Quakers Principles Quaking: OR, Pretended Light proved Darkness, and Perfections found to be greatest Imperfections.  
In an Answer to a written Paper, subscribed with the Name of THOMAS HOLME, and scattered through the Country about Liver-pool in Lancashire.  
Modestly Propounded by Ralph Hall, an affectionate Lover of Truth, Admirer of sincere saving Light, ardent desirer of perfection.  Isa. 5.20. 
Woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter.  Jude 10. 
These speak evil of what they do not know.  
LONDON: Printed by R. I. and are to be sold by Edm. Paxton, near doctor's Commons, and Tho. Parkhurst, over against the great Conduit in Cheapside. 1656.   

Unto the Christian Reader, especially the Inhabitants about Liverpool, and Walton in Lancashire.  
Courteous Reader:  
IF thou hast been in any measure sensible of the World, age, and time of the Church, in which we have our being, and seriously observant of the Dispensations of Providence suitable to the season, thou canst not but have seen God's severity, and Satan's subtlety as much acted as in any Age of the World; God's severity in perm●tting, and silently indulging; Satan's subtlety, in seducing the simple, and such as embrace not the truth in the love of it, 2 Thes. 2.10. and subjecting the Church to exceeding great disorder and confusion, and that under the specious pretences of Light, Reformation, and Liberty; God's severity in setting aside the Authority both in Church and State, which should have been as an hook in the nostrils, and bridle to the tongue of evil instruments; Deceivers, going about to deceive, and compassing all places to decry the Truth and Ordinances of God; God's severity in withdrawing his discerning and establishing Spirit, and giving men up to the vanity of their minds, to strong delusions, nay and to a reprobate sense, not to distinguish between good and evil, false and true, but to be carried Captive at the pleasure of the Prince of Darkness, and to determine this sad estate, an estate of glorious and saintlike liberty; yet in all this God's severity hath not so much appeared as in the late upstart Quakers, by whom the Devil comes in stealingly into the Field, setting aside his usual subtleties in down and direct terms, to damn all Sacred Order and Ordinances of God, under no pretence taking with a rational man, much less an understanding Christian, Whilst the bare wordie outcry of a light within you (without any the least discovery of its form, matter or property, nay with the concomitancy of the most palpable acts and effects of positive darkness that can be imagined) is the chief and only way, the sum and all of the arguments urged to call from the Church, truth, and Ordinances of the Gospel, unto a mere frenzy, and fanatic spirit of railing and reproach, yet now to us, how do they prevail too too much with too too many?  
Concerning these unhappy Quakers many things have been written, not so much in order to their conviction, who neither own, nor acknowledge any common or certain rule, nor yet with any meekness and silent submission yield their ears to instruction, nor yet are sound in mind, but have subdued that very rational power with which God and Nature hath endued some, unto that sad and delusive power with which they are possessed, insomuch that we may say of them, as one in another case, Hoc genus hominum ridere soleo non odisse, they are to be pitied, not hated; they are to be prayed for, not preached unto; for the Devil which possesseth them, is such as can be cast out by no other means save fasting and prayer; and indeed amongst other grounds of our compassion, this is not the least, that they enjoy too much liberty, to express and increase their madness, that though their spirits are subject to a Bedlam temper and disposition, men will not show them so much pity as to subject them to Bedlam Discipline.  
But these things were written for the prevention of others, who by God's grace are yet sound, not only in the faith, but mind, that they may be defended against the force of so simple a delusion, which must needs prevail more by enchantments then enlightening arguments, the which they do not at all urge, and therefore pretend to be ruled by a light within them, and appeal to no other Judge save the light within them, and so by an obscure kind of chemistry resolve all into light, which is no other than the very word light, without any formal being, or properties peculiar to real light. For to expostulate with thee (Courteous Reader) concerning this their so much cried up light within them, consider, is it light proper, or Metaphorical? Is it in itself by way of substance a body of material light, or something that in its operation doth so much resemble light, that it is so denominated? if the former, the Sun and Moon, those material substantial lights of Heaven are of no use to them, and much charge expended in Candle-light will be by them spared; nay and their very being and motion must be conviction and direction to all such as live but under their Horizon: but if the latter, viz. Metaphorical light, for their convincing, directing Principles and power, than is their light, the light of Nature, or grace? if the light of Nature, what have they above others, how can they cry up perfection? have they any thing that is not common to men as men? (viz. some sparkl●ngs of light which escaped the sad blast of man's fearful ●all) the which dictateth several directions to duty to men, and some towards God discovereth some things as false, and evil, other things as true, and good to be embraced, and pursued; if this be the light they call men to follow and obey, what have they that Turks, Jews, and Pagans do not enjoy? Why should they boast of perfection? is not this light too weak to discover and comprehend the deep things of God, and mysteries of Salvation? yet by the principles of this light they preach to others, the purest whereof is, Do as you would be done by, owe no man any thing, repent, and the like moral precepts; as also by their practice whereon they ground their imagined perfection, proudly challenging men to charge them with dishonesty or disorder in the use of the Creature (from which they superstitiously abstain) This seems to any rational man to be the light they do so much advance, and pretend unto.  
If this be the light they cry up, I say it is a light though a weak one, it will distinguish objects, and dictate Duties, though darkly; and I heartily wish that pretenders to higher light would more observe this than they do; sure I am, the justice of Aristides and Fabricius may reprove the injustice and dishonesty of many Christians, enjoying this light, enlarged and made more bright by the light of the Gospel, and if but according to the principles of this light they would reduce men to moral virtues, let them rightly display the beams thereof, and I shall desire they may meet with many Proselytes, but whilst they publish this light to others, I cannot but observe they darken it themselves, they darken it by their disorderly expressions, declaring things in general terms, not defining the nature of them; doth not the incongruity of their expression, the inconsistence of their Sentences, each one other multiplying words in an undigested, immethodical heap, leave all men in the dark, what they mean by their light, whilst they are to them that hear plain barbarians, A vox & praeterea nihil, and doth not Nature teach to speak in order, and method, Principles in which to be instructed? doth it not count him the most elegant Orator who speaks so distinctly and plainly, that the beams of light from him may be seen and acknowledged by all? did not Nature call Heraclitus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the dark Philosopher, for rendering Obscura per obscuriora, losing a Principle in a cloud of obscure insignificant words? nay and doth not their practice (which should be the clear comment on their Principles) render them much more dark, or rather distasteful as acts of darkness, so detected by the very light of Nature; what will you say to their altogether decrying God's outward Worship? doth not Nature itself direct to some acts of Worship, to an acknowledged Deity? only their light renounceth it. Is it Light that leads to the disrespect of all superiors, neither to give them honour in words or gesture? was not the Fifth Command engraven on the heart by Nature? Teacheth it no● all men in the World to observe that order which God hath set among men, and give to every man that civil honour that is due unto them, by reason of age, place, or quality? The light of Nature blusheth at their rude Language and behaviour? and bespeaks them beasts of darkness, rather than subjects of any distinguishing light; Doth the light of Nature give liberty for women to be common controllers, and ordinary speakers? Is not silence the duty imposed, and Property adorning that Sex? will not the Heathen reject the Religion which is enforced with feminine voice and stile? find you them not without natural affection to their Husbands, and Children? not only in a neglect of their time and callings in idleness, following the pretended light within them, but also wickedly leaving them, and wandering from Country to Country, from Nation to Nation, in a rabid and savage way, to advance the pretended light within them? these and the like acts of most gross and palpable darkness are so obvious to every observant eye, that they seeing them cannot but blush if nature's weak and vitiated eye be but half open, and I cannot think that there needed any more pregnant or persuasive argument to stay thee from closing with their delusions, than a plain Historical representation of their works of darkness, so directly contrary to the light of Nature.  
But their light pretends itself to be that of Grace, and if so, how was it acquired how is it approved? They have indeed by Providence been cast into Gospel-times, and places, and so know the Scripture, and its phrases, but by it they gained not this Light; for the Scripture, they disowned and decry, they must needs then have it by some extraordinary infusion, and this certainly is not from the spirit of Truth and Light; for besides that it enlightens us, in and by the Scriptures it brings into the soul a Light that doth clearly discover the object, and irradiate the Organ, a Light that doth dispel all disorder and confusion, distinguishing things that differ, defining things that exist, declaring duties, and detecting sins, with a conviction irresistible; it is to be feared, nay positively affirmed, that this Light, so full of confusion, darkness, and disorder, is no other than the enlightnings of the Prince of Darkness, darting out Scripture words without either sense or reason, and suited to the seducement of a people to whom by providence Scripture-language is grown natural, that no delusion will down with them that savours not of it.  
This will appear more certain, if you consider how this Light is approved, and here consider what are the properties of it, what object doth it discover? what duty doth it direct? what real evil doth it detect and convince of? as to the former, it doth not so much as pretend to them, by either propounding any object, or prescribing any duty more than the Light, without description, and heeding it without any rules of direction; so that it gives you no centre, or ground to hope, no counsel to the soul, nay so far is this Light from directing unto, that it diverts the soul from every duty, the subjects of it, sanctify no Sabbaths, seek not God at any time in prayer, crave not so much as a blessing on their meat and drink; but in a word, throw off every act of religion as a work of darkness; the only property of Light to which it doth pretend is that of reproving and convincing of evil, and if the matter reproved, and manner of reproving bespeak it not to be positive darkness, let the sons of Light judge.  
1 As to the matter reproved, Is it not generally the very Worship of God, and duties of Christianity, that the which every rational enlightened Christian must needs see to be prescribed by Jesus Christ, and declared in the Scriptures? Is it not the Sabbaths, solemn assemblies of God and his people? Is it not Prayer, Reading, Hearing, receiving the Sacraments, &c. even all the practices of Piety they decry, insomuch that we cannot but see them obnoxious to that sad woe denounced against such as call good evil, evil good; light darkness, darkness light; in a word, they decry those things that Satan durst not have spoken against, had he not prepared the spirits of men by a spirit of Scepticism, having brought them to such an equipoiz, that a very calling light darkness, and darkness light may cast the scales, so that indeed we have cause to say of their reproofs, as Augustine in another case, Nos non curamus de eis qui reprehendunt quae non comprehendunt, We regard not their reproofs, for they blame what they do not understand, and are justly to be branded with the Apostles note of Seducers, They speak evil of things they do not know, Jude 10.  
2 As the matter of their reproof, so the manner in which they manage it, manifesteth it to be darkness, enmity at light, for they condemn as Judge without any convincing Arguments, or Demonstrations; thou liest being their form of reproof, and only forcible reason of conviction; they are confused, blaming every thing, but convincing of no one; the whole fabric of Religion is the cloud of darkness they strike at, they distinguish nothing at denoted guilty, and to be demolished. They cursedly rail, rather than convincingly reprove, for it may be said of them as Munster notes of the monstrous men in India, Non loquntur sed latrant, they do not speak but bark; by positive Assertions, reproachful epithets, railing Speeches, conquering the modest and civil, and indeed by their black mouths become like the Basilisk, killing the Birds of the Air in their very flight, by their very breath; for if once reason begin to traverse their black Indictments, thou art Carnal, Antichristian, Devils, and the like, must stay the Process, and confirm the sentence.  
Many ways I might manifest the darkness of their pretended light, but I must not now stand on an History of them, but leave them to the view of their carriage, the witness of such who have been seduced by them, and the writings of such as have withstood them, amongst which I here commend to thee this small Tract, written in a plain, simple, and rustic stile, like unto its Author, a plain simple countryman, in a private Calling, possessing an honest heart, and public spirit, filled with zeal to plead the Cause of Truth to his power, and to prevent his countrymen and Neighbours from being seduced by this fanatic Generation, and following a plain Ignis fatuus into a wild Wilderness of pretended light within; only before I part with thee, give me leave to prescribe to thee these few Rules for thy preservation.  
1 Set Reason in its Throne, I mean not reasons Dictates, which yet as thou art a man thou must observe and follow, though they are too short to guide thee to Heaven; but the rational faculty and power of discerning, discoursing, and determining things which God and Nature hath given thee; for observe, the Devil blinds this Eye, and dethrones this Judge, when he advanceth this pretended light: when you are mad you may be brought to any thing.  
2 Stick close to Scripture, as the Light unto thy feet, and lantern to thy paths, by this the light exhibited by Christ and his Apostles was manifested, and by this the Spirit of Light will be judged; whilst Reason doth sit Judge, see that it sentence by the Law of Scripture; therefore in the right use of Scripture see that thou do own and embrace,  
First, Scripture sentences, not words, this sort of men do speak words, and but words, leaving sentences, and so making the Word of God of none effect.  
Secondly, Sense of Scripture, not merely sentence, the sentence may be figurative, and to be understood otherwise than the words do simply show, as, This is my Body, and other like expressions do evidence.  
Thirdly, Sense rationally inferred, as well as positively asserted, reasoning from the Scripture is suitable to an enlightened rational being.  
Fourthly, Sense plainly flowing from the scope and circumstances of the text, not strained by allusion unto Allegories, and the like.  
3 State to the Soul standing Principles of Christianity, see some things to be true, and out of all controversy not to be admitted to debate, but retained with all resolution against all temptation, know that a sceptic is a Quakers Gentleman-usher.  
4 Shun their Society, especially solemn Assemblies; how shouldest thou choose but learn a lesson in the devil's School if thither thou resort day by day? if their air be infectious, and enchantments only Spiritual, (which on good ground, and I believe experience too, are found to be natural,) canst thou accompany with them without danger? it was once the Churchesery, Cant. 1.7. Why should I turn aside by the flocks of thy companions?  
5 Sue by fervent prayer for the spirit of a sound mind; now that thou art fallen into a fanatic age, prize the many helps thou hast to keep thee in thy wits, and know that spirit of sobriety is the blessing of God, but thereby effected, in special use this Tract unto its especial end, and that thou by it, and helps of the like nature may be delivered from the error of the wicked, is and shall be the constant prayer of  
Thine, in and for the truth of the Gospel: Zach. Crofton. April 17. 1656.   

THE QUAKERS Paper truly copied out, as it was by them written, and sent to the Ministers and People, in, and about Walton, and Liverpool: To which the following Treatise is an Answer.  
To the Priests and people of Walton and Liverpool, and thereabouts.  
FOr as much as there was a Dispute, at the Greave-house near Walton, betwixt the people called Quakers, and the aforesaid Priests before mentioned: In which Dispute the Priests was to prove the lawfulness of receiving of tithes which by Scripture they could not do, but one Scripture they brought in for their own ends, which makes nothing for their purpose, in Luke 11.42. to prove the receiving of tithes, for this was before he was sacrificed up, when he said, Woe unto ye Pharisees, for ye tithe Mint and Rue, and all manner of Herbs, and pass over judgement, and the love of God; These aught ye to have done, and not to leave the other undone.  
Now let all people who have any understanding, consider and see, whether this be any ground or command for the Priests to take tithes of the people after his being sacrificed up, for he said, These aught ye to have done, but he gave no commandment to continue in them, for he was the end of the Priesthood, and the end of the Law, by which the Priests took tithes, for the Priesthood being changed, there was of necessity a change of the Law, and a disannulling of the commandment going before, as Heb. 7.12.18. But in the time of the Law they was to take tithes of the people according to the Law, Heb. 7.5. and those that did not bring their tithes into the storehouse whilst that Law and commandment was of force, robbed God, Mal. 3.8.10. And the Lord commanded that all the tithes should be brought of the increase, and laid up, and the Levite, because he had no part nor inheritance with the people, and the stranger, and the fatherless, and the widows should come and eat, and be satisfied, Deut. 14.28, 29. And this was in the first Priesthood, and before Jesus Christ was sacrificed up, the unchangeable Priesthood, Heb. 8.1. The everlasting Treasure, Col. 2.3. In whom dwells all fullness, vers. 9 Who hath blotted out the hand-writing of Ordinances, and took it out of the way, and nailed them to the Cross, triumphing over them, vers. 14, 15. Then the Apostle denied all Ordinances that were hand written, and said the Law was changed, and the Priesthood was changed, Heb. 7.12. and the commandment disannulled, so the Law now being changed, by which the Priesthood was made, and the commandment disannulled, by which they took tithes of the people, of God himself, and the hand-writing of Ordinances blotted out, therefore who art thou O man that goeth about to build again, set up, allow, write for, and uphold that which God put down, disannulled, and blotted out, and nailed to the Cross? God's enemy thou art, whoever thou be, for the earth is the Lords, and the fullness thereof, Psal. 24.1. And all are commanded to honour God with their substance, who are his Stewards, Prov. 3.9. Take heed how ye dishonour him by giving his goods to his open Enemies, who uphold, and maintain that which he hath disannulled, and witnessed against, for you that do so, are unprofitable Stewards, and he will call you to an account of your Stewardship; And he that is unjust in the least, is also unjust in much, Luke 16.10, 11. And if ye be not righteous in the unrighteous Mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own, he that hath an ear to hear, let him hear and understand.  
And if your Priests will take tithes as they did in the time of the Law, see ye do the office of the Priests that took tithes, they kept a storehouse, and the widows, and the fatherless, and the strangers which was within the priest's gate was fed; And if they do thus, they must own themselves to be Ministers of the Law, and not of the Gospel; And if they do not thus, they rob the poor, the fatherless, the widows, and strangers, and neither are Priests of the Law nor Gospel; so from the Law and Gospel do we shut them, who are neither in the steps of them, who were under the Law, nor in the steps of Christ's Ministers, who was the end of the Law, so from being Ministers of either Law or Gospel, ye have cleared yourselves, and shut yourselves out by your practices.  
And thou Priest fog of Liverpool, who said, They that hold forth the way of perfection, holdeth not the way of God; but from under this thou canst not get, but under the condemnation must come; for the way of God is perfect, which way is Jesus Christ, for, saith he, I am the way, the truth, and the life, no man cometh to the Father, but by me. So thou that saith, The way of perfection, is not the way of God, art out of the way of God, and thy condemnation thou must own: So confess thy error to the people, who hast spoken against Christ, who is the way of God, and the way to God, which way is perfect, and endures for ever.  
So for the simple one's sake have I given this forth, who was at the meeting, and received not satisfaction, because of the disorder that day; That they might come to see their Teachers, who hath long deceived them, taking their goods from them, contrary to the Law of God written in men's hearts; so with the light which comes from Christ which convinceth you of sin, shall you see them to be, such as the Prophet speaks of, and saith, Put into their mouths, and they cry, Peace, Peace, but put not into their mouths, and they prepare War against you, Mat. 3.5.  
And this is fulfilled by many of the Priests of England this day, who sue many at the Law, and cast many into prison, because they put not into their mouths: so, to the light of Christ in you all, take heed, which is your way and Teacher, and from all false ways, and Teachers doth lead.  
Given forth by him, whom in scorn is called QUAKER, Thomas Holme.   

Quakers Principles quaking.  
Friend and Friends,  
I Have perused your written Paper directed to the Priests, (as you are pleased to call them) and people in and about Walton and Liverpool, and you add in one Clause of it, that for the simples sake you sent it forth, it was my purpose that one of those simple ones should return you an Answer and I humbly beg upon the bended knees of my Soul, that the Answer I shall return may be so full of Gospel simplicity, that God may have the glory, my duty may be discharged, and your judgements rightly informed, and then I doubt not but some of you, at least, will consider from whence you are fallen Rev. 3.3. and repent, and do your first works, and so prevent the Lord's coming against you in fury, and in wrath, for I seriously profess, I look upon it as a very dangerous piece, to break ourselves off, and rent ourselves from the Church of God, for as Gen. 9.1, &c. Noah's Ark was a clear Figure and Type of the Church of God, so Noah's Dove is a clear emblem of such as through affectation of new and unknown paths do stray from the Church of God, and forsake the assemblies of the Saints, as the manner of some is, Heb. 10.25. And I pray you observe with me what became of Noah's Dove whilst she was out of the Ark, and you shall find she found no rest for the sole of her foot till she returned to the Ark, Gen. 9.9. and Noah took her in again; and let me tell you this Scripture (as well as other Scriptures) Rom. 15.4. was written for our learning; consider what I say, and the Lord, if it be his good pleasure, give you understanding, 2 Tim. 2.7.  
But before I come to the Answer of your Paper, let me tell you at what I very much wonder, viz. That you should make use of the Scriptures to prove what your deluded Fancies would hold forth, and yet will not acknowledge them to be the Word of God; I know what you are ready to say, viz. That Christ is the Word, and I through God's mercy know it as well as you, and am I bless God, able in some measure to distinguish between the Word of God, and God the Word; yet let me tell you, if I did not believe really that Jesus Christ and the Scriptures speak one and the same thing, or that Jesus Christ the internal Word, and the Bible, or Book of God, the external word, were both one, I would as soon prove my tenants from the Turkish Alchoron as from the Scriptures, which were Blasphemy for me once to imagine.  
And now to the answer of your Paper, in which I have observed, and seriously considered three things; 1. From whence it came. 2. To whom it is directed; and 3. The subject matter of it, which indeed savours so much of railing and reproach, than I dare not answer you in your own Language, lest I should betray myself not to be guided by the Spirit of God, which is a spirit of meekness.  
But to the First of these, viz. from whence it came, I have only this one word to say, viz. it came from a people that I look upon as objects of much pity, not of envy; a people that I have sometimes been very intimate with, at least some of you; A people with whom I have taken sweet counsel when we have walked to the House of God together, as friends; a people that I have dearly loved with Christian love, a people that I have often prayed with, and shall not yet cease to pray for, Luk. 10.20. Luk. 15.4, 5, that as many of you as have your names written in Heaven, may be brought back upon the shoulder of God's power to the Fold of Christ, from whence ye are gone astray, 1 Pet. 2.25. and thus much I am confident of, with which I will conclude, that if it please God to grant me my request at this point, there will be joy not only in Heaven at your return, Luke 15.7. but matter of praise and glory to God in the Soul of him, that will not cease to pray for you; though some of you lately professed, he durst not pray for me, because I was (as he said) God's enemy; but I am confident sometimes he and I professed our friendship with God, and our love to God, both with one joint consent; I bless God I am the same still, and if he be not, let him seriously consider which of us are fallen from our own steadfastness, 2 Pet. 3.17. and so declared ourselves to be God's enemy.  
And now I shall proceed to the Second Particular that I observed in your Paper, viz. The persons to whom it was directed, namely to the Priests, (as you are pleased to call them) and the people in and about Walton, and Liverpool, and especially written for the sake of the simple.  
As to the name Priest, I should not be troubled at it at all, were it not given by you to the Ministers of the Gospel, as a brand of reproach; for indeed I find it to be one of those honourable Titles, that God hath given to the dispensers of his Word and Ordinances in all Ages. They are sometimes called the Lord's Priests, Exod. 19.6. 2 Chron. 6.41. sometimes the Lord's Pastors, Ier. 3.15. sometimes the Lord's Shepherds, Cant. 1.8. sometimes the Watchmen of Israel, Ezek. 3.17. Isa. 61.6. and many other honourable Titles God is pleased to put upon his Priests that he cloathes with his Righteousness, Psal. 132.16. and appoints to wait at his Altars, 1 Cor. 9.13. But you will say, These are legal Titles given under the Law, but we are not under the Law, but under Grace, and the Gospel of grace. To which I shall have occasion to speak more fully, when I come to the subject matter of your Paper, I shall only say in this Section with a learned man, whose Works I lately saw, that the cause why many are so ignorant of Christ and his Apostles, is, because they are no better acquainted with Moses and Aaron. But if we look into the Gospel as well as the Law, we shall find no less honourable Titles given to the Ministers of the Gospel, than of old time was given to the dispensers of the Law; we find a Catalogue of them in Ephes. 4.11. they are there called Apostles, Prophets, Evangelists, Pastors, and Teachers; and though their names be here differently expressed, yet their honourable Work is the same, viz. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, which is the Church.  
And here is one thing observable, viz. That God is pleased both under the Law, and under the Gospel to give one and the same name to the dispensers of his Word and Ordinances, I mean Pastors, if we compare this, Ephes. 4.11. with Jer. 3.15. and not only in point of name, but office also, as shall by the assistance of God further appear in the next Section. But further, they are called Christ's Disciples, Joh. 13.5. the Preachers of the Gospel, Matth. 16.15. 2 Cor. 4.5. and with which I will conclude, they are called the Lord's ambassadors, 2 Cor. 5.20. nay the Lord gives them the honourable title of Angels, Rev. 3.1. &c.  
These things considered, may we not conclude with our saviour's own words, He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me, Luke 10.16. from which sentence the Lord keep me, and the whole Israel of God. I have now for brevity's sake done with one of the Parties to whom you direct your Paper, viz. the Priests, (as you call them) and for the People, I confess I have not had opportunity to speak with many of them since I saw your Paper, but as many of them as I have had any conference with about it, I assure you the greatest number of them looked upon your Paper as such an empty inconsiderate piece, that they concluded it was not worthy answering, yet as you say, it was written for the sake of the simple; I assure you, it is for their sakes that are endued with the humble simplicity that is in Christ that I undertook this present answer.  
And now come we to the subject matter of your Paper, which centres itself in these two things; 1. Concerning the lawfulness, or unlawfulness of giving, and receiving of tithes; and 2. Concerning perfect here, in the body, or whilst we continue in the body.  
To the First of these, viz. concerning tithes, I would gladly know, whether you will acknowledge the whole Scripture to be the Word of God or no, I mean the whole Bible, the Old Testament and the New; if you will acknowledge the whole, I shall need say no more for the lawfulness of giving, and receiving of tithes, than you have said against the lawfulness thereof; for you have cited several Scriptures that make full for them, as that in Deut. 14.22, 23. compared with Mal. 3.8. & 10. in that of Deuteronomy, the Lord takes care, and giveth charge not only concerning the bringing in of tithes, but for the true bringing in of them, as though the Lord were resolved not to abate them any thing of that proportion that he had commanded, not only in relation to the quantity but quality also; so at the twenty third verse, Thou shalt eat before the Lord thy God in the place that the Lord shall choose to place his Name there, not only the tithe of thy Corn, but of thy Wine, and of thine oil, and of the firstlings of thy Flocks, and of thy Herds, &c. and the reason of all is added, viz. That thou Mayst learn to fear the Lord thy God, not only during this year and the next, &c. but always; nay, the Lord takes care, as I may say, concerning such excuses as some, like yourselves, might make against the punctuality of this performance, in relation to the distance of the place that the Lord should choose, from the place of some of the people's residence. Some of the people might say, I hope I may be excused; alas, the way is too far, and the burden that I am to bear is too heavy for me to carry so long a journey, may not I be dispensed with? No, saith the Lord, if the burden be too heavy, and the journey too long, then shalt thou in such a case turn thy tithes into money, and shalt bring thy due proportion in money in thy hand. As if the Lord had said, I will not abate thee any thing, neither will I be put off with any excuses, or pretences that thou canst make, but that which I require thou shalt truly perform; but you will say this is Law, why then let us take a step further, and see what the Prophets say to it, and here again you have answered yourselves, Mat. 3.8. will a man rob God, it should seem by this text that your opinion is no new thing, but as old as this prophecy, for the very same colour that ye pretend, the Lord intimates to be this people's pretence, viz. Wherein have we robbed thee? why saith the Lord, in tithes and Offerings; and methinks there is abundance of emphasis in the tenth verse, by you likewise quoted, Bring ye in all the tithes into the store-house, that there may be meat in my House, and prove me now herewith saith the Lord of Hosts, if I will not open windows in Heaven, and pour down such a blessing as there shall not be room to receive it; as if the Lord had said, Do ye pretend a scarcity of the fruits of the earth, so as ye cannot spare the tithe that I require of you? why you may thank yourselves, for your unwillingness to pay them, that the increase of your Fields, and of your Flocks and Herds is so slender, or that I have blessed your increase no better; but prove me now, bring in the full of your tithes, keep nothing back, and see if I will not so bless your increase, as that not only your barns, and your Wine-presses, and your Stalls, &c. shall be full, but there shall not be room to receive them. And were it not to hold a Candle to the Sun, I might add many more Scriptures both out of the Law, and Prophets, that would speak the same thing. As also of the largeness and bountifulness of the provision that God made for his Ministers that waited at his Altars even under the Law. And have we any grounded reason to produce, why God should be straiter handed in his allowance of maintenance for his Ministers that he hath employed in more excellent work; for so is Gospel-work, when it is compared with Legal-work?  
But you are ready to take me here at my own word, and to reply, that all that I have said concerning tithes is Legal, and from the Law, though you know it is partly from the Law, and partly from the Prophets. But you will say again, the Law and Prophets are all one, yea and so say I too; and further I affirm, That Moses, and the Prophets, and the Gospel are all one in substance, and in effect the very same thing, they are all the word of one and the same immutable and unchangeable God; I might prove this abundantly, but for brevity sake this one Scripture shall serve for, and instead of many; and methinks it might, it is so full, Heb. 1.1, 2, God who at sundry times, and in divers manners spoke in times past to our Fathers by the Prophets, hath in these last days spoken to us by his Son, whom he hath appointed to be heir of all things, by whom also he made the Worlds.  
I pray you observe with me, God, one and the same God, spoke, spoke one and the same word, yea at sundry times, and in divers manners, to our Fathers by the Prophets, to us by his Son, but to both, one and the same word. So than we may conclude, the immutable God, who was yesterday to our forefathers, to day to us, and the same for evermore, hath spoken a Word, and left us a Word like himself, unchangeable in the substance of it, though changeable in the administration of it, according to the good pleasure of God the speaker of it, yet the same Word spoken to his people, whether in old time by his Prophets, or in the fullness of time by his Son, Gal. 4.4, 5. or in the declining of time by the Ministers of the Gospel; so than we see how dangerous a thing it is for us to separate, or put asunder what God hath so joined together, that it is no more two but one, I mean his whole entire and individual word; and if this be granted, the controversy is easily decided.  
But you say further, This Law so much insisted upon, together with the priesthood of it, is changed, and the commandment disannulled, and this you bottom upon Heb. 7.12. & 18. the very same words that you mention in your Paper, I confess is here the Scripture-word, yet let me tell you, if we should take every word in Scripture in the bare letter of it, not weighing the sense and meaning of the Spirit of God in the Scriptures, such absurdities would follow as you and I little think of; for instance one amongst many, it were easy for me to prove that you have no faith, or for you to prove that I have none, if we only look upon the letter of one text of Scripture, and our Saviours own words, Matth. 17.20. Verily I say unto you, if you have faith as a grain of mustardseed, ye shall say to this mountain, be thou removed hence to yonder place, and it shall remove, and nothing shall be impossible to you. Observe, Faith as a grain of mustardseed, which our Saviour elsewhere saith is the least of Seeds, yet if so small a quantity of faith be in you, Mountains shall remove out of one place into another; but which of us can speak this word of faith so, as a mountain of stone, or earth, shall thus remove. I bless God I know how to understand this Scripture better, but I say, if we take this Scripture in the letter of it, who hath any faith at all? when so small a quantity of it will do so great a work.  
Therefore I say, the sense and scope of the Spirit of God must be inquired of in all Scripture readings, or else there are many things in the very Epistles of the Apostle Paul, that are hard to be understood, which the unlearned and unskilful do wrest to their own destruction, as they also wrest all other Scriptures, 2 Pet. 3.16. and therefore let us inquire into the meaning of this change of Law and priesthood, and of this disannulling of the commandment, and we are right at this point, or else not. As for the change of the priesthood, it is in relation to the manner of Administration, not in point of Office; for though the Sacrifices of Burnt Offerings be taken out of the way, being nailed to the Cross of Christ, yet there remains the Sacrifice of Prayer and Supplication, with giving of thanks, 1 Tim. 2.1. to be offered up upon the Altar, the Lord Jesus Christ, which is to God a Sacrifice of a sweet-smelling savour, Ephes. 5.2. and indeed is the sum and substance of all Burnt Offerings. So David, Thou requirest not Sacrifice, else would I give it thee, thou delightest not in Burnt Offerings; but, the sacrifice of God is a contrite spirit, a broken and a humble heart O God thou wilt not despise, Psal. 51.17. So if I should instance in all the particular injuctions of the Ceremonial Law itself, we should find only the manner of Administration changed, not the matter, substance, and equity of any one of them; for instance in one of the meanest of them, There was a Law of divers washings of hands, and cleansing of cups and vessels, &c. These are all taken away in respect of the manner of them; but the substance and equity of these yet remain, Wash thy heart O Jerusalem, how long shall thy vain thoughts lodge within thee, Jer. 4.14. and Isa. 1.16. And our Saviour taking notice of the strictness of the Pharisees about these washings, saith, Ye make clean the out side of the cup and platter, but the inside is full of filthiness and uncleanness, Mat. 23.25, 26. And so David, I will wash my hands in innocency, so will I compass thine Altar, O Lord, Psal. 26.6. By all which Scriptures, we see that the sum and substance of all the Law, even of the Ceremonial part itself remains unchangeable, though the manner of Administration be not only changed, but disannulled, and taken out of the way; as the lesser light, to wit, of a Candle, is swallowed up of the greater light, to wit, the Sun.  
Thus we see how the priest's work is changed, viz. in point of Administration only, and so the Priests are changed in point of their Administration-work; but in respect of the order of the Priesthood, it is not changed; For Christ is a Priest for ever after the Order of Melchisedeck, so that from everlasting to everlasting, the Priesthood in point of substance, is one and the same for ever.  
I might instance in the Sacraments of old, under the Law, and make it out that the sum and substance of them, not only remain the same, but are more lively held forth in those two Sacraments that Christ hath instituted, and left to continue in his Church to his second coming, 1 Cor. 11.26 Mat. 28.19, 20. And what is held forth in the Gospel, Israel had under the Law, though more obscurely held forth; Yet they did all eat the same spiritual meat, and did all drink of the same spiritual drink, for they drank of that spiritual Rock that followed them, which Rock is Christ, 1 Cor. 10.2, 3, 4. And Christ saith of Abraham, That he rejoiced to see Christ's day, he saw it, and was glad, Joh. 8.56.  
But you say further, the commandment is disannulled, I shall say so too, if you mean the rigor and curse of it, in relation to the Covenant of Works, so as that it is not now, Do this and live, in the same circumstantial manner as it was under the Law; but the equity, sum, and substance remains to this day, viz. In manifesting our obedience to the Gospel of Christ, as before to the Law of God; not, as I said even now, in the same circumstantial manner, but in another equivalent to it, viz. in repentance, faith, love, and new obedience, without which no salvation; and in truth, when I seriously consider the Law and Gospel, I find the Law to be nothing else but Gospel foretold, and the Gospel nothing else, but the Law fulfilled; where lies now the disannulling of the commandment, except in the sense before mentioned; for as to the total annihilating, disannulling, or destroying the Law, our Saviour disclaims it in his own words, I came not to destroy, but to fulfil the Law, Matth 5.17. And the Apostle Paul having spoken largely to these forementioned distinctions, lest any should (as you seem to do) mistake him, and from his own words utterly abrogate, and make void, and useless the Law, he saith in plain words, Do we then destroy the Law? God forbid, we rather establish the Law; Rom. 3.31. And in truth, I find our blessed Lord and Saviour, so far from destroying the moral Law, that he rather sets a sharper edge upon it, and makes it of greater force, and more binding in reference to the strict observance of it; for saith he, It hath been said of old, Matth. 5.27.28. thou shalt not commit adultery; but I say unto you, he that shall look upon a woman, so as to lust after her, hath committed adultery with her already in his heart: And whereas Moses suffered the putting away of wives upon dislikes, and disagreements, Christ tells us, If any man put away his wife for any cause, save for the cause, and in the case of Fornication hath broken the Law, and he that shall marry her that is divorced committed Adultery, Mat. 5.32. And though these things, and others of the like nature, were not so expressly set down in the Moral Law, yet they were fully included in the commandment; by all which we plainly see the harmony and agreement between Law and Gospel.  
And thus having briefly, yet plainly explained, wherein the Law and Priesthood is changed, and the commandment disannulled, I proceed to the great question in controversy, viz. concerning the lawfulness, or unlawfulness of giving and receiving tithes; and that as briefly and plainly as I can.  
Now as we have seen the equity of the Law of God held forth in the Gospel in some cases; so we may, if we will, see it held forth in this very case of tithes, 1 Cor. 9.14. Even so hath the Lord ordained, That they that preach the Gospel, should live of the Gospel. I would gladly have any of you, to show me where and when this Ordination of God by the Apostle here cited, was made manifest. I know you could, if you would; but in regard you cast off the Law as useless, I pray you see how you differ from the mind of the Apostle; you need not to go far for this, only cast your eye upon the 9 vers. of the forecited Chapter, and you shall see. It is written, saith the Apostle, in the Law of Moses, and here at this 14. vers. Even so hath the Lord ordained, as if the Spirit of God foreseeing such a generation of men as you are, going about to rent and tear one part of the word of God from another, he here joins them in such an inseparable bond, as the whole world is never able to unloose, and not only so, but draws all that is necessary to be received of us, in point of comfortable maintenance of the Ministry, into an entire doctrinal conclusion, viz. That those that preach the Gospel should live of it, is God's own Ordinance; and this he proves by Scripture from the 25. of Deut. 4. and having thus proved it by Scripture, he argues it from several reasons drawn first from the equity of it, vers. 7. Who goeth a warfare at any time, at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? But further? If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? vers. 11.  
Again do we not know, That they that Minister about holy things, live of the things of the Temple, and they that wait at the Altar, are partakers with the Altar? vers. 13. But you may perhaps say, This was so in the time of the Law? but ought it so to be now? yea saith the Apostle, Even so hath the Lord ordained, that they that preach the Gospel, should live of the Gospel; as if he should say, It not only was so, but still remains to be God's own Ordinance, even so hath the Lord ordained.  
Secondly, He argues it from his power and authority, Am I not an Apostle, vers. 1. Have we not power to eat and drink, & c? vers. 4. have other Apostles this power, and am I, and Barnabas only exempted from this power? I tell you nay, or say I this only as a man, or of myself, or for my own ends? sure I do not, but the Lord saith it as well as I, Is it not written in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn; Or again, doth the Lord here only take care so Oxen a indeed he doth out of his fatherly care and providence provide for man and beast, Psal. 36.6. all which I very well know, yet I tell you, the Lord speaks not this only out of his care of Oxen, but for our sakes, for my sake, and for the sake of all those that God shall call to be Ministers of the Gospel; and doubtless he saith it altogether for our sakes, That he that ploweth may plow in hope, and he that thresheth may be partaker of his hope, vers. 10. And though the Apostle for the good and increase of the Church of God, and for the gaining of some that out of carnality of heart might argue against being at charges upon the Ministers of the Gospel, that labour in the Word and Doctrine, I say, for the gaining of their souls, he sometimes forbears the exercise of his power, and rather labours with his hands; yet he fully asserts this power to be put into his. hand, to forbear working in a secular employment, and to receive wages for Gospel-work, such as might be his livelihood and living, so as to live of the Gospel, vers. 14. Neither doth the Apostle only assert the lawfulness of taking wages for Gospel-work, but also acknowledgeth, that himself had taken wages; I robbed other Churches, taking wages of them to do you service. It seems to me the Apostle Paul sometimes met with people as unwilling to part with wages for Gospel-work, as many are in these days, and in such a case, he laid by the exercise of his power, and made use of such as were more willing to minister to him, of the good things that they had, that by his lenity and gentleness, he might gain the refractory; himself saith, He became all things to all men, that by all means he might gain some, vers. 22. But his power he asserts to the utmost, if others be partakers of this power over you, are not we rather? though we have not made use of this our power, but suffered all things, lest we should hinder the Gospel, vers. 12. his aim being to gain, and to win more upon men's hearts hereby, and to see the number of Christ's flock increased, that he made himself servant to all, that was yet free from all, vers. 19  
But it may be you will grant that the Ministers of the Gospel ought to receive wages for Gospel-work, and to live of the Gospel, though this is more than many will grant; yet what makes all this for receiving of tithes? to this I have only two words to say, and I pray you observe them both.  
First, It is clear to me, That the duty of paying a competent allowance to God's Ministers, such as they may live on, by what hath been already said, and much more that might have been said for it, though the way, form, and kind in which this wages ought to be paid, is not so clear from the New Testament, as it is from the Old, and I hope where a duty is enjoined in one part of the word of God, and the manner of performance said nothing of in that part of the word, yet in another part of the same word it is expressly set down; It must needs be safer to walk by the subscribed Rule, than either to walk without Rule, or to cast off duty.  
And indeed for all you say, that Scripture, Luke 11.42. makes nothing to the purpose concerning the matter in hand; yet in my apprehension, it makes much for the payment of tithes: for our Saviour blames not the Pharisees for taking of them, but that they only eyed the profits and benefits that came by them, and neglected the weightier things of the law, viz. judgement, and love, &c. for saith he, This aught ye to have done, and not to have left the other undone.  
And whereas you say this was before Christ was offered up, I grant it is true, but shall we therefore conclude that Christ would speak so favourably of a thing, whilst he continued in the World, that he would condemn and abandon when he came to his Father? were not this as much in effect as to force Christ to deny himself in point of his Deity, and to make both him, and his Word mutable and changeable, from which assertion the Lord keep all that expect Salvation in by and through the Lord Jesus Christ.  
And thus far I have admitted of your sense of this Scripture, Luke. 11.42, viz. That the Pharisees receive tithes, 
* thy. sense you seem ●o ●avo●r in your Paper.  and if it be taken in this sense, it is clear our Saviour blames them not for taking of them, but that they only looked upon the profits that came by them; but if we consult with Mat. 23.23. we shall find the Pharisees rather paid tithes than received them, which sense I rather take to be the true and ingenuine sense of these Scripture; for the Pharisees were not all Priests, if any of them were so, but rather a separated Sect of people alone by themselves, very singular for external performances, but little regarded the weightier things of the Law, viz. Judgement, and the Love of God, &c. Now if we take it in this sense, our Saviour blames not the Pharisees for paying of tithes, but in that they concluded, this being done, there was no more to do: but now let us join and compare these two Scriptures together, and what will be the result, but clearly and plainly this? viz. That neither the taking nor giving of tithes was by our Saviour condemned, but rather approved of to be a duty, only resting in the external performance of this duty is by Christ reproved and condemned, for saith he, This aught ye to have done, and not to have left the other undone.  
Besides, Abraham (in whose loins levy was) paid tithes to Melchisedeck before the Law was given, Gen. 14.20. & Heb. 7.4. and Christ is a Priest for ever after the order of Melchisedeck; so then, the order of the Priesthood was before the Law, and continued after the Law, even for ever. And if it was a Spiritual Rite before the Law, as it must needs be, else the patriarch Abraham in whose lions levy was, would not have paid them; but it is clear, he paid them, Heb. 7.10. by which it plainly appears tithes are a Spiritual Rite, belonging to a spiritual and unchangeable priesthood; and if so, they must needs of Divine right belong to the servants of Melchisedecks' order; but the Ministers of the Gospel are Servants of Melchisedecks' order, therefore to them of Divine right tithes belong; for Christ is a Priest nor after the Order of Aaron, but after that unchangeable Order of Melchisedeck. And methinks that pract●ce of Jacob, Gen. 28. is full for this present purpose, he was going about a weighty business, in pursuance of a command received from Isaac his Father. God is with him, and in his journey appeareth to him in a Dream, let's him see a Ladder reaching from earth to Heaven, upon which the Angels ascended, and descended; Jacob's eyes are opened, and he cries out, The Lord is in this place, and I knew it not, vers. 16. He is terrified at the Lord's presence, and saith, How dreadful is this place? it is none other but the House of God, and the gate of Heaven, vers. 17. And observing these things, he vows a vow, vers. 20. saying. If the Lord will be with me, and keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God, and this stone which I have set up for a pillar (mentioned before in verse. 18.) shall be God's House, and of all that thou shalt give me, I will surely give the tenth unto thee. It is clear to me from this Scripture, that Jacob acknowledgeth a tenth part of his substance to be of Spiritual right due unto the Lord's House, and he enters into a vow to perform his duty herein. And if it was a Spiritual right belonging to God's House, it must needs of Divine right belong to God's Servants that wait upon the service of his house; these servants not being servants to such a priesthood as was subject to change (for Aaron's priesthood was not then erected) but servants to an unchangeable priesthood, even after the Order of Melchisedeck which endeth not, for Christ continues a Priest for ever after the same Order, all along in these Scriptures held forth, viz. the order of Melchisedeck. See for this Heb. 7.16. & 17. who is made not after the Law of a carnal commandment, but after the power of an endless life, for he testifieth, Thou art a Priest for ever after the Order of Melchisedeck. So than we see it pleased the most wise God, whose is the earth, and the fullness thereof, to appoint such a proportion as the tenth part, both before the Law, and under the Law, and never after expressly to take it off. Who art thou, oh man, that dare say it is an unmeet proportion, unless thou wilt acknowledge thyself to be wiser than God?  
But since the legal proportion is displeasing to some, I desire those that are displeased therewith, strictly to observe the charge of the Apostle Paul, who was an Apostle to the Gentiles, and I doubt not but all truly godly Ministers of the Gospel will be well satisfied; the charge is this, Let him that is taught in the Word, communicate to him that teacheth, in all good things, Gal. 6.6. now tithes are good things, they are the fruits 〈◊〉 ●ne earth, which fruits are called precious fruits, Jam. 5.7. And in tru●h the Apostle gives not this charge without good cause, for the Ministers are commanded to give themselves to study to approve themselves unto God, Workmen that need not to be ashamed, rightly dividing the word of truth, 2 Tim. 2.15. and their care ought to be laid out for the Churches of God, 2 Cor. 11.28. so as that it must needs follow they cannot lay out such care for their Temporal provision as others, whose call is not so immediately to the Lord's work as theirs is. And it seems to me the good Lord of the house, who careth for his, 1 Pet. 5.7. took special care that they that minister in the Word and doctrine should be comfortably provided for without this care, though I confess it was to Timothy that Paul writ, when he affirmed, that if any provide not for his own, especially for them of his own house, he hath denied the Faith, and is worse than an Infidel, 1 Tim. 5.8. & 18. that text formerly mentioned, Deut. 14.22. & Deut. 25.4. is again quoted by the Apostle, as if he would again, and again, couple Law and Gospel together, to speak one and the same thing in point of comfortable provision, for the Ministers of the Gospel, and argues it from good reason, viz. The labourer is worthy of his hire, and proves this Argument from our saviour's own words, Mat. 10.10.  
And but once more, with which I will conclude this Section, I find our Saviour promising ample reward to any that shall put forth a charitable hand towards any of his Ministers in a case of being fallen into poverty, Matth. 10.42. Whosoever shall give to drink a cup of cold water to one of these little ones in the name of a Disciple, shall not lose his reward; and at vers. 41. more pregnant to our present purpose, He that receiveth a Prophet in the name of a Prophet, shall receive a prophet's reward. I may say on the contrary, he that shall take from a Prophet the right of a Prophet, as he is a Prophet, or he that shall refuse to give entertainment to a Prophet into his house, or into his heart, as a Prophet, may expect a prophet's Curse, and what that is you may see, if you please to turn to Zech. 11.17. But you may perhaps say, If this provision be made for the ministers, how should they fall into poverty? and yet let me tell you such a thing once was, and God's great care put forth concerning it, 2 King. 4.1. &c. the Prophet was dead, and had left Wife and Children in debt, but (which is worth our observing) rather than the prophet's debts shall be unpaid, the Lord will work a Miracle, viz. empty vessels shall be filled with oil, and the oil shall be sold, and the prophet's debts paid. Thus we see God's provision made for his Servants the Ministers cleared from the Word of God, both out of the Old Testament and the New; the Old sets out the proportion, viz. the tenth part; the New is silent as to the proportion, but full for a comfortable furnishing of them with all good things; his care is held forth for them, to the working of a Miracle, his promise made to any that shall receive them, and minister to them, though but in a Cup of cold water; and if any yet out of a sinister end shall plead, that it is not by all this clear that they ought to receive tithes. I have only one word more to say, and so conclude.  
Secondly, It is not only clear by Scripture, but the Law and customs of Nations hath made choice of this proportion, and of our Nation amongst the rest it hath been, and still is established by the Laws of the Land, and methinks upon very good ground, in regard a way more agreeable to God's Word could not be found. Besides, which way could a more equal way be imagined, for doth not the Minister as well as the people in this thing, depend upon God's blessing, or cursing the earth; whether his allowance shall be more, or less; plentiful, or scarce; so as both Minister and people shall be in one capacity, either to bless God for plenty, or to wrestle with God in times of famine and scarcity, for the removal of the Judgement. Now seeing it is thus agreeable to the Law of God, and Nations, and so full of equity, who art thou O man that dare so desperately set thyself against both the Law of God and man, sure I am in my own experience, since I knew the right hand from the left, I never observed any that made a scruple of pretended conscience of paying tithes, but they fell by little and little, not only to the denial of all maintenance to the Ministers, but even to the despising of them; though they cannot but know, that he that despiseth them, despiseth their Lord and Master the Lord Christ. I profess, I cannot conceive any reason why you should with such vehemency set yourselves against the maintenance of the Ministry, unless it be either; First, to bring them into reproach and ignominy, and so make them contemptible that God commands us to account worthy of double honour, and so on set purpose contradict God 1 Tim. 5.17 or Secondly, which indeed I rather judge to be the ground of it, viz. The cunning policy of Satan, that knows well enough that this doctrine will be readily received of all that (out of mere covetousness) are loath to part with that which God requires, and it may be your deluded fancy to make use of this doctrine, to increase the number of your proselytes, for there is not a covetous worldling but he will be ready to join with you in this doctrine, seeing so fair a pretence made for it, viz. a case of Conscience, though he shall one day know, that this very Conscience shall rise up in Judgement and condemn him as a mere covetous wretch; I remember towards the close of your great Argument against tithes, you draw towards what you chiefly aim at, and by your own rate of Argument go about to argue the Dispensors of God's Word and Ordinances to be neither Ministers of Law, nor Gospel, and usurp to yourselves that power that was proper, and peculiar to the Apostles of Christ, and indeed is now to the Ministers of the Gospel, 1 Tim. 1.20. viz. That great power of Excommunication, for say you from the Law and Gospel do we shut them, which is indeed the highest degree of Excommunication; but you have utterly disenabled yourselves from having any thing to do in this matter, by breaking yourselves off, and renting yourselves from the mystical Body of Christ, which is his Church, in whose hand this power lies, 1 Tim. 1.20. with 1 Cor. 5.4, 5. and whereas you add, That the Ministers had excluded themselves, if you mean those of them that gave you the meeting; I utterly deny it, for they have not rent themselves from the Church, neither hath the Church cast them off, you afterwards enjoin them Confession and Repentance, and indeed I do, and they will acknowledge it a necessary duty; for the best of God's people have sin enough to make confession of, and to be humbled for, except those like yourselves, who say they are whole, and need not the physician; but let me tell you, if I hear a man crying out, Keep at a distance, come not near, for I am holier than thou, Isa. 65.5. I would get as far from that man in judgement and practice as I could, though I would be as near to him in affection, as I durst for fear of displeasing God.  
I cannot but before I leave this point answer you in one of your reproachful expressions, that you make use of in your Paper, I call it reproachful, because you would from it cast reproach upon God's Ministers, otherwise I acknowledge the words you bring in are the words of a Prophecy, and are these, Put into their mouths, and they cry peace, peace, but put not into their mouths, and they prepare war, Micha 3.5. and this you say is fulfilled in many of the Priests of England, who as you say, Sues many at the Law, and casts many into Prison, because they put not into their mouths.  
I confess, I know not one precedent of this nature, but if any be, I hope there is not a godly Minister in England that would steer this course towards any that were not well able to pay their dues, and indeed for those that are well able to pay, but out of a refractory gainsaying, and contradicting mind will not pay; I think the Minister should sin if he did not Sue such at Law, and my reasons are those two F●●st, s●e should sin in tolerating an evil example, that all covetous wretches would be ready to follow. Secondly, He would hereby frustrate that great end, for which the Law was made and ordained. The Law was not made for the good and gentle, and obedient, but for the stubborn, refractory disobedient, and lawless, that can and will not answer to their duty, so as to perform it.  
It is true, it is desired that Christian Brethren would dwell so together in love and unity, each one striving who should go before another in ready performance of every just and equal thing, that there needed no going to Law, according to that we read, 1 Cor. 6.1. &c. most of which Chapter is laid out on this very thing. But whilst we live in this world, there will be Tares among the Wheat, there will be such men as Christians could not live amongst were it not for the Law; for all you so much disclaim the necessity of it, and not only so, but the very use of it.  
But further, I have thus much to say in vindication of godly Ministers, they both preach against, and often times deny themselves in point of their own right, to avoid this unchristian work of going to Law, and utterly set themselves against any that shall go about to fleece the Flock of Christ, and neglect the performance of their duty; and in their Sermons upon occasion, preach against careless shepherds, blind watchmen, and dumb dogs, as you can; yet for all this, if there be any that are not faithful in discharge of their Office, as Moses was faithful in all his house, Numb. 12.7. shall we for such a one's sake condemn all the Lord's ambassadors? God forbid, we might as well condemn all the twelve Disciples, and Apostles of Christ, because one of them was a Devil, which none that fears God, dare assert.  
And now if any be not yet satisfied in this point, I refer him to the Labours of a learned Divine in his time, viz. Bishop Hall, who in a little Treatise of his, called, Practical Cases of Conscience, doth at large resolve the great controversy about tithes. And shall proceed to the other great Query mentioned in your Paper, and so take leave with you, and all of your Opinions till you return again, to the owning of the Truth of God, laid down in the Scriptures, and submit to order, and break yourselves off from disorder and confusion, which tends to every evil work, Jam. 5.16.  
And now to your Second great Question concerning Perfection, I must first lay down your own words, and then answer them, for I desire to be faithful, and not to wrong you in a syllable; your words are these; And thou Priest, fog of Liverpool, who said they that hold forth the way of perfection, holdeth not the way of God; but from under this thou canst not get, but under the Condemnation must come, and your reason is annexed, viz. for the way of God is perfect, which way is Jesus Christ, for saith he, I am the way, the truth, and the life, no man cometh to the Father but by me; but before I come to the Answer of this, from under the just censure of false accusation you cannot get (I use your own Language) for Mr. fog was far from denying the way of God to be perfect, or from denying Christ to be the way, the truth, and the life. But his Argument was, that neither you, nor any man, nor woman upon earth, had attained to perfection, so as to be absolutely perfect in this life. And for all he brought in many pertinent Scriptures to make good what he said, yet you stick not so far to abuse him, that you bury them all in silence, not mentioning one of them. I cannot conceive why you should do so, unless it be your aim to hold him forth to the world, to be so sottish, that he could not make good his Argument against yours; but blessed be God, there were many ear witnesses that day, but had there been none but yourselves, and that you should make your boast thereof, yet I am confident no man endowed with reason, would give credit to you in such a thing; his abilities being better known than your own, I shall pass by that disorder, that you truly acknowledge was that day, which was the occasion that many received not satisfaction: For in truth, I know not how such a thing (as Order) could be expected from a people, that have cast off both order and decency, 1 Cor. 14.40.  
I shall now proceed to the direct Answer of your Question, viz. Whether perfection be attainable in this life, yea, or no? you say it is: I say it is not; except we take along with us these following limitations, or (as I may call them) these steps to, or degrees of perfection. I shall for your and my own better understanding, acknowledge four degrees of pefection, and acknowledge three of them attainable in this life, and the fourth unattainable; all which, I shall by the assistance of God, make clear by Scripture, and that very briefly.  
First, There is an imputative perfection, that is, when the perfection of Christ is imputed to a man; and this was doubtless Jobs case, he was a perfect man in God's account, Job 1.8. because God had in the eternal Decree of his unchangeable love, imputed the perfection of Christ to him, he laying hold thereon by faith, as it is written, Abraham believed God, and it was imputed to him for righteousness, Gen. 15.6. and Rom. 4.3. which is all one with perfection; for that man that is perfectly righteous, is a perfect man, but there is none in himself; and from himself righteous, no not one, Rom. 3.10. There is none that doth good, no not one, vers. 12. And therefore whoever thou art that boastest of standing upon the feet of thy own perfection, I say unto thee (in the name of the Lord) if thou standest at all, thou standest by faith, be not high minded, but fear, Rom. 11.20.  
Secondly, There is perfection in part, This is it the Apostle Paul owneth, 2 Cor. 13 9 10. For we know in part, and prophesy in part, but when that which is perfect is come, then that which is imperfect shall be done away. And if any ask when this shall be? the same Apostle makes answer 1 Cor. 15.54. When this corruptible hath put on incorruption, and this mortal, hath put on immortality, then shall be brought to pass the saying that was written, Death is swallowed up in victory, Hos. 13.4. For this corruptible must put on incorruption, and this mortal must put on immortality. And the same Apostle speaking of our bodies, saith, It is sown in dishonour, it is raised in glory; it is sown in weakness, it ●s raised in power; it is sown a natural, but is raised a spiritual body. Now tell me where is the spiritual body, till it be raised from the dead? But I believe, and am fully persuaded that though my body be sown in death a vile body, it shall in the resurrection be made like unto Christ's glorious body, Philip. 3.21.  
Thirdly, There is a comparative perfection; a man may be said to be a perfect man, in comparison of others that have not received the earnest of their inheritance, and of such we read, Prov. 12.26. The righteous man is more excellent than his neighbour, Ephes. 1.14. And indeed it is true, every godly man is more righteous, more excellent, and more perfect than his neighbour; for none but the truly godly walketh before God, in uprightness of heart. And that man that hath an upright and sincere heart, is in God's account a perfect man. So Noah and Abraham are said to be perfect men, Gen. 6.9. and 17.1.  
Fourthly, and lastly, There is an absolute perfection, as I said before, when we the members shall be made like Christ our head, Col. 1.18. when we shall be glorified together with him, Rom. 8.17. when these vile bodies shall be made like unto his glorious body. When all the remainders of corrupt nature shall be consumed in God's furnace (I mean the grave) but whilst we continue in the body, we are said to be absent from the Lord, 2 Cor. 5.8.  
This absolute perfection than is not attainable here in this life, which is the thing I am now to prove, and by God's assistance shall do it,  
First, By Scripture.  
Secondly, By undeniable Argument, and so draw to a conclusion.  
And first for the first, I might fill up much room with places that would speak fully to this point; but as our Saviour saith, In the mouth of two or three witnesses, every word shall be established. I shall bring in two or three which I hope may suffice.  
And first, Job that was a perfect man in the sense I before mentioned, viz. in God's account, yet in your sense he utterly disclaims it, Job 9.20. If I justify myself, my own mouth shall condemn me. And after Job had been as it were expostulating with God, and pleading his own inno●●ncy and integrity, and as it were, God's hard dealing with him, and had in the bitterness of the anguish of his soul cursed the day of his birth, &c. I say, after all this, when Job comes to himself, he cries out against himself, I abhor myself, and repent in dust and ashes, Job 42.6. If Job had been perfect, what needed he to have repented; but further, we find the Apostle Paul disclaiming perfection in himself, Phil. 3.12, 13. Not as though I had already attained, or were already perfect, but I follow after, &c. And at vers. 14. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things that are behind, and reach forth towards those things that are before, &c. And at vers. 15. Let as many as be perfect be thus minded; as if the Apostle had said, The highest degree of perfection that I have attained to, is to be sensible of my own imperfection.  
Secondly, he not only disclaims perfection in himself, but fully asserts that both Jew and Gentile are all under sin, and there is none righteous, no not one, there is none that doth good, no not one, &c. Rom. 3.9, 10. See further for this, Isa. 64.6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities like the wind, hath taken us away. And what more plain against your doctrine of perfection, than these Scriptures?  
But secondly, I shall prove it by Argument.  
1 If we could attain to be absolutely perfect men, and free from sin, we should be freed from death; if Adam had not sinned, he had not died, In the day that thou eatest thereof, thou shalt surely die, Gen. 2.17. And the wages of sin is death, Rom 6.23. From whence I argue, no work, no wages; no sin, no death; But it is appointed unto all men once to die, and after death to come to judgement: And why so? Because all have sinned, Rom 5.12. As by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Sure then our perfection as well as our portion, is in reversion. So at vers. 5. If we have been planted together with him in the likeness of his death, we shall be also in the likeness of his resurrection. Observe, as we are in the one, we shall be in the other.  
2 If we were perfectly free from sin, we should be free from temporal punishments and afflictions, which are the fruits and effects of sin, otherwise God were unjust. But the best of God's people are daily liable to temporal afflictions, therefore short of perfection.  
3 If we were perfect, we could not sin at all, But in many things we offend all, James 3.2. And if we say that we have no sin, we deceive ourselves, and there is no truth in us, 1 Joh. 1.8.  
4 If we were perfect here, we should have the end of our hope here; But if in this life only, Christians had hope, they were of all men most miserable, 1 Cor. 15 19  
5 And lastly, If we could attain to absolute perfection here, we should enjoy our glorious and eternal rest here; but the Apostle was of another judgement; For, saith he, Doubtless there remains a rest to the people of God, Heb 4.9. Job likewise agrees with the Apostle, Job 3.7. and that holy man of God (John the Divine) heard other news, and that from Heaven too, Rev. 14.13. I heard a voice from heaven saying unto me, Write, from henceforth, blessed are the dead that die in the Lord, even so, saith the Spirit, for they rest from their labours, and their works follow them. So than our rest is in heaven, doubtless our perfection is not here.  
But I remember you pleaded hard for perfection, that time the Ministers gave you the meeting at the Greave-house from these two Scriptures, viz. How shall I that am dead to sin live any longer therein? and again, As the tree falls so it lieth; from whence you truly inferred, that as Death leaves a man, Judgement is sure to find him; both which are the truths of God being rightly understood. As to the first of these, viz. How shall I that am dead to sin live any longer therein? it is true, I cannot, so as to make it my trade and living, nor yet so as to live in the least known sin, with allowance of myself therein, nor yet (as the Scripture phrase is) to tumble and wallow therein; as the Sow that is washed doth in the mire. But hence to assert, that he that is dead to sin is freed from sin, will not follow, for God knows many are the secret sins of the best of God's people, and therefore David, a man after God's own heart cries out unto the Lord, Lord cleanse me from my secret sin; and not only so, but he prays earnestly that God would keep him, that presumptuous sins might not prevail over him, Psal. 19.13. sure I am, David was sensible of his own imperfection.  
But Secondly. As the Tree falls, so it lies; or, As Death leaves us, Judgement is sure to find us. For that man or woman that doth not here in this life by faith make good his propriety and interest in the Lord Jesus Christ, shall never have benefit by him in the Life to come; for saith he, He that believeth on me, hath eternal life, but he that believeth not is condemned already, Joh. 3.16, 18. I freely acknowledge living and dying in unbelief, renders a man truly miserable; for as there is no praising of God in the Grave, so there is no actings of faith there, but As the tree falls so it lies; but it follows not hence that we are perfect here, unless it be by faith in the Son of God, and in that sense I shall be of your judgement, for all God's people as well as Job, do know that their Redeemer liveth, and that they shall see him at the last day, not with other, but their own eyes; and indeed Christ is perfection itself.  
I have only Three things more to admonish you of, else I shall fall too short of a full answer to your Paper; First, one is concerning that Law, that you say is written in men's hearts, by which only they are to be guided. Secondly, Concerning that light you say is within a man, to which only he is to look; and Thirdly, Concerning your railing, reviling, and unchristian Language that you ordinarily put forth, in both your speakings and writings; I am resolved to clear myself in the sight of God, of all malice and envy in what I shall say to these, and what I do speak, to speak in faithfulness.  
And first, The Law written in men's hearts, it must needs be, either First the Law of God; or Secondly, The Law of Nature; or, Thirdly, No Law at all, but a delusion of Satan; I shall be far from judging any of you, and as free in desiring you to judge yourselves, that you be not judged of the Lord. Mistake me not, I know all men and women shall come to Judgement; but my meaning is, if we judge ourselves, we shall not be so judged, as to be condemned of the Lord. But to the matter in hand, If the Law you speak of be the Law of God, it cannot be repugnant to the Law of God, lest as a standing Rule for men to walk by, to the end of the world. I need not prove what I mean here, viz. God's immutable and unchangeable Word, the Scriptures, which have been so clearly proved to be one with God, that I need not say any more than what I have already said; but this I affirm, that whatever pretended colour you put upon it, if it be not Law and Testimony proof, I shall give no credit to it, for to the Law, and to the Testimonies, if they speak not according to this word, it is because they have no light in them, Isa 8.20.  
Secondly, If it were the Law of Nature, for all there might be differences in judgement, there would not be in Natural affection, and therefore deciphering out some, that Satan had gotten into his power, so as to be led Captive by him at his will, he sets this mark or brand upon them, that all men might know them, viz. without Natural affection. Again, if it were the Law of Nature, it would lead us to acts and expressions of Human Civility, for the best of God's Saints were always ready to give civil Language, and modest expressions to the worst of God's enemies, even to their Persecutors; nay, our blessed Saviour speaking to Judas, saith, Friend, betrayest thou me with a kiss? Matth. 26.49, 50. But you dare not afford Civil deportment, and Language to godly and holy men, no not to the Ministers and ambassadors of the Lord Jesus Christ, for fear of offending against this Law, you say men ought to be guided by; but the good Lord guide me by his Law written in the Scriptures, and if it be his will give you both will, and skill to judge aright of that Law written within, and if it be not according to God's Law, to look upon it as the delusion of the strong man armed, that will be sure to keep the House, till a stronger than he come in his power and throw him out, Mark 3.27.  
I come now to the Second Admonition, concerning that Light you say is within a man, to which he only is to look, I conceive it must either be, First, The light of Nature; or, Secondly, The light that cometh by the illuminating Spirit of God, or else no light at all, but darkness put for light, Isa. 5.20.  
But for the first of these, viz. The Light of Nature, you utterly disclaim it, for you are no more Natural, but Spiritual, and that not only in part, but in perfection. I say as I said before, I judge you not, you stand and fall to your own Master. But that you and I may the better judge ourselves, and of this light within us, I conceive it will be our wisdom to try of what kind it is, by observing whither it leads us; and  
First, If it lead us with joy and delight to the Assemblies of the Saints, to the place where God hath promised his more special presence, to the Church of God, the ground and pillar of truth, 1 Tim. 3.15. I should then look upon it, as sometimes David did, Even as a lantern to my feet, and a light unto my paths, Psal. 119.105. but if any man's soul draw back, God's soul will have no pleasure in that man; and, If any man put his hand unto the Plow, and look back, he is not apt to the Kingdom of God; But it may be you will object the thing I aim it, viz. The joining of yourselves to our Churches you dare not do, because there is corruption in them. I answer, it is truly desired of all God's people, that there were none. But we know there will be Tares among the Wheat; though the Servants of the Lord of the Harvest would gladly have them plucked up, and weeded out, yet it is the Lord of the Harvest his Decree, that they shall grow together till the Harvest, not that he hath an eye upon the Tares, but lest whilst his servants going about to pluck up the Tares, should pluck up the Wheat also, Mat. 13.28, 29, 30.  
Secondly, If this light lead us to the embracing of God's whole, entire, and individual word, in the love of it, if it lead us to close with Christ in sweet communion in those his Ordinances, that are by him appointed, not only for the begetting, but also increasing and strengthening of Faith, and all other Graces of his Spirit, I mean the Sacraments of the New Testament, so as we can receive Soul-refreshment, and Grace-strengthening thereby; I say, if this light lead us this way, I should be assured it were the Spirit of God, otherwise I cannot but look upon it, as a delusion of Satan, to which God had in Justice given me up, because I would not embrace him in the tenders of his love in the Gospel, and because I would not receive his Word in the love of it, he had given me up to believe a lie, and to harken to the Father of lies, who though he transform himself into an Angel of Light, yet goes about by all deceiveableness of unrighteousness to delude poor souls, to their utter destruction and perishing. I therefore desire that you and I might b● careful to try the spirits, whether they be of God or no, for many false spirits, as well as false Prophets, are gone out into the world, 1 Joh. 4.1.  
I have but one word more, and I have done, methinks it should not be the work of the Spirit of God to revile God's Ministers▪ and ●oyse S●●vants, for indeed I find it ranked amongst the works of the flesh, Gal●th. 5.21. And elsewhere the Spirit of God ranks Revilers amongst such as shall not inherit the Kingdom, 1 Cor. 6.9, 10. and indeed your inhuman railings, false and slanderous Accusations, unchristian Judgings, and Censures that you ordinarily pass upon all that are not of your Opinions, what do they but render you to be a people that take to yourselves that boldness that an Angel of God durst not do, when he was to deal in dispute with the Devil of Hell? for saith the Text, He durst not bring against him a railing accusation, but said, the Lord rebuke thee, Jude 9 I pray observe what a strange expression the Holy Ghost makes use of here; an Angel of God, an archangel, the best of Created Creatures, disputing with the Devil, worse than the worst of men, yet durst not, I say, durst not bring against him a railing accusation; but it is too apparent, that men below the Angels of Heaven dare bring railing accusations against those that are far enough above Devils, For God made man a little lower than the Angels, Psal. 8.5, 6. If I had not just occasion to blame you for your railing accusations against them, that cannot be denied to be your Fellow-Creatures, if no more could be said for them. But your bolt is shot against God's choicest Servants, and which I desire may be seriously considered, Satan is called, The Accuser of the Brethren, Revel. 12.10. these things considered, I desire you and I may in good earnest examine ourselves, and if we find ourselves guilty, judge ourselves, and a far as you are found in fault, I heartily with (if it be the good pleasure of God) you may be truly sensible of it, and return, and join yourselves to the Communion of the Saints in the public Ordinances of God, that we may have as sweet Fellowship and Communion with the Father and the Son, and with one another, as ever we had before your going out from us, by which you have declared yourselves not to be of us, for had you been of us, doubtless you would have continued with us, 1 Joh. 2.19.  
And, with which I will conclude, if either you, or any man, or men, teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and the doctrine which is according to godliness, (let him pretend as much humility as he can) He is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 1 Tim. 6. ●, 4. I desire this, and all other Scriptures that are written, may be as effectual to you, as sometimes the read●ng of the thirteenth Chapter to the Romans was to Saint Augustin, and it shall rejoice my heart.  
I charge you, that this Epistle be seriously read of all that you account to be the holy Brethren.  
FINIS.