Eph. 3. 2. Ezek. 2. 7. seeing I am by God set over thee, and all them who are within my charge, to speake unto you Gods word, whether you will hear or whether you will forbear; my labours therefore are by God appointed to be for thee; though not only for thee, but to be also for all others, residing within our parochiall precinct. If thou art one of Gods flock, thou wilt acknowledge (unlesse covetousness to keep in thy hands thy Ministers portion, and the inperceptible witchery of some Romish seducers, prevail­ing with thee, and thine, have not blinded thee) that my la­bours [Page 142] do justly appertaine to thee, and to others of our Parish: and that the due recompence which God appoints to his Mini­sters, appertaines to me, both from thee and from others, Eph. 4. 11. 12. Act. 20. 20 for my labours among you. Consider I pray thee that God hath given Pastors to his Church, and hath set these his Pastors in severall places to have the Oversight of all the flocks, and to prevent confusion among the flock, and to settle the best conveniency, voide of uncertainty: among which number of his flock, every Pastor is to labour, and to receive due main­tenance Act. 17. 16. for his labour. God hath by his providence, set the very bonds of his flocks habitations: where every one of the flock (according to its respective abode) hath a Pastor, who 1. Tim. 4. 13, 14, 15, 16. according to Gods appointment, is to abide with it, to in­struct it in holy informations, to dispense to it duely, in due sea­son, holy things, for its edification, and to watch over all their flocks, spending his dayes in reading, meditating, studying, and finding out what will promote their Spirituall comfort, and the eternal salvation both of himself, and of them that hear him. See­ing then that God hath disposed of thee to live, where the Mini­ster makes full proof of his Ministry: know, that it is an un­righteous Ma [...]h. 10. 40. thing in any appertaining to such a place, to despise his labours, and to detaine his dues, and by withdrawing from the publick assemblyes, to deny unto God their obedience re­specting Tit. 1. 4. his Ministeriall servants as himselfe, and their service Jude. 3. of professing publickly with his people the common faith, and of attending joyntly with them, at the publick assemblies, on the appointed means (their weekly dispensed) for edification in the common salvation.

It is thy duty to resort to our publick assemblyes, and their to here those words, which are given by the great shepheard, but fastned by the Minister, the Master of those assem­blyes, where God hath disposed of thee to be one of the in­habitants.

But if notwithstanding all hitherto said, thou will resolve not to return to thy duty: though my soule shall mourne for thee in secret: yet I pray thee think seriously on the Apostles words: see that yee refuse not him that speaketh, for if they Heb. 12. 25. Luk. 10. 16 Heb. 2. 3. escaped not, who refused him that spake on earth, much more shall not we escape, if we turne away from him, that speak­eth from heaven: and againe how shall we escape, if we neg­lect so great salvation.

‘In the midst of this sixteenth head of demands, thou bids me answer thee, and let the truth speak, and come to the light and bring my deeds to it.’

Answ. I have fully answered thee: and for thy sake to give thee satisfaction (if thou art yet capable of any) I have laid to­gether the words of truth, that thou, and all who read them, may understand what is spoken in them, to the things deman­ded; and if my deeds be examined by these words of truth (which have been a lamp to my feet, and a light to my paths) it will plainly appear to all, who are unprejudiced, and who are judici­ous, that I have done no unrighteous deed and thing, in de­manding to receive from thee, that portion of my due mainte­nance, which is in thy hand; but from God (the Lord both of thee and me, to whom both must give an account for our doings) assigned unto me for my labours.

CHAP. XVII.

Thy seventeenth head of Demands is thus expressed.

Answer. Here are eleven Questions proposed: whereunto an answer shall be returned severally, as they come in order.

‘1. Quest. what is the first principle of the pure Re­ligion.’

Answ. The pure Religion is the doctrin according to Godlines, containing such wholesome words which teach men the way of 1. Tim. 6. 3 2 Tim. 1. 3. 2. Pet. 4. 6. 2. Cor. 13. 4 Act. 24. 14. 1. Pet. 4. 2. 1. Pet. 4. 11. living to God, and with God, of serving God according to his own will. The principles of this holy doctrin or pure Religion, which are to be known, are all those holy truths, which are revealed from God, and are plainly to be found in the Oracles or writ­ten words of God, called the holy scriptures: for there they are recorded. Scripturall truthes are the principles or things in the pure Religion, which are to be known, and the holy scriptures are the principles, or chief outward means by which men come to knowledge, of those principles or truths, which are in the pure religion; and the first principle of this pure Religion which is to be known is this, there is a God, and he is the rewarder of them that diligently seek him. 11. Heb. 6.

‘2. Quest. Is the steeple house the Church.’

Answ. In what sense the places of our holy Assemblys are truly called Churches, will appeare by what I shall deliver at present touching the name of Church, know then, that,

A multitude of believers is called the Church: namely, the Rationall Church, or the congregation of reasonable creatures, conspiring together in the profession of the Common faith, and in the practise of all things truly pro­moting the common salvation. Thus the whole company and society of believers throughout the world, agreeing in the Profession of Christ, calling on his name, submitting to his Ordinances, holding communion in the same faith, wor­ship, exercise of godlines, and in things of everlasting sal­vation, Act. 20. 28. 1 Tim. 3 15 Rom. 16. 61 is called in holy scripture, the Church of God: the Church of the living God: the Church of Christ. And thus also partiaular Societyes of believers, visibly dwelling together within certaine convenient limits and bounds, who prosesse publickely together the same doctrine of faith and love; and submit to the Lord Jesus Christ, and his ordinances; and to partake in these holy institutions which he hath appointed: and who do meete as the Lords people publickely to worship God and Christ, I say these particular visible societyes of be­lievers 1 Thes. 1. 1 are also called the Church. The Apostle writes to the Church of the Thessalonians, in God the father, and in Jesus Ch [...]ist: a Church in God, and in Jesus Christ, is Persons who have fel [...]owship together, in the faith, obedience and worship, which God the father, and his son Jesus Christ requires.

Again know also that the very places of Christian Assemblyes, where Christians meete to perform solemne service to God and Christ, and to injoy holy ordinances, these also are in holy Scripture stiled the Church of God: namely: the Local Church, thus the Apostle speaking of the assembly of the Cor­inthian 1 Cor. 11. 22 church, and abuses therein, saith: have ye not houses to eate and to drink in? or despise'ye the Church of God: the op­position which he puts between theire own houses (which were places, proper for their own ordinary and Common businesses) [Page 146] and the place where the Church was publickly assembled (which was no mans house but a place for the common use of the Church in things only spiritual) plainely shewes that the Apostle calls the place of Christians assembling, for Christian purposes, the Church of God. And he confirmed it, by saying afterwards when ye come together to eate, tarry one for another: and if any 1 Cor. 11. 33, 34. man hunger, let him eat at home: so then the very place where the Church Rationall of Gods people publickly meet, is by the Apostle called the Church of God: his Locall Church: not mens home, but Gods house, of publick worshiping him, where Mark. 11. 17 ever such a place be in any nation.

Though thou in derision calls the place of our holy Assemblys a steeple house: yet it is our comfort, that the Apostle calls it the Church of God: and that God himself hath promised to come, and meet us, and blesse us in it, as he will all his holy people in all other places, where his name is recorded, and Exod. 20. 24. called his, as namely, Gods house, Gods Church and the like: and where his Rationall Church of holy people meet, to remem­ber him, and to learn to be improved in all his holy wayes and service,

‘3. Quest. What scripture hast thou for sprinkling of Infants?’

Answ. I will tell thee. 1. What the Scripture holds out touching sprinkling, as no wayes condemning the use of it in baptizing: and then I will, 2. Tell the some scriptures injoyning the baptiz­ing of Infants.

First. know that though holy scripture requires that in baptiz­ing a such an application of wtter unto the party baptized should be made, as may expresse representatively or signifingly the ver­tue of Christs blood, in washing a way sin: yet seing it no where injoynes expresly, that the manner of that application should be, either by dipping and dousing in agreat quantity of water: or by pouring, or sprinkling a little water on the party baptized: therfore the Scripture allowes that baptisme which is perform­ed by Sprinkling, as well as that baptisme, which is donne by dipping. I the rather thinke so; because the Holy- [...]h [...]st in those holy writings doth not make choice of the expression of dipping, dousing, or ducking, to signifie the application of Christ blood [Page 147] but he have made choice of the word sprinkling, to notifiy so much. Thus, the sprinkling of the uncleane with Hysop, dipt Heb. 9. 13. 14 Numb. 19 18, 19 Isa. 52. 15. Heb. 10 22 Heb. 12. 24 1 Pet. 1. 2. 1 Pet. 3. 21 in the water of purification, did testifiy faith on Christs blood, applying that blood for our clensing. It was prophecyed of Christ that he should sprinkle many nations. we are said, not to have our hearts dipt, but to have them sprinkled, from an evil conscience: Christs blood is called the blood of sprinkling, and the sprinkling of the blood of Jesus Christ is an expression, whereby the Apostle intimates our justification: whereof baptisme is the representation.

Secondly, know that I have these scriptures warrantiz­ing me, and other Ministers to baptise Infants or little Children. Math. 28. 19 Ps [...]. 117. 2. Psa. 148. 12, 13 Acts. 2. 38 39. Rom. 15. 8. 9. 10

Our Saviour commandes his Apostles to baptise all Nations: excepting none of the Nations, no not infants who are (in the Psalmists opinion) a very considerable part of them. He having in one Psalm said: Praise the Lord all ye nations: in another he doth call on Kings of the earth, and all People, to praise God, and he recounts children among the particulars mentioned, both young men, and maidens, old men, and children, let them praise the name of the Lord.

Againe Peter exhorts the Jewes to be baptized: because the promise was made to them, and their children, and to all that are a farre of, even as many as the Lord our God shall call. seing then the promises of Grace belongs to the infants of believing Parents, therefore according to holy scripture they are to be baptised.

Againe the Apostle saith Jesus Christ was a Minister of the Circumcision, for the truth of God, to confirme the promises made unto the fathers, and that the Gentiles might glorify God fo [...] his mercyes: as he saith Rejoyce yee Gentiles with his people.

Christ discharged his ministeriall Office, among those of the circumcision, the Jews, to confi [...]me the promise made to the fathers, and that the Gentiles might have a portion in the same promise; that so both Jewes and Gentiles might rejoyce to­gether before God. What Christ in discharging his ministry a-abolished: in the Covenant made with the Fathers, is abolished, but that is still confirmed and to be in use, what is therein specified, and was not abolished, either by himself, or by any of his Apostles.

This scripture affords a double proof of the lawfulness of bap­tizing the Infants of believing Parents. One is from the confir­mation of signing those, with the seale of the Covenant, who where formerly signed. The other is from Christs com­mand injoyning Baptisme to be the seale of the Covenant; and not exempting from it any Infant of believing Parents.

1. God at the first making of the Covenant commanded that the Children of believing Parents, or Parents in Covenant, should be signed with the seale of the Covenant: which com­mand was not repealed by Christ, the Lord of the house which is the Church: but he confirmed the promises made to the fathers. and

2. Christ himself commanded that Baptisme should be the seale of the Covenant: and Infants (not being exempt by him, from the bond of the Covenant: but being such as he would have brought unto him, and of whom he hath told us, that of such is the Kingdome of God) are therefore to receiue the seal of the Cove­nant, appointed by him, which is Baptisme. These Scriptures (to name no more) do justifiy the baptising of the Infants of Pro­fessional believers.

‘4. Quest. What scripture hast thou for the word Sacrament.’

Answ. The 28. of Math. v. 19. 26. Math. 26, 27. 1 Cor. 11. 23. &c. are scriptures which doe positively injoyne those holy institu­tions, and actions, which are called among the most of Chris­tians, Sacraments, however some stiles them the seals of the Covenant, and though the word sacrament be not in Scripture: yet seeing what is thereby meant is fully set down in holy Script­ture and the word is not used by any, true Protestant in their Theologically writing, to signify any thing, which disagrees, from No men ni­hil hahet Criminis quod non perturbat sensum Re­ligionis. Hi­larius lib. de synod: con­tra Arium. rope finem. what the scripture asserts; therefore none ought to blame this, and other Theological terms, used for explanation of some scrip­tural truths: and never used to be additions of something unto the holy scripture, which it mentions not: nor to be perversions of the true sence, meaning and intent of any part of holy scrip­ture concerning any of the Ordinances and truths, which it in­joynes and conteines.

‘5. Quest. Hast thou heard Gods Voyce immediately from heaven, as Prophets and Apostles did: or Christs Voyce.’

Answ. Though I have neither heard Gods voyce immediately from heaven, as did the Prophets and Apostles, whome he ex­traordinarily inspired, and sent with his immediate messages to his people? nor Christs Voyce immediately as did the Apostles and Disciples, who conversed with Christ while he lived on earth: yet (as it becomes the Ministery, which I have received fom him in his ordinary way of mission) I have in all these doctrines (which I taught to his people) communicated to them, that very voyce or mind of God and Christ, which was heard immediately by the Prophets, and Apostles and have tighrly informed them concerning these: for I have said no other things then those, that the Prophets, and Moses, and Christ, and his Apostles said and taught. God in these Heb. 1. 1. 2 latter dayes hath ceased to speake any more as he did of old, to the father by immediate voyces, and other extraordinary wayes: and now he speakes to his people by his Sonne: People are therefore said to be all taught of God, because they Joh. 6. 45 have the doctrine, or teaching of Christ, who is God, whose doctrine is the Gospel, or the the spell, or speech of God. Now Christ the son of God, from his word written, by the mouth of all his holy Ministers in their interprating, and applying his whole revealed will or voyce, touching the wayes of his service, and their salvation, doth preach and speake: Eph. 2. 20, that his people might be built on the foundation of the Apostles and Prophets Jesus Christ being the corner stone. And this his preaching by his Ministers, from and out of his word writ­ten, 2 Pet. 1. 19. is called a more sure word of Prophecy: It is a word more sure for the benefit of the Church, then any immediate voyce whatsoever.

‘6. Quest. Dost thou believe that a man shall come to that which is perfect, while he is up on the earth and have the body of sinne put off, and be free from sin.’

Answ. I believe all things which are written in the Law, and the [Page 150] Prophets, and in the writings of the Evangelists and Apostles: and therfore I believe no otherwise touching those things where­of thou askes here what is my belief, then according as I finde what is conteined in these holy writings. Take then this distinct account of my beliefe, concerning what thou demaunds.

1. I believe that in some places, the holy scriptures speakes of that which is perfect, to which they only have come, who are in heaven: but thereunto they who are on 1 Cor. 13. 10 Heb. 12. 23 Phil. 3. 12. earth have not come: though while they abide on earth, they must be still striving, that they may come to celestiall per­fection.

2. I believe that the holy scriptures saith, that believers are perfect or compleat in Christ their head: by reason of their union with him, and justification by him, who supplyes Col. 2. 10 Heb. 12. 14. 1 Thes. 3. 10 Col. 1. 28 Eph. 4 12 Gen 6. 9. 1 Cor. 2. 6 Phil. 3. 15. Eph 5. 14. Heb. 6. 1 2 Cor. 13. them with all things necessary for their salvation; and yet though these believers have from Christ supereminent pre­rogatives and surpassing spirituall influences, they are never­thelesse not perfect in themselves, for as much as they need perfecting that which is lacking in their faith, however they are men to be esteemed in the way of perfecting or com­pleating.

3. I believe that the Holy scriptures speakes of some, who are comparatively perfect: that is, perfect in comparison of others; so was Noah, a man perfect in comparison of the wicked, who live in his generation. Thus strong Christians who out strippt weake ones in the knowledge of Christ, in grace, and piety, and in the practise thereof, are called perfect in comparison of such, who adhere to Mosaicall ordinances and priviledges, and who were rude and raw, even babes in the knowledge and practise of Chris­tianity: yet such who were called commparatively [...]erfect, were not so perfect but that the Apostle exhorts them to a proceedure unto further perfection: and he wishes the absolut perfection of those, who yet were strong or in some measure perfect.

4. I believe that the holy scripture in some places speakes of some, who were evangelically perfect, that is, whose 1 Kings 15 14 2 King. 20. 3 Job. 1. 1. Luk. 1. 9 Obedience was not hypocriticall, but sincere and upri [...]ht, such were Asa, Hez [...]kiah, Job, Zachariah and Elizabeth, and others, and yet the holy Scripture shewes, that these were not [Page 151] legally perfect: that is they, were not such, whose obedience 2. Chro. 15. 10 2. Chr [...]. 32. 25. 26. Iob. 7. 20. Iob. 9. 20. Luk. 1. 20. had so exactly conformed to the Law of Righteousness, as that from it, they had not at all swerved: for it records their parti­cular defaultings, however God was pleased to account them evangelically perfect: because he accepted the uprightnes of their intention, instead of perfection justly requirable in their obedient actions, pardoning all what was amisse, and their falling short of exact perfection in their perfor­mances.

5. I believe, that though holy men on earth may be called per­fect because they have grace, which is the good work begun in them for perfecting them: yet they are not perfect, by their bare haveing Grace: because the holy scripture exhorts all graci­ous ones to abound in grace, and to strive to be perfect in the 2. Cor. 8. 7. 2. Cor. 13. 11. Ja [...]. 1. 4. Psal. 84. 7. R [...]m. 1. 17. Phil. 3. 15. highest degree or pitch of grace, and to let their grace have its perfect work; and it tels us of gracious mens progressions in grace, they going from strength to strength, according as the righteous­ness of God is revealed from faith to faith. Yea the Apostle who counted himselfe perfect, in respect of his Grcace in Chri­stianity: yet acknowledgeth that he was not perfect, namely in respect of the supereminencyes of those graces after which he Phil. 3. 12 pressed hard.

From all thess assertions of the holy scripture, it is, that I do believe that a man while he is on ea [...]th, may come to have that perfect proportion, or measure of grace given to him, which God sees convenient for his state, stand­ing, and service in Christianity while he lives: yet seein [...] the ful­lest Eph. 4. 7. measure of the most emin [...]nt in grace on earth, is far short of that hi [...]hest pitch, to which Grace may be extended, and which shall be he [...]eafter attained to in heaven; therefore I be­lieve that though a gracious man is, and may be called perfect, in respect of that stinted measure of grace, which is allotted to him on earth: yet he is not absolutely perfect on earth, be­cause he hath not as yet attained to that ultimate consummate, heavenly perfection, which he is to presse after on earth, and which shall be by him possessed in heaven, when he shall their be gloryfied.

6. I believe, that a man on earth may have the body of sin put off: that is, he [...]ay have it mortified, or so destroyed, as that sin shall not rai [...]n in him: and that he shall not serve sin. [Page 152] But I have no ground to believe, that while a man is on earth, he can have the body of sin put off: that is: so mortified or ut­terly destroyed in him, that no Relicks of his corruption should remaine in him: This I cannot believe because it is contrary to holy Scripture, which describes a regenerate man to be one, who is not altogether spirit, but in whom there is both flesh and spirit: and these in him lusts one against the other: and it is cer­taine, Gal. 6. 17. the warre between them will not cease, untill he him­selfe hath fought the good fight of faith, and hath finished his 2. Tim. 6. 12. 2. Tim. 4. 7. course, sin therefore will not be so mortified and destroyed in any holy man, while he is on earth: that he shall never more con­flict and combate with it: for so long as he lives he shall be less or more troubled, with its inherency, turbulency, and Tyranny; though it shall have in him no regency, no Soveraignty, no conquest, to cause him to serve sin. The Apostle knew that the old man was crucified, that the body of sin might be de­stroyed, that henceforth he and others in Christ should not serve Rom. 6. 6. R [...]m 7 17 18, 19, 20, 21, 22, 23, 24, 25, sin: yet he complaines of the Inbeing of his corruption, and of its powerfull working presence, In crossing him the motions of the spirit unto good, and in haling him to be a captive unto evill: though he acknowledgeth with thankfulness, that it shall not have any totall and finall, conquering prevalency over him.

7. I believe according to the holy Scripture: that there is no living man upon the earth, who is free from sin: a perso­nall sinlesse perfection is not to be found among any mor­tall men on earth because the Scripture telleth us. Their 1. King. 8. 46. Prov. 20. 9. Eccl. 7. 20. is no man that sinneth not: and againe who can say I have made my heart cleane, I am pure from my sin: and againe there is not a just man on the earth that doth good, and sinneth not. The meaning is he sinneth in doing good, for so the Prophet acknow­ledgeth: all our ri [...]hteousnesses are as filthy rags. Againe, one [...]. 64. 6. [...]m. 3. 2. Iohn 1. 8. Apostle saith, in many things we offend all, he includes him­self: other Apostles (as great as he in holiness, and both of them were very holy men) excludes not himself saying: If we say that we have no sin, we deceive our [...]elves and the truth is not in us. I believe the t [...]uth of all these scriptures, and therefore I do not believe, that any mortal man, while he is on the earth, is free from sin.

‘7. Quest. Dost thou owne that salvation, that is wrought out with fear and trembling?’

Answ. That Salvation, the working out of which with fear Phil. 2. 12 13 an trembling, the Apostle exhorts to, because God worketh in us, both to will, and to do, of his good pleasure, is properly the worke of obedience and Piety, which one works, who is in the State and course of Salvation. This is called salvation, because it conduceth to and will end in salvation: for a man who continueth to the end, in the course of true Obedience, and Mat. 29 13 piety, is sure to obtaine felicity: he who endureth to the end shall be saved. I say then, that

1. I own that salvation which is to be wrought out, I own that their should be a finishing the work of obedience, and graci­ousness, which tends to salvation, even of all such good workes, which God hath ordained that we should walke in. and Eph. 2. 10.

2. I own that this obedient and pious working (which tends to further us toward the end of our faith, the perfect sal­vation of the soule) should be wrought with fear and trembling, that is (as these words as here conjoyned do genuinely signify) with an awfull, reverentiall, humble carfulness, neither to of­fend God, on whom their must be a dependency, or ability to worke; nor to deserve his Judgment, by any proud arrogan­cy in presuming on the worke which we do, though it be good, seeing it is of his pure grace, of his good pleasure, that the very working out, the very doing and finishing of any good, is ef­fected by us.

I do own this holy fear and trembling commended in Scripture which is an holy dread in the soule whereby it stands in awe of God, having a great carefulnesse to walke humbly with God, and fiducial [...]y to depend on him in all holy working. And I do verily beleive that this fear and holy awe of the soul, in its endeavouring to observe Gods commandments, and to depart from evil, is a surer evidence of one that works out his salvation in fear and trembling: then are the quakings, shakings, wrestings, and wringings of any body whatsoever, for it is well known that in some men, bodily quakings, have been the effects of their D [...]ut, 28. 65 Psa. 69. 23 bodily diseases: in others they have been the fruites of Sa­tanicall possessions: and in some they are from divine curse and infliction.

‘8. Quest. Dost thou owne the same Revelation and In­spiration, that the Apostles and Prophets had now in this age, yea or no?’

Answ. I own all those selfe same revelations which were re­vealed to the Apostles and Prophets, by the inspiration of the Spirit when they indited the holy scripture: for in the writings of these his holy Pen-men, Christ hath now fully and finally recorded the whole will and counsel of God, concern­ing the way of his service, and concerning all things necessary for mans salvation: these are able to make wise unto salvation; and seeing that God now only in these last dayes speakes unto us 1. Tim. 3. 15. Heb. 1. 1. Iuk. 10. 6. Math. 28. 20. by his son, and his son speakes to us teachingly from his word written by his Ministeriall servants, with whom he hath promi­sed to be, untill the end of the world. Therefore I disowne all those immediate Revelations, which some in this age pre­tend to have: knowing that these cannot reveale any saving truth, which is not already revealed, in the writings of the Pro­phets & Apostles: knowing that they all are accursed who seek to add to the Propheticall and Apostolicall Revelations, any new Revelations: or to prea [...]h unto men, any other Gospel, then Rev. 22. 28. 19. Gal. 1. 8. that which is received, My faith is grounded (as all good Chri­stians faith ought to be) upon the divine Revelations, which the Prophets, and Apostles received, and have recorded in holy Scripture: but not upon any other revelations, which either in former ages, or now in this age, any other learned or holy per­sons have received.

‘9. Quest. Dost thou own the Prophesying sons and daughters in this age; and that the Lord will poure his spirit upon all flesh.’

Answ. 1. I do believe that the Lord did poure of his spirit in plentiful measure of extraordinary gifts in an unusual manner so as they who received it in that manner, did speak on a sudden in various and sundry languages, the wonderfull works of God: Ioel. 2. 28. Act. 2. 7. 18. 19. Act. 2. 1. this I believe, because the Prophet Joel said, that it should come to pass: and the Apostle Peter said that it was come to [Page 145] pass: and the Evangelist Luke hath told, when it came to passe, on the day of Pentecost, when the Disciples were all with one ac­cord in one place, then was Ioels prophecy fully fulfilled in re­spect of the extraordinary effusion of the spirit. But I do not believe, that such an extraordinary p [...]uring out of the spirit, in such a visible manner, with such an apparent abundance of gifts and donations, was ever known in the world, either before that time or since, or that there shall be the like in any of the succeeding ages. This I do not be­lieve, because I have no ground from holy Scripture, on which I can establish a belief, that their shall be such a thing. And therefore as I disowne any of the Sons of men in this age, who pretend that they are Prophets, by an extraordinary mission, and 2. Cor. 14. 34. 25. 1. T [...]m 4. 2. 11, 12. inabling inspiration, unlesse they confirm both these, by un­gainsayable proofes and evidences, or by true and reall miracu­lous operations, as they in the old and new Testament did, who had extraordinary mission and commission to prophecy, or preach, so also because the holy Scriptures hath plainly prohibited wo­men to preach: therefore I disowne all preaching Daughters of men which are in this age, both the Jesuitisses among the Pa­pists, and the Prophetesses (in imitation of them) late sprung up among deluded Protestants, notwithstanding their great pre­tentions to extraordinary abilities, and their extraordinary im­modest impudency; in delivering (as they prate) messages from the Lord. I disowne these because the Scripture disowne Is [...]. 27. 11. them, an hath told us: that God will neither have mercy on them, nor shew them any favour, who are the fiery zealous au­ditors, and followers of these feminine predicants.

2. I do not owne or acknowledge that their is or will be in this or succee [...]ing ages of the Church any such pouring out of the Spirit on the sonnes and daughters of men, who are the Eph. 4. 8. 11. servants and h [...]ndmaides also of God, or the children of the Church, to make them all Prophets or Preachers: because the Apostle saith: that when Christ ascended, he gave gifts unto men. He gave some Apostles, some Prophets, some Evange­lists, some Pastors and teachers: He gave some, therefore not all to b [...] teachers: yet I do owne or acknowledge, that there is now, and in other ages of the Church, such a pouring out of the Spirit, which will make men holy and heavenly disposed, wherefore though sonnes and daughters cannot in truth be said [Page 156] to Prophecy, as Prophecying signifies the publick expounding 1 Cor. 14. 1 1 Cor. 13. 9 2 Thes. 5. 20 1 Cor. 11. 5 the writings of the Prophets: because they only do thus law­fully prophecy, who are thereunto peculiarly called, to waite on that service yet they may be said to prophecy, according to such significations of the word Prophecy, which the Scrip­tures allowes to any Professour (though he be no Preacher) of the gospell. As namely, they Prophecy, when they attend diligently with their presence on the Ministeriall teaching, which is the publick unfolding, and applying of the Scrip­tures, called the sure word of Prophecy, whereby they are 1 Per. 1 19. Joh. 6. 45. taught of God. And they are said to prophecy, when from a clear understanding of holy Mysteryes, which they have heard and learned, they magnify and praise God, either by singing or by holy discoursing, for his wonderfull workes, and saving mercyes, And thus both men and women, sonnes, and daughters, can bear a part in prophecying; But God 1 Chro. 25 1 Ps [...]. 66. 10 hath excluded all women, and the most of men from being his officers in prophecying, as it signifiys, the Preaching of his word officially.

3. Though I do own and acknowledge, that the Lord hath poured out his spirit on all flesh: yet I cannot own or ac­knowledge, that he doth in all times of his Church, and upon all persons perteining to the Church, power out such ex­traordinary gifts of his Spirit, as he once did visibly, miraculously, and plentifully poure on his Disciples in the day of Pentecost, Act. 2. 4. whereby they were filled with the Spirit, and fitted for plant­ting the Church, and for confirming at first the Gospell in all Nations. For these extraordinary inspirations and donations of the Holy-Ghost, have already obteined those ends, in the primitive times of the Christian Church: and are not further usefull: seing Churches every whe [...]e are planted, and Pastors are set over them, and the Holy spirit is pleased, now by the ordinary meanes only, of reading, medit [...]ting, praying, studying, sifting searching, finding out and setting in or­der Scriptural truth, to blesse his servants, with the treasures of that wisdom and truth, comely order and free utterance, whereby his Church is best benefited. I do therefore account such men highly presumptuous, who dare pretend in these dayes, that such forerecited extraordinary effusions of the Spirit rests on them and in them, yea and I am confident, [Page 157] that they who beleive it of themselves, are given up to a strong delusion.

4. I own or acknowledge, that in all and severall ages of the Church, the Lord hath ordinarily poured out of his spirit on all [...]oly good Christians men and women, young and old, sons 1 Pet. 4. 14 and dau [...]hters, for their sanctification, to make them Holy and fit them for glory: But I do not own or acknowledg, that the Lord doth ordinarily poure from his spirit, the gift of interpreting Scripture, on every one whom he sanctifyes by his Spirit, neither do I own, or acknowledge, that any are therefore authorised, to preach to others, or are made vessells in the Pastorall function, because by the gift of Sanctification, they are made Holy vessells, to receive full salvation in their glorification.

‘10. Quest. When Christ saith to his disciples; Be ye not called Masters, for ye have one Master, and ye are all brethren. Where dost thou read, Mr. Paul. Mr. Mathew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus, that these transgressed the command of Christ?’

Answ. I have already in answering the second head of thy demands answered this. There I proved that one of these here mentioned, was named Master: and I shewed in what respects: Paul and Philip was named so, and likewise how a Minister of the Gospel, and any other Christian professing subjection to the Gospell, many lawfully be called Master: and yet none of these formerly did, nor now doe therfore transgresse Christs command. I shall not need to repeate my answer there given: reade, and ponder on it, for it may give thee satisfacton, if thou art not resolved against being satisfied.

‘11. Quest. Is not he Antichrist that transgresseth, and the Deceiver, and hath not God nor the Sonne, and is not to bebid God speed, read Johns second epistle, and an­swer me?’

Answ. I have read both the second and also the first Epistle of John, in which he speakes of an Antichrist, who in his dayes was [Page 148] to come, and who in our dayes is already to come. He speakes also of many Antichrists, who were in the world in his time. And doubtlesse both the one and the other were transgressors, and deceivers, and neither had communion with God, nor with the Son of God: and Gods people are charged to shew unto them no tokens of communion or familiarity.

Surely they have most uncharitably transgressed, and are grosly deceived, who apply what the Apostle John, or Paul, or any other holy Writer, ha [...]h recorded concerning Antichrist, and Antichrists unto the faithfull Ministers of the Refo [...]med Churches: for these Ministers doe teach the truths of God, but not the traditions of men: they teach the doctrins of Christ, but not the doctrines of Devils, nor the dotages and decretalls of any mortalls. They also from the Apostolical [...] writings, do convincingly detect unto the world the grand Antichrist, and the fry of many Antichrists: both which abuse the world, with their lying deceipts, errors and heresyes.

I will say something concerning the Antichrist, and Anti­christs, whom the Apostle describes: and then I will punctually answer to thy demand.

Antichrist) as the name signifyes) is one, who opposeth Christ, the scripture intimates, that he is such an one, who covertly under the Vizard of professing Christ, and his Doctrin opposeth him.

There is One, who is more eminent then others in this 1 Joh. [...]. 18. 2 The [...]. 2. 3, 4 Rev. 9. 11. Opposition, he is called in scripture The Antichrist; And the man of sin: and the Son of perdition, who opposeth: and the King of Locusts, or the cheife, over such swarmes of seducers, who also are inferiour Antichrists; and pretend that they come in the name of Christ Jesus, and do in all places seeke with subtilty to oppose, and over throw the pure doctrines of Christ. This great Antichrist hath his seate in Rome Papal.

Their are also a multitude of false teachers, who were and are opposers of the Doctrines of Christ. These bring in privily damnable heresiyes, thereby seeking to oppose and destroy Christ Doctrines: These are called by the Apostle Antichrists, [...] Joh. 2. 18 many Antichrists, for they are many in number, and many in factions: and they vent many false notions, many unsound poy­soning doctrines: thinking thereby to draw many Disciples after them; and to be Masters of their faith, or Sectmasters these Anti­christs [Page 149] are creepers into houses, to lead captive them, who are silly, especially sinful women: and they mostly reside among their popular intertainers.

Both the Grand Romish Antichrist: and these puny Roaming hereticall Antichrists, are such (as thou demands after) namely who transgresseth, and are deceivers, and have not God no [...] Christ, and are not to be bid God-speede. I will in these severall particulars named by the Scriptures demonstrate it, of them both.

First both the grand Antichrist: and these Hereticall Anti­christs, are such who have transgressed: it were easie to write volumes of the particular transgressions of them both. Suffice it to know,

That the holy Scripture calls the papall Antichrist a man of sin: that is: a man transcendently vicious, peerlesly infamous 2 Thes. 2. 4 for all unrighteousness. The very Popish Chronicles and Histo­ries of the lives of Popes, do testifie that many of them were both themselves men of sinne, and that also they made others sinne.

The holy Scripture likewise reckons up a catalogue of such sins, whereof Hereticall Antichrists (either as they are distinguish­able from Papists, the followers of the grand Antichrist: or as 2. Tim. 3 ver. to the 10. 2. T [...]m. 4. 3. 4. they are considered as conspiring with them) are commonly guilty. The Scripture tells us, that they are selfe lovers, covetous boasters, proud, blasphemers, disobedient, to parents, sierce, dispisers of those that are good, traytors, heady, high-minded, lovers of pleasure more then lovers of [...]od, having a form of godliness, but denying the power thereof: that also they are 2. Pet. 2. Jude. 8. scoffers, mockers, walkers after their own lusts: that they despise Dominion, speake evill of Dignities: that they tu [...]ne the grace of God into lasciviousness: that they are separatists, sensuall having not the spiri [...]: they are thus (as the Papall Antichrist al­also is) transgressours, and their endeavour is to corrupt others, and make them also in like sort transgressors, like themselves.

Secondly as the Papall Antichrist: and the hereticall Anti­christs, 2. Epist. Joh. v. 9. are such as trans [...]resseth so they both do not abide in the Doctrine of Christ.

Whosoever shall compare the Doctrine of the councel of Trent, touching faith and worship (which Doctrin the Papall Antichrist maintaines, [Page 160] and curseth all who disclaime it) with what is extant in Paul [...] Epistles, he must acknowledge that the Papall Antichrist is a great Apostate: and the Head now of that great Apostacy from the faith and true worship of God, which at this day is found among such, who professe Christianity; and whosoever compares the holy Scriptures aslertions, touching the faith and true wor­ship, which God requires, with the sundry principles, and po­sitions, touching these, which the heretical Antichrists of this age do contend for, and defend, damning all who are other­wise minded then they themselves are; he must affirm, that these heretical Antichrists have shaken hands, with the Papall Antichrist, and his confederates, in Apostatizing from the faith which was once delivered to the Saints, & which was kept sound, and incorrupt in the purer times of Christianity.

The severall heresies about the severall heads of the Christian saith which at seve [...]all times were preached by several Hereticks in the Apostles days, and afterward, were so many standing puddles of false Doctrine, which much annoyed the Christian world for some space of time. At length Popery prevailing in the Westerne part of the world, it became as a corrupt Sea, into which most of the filthy streames of former heresies therein did runne, and was received: and they with the additions of pesti­lent, poysoning, popish mixtures, do slow out againe, as oft as the Papall Antichrist, and his instruments, do thereby hope either to infest, or to infect the Evangelicall or reformed Churches.

I will name only two Doctrines of Christ: wherein the Papall Antichist, and hereticall Antichrists have not abode.

1. It is a Doctrine of Christ, that Christs is come in the flesh The papall Antichrist and hereticall Antichrists, do not in di­rect terms deny it, for both use the name of Christ in their words, and writings, and some of them in words say so much; yet because the Apostle calls them deceivers, (the word signi­fies, such who professe the Cosening of others, even while others 2. Epist. John. 2. 7. [...] lookes on them) and Antichrist who do not confesse that Jesus Christ is come in the flesh: therefore it is certaine that though some of them professe it, yet both do consequently deny it in some of their tenents.

The papall Antichrist and his adherents, acknowledge in word, that Christ is come in the flesh: but while they main­taine [Page 161] that the bread and wine in the Lords supper is turned into the very body and blood corporall of Christ: they thereby af­firme, that Christs body is made of bread and wine, and so do implicirely deny, that Christ is at such a time, come to them in the flesh untill that very instant be come, wherein the Priest utters the words of consecration.

Some hereticall Antichrists say, that Christ is come in the flesh: but when they are asked, what Christ it is, whom they owne or acknowledge in the flesh? they reply, that it is no o­ther, but Christ in their flesh, Christ in them, disowning and denying that there is the man Christ, who is a man different from other men, and who is the Mediator between God and man, whom God raised from the dead, who ascended into 2 Tim. 25. pag. 5. heaven, and is now sitting at Gods right hand, making inter­cession for his Church, who shall come againe to judge the quick and the dead at the last day. This Christ they deny, and speak very contemptuously of him, and of that body of flesh, which he had on earth, and hath now in heavenly glory. A printed paper of theirs called, the sword of the Lord drawn, hath this blasphemous jeering expression, your immagined God beyond the stars, and your carnall Christ is utterly denyed and testified against by the light. These men led by the lying spirit of Antichrist, deny that Jesus is the Christ: and they confesse 1 Ioh 2. 2 [...] 2 Iohn 7. not that Jesus Christ is come in the flesh.

Thus both the Papal Antichrist, and his confederated instruments and followers, and the hereticall Antichrists with their associ [...]tes and disciples, have not abode in this doctrine of Christ, that Chri [...]t is come in the flesh.

2. It is also [...] Doctrine of Christ, that the holy Scriptures, are the written word of God given by inspiration 2 Tim, 3. 15. 16. Psal. 119. 93. Rom. 1 16 and are sufficient to direct, and inform in all things, absolute­ly necessary unto salvation: and that God by its precepts doth quicken his people, and that the Gospell, is the power of God unto salvation; Christs doctrine doth magnifie the excellency of holy Scripture.

The Papal Antichrist, Pope and Popelings deny, that the ho­ly Scriptures are sufficient for edification in things of salvation, without traditions, and some of them have reviled the holy Scriptures, calling them a Dead letter; and blasphemously, the word of the Devill, as Protestants (whom they call here­ticks) [Page 162] alledged it: and one of them said, that the Church had vid. Tilen. loc. com. 2. Sec. 35. been better provided for, if there had never been any Scripture.

Some hereticall Antichrists, Quakers, and others in our dayes speaking from the spirit of Antichrist, have vented the like ve­nemous breath, against the holy Scriptures, saying, that they are insufficient for guidance in things belonging unto salvation, in comparison of the light within them, and those Inspirations and Revelations, which they imagine that they themselves have. They do not acknowledge, that the holy Scripture are the declaration of Gods minde: but they call them the declara­tion of Saints conditions, intimating thereby, that they being not to us of this present generation: but that they only concern­ed the Saints of former ages: This conceite thwarts the holy Scriptures: yea, and some of these hereticall Antichrists, have licked up the Popish slavering Rhetorick, in calling the holy Scripture a dead letter; and some of them have said, that some Rom. 15. 4. pa [...]t of the Scripture is the word of the Devill, and serpents dust; not considering that though these words, which were origi­nally uttered by the Devill are recorded by Gods Pen-men in the Scriptute: yet being now recorded by these Pen-men of God, who have related the true history, of what the Devill spake, these words, are now the words, of the God of Truth: namely his true relating the Devills words. Moreover some of these hereticall Antichrists have said, that it was no great mat­ter, if all the Bibles in England were burned: and that it had been better for one (to whom one of them spake) if he had never read the Bible.

It is evident by what is writ, as it might be also, if we would in other points parallel the great Antichrist, and the petty An­tichrists, that they both have transgressed and have not abode in the doctrine of Christ.

Thirdly, Both the Papall Antichrist, and the hereticall An­tichrists are deceivers The Papall Antichrist comes (saith one Apostle) with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, 2 Thes. 2. 9. 10. that they might be saved. The hereticall Antichrists or false teachers, bring in privily (said another Apostle) damnable heresies, denying the Lord that bought them, and many shall 2. Pet. 2. 1. 2. 3. follow their pernitious wayes, by reason of whom the way of [Page 163] truth shall be spoken evil of, and with fained words they shall make merchandise of Christians. Both these sorts of Antichrists are deceivers, and do manifest themselves to be so, for they do not hold the forme of sound words, but do delight purposely, and affectedly to use cloudy and obscure expressions, thereby to confound the understandings of simple men, from apprehending aright the truth, yea and their pretendings to extraordinary holi­ness, and strictness, in their conversation and religion, beyond truth, is but a crafty deceite under a meer shew of religion.

It were an endlesse labour to recount all that cunning craf­tiness, and those deluding fallacies, and subtill wiles, and cheating tricks, for insnaring soules, and all those depths of Satan, which they have used for gaining, and for retaining those Proselites which they have gained. It is enough to know that the Papall Antichrist, and the Hereticall Antichrists, are de­ceivers: because the holy Scripture hath branded them with that name.

Fourthly, both the Papall Antichrist, and the Hereticall Antichrists, have not God, nor Christ, both these sorts of Anti­christs do pharasaically and arrogantly appropriate only to them­selves Rev. 2. 9. and their followers, the name of the Church of holy ones, yet both are in reallity no other, then of the synagogue of Satan. Their transgressing, and renouncing, through their Apostacy, the doctrine of Christ, is a sufficient evidence, that they have not God and Christ in communion: neither have they their favour in this world, and without repentance, they shall 2 Thes. [...]. 11. 12. not have any communion with God and Christ in glory: for God hath sent on them strong delusions that they should be­leive a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness.

Fiftly, As they have not God, nor Christ in Communion: so believers are not to hold communion, or any intimate conversation with any of them. The Apostle injoynes, Receive 2 Epist. Iohn. 10. him not into your house, neither bid him God speede. They are not to afford any intertainment, or incouragement to any Antichrist what ever; not entertainment? I suppose least thereby such gaine occasion of seducing by Antichristian doctrine from the doctrine of Christ: nor incouragement, lest thereby they be p [...]rtakers of his evil deedes.

Thou hast now a full answer to thy question, and there­with [Page 164] a true discovery from holy Scripture, who is the Antichrist, and who are the Antichrists of whom it speakes, in briefe ac­cording to it. He who is an Antichrist is one, who trans­gresseth the Doctrine o [...] Christ, and abideth not in it, and he is also a deceiver and hath not God and Christ, and is not to be received into true Christians houses, neither are they to bid him, God speede.

All this [...] true of those, who are indeed and truth the Anti­christ Papal, and his pertinacious adherents, and who are the Hereticall Antichrist, and their perverse followers, both which doe resist the truth, and oppose the Doctrines of Jesus Christ. But not one word of all that scriptu­rall description of Antichrist, and of Antichrists, is justly appliable to any fathfull Minister of Christ who both teaches, and abides in all Christs Doctrines: as hath been abun­dantly proved by me, in this treatise: and by sundry o­ther faithfull servants of Christ, in their severall labo­rious workes, and writings, for the benefit of the whole Church.

I do somewhat wonder, to what purpose, this question touching Antichrist was proposed, for if he belongs to the Papall Antichrist, who contrived these questions, to get thereunto from me an answer; then I dare boldly thinke, that he is some puny Antichristian Emissary, and ill advised, if he hoped thereby to gravell, any faithfull Minister of the Gospell, in any of the reformed Churches; because much lea neder heads in the Papacy, then his own, have found ex­perimentally that their stirring in this question, hath ever been to the great disadvantage of their Roman cause, and to the better inabling of the meanest Evangelicall Ministers, to understand more clearly that the Head of the Papacy is that Idol shepherd, the great Antichrist, against whom the Pro­phet Z [...]chary denounced a dreadfull woe, and unto whom both Hierom and Lyra do expound that that threat will certainly Zec. 11. 17 fall. But if he or they who contrived these questions do belong to any of the other hereticall clangs of Antichrists, or false teachers, then I dare boldly charge him, or them, with hypocritical blindnes in beholding the motes in Mini­sters, and imagining these to be huge notes of Antichristia­nisme; when he or they did not consider, that their was apparently in him or themselves, the reall beames of those cha­racters, [Page 165] wherewith the scripture decyphers, the Hereticall Anti­christs of the last times.

According to thy request, I have now answered every one, of thy seventeen Heades of questions, which thou gavest me in Writing, and desired, that an answer might be returned thee also in Writing. Their are couched in these seventeenth Heads no lesse then seventy seven questions, and because thou bids me not say that they are foolish and non-sense: therefore I took the greater paines, to sift every word and sentence, that I might the better understand, what grain or chaffe was contained in them: If God Almighty make this answer instrumentall, to remove from thee, and thine, your present delusions, I shall be much rejoyced: and much the more, if I could see a return unto, and a walke againe in the truth, from whence yee have swerved. In all this paines tooke for your satisfaction, I like a faithful Pastor have aimed wholly at your souls good: therefore read and consi­der seriously what is written, I adjure thee and thine hereunto, as Deut. 30. 19. once Gods faithful Servant did his people: I call heaven and earth to record this day that I have set before you life, and death, Bless­ing and Cursing: therefore choose life, that both thou and thy seede may live. Thou hast in writing now a full answer returned to thee, from