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Penned By way of an Epiſtle to every one, who had rather disburden his Purſe then burden his Conſcience.

By HIEROPHILVS, a young Fencer.

Thou that abhorreſt Idols, doſt thou commit Sacriledge?

Rom. 2.22.

Alexander the Copper ſmith did me much evill, the Lord reward him according to his workes.

Of whom be thou ware alſo; for hee hath greatly withſtood our words.

At my firſt anſwer no man ſtood with me, but all men forſooke me:

J pray God that it may not be layd to their charge,

2 Tim. 4.14, 15, 16.

Now J beſeech you Brethren, marke them which cauſe diviſions and offences contrary to the Doctrine, which ye have learned, and a­voyd them,

Rom. 16.17.

LONDON, Printed for W. WEEKLEY, and are to be ſold at Ipſwich. 1650.


Feſtered Conſciences New-launced.


MY taske requires not much paines to performe, nor braines to underſtand, it have beene alwayes my deſire with heart and hand to imbrace the true Mi­niſters of the Goſpell; and therefore as a wel-wiſher to them, it ſhall bee mine endeavour in ſome meaſure to maintaine their maintenance: The times wee live in doe diſcover daily the malignity of Spirit that is in many men againſt them, inſomuch that though they can not (bleſſed be God) occidere Presbyteros, yet their ayme is occidere Presbyterium, though their malice have not an opportunity to lay hands on their perſons; yet they would fain finger their mainte­nance, which being once taken away, it is no queſtion but the Office will fall too; They would deale by the Miniſters, as the Devill did by Job, hee firſt rob'd him of all his goods, afore hee touched his skin, they would plume their feathers firſt, and then they ſhould ſoone make them deſpicable to the eyes of all, Envie on the one ſide cauſeth them to pine at the eminency of honour, and competency of lively­hood that the Miniſters have, and Covetouſneſſe on the other ſide makes them Preach this ſaving doctrine: The truth of it is, this di­ſtemper have too much broken forth at the lips in publick places; J hope mine eyes ſhall never live to ſee Engliſh ayre infected with it; for my own part my Conſcience prompts me to pray for the Miniſters2 as Moſes did for Levi, Deut. 33.11. Bleſſe Lord their ſubſtance, and accept the worke of their hands, ſmite through the loynes of them that riſe againſt them, and of them that hate them, that they riſe not again. Former times have but half-cloathed ſome Miniſters, not much unlike unto Davids ſervants, whom the King of Ammon ill handled; but this generation intends to rob them of all, and in this ſenſe to diſcover their nakedneſſe to the Kingdomes, when they have made them the Almes-men in the Common-wealth.

The chiefe occaſion that induced me to ſet Pen to Paper, wa upon the ſight of a certain Pamphlet publiſhed againſt the maintenance of Goſpell-Miniſters; the worke, J ſuppoſe, of a Legion, (though it nee­ded not ſo many heads to compoſe it) yet owned by Two, whoſe cha­racter, J feare the Apoſtle in his Epiſtle to Timothy hath plainly ſet downe, fore-telling the nature of thoſe men, that ſhould make the laſt dayes perilous, 2 Tim. 3.6. Of this ſort are thoſe that creepe into houſes, &c. J am ſure by their Callings they were never appointed to that worke they take upon them: God never liked the ſtrange fire of Prepoſterous zeale, nor the over-officiouſneſſe of Vzzah: When the materiall Temple was a ſetting up, God commanded that no Smiths tooles ſhould bee heard in it, 1 Kings 6.7. And J read but once of Axes and Hammers in the Temple, but it was for an ill work, not to repaire it but to deface it, Pſal. 74.6. And J may juſtly feare by the actions of ſome men, it will prove too true in the Spirituall temple, which J pray God in mercy timely to prevent?

It is not mine intent to fight it out with theſe Champions of errour, but only to ſend them and their followers to ſchoole to two learned Divines, that have lately writ upon this ſubject, Carlton and Sclator, who have confuted better arguments then theſe men have brought a­gainſt Tithes; J ſuppoſe their want of reading made them ſo Pre­ſumptuous, to appeare for that which was long agoe foyled, when it had other manner of men to ſtand up for it; Theſe dayes have brought forth no ſuch new lights, but what the Devill had afore kindled, though truth have hitherto prevailed againſt them. There are ſparkes in the world that flie from the anvill of Hell, yet they have been here­tofore quenched by water that came downe from Heaven, and untill J ſee theſe fore-mentioned Bookes well anſwered, J ſhall not trouble my ſelfe much with the ſmell of an old Sore, or unite my Conſcience3 and Purſe ſo neare together, as they have done! yet give me leave to ſtrike a little whileſt the yron is hot, to view the print of their blacke thumbes, and if a little rubbing will doe any good. J ſhall bee glad to beſtow that on them, that ſo others may not bee defiled by them, in proſecution whereof, J ſhall not endeavour ſo much to ſtrengthen the ſubject J treat on, as to weaken their arguments.

The tytle of their Booke doth ſtate their queſtion, viz. Gentile-Congregations no Tith-payers; or if you will in words equivalent, Heathen Synagogues no Tith payers, 1. Cor. 5.1. Certainly theſe men have ſomething forgot that new name which the Diſciples tooke upon them at Antioch, Acts 11.26. They ceaſed to bee named Jewes, or Gentiles, and were called Chriſtians; yet J may Apologize for them, they having denyed and renounced their Baptiſme (as J am informed) they may very well call themſelves Heathens or Gentiles.

In this queſtion the ſubject of it is as incertain and indefinite, as they would have Miniſters maintenance; for whether by Gentile-Congregations they meane Turkes and Infidels, or Gentiles, that have taken upon them a new name (Chriſtians) may be queſtionable by their words: But becauſe they, being conſcious to themſelves of their owne inability; have deſired me not to judge according to ap­pearance, J ſhall rather looke upon their meaning, which J ſuppoſe may bee this: That it is unlawfull for Chriſtians ro pay Tithes, or more properly as ſome of their Arguments doe manifeſt, to yeeld any certain maintenance unto Goſpel-Miniſters.

This Poſition they have backed with many Arguments, which their owne tribe, as it ſeemes in their Epiſtle, being as ignorant as them­ſelves have judged worthy to be committed to the Preſſe.

But in the firſt place let me tell them, that their worke is not ſo well cut out, as Maſters of their trade ſhould doe.

Secondly, J ſhall draw their materiall Arguments into Syllogiſmes, that J may the better ſind out, where the ſhoe pincheth.

And Courteous reader. J muſt needs re-inforce my requeſt to you, that you ſhould not expect, that J ſhould decide the Controuerſie of Tithes, to what Law they do belong, whether Morall, Ceremoniall or Judiciall, J know it is the tricke of all errours and their maintainersever to looke backe to that which is written againſt them, but to bring〈◊〉their owne opinions as new lights, that were never heard of afore,4 when they have beene afore extinguiſhed, and buried is the grave of ſilence; this makes me to deſire, theſe new Doctors to lay aſide once more the Awle and Hammer, and to take upon them to anſwer thoſe two Authors afore-mentioned, that ſo J may receive conviction from them, in that which their owne reaſons leave me wholly unſatisfied, in regard of their proofeleſſe denyals and affirmations, as J doubt not but with Gods aſſiſtance to demonſtrate to any rationall man or Con­ſciences either, that are not already ſeared with an hot yron.

Their firſt Argument runs thus.

Whatſoever was appointed by God for the maintenance of the Leviti­call Prieſt-hood only, is wholly unlawfull to bee payd by any, for the maintenance of Goſpell-Miniſters.

But Tithes were appointed of God for the maintenance of the Leviti­call Prieſt-hood only.

Therefore, it is unlawfull to pay them to Goſpell-Miniſters.

Their firſt or major Propoſition they prove out of Hebrewes 7.12. and Heb. 10.8. Which though it be but ill proved, yet J may grant that without giving them an inch in their diſpute.

Their Aſſumption they proue out of Deut: 14.22. to the end of the Chapter, which in my mind doe not at all prove their aſſertion, and they might have brought other places more ſutable to their pur­poſe; they that wade in the waters of the Temple ought to have their feet better ſhod with the preparation of the Goſpell of peace: for in all thoſe verſes there is no particular command of God for the payment of Tithes to the Levites; nay the party himſelfe is injoyned to bring his Tithes to the place that God ſhall chuſe to ſet his name in, either in kind, or elſe in mony, if diſtance of place ſhould make the paying in kind too tedious, and there to beſtow it for whatſoever his ſoule deſireth, and to rejoice with his houſhold and alſo the Levite, and in the latter end of the chapter, he gaue a command not only to call in the Levite, but the ſtranger, and the fatherleſſe and the widow, that they may alſo eate and be ſatisfied; and how this proves their Poſition, that Tithes were appointed to the maintenance of the Leviticall Prieſt­hood only, J leave it to the world to judge, and more judiciall ex­poſitors to determine: yet J will grant them that Tithes were aſſigned to the Leviticall Prieſt-hood, ſaving this one-ly out, for it was the5 practice of Godly men, afore Levy ever was borne or the Leviticall Prieſthood under which the people received the law, Heb. 7.11 (that they plead to be aboliſhed) was appointed for Levy, payd tithes in the loynes of Abraham, Heb. 7.9. and if it was the practice of Abraham, who is the father of the Faithfull, and without doubt did doe nothing but what was of Faith, their Conſciences need not to be troubled with ſuch a qualme, nor their purſes with ſuch a gift of Continency, as they plead for: But further, J would be willing they would cleare that place in the fore-mentioned chapter to the Hebrewes and the eight verſe, where the Apoſtle ſeemeth to diſtinguiſh betwixt the Leviticall aſſignation of Tithes, and the perpetuity of them, as due to one that liveth, in theſe words, and here men that dye receive tithes, but there he receiveth them of whom it is witneſſed that he liveth; you may ſee it further applyed in Carleton.

The ſecond argument why theſe Gentiles or Heathens cannot pay tithes may be framed into a ſyllogiſme after this manner.

All types and ſhadowes of Chriſt the truth and ſubſtance ought to be aboliſhed.

But tithes are a tipe and ſhadow of Chriſt the truth and ſubſtance.

Therefore Tithes ought to be aboliſhed.

Both propoſitions of this Syllogiſme may be denyed, and therefore their conſequence is altogether invalid, yet they will not want Scrip­ture to cite, though not to prove, the Devill could quote that; yet nothing to the purpoſe; all their places not one whit mentioning Tithes, but carnall rites and ordinances, Heb. 9.10. And thus farre J agree with them, that ſuch tipes and Shadowes ought not to be uſedn the ſervice of God, longer then the time of reformation; yet J thinke thoſe things that were Tipes may he uſed in a civill uſe; be­cauſe the Arke was a tipe, ſhall we therefore have no Shipping? Becauſe the ſleying of Buls and Goates were tipes, ſhall the Butchersade therefore fall? But to ſpeak to their Aſſumption, they ſay tithesre a tipe of Chriſt, but they tell us, not what they ſignfie; The Author to the Hebrewes argues more rationally in the two Chapterso the Hebrewes cited by them; and if Tithes be a patterne of heaven­y things they muſt needs figure ſomething; this kind of arguinguts me in mind of limming in its infancy, Pictures then having ſo litle6 forme or fiigure of the Creatures they ſhould repreſent, that they were forced to write underneath them, this is a Dog, this is a Lyon: even ſo doe they, tell us Tithes are a tipe of Chriſt, but in what or how we may goe ſeeke.

Having thus layd down their argument they leave it with an ex­poſtulation, and heere they ſhew the ſeame both in the inſide and out­ſide, the malice of their hearts now breakes forth, and though they have gone downe to the Philiſtimes, to grinde their tooles, yet they are not ſo ſharp, but they may be blunted: They now bring us in a diſtinction by head and ſhoulders, when as they have nothing at all treated of one member afore, to wit; the judiciall Law, which if thou acknowledge Tithing to have its power, it Battereth downe all their arguments, unleſſe they will give no power to the Magiſtrate in matters judiciall; but J conceive this abſurdity ariſeth either from the Printing, or elſe their Ignorance, for (Judaicall) was the word they meant.

But they would know of the Miniſters, why they call themſelves the tribe of Levi? May they not as well quarrell with the Apoſtle for calling Beleevers the ſeed of Abraham! Rom. 4.12, 17. It fol­lowes not therefore that they were Jewes or circumciſed, no more doe their argument hold, that Miniſters are really the tribe of Levi: Chriſt cals himſelf a Dore, a Vine, his body Bread, his bloud reall Wine? Is he therefore a reall doore, and a reall vine, or his body reall bread, and his bloud reall wine? they argue well for the Papiſts to prove Tranſub­ſtantiation, that will not allow of an Allegory or Metaphoricall ex­preſſion. In the next place they ſtumble upon the Church, which they have not much troubled a long time, and becauſe they underſtand not the originall, they are puzled what name to give it: they wanted the knowledge a Metonimy, to have cleered this to them, that the continent is often put for the thing contained and ſo è contra: J would wiſh them to ſtudy Rhetorick afore they make any further progreſſe in Divinity.

But being come to the Church they are much diſturbed with a writing upon the wall; Belteſhazzar was ſo when he was guilty othe ſame ſin, that theſe men are, to wit, Sacriledge, in drinking in thveſſels that did belong unto the Temple; this writing upon the walmeeting with his guilty Conſcience did make his joynts to tremble7 as well it might doe, it being a robbing of God: But they further blame the Miniſters for citing that place in Mal. 8.8, 9, 10. Where God expoſtulates with his people for robbing him of his Tithes, ſo that it is cleere God ownes them for his, and if ſo there had need be a diſpenſation from his owne mouth afore they be taken away, and that a more particular one then they have yet ſhowne: but yet they ſhould not have needed ſo much to cavill about it, if they had obſer­ved what the Apoſtle ſaith 2. Tim. 3.16. All Scripture is given by inſpiration of God, and is profitable for doctrine, for reproofe, for cor­rection, and for inſtruction in righteouſneſſe; J hope ye doe not deny Malachy to be Scripture, why then let me make it profitable for re­proofe to you: Was God ſo urgent for the maintenance of his Prieſts under the Law, and doe ye thinke he is leſſe urgent for his Miniſters of the Goſpell: doe ye thinke it is his intention to whom he com­mands there ſhould be double honour given, 1 Tim. 5.17. To allow them leſſe maintenance? Shall the Levites that fed the people with ſhadowes have the ſubſtance, and the Miniſters that feed them with the ſubſtance have nothing but ſhadowes to live on, the charity of people? Certainly as their office is more noble, in that they bring the joyfull tidings of ſalvation, they ought to have the beſt enter­tainement.

But though theſe men will not allow any arguing from the Leviti­call law for the maintenance of Goſpell Miniſters, yet the Apoſtle doth in the next verſe to the laſt recited, place in Timothy, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corne; and therefore God ſurely had an eye to the maintenance of his Goſpell-Miniſters even in the Leviticall law: But if all that they drive at was there meerely for the aboliſhing of Tithes, this feſter of Conſciences might be eaſily cured by letting out their purſes, the Miniſters will not require the juſt tenths, which they ſay is a Shadow, ſo as they will adde more ſubſtance, and J ſuppoſe that cannot be any ſcruple, ſeeing it is warranted by practice in the Apoſtles times, Acts 4.35. But it is my fear that their diſeaſe is rather in a Pravity of their wills then in their Conſciences: they may by the ſame argument make all things Tipes, and it is probable enough in proceſſe of time they will neither pay their Free-will offerings they ſpeake of in their Third reaſon, be­cauſe they were commanded under the leviticall law, Levit. 22.18. 8Levit. 23.38. And ſo at laſt, out of Conſcience they dare not give the Miniſter any thing.

But now J come to their third Reaſon, where they have hit the nayle on the head, and their maine ayme in their Booke appeares, afore they gave one knock upon the Hoope the other upon the Barrell, but now the hammer ſounds high if this noyſe produceth their wiſhed effect, many Farmers, will thinke to caſt off their ſhoes before they be halfe worne, the tenth part will ſerue to buy new; For now the Miniſters maintenance that in their conceit is juſtly due, is what every one will freely give them, or to terme it according to the Leviticall law Free-will offerings, which were over and above the Tithes, and J ſuppoſe Miniſters may well have this maintenance too if the people will give it them for all their other; But if they ſhall have onely that, J doe not thinke there will be ſo many ſhoes worne out with carrying of ſo many gifts of benevolence that they had need to be nayled, to make them more laſting; Moſt of the world being too much addicted unto Covetouſneſſe will be but as friends at a Sneeze, the moſt you can get of them is God bleſſe you, like unto thoſe great benefactors the Apoſtle Iames ſpeakes of, Iam. 2.15.16. That only ſay to a naked brother or ſiſter, depart in peace, be ye cloathed and be ye warmed: J ſhall preſume to ſpeake more particularly to theſe men: J pray doe not ye intend to be ſuch benefactors? Your tongues ſhall not need to ſpeake lowder, then ye have already ſpoken in that reſpect. J ſuppoſe ye would preferre them to be Mendicant-Friers, for if ſuch as ye are ſhall be at their choice to allow them maintenance, they had need vow Poverty and Chaſtity too, for your covetous gift of Con­tinency is not to be queſtioned.

But it may be rather, ye would have them trencher-Chaplaines (it is moſt probable that that is your mind, by the place yee cite, Luke. 10.8. ) and ſo conſequently Men pleaſers, that muſt make the bread of life to be pleaſant to every pallat, as the Jewes fabulize their Manna was, they muſt be affraid to open their mouths againſt ſin, for feare the people ſhut their purſes upon it; me thinks ye look too much towards Rome, and begin to uſher in the Popes Authority, if Heaven comes once to be ſold for money, and Ignorance ſpread in all parts of this Jſle for lacke of maintenance for Miniſters; for it is not to be ſuppoſed that theſe Free-will offerings will cover the face of this9 Nation from Dn to Beerſheba, we muſt needs conceive the Jeſuiticall policy, will ſoone undermine the Goſpell: further: J am verily per­ſwaded there is one of your opinion, though his name be not to your Booke, that will give his verdict in the affirmative for this Doctrine, even the Prince of this world, who ruling in the hearts of the children of Diſobedience, will rule in their purſes too and keepe them cloſe enough to Goſpell-Miniſters, but leaving this Proloque let me come to your argument, which may be framed into this Syllogiſme.

If the Lord Ieſus Chriſt have appointed a new maintenance for Goſpell-Miniſters; which is only a free Contributien; then the other of tithes is to be aboliſhed.

But, the Lord Ieſus Chriſt have appointed a new maintenance for Goſpell-Miniſters which is only a free contribution.

Therefore, the other of Tithes ought to be aboliſhed.

J did expect in this argument, it being their Maſter-piece, a payre of Right-ups, but for all their under-laying they will tread awry: J ſhall not meddle, with their major Propoſition, but come to their minor, in which their ſtrength conſiſts, which they would prove out of Luke 10.8. It is my deſire to be very cautelous in the expoſition of Scripture and to ſubmit my ſelfe to better judgments, J know J am not infallible as the Apoſtles were; yet give me leave to ſhow how thoſe who atribute to themſelves the ſame infallibility of Spirit, that the Apoſtles had, doe wreſt Scripture as being unlearned to prove their owne phancies and perverſe opinions. For firſt, how can this place of Scripture be alledged for aboliſhing of Tithes, when as Chriſt after that approves of them, Luke 11.42. And if Tithes are Morall, as they have not as yet diſproved, certanely, it was not the intention of Chriſt now to appoint a mintenance for his Miniſters, but to leave Tithes rather after the vayle of the Temple ſhould be rent in twayne, as a due maintenance to them; for Tithes being aſſigned by God for a time to the Levitical Prieſthood, the Lord Chriſt, who came to eſtabliſh the Law, would not afore the expiration of their terme take them from them.

But ſecondly, why doe they not as well argue in reſpect of Ap­parell, that Miniſters ought to weare no Scrip or ſhoe? That chapter10 will as ſtrongly proove that, as what they would prove out of it; but they, J ſe; are loath trading ſhould faile in that reſpect, their owne intereſt being too much concerned in it, J am ſure if they may have their wills, the Miniſters ſhall have neither Scrip or ſhoe or any thing elſe.

But 3. was it the intention of the Lord Chriſt, that all his Miniſters ſhould be altogether Peripatotickes travailing from City to city, with­out any abiding place, living wholly at other mens tables? Surely J thinke not, be pleaſed to looke into Titus 1.5. And ye may ſee, that Elders were to be ordained in every City; God will have fixed ſtarres in his Church; and every Biſhop muſt be ſuch an one as ruleth his owne houſe well, 1 Tim. 3.4. Therefore ſurely he may have an houſe of his owne.

And J pray reſolve me another queſtion: if ſuch a free contribution be only the maintenance that a Biſhop ought to have, how can he be given to hoſpitality? Or, where is any maintenance at all appointed by our Saviour Chriſt in that 10 of Luke. For his wife and chil­dren? Was it his intent they ſhould be ſtarved? It is lawfull enough for him to marry, 1 Tim. 3.2. J pray conſider theſe things, heere are two chargeable duties impoſed upon a Miniſter, the one is that he be given to Hoſpitality, which never any Almes-man could well be, the other is, that he provide for his Family, unleſſe ye will have him worſe then an Infidell; Theſe things may be done with the peoples free contribution, when mine eyes ſee it, J ſhall believe it; Let me but inſtance in the poore mans caſe, which God ownes for his, to whom he have commanded Charity to be enlarged, yet how is the Magiſtrate often enforced to wring out of many mens purſes diminutive lively­hood for him and his family, and doe ye then think it will come in ſo freely to the Miniſters? Surely ye are miſtaken.

Let me compare one Scripture more with your afore-cited place and ſee how they agree: 1 Cor. 9.14. Even ſo hath the Lord or­dained, that they which preach the Goſpell ſhould live of the Goſpell; Certainly if ye marke well, theſe words (even ſo) have no reference to your recited place, from whence ye ſhould draw your way of maintaining Miniſters; J take it otherwiſe and that this (ſo) have not an unlimitted expoſition, but declares, a certainty of maintenance that the Lord have appointed and ordained for his Goſpell-Miniſters: Doe but conſult with the context, and ye ſhall ſee how the Apoſtle11 proves a certaine maintenance to be due to Goſpell-Miniſters from a ſimilitude, his meaning is evident to be this, as they that Miniſtred about holy things, and ſerved at the Altar had certaine maintenance, even ſo God have ordained that Miniſters of the Goſpell ſhould have a certaine maintenance.

Now J pray did the Prieſts and Levites live upon the free contribu­tion of the people? Your arguments prove their allotted portion; then certainely it ought to be ſo with the Miniſters for God have ordained it ſo; and therefore it is no ſin, for the Magiſtrate to ordaine it ſo; J remember the Pope was once very bountifull to the King of France and did give England to him, but for all that he was to con­quer it afore he could have it: doe ye thinke God gives his Miniſters their maintenance thus? yee would make his Gift, which hee have made abſolute to bee conditionall, that God have ordained a maintenance for Miniſters, yet it muſt be alwayes provided that ye will pay it them. J conceive the ordinances of God are more valid then to depend upon the wills of men, for what he commands, it is your duty to pay, and the Magiſtrate to enforce.

They further proceed, having thus granted their owne argument without proofe, to raiſe an Objection: But ſome may ſay, how if the people will contribute nothing? And they anſwer it as wiſely; that it ſignifie to them, that their Miniſtry and Doctrine is much to bee queſtioned, that it works no better effects and fruits: This is full of reaſon, but it is to prove the Church of Rome the true Church, where are ſufficient effects this way of its Miniſtry; all Seducers may well argue thus, becauſe commonly they have moſt followers; Aa­rons golden Calfe wanted nothing that the people could afford, Exod. 32.3. But it is otherwiſe rather with the true Miniſters of Chriſt, though the Corinthians, were the ſeale of Pauls Apoſtleſhip; yet hee did not find this effect of his Miniſtry amongſt them, 1 Cor. 9. and 4. Peter did catch many Fiſh, but J read but of one that came up with money in its mouth, the entertainment that the world gives to the Mi­niſters proves neither Pro nor con, CHRIST tels his Diſciples that hee ſent them out as Lambs amongſt Wolves, but by your argument, if yee ſee a Lambe worried by a Wolfe, yee will therefore judge it is no Lambe, new-vaumped Errours had need be better ſtitched.

Further to illuſtrate this, they ſay, Chriſt made no queſtion but12 that where his Doctrine was received, his Miniſters ſhould have main­tenance; nor doe J neither, for J ſuppoſe if Morality teacheth men to allow maintenance to the Miniſter, Divinity much more: But to an­ſwer their anſwer more fully, all this time they take no notice, of thaeffect the Miniſtry have wrought upon this Common-wealth, in thaour Parliaments (which are the Body repreſentative of the Republick and in whoſe Acts by our Law every one is and ought to be a party) have with an unanimous ſuffrage given freely to them of their Car­nals, that adminiſter to them of their Spirituals; yee will allow the Magiſtrate to raiſe maintenance for other uſes, and why not for this the more pious the uſe, is it the more to bee condemned? J hope y••have not taken meaſure of John of Leydons foot, who called himſelfe King of Sion; but it may bee feared ye will be as high in the in-ſtep as other Anabaptiſts have been before you.

Your next ayme as J conceive, is to prove the quite annulling of a Duty, becauſe it was diſpenſed with by the Apoſtle Paul and others in times of Perſecution and in the infancie of the Church, that there might be no ſcandall: So that by your conſequence ye would have the Miniſters at all times alike; though the Common-wealth make a feaſt, neyther Nathan the Prophet, nor Abinadab the Prieſt ſhall be invited to it, meane apparell and ſlender dyet ſhall ſerve them when ye wallow in Luxurie: Becauſe the Apoſtles were hungry, thirſty, naked, buffetted and had no certaine dwelling place, 1 Cor. 4. There­fore all Miniſters ought to be ſo; becauſe they were made the off-ſcowring of all things and as the filth of the world, therefore all Mi­niſters ought to be ſo too: Is this the double honour that CHRIST have appointed for his Miniſters? Is this the cloathing, dyet, and ha­bitation, that the Miniſters of Chriſt are to have in all times and pla­ces? It is your deſire to ſee the Miniſters conformable to their head in all ſufferings, and ought not the people to be ſo too! Do not your Argument hold as well for People as Miniſters? God in his old Law would have a proportionable portion for his Levite, and hee came in with a bleſſing to the People, but ye would have the Miniſters of the Goſpell to bee at what you pleaſe Sr.

But ye inſtance that the Apoſtle Paul rather then hee would be chargeable did worke with his hands, and counſelleth the Elders of Epheſus ſo to doe, urging a ſentence of our Lord Chriſt, That it is13 better to give, then to receive; and without doubt ſo it is, but nonean give afore hee firſt receive: But let me argue with you a little,••e ye account of the Miniſtry of CHRIST as ſuch a ſleight matter,••at a man may worke of his Trade, and follow that too? God nee­ed no bellowes to blow the fire upon his Altar, for that never wentut: Miniſters, as one ſaith well, ought to bee alwayes eyther Prea­hing or ſtudying, eyther with Peter and Andrew a Fiſhing, or elſe with James and John a-mending their Nets, Moſes and Aaron depar­ted not from the Tabernacle; Miniſters are Embaſſadours, and ought〈◊〉be eyther delivering their meſſage, or elſe taking Inſtructions from their Lord that ſends them; like the Orenge-tree they are to beare••rth fruit all the yeare long: It is a ſigne ye know not what be­••ngs to the diſcharging of that Office, ye thinke it ſo eaſily done: Hee that rightly underſtands Pauls charge to Timothy, will thinke himſelfe foot-looſe from all other imployments, and count his courſe well finiſhed, if hee can by any meanes performe that onely, 2 Tim. 4.1. &c. (Me thinks this ſhould make their eares to tingle, thatookes ſo meanly upon this high Office appointed by Jeſus Chriſt) and the Apoſtle enforceth this his Charge with a ſtrong Argument, for elſe he tels him hee will be rejected, for the people having itch­ng eares will heape up unto themſelves Teachers, ſo that they ſhall••ve teachers by heapes, more then a good many, that ſhall Preach••lſe Doctrine, and hee fortifieth this argument in the 14. verſe with his owne experience; Alexander the Copper-ſmith withſtood his words, and it is probable enough hee called his Miniſtry into queſti­on, as ſome of his fellow Tradeſmen doe our Miniſters in theſe times, Pauls hand was not free from a Viper; and well may our Miniſters expect the ſame. The Apoſtle in his other Epiſtle to Timothy, com­mands him to be attendant to reading, exhortation and Doctrine, and to give himſelfe wholly to theſe things, 1 Tim. 4.13. and Act. 6. chap. to the end, Then there is ſurely no part of him left for other imploy­ments; and J conceive J ſhould not be much erronious, if J ſhould affirme, that though the Apoſtle by reading heere meant chiefly the Scriptures ſo called for their excellency; yet hee did alſo intend other Books of Learning; J am ſure it was his owne practice in one ſenſe to bring the uncircumſed into the Temple of God to convince falſe Teachers, that ſubvert whole houſes, whoſe mouths ought to be14 ſtopped, we may read a verſe out of Epimenides an heatheniſh Authorited in one of his Epiſtles.

〈…〉〈 in non-Latin alphabet 〉.

J ſhall not need to Engliſh it, the Apoſtolicall gifts which J ſuppoſe ye attribute to your ſelves will reach higher then ſo.

Give me leave a litle more to expoſtulate with you: Doe ye thinke rhe waters of a Smiths-forge and of the Temple are of the ſame depth? Ezekiel declares the contrary, Ezek. 47. They are too deepe for every ſhallow-brain'd Scioliſt to wade in, nor is the meaſure there­of ordinary, it muſt be a ſtraight Reed of a certaine length, Ezek. 40. which every Tradeſman have not in his ſhop: The law of God and his teſtimonies are the rule, not the crooked and perverſe fancies of men: Miniſters are called Over-ſeer, and they doe truly over-ſee that follow other imployments, whilſt the Shepheard is a mending of his Bootes, his ſheepe may well ſtraggle; they are labourers in the Lords vineyard, and by the way be pleaſed to looke into Cant. 8.12. And ye ſhall ſee that the keepers of the Vineyard ought to have ſomething: the worke of the Miniſtry is a laborious worke, 1 Tim. 5.17. They labour in the word and doctrine, and no man need to take upon him any more laborious imployments then one.

But ye ſay is it not evident the Apoſtles did otherwiſe?

J anſwer with the Apoſtle Paul, are all Apoſtles, 1 Cor. 12.29. becauſe Eliſha cauſed the yron to ſwim, 2 Kings 6.6. Can ye there­fore doe it? Where are your Apoſtolicall gifts? Is the ſpirit powred upon you in that meaſure it was upon them? It appeares not in your Booke: Nay did not God make them as the Sun, and are not our Miniſters rather as ſtarres, that give light, but by way of reflecting that light, they receive from them? Deny this if ye can, unleſſe ye will make their Epiſtles and words of none effect; bold is the pre­ſumption of ſome men in the world, that if they have but a voluble Tongue and a litle braine-knowledge, they are then gifted, they thinke for the Miniſtry, though their judgment is altogether erronious; which falſly gloſſing upon the Scripture doe make the Spirit of God which is unity it ſelfe, a Spirit of Contradiction; when as he that ſpeaketh, ought to ſpeake as the oracles of God, 1 Pet. 4.11. Or els let him hold his tongue: But further they tell us, that Apoſtle had a liberty to receive, and ſo have J if they will offer any thing to me, and15 no more had the Apoſtle by their Argument, ſo that J (though J am not a Miniſter) have the ſame power to demand maintenance from the people as the Miniſters have: the Apoſtle declares, that he had a power to enforce maintenance, 1 Cor. 9.2. Theſſ. 3.9. Though for divers ends he did forbeare to uſe it: And what power J pray was this? A paſſive power, ye anſwer, to take it, if the people will offer it; the ſame power have the Sea in a full meaſure, ye may throw all your wares into it, there is a power to receive them; but aſſuredly this power imployes an Authority and Dignity too, If they pleaſe to view the originall; and ſo the Apoſtle manifeſteth to the Theſſalonians, 1 Theſſ. 2.6. And he tells the Corinthians, J robbed other Churches taking wages of them to doe you ſervice; he calls it robbery, and yet wages; declaring his Authority that even there, where at that time he did not adminiſter of his Spirituals, he uſed a kind of force as I may ſay, according to the ſignification of the word (〈…〉〈 in non-Latin alphabet 〉) to cauſe them to give him of their Carnals.

I ſhall not multiply any more words concerning this, but come to the Concluſion of their argument: Then ſay they, if there be any that will not be content with this free contribution of the people, and worke with their hands as the Apoſtles and all the Miniſters in the Scripture did (which they have not prooved, See the falſity of this aſſertion, 1. Cor. 9.6. Nor if they could, doe it argue any thing againſt a pre­cept) they then deſire them to leave their places for ſuch able men as are (but it is as they ſay without any proofe) fitted both to teach the Goſpell, and alſo to worke with their hands, and ſhall be contented with what the people will give them: It is obſervable what a plauſible way Wolves in Sheeps-cloathing have to win upon the affe­ctions of men, eſpecially ſuch who make gaine their godlyneſſe; the Devill will play at ſmall game, rather then ſtand out; and give me leave according to an Italian proverbe, to pauſe at a good penny-worth, for it is moſt probable either the commodity is nought or elſe ill got, or there is ſome other plot in it; There is no wiſe man, but will que­ſtion his skill that will worke for nothing, eſpecially in any office that requires more then ordinary knowledge, J doe not thinke, but J may patterne, though not in the ſame kind theſe free worke-men they ſpeake of in Jſay. 44.12. &c. The Smith with the tongs both worketh in the coales, and faſhioneth it with hammers, and worketh it with16 the ſtrength of his armes, yea he is hungry and his ſtrength faileth, he drinketh no water and is faint; and wherefore is all this worke of this poore man, meerely to make a graven jmage, to doe the Devills journy-worke.

J am affrayd that theſe free labourers in the Lords vineyard have ſome ill worke too it may be if once let in, they will ſtub it up: J am verily of the mind they feed the people with that, that coſt them nothing, no great Study, for they are extemporary Preachers, but J thinke they can ſcarce preach, ſo well, as thoſe they would turne out, their booke if they be the men, makes them worke-men that ought to be aſhamed, if their extemporary Preaching doe excell their Booke, J muſt needes apply that proverbe to them, which many attribute to women, they are wiſe upon the ſodaine, but fooles upon premeditation.

Howſoever they affirme that theſe men they ſpeake of are fitted by the Lord CHRIST to be contented, if Trading faile. I confeſſe they may be fitted for a free contribution, but how they are fitted for the Miniſtry they have not told me, if they ſpeake of an Imediate Call they muſt manifeſt, the ſame meaſure of the ſpirit and gifts that were in the Apoſtles, though CHRIST did call Fiſhermen, yet he markes them out with a ſigne from heaven, ſo that all the City tooke notice of it, Acts. 2. And certainly if God had called theſe men Immediately out of the Shop into the Pulpit, it would have been with the ruſhing of a mighty wind, all ſhould have knowne it; but whereas J know they will object that they have an inward Call, and are gifted for it; yet J may tell them, there ſhall be many at the day of Judgment that have farre exceeded them, and yet CHRIST will not owne them, Math. 7.22.23. Therefore that can be no proofe of their Miniſtery without ſome other call, there are falſe Apoſtles, 2 Cor. 11.13. J read of a ſad judgment upon ſome Jewes (and it may be a warning for Gentiles) who with­out any Call, would take upon them (to doe as Paul did) but the evill Spirit, prevailed againſt them, Acts. 19.15.16. J feare where the Miniſter have no call, the Devill prevaileth both againſt Preacher and hearers: But do they think in earneſt that a man may now both work with his hands and performe the worke of the Miniſtry too, becauſe the Apoſtle Paul did ſo; J ſuppoſe they meane themſelves, I deſire they would reſolve me in theſe Queſtions; were they brought up at the feet of Gamaliel? Are they inſtructed in Learning as he was? Why17 then doe they preſume to compare themſelves to him, as ably to per­forme the worke of the Miniſtery and to worke with their hands as he could? And obſerve by the way, though their followers cry downe Learning becauſe they have it not, yet all the Apoſtles, had it either miraculouſly infuſed, or els by induſtry obtained, and God did ſo approove of it in Paul, as that he made him his choſen Veſſell to beare his name afore the Gentiles, and to ſuffer great things for his name, Acts. 9.15. 2 Cor. 11. And are not his workes and Epiſtles upon eternall record more then any one Apoſtles elſe beſides? Did not God, by this imply that his Miniſters ought to have ſome other gifts then they have? Paul argueth with the Gentiles out of their owne Bookes to convince them, therefore hee was well read in them, Acts 17.28, 29. 〈…〉〈 in non-Latin alphabet 〉, but our dayes have brought forth teachers, that know more of divinity, then they doe of morality and good manners, and thinke themſelves fit to teach others, that which they doe not know themſelves; Let me intreat ſuch men to put off their ſhoes, for the place they ſtand on is holy ground, the lights up­on the candleſtickes in the Temple were not made of Shoemakers waxe, it is not for every one that can clinch a naile to turne Miniſter. As for their contented diſpoſition, J cannot much admire at it, he that comes in at the window, and not at the dore may be contented whe­ther he have any thing or nothing; his bold action making him rather liable to puniſhment.

But ſeeing they have compared themſelves with the Apoſtle Paul, J am of the mind, if their argument be well ſifted, wee ſhall find it to be in the comparative degree and that their arguing doth proove them­ſelves better gifted then he was; (J hope they will not blame me, that J apply their owne words to themſelves, their manner of life doth too much verifie who are the Miniſters they meane) Let us but conſider the Apoſtle Pauls condition and we ſhall find him a ſingle man 1 Cor. 7.7. Yet he found the worke of the Miniſtry ſo great, that he could ſcarce ſpare time for his hands to Miniſter to his owne neceſſities 1 Cor. 4.11. J thinke the Apoſtle doth ſignify in the ſaid Epiſtle, cap. 9. verſ. 5.6. that thoſe Apoſtles that had a wife and family, did not follow handicraft trades nor worke with their hands, nor ſhould he needed himſelfe to have wrought with his, it was his free-will offering, and therefore ſhall it be, injoyned as neceſſary for an example18 to all Miniſters? The Apoſtle was day and night imployed in the Miniſtry Acts 20.31. Yet let me ſpeake it to the honour of theſe men, they can provide for themſelves and their family, and yet doe the Lords worke well enough: J cannot ſay too much Learning have made them mad, but too much Ignorance have made them pre­ſumptuous to take upon them to doe that the Apoſtle could not well doe: Howſoever they ſhould perſwade the Miniſters to leave their places for them and ſuch as they are; indeed they ſhould then proove themſelves not the Miniſters of Chriſt, to lay downe their Mini­ſtry at the intreaty of men, theſe men would faine ſtep into their places, having made themſelves wandring Planets, they are very deſirous to be fixed Starres: but let me tell them; that as Miniſters have their miſſion from CHRIST, ſo they muſt have their diſmiſſe too only from CHRIST; ſee what a charge the Apoſtle giveth to the Elders of Epheſus, When Wolues were entring into the flocke, and men ſpeaking perverſe things ſhould draw diſciples after them, Acts 20.28, 29.30.

Miniſters are over-ſeers of the flocke, and though the Wolfe come they are not to leave them, and if his teeth ought not to force them away, their words will ſcarce perſwade them.

J come now to their fourth Reaſon, which have its dependance upon their two firſt; and therefore for want of proofe that Tithes were only appointed by the Jewiſh law taken in a ſtrict ſenſe, it is of no conſequence, for without doubt, it was not the intention of the Apoſtles Elders, and Bretheren in that decree to treate upon the Morall law, then it were lawfull for the Churches of the Gentiles to lye, mur­ther, and ſteale, becauſe they are not mentioned in that decree: It is an eaſie thing for a man to draw a concluſion when he grants this pre­miſſes; J thinke Miniſters of the Goſpell ought to be better diſ­putants.

I proceed to their fifth Reaſon, I muſt needes deſire brevity for I have beene over-ſhoes and over bootes already. They tell us it is un­lawfull to pay Tithes, becauſe the Apoſtle did never draw any argument from the law of Tithes to enforce a Goſpell maintenance for Miniſters; I know not the ſtrength of this argument: yet I thinke they did ſome­thing over-ſee, nor can I judge their applauders as noble as them of Brea who ſearched the Scriptures dayly (and I know not what Scriptures are there meant unleſſe it be the old Law; therefore take19 notice, that is ſtill to be ſearched whether thoſe things were ſo, Acts 17.11. Their cuſtomers rather then Diſciples take all things upon truſt, as though they had no bad ware in their ſhops; J deſire them to take a review of that Chapter which they cite, 1 Cor. 9. And tell me the meaning of the 13 and 14 verſes, from whence the Apoſtle drawes his argument: Were not Tithes and appointed maintenance for them that did Miniſter about holy things, and did wait at the Altar? Even ſo hath the Lord ordained &c. The ſpirit of God had need to write more plaine for their underſtanding, a Periphraſis is ſomething too high for their learning, that can find out nothing unleſſe it be nominally and expreſſely ſet downe.

But give me leave to view, how they turne the current of the Apoſtles other arguments contrary to his intention, the Apoſtle did not intend to tell them who was to pay the Souldiour, but from that, which is, ſo evident unto this whole Nation, the certainty of ſouldiours pay, he drawes an argument for the certainty of Miniſters maintenance, and ſeeing that pay is ſo juſtly due unto the Souldiour, maintenance to the Miniſters is as juſtly due too: But what they meane by them they warre againſt, J ſcarce well underſtand: J know all Chriſtians fight with them, that would willingly give them nothing but cuts and wounds, Epheſ. 6.12. There is no maintenance to be expected for Miniſters from them, but yet fleſh and bloud may pay them mainte­nance, for they doe not fight with that: but give me leave to gueſſe at their meaning; J ſuppoſe they looke upon them, that are none of their flocke as them, they warre againſt; J know no other con­ſtruction; therefore let me drive this naile a little homer with my hammer; for Warriours though they take no pay of them they warre againſt, yet when they have conquered them, commonly they claime all, let them therefore that admit themſelves into their flocke, looke to their whole fleece, J am of the mind they will be Apoſtolicall, and re­quire all to be laid at their feete.

In the next argument of the Apoſtles from the Vine-keeper they expoſtulate; by what right can any eate of the fruit that hee planted not, without he pay for it, or it be freely given him! This queſtion they have need to anſwer to try their title to that they take upon them; this Nation is a vineyard planted by the Miniſters thereof, and there­fore for theſe men to offer to meddle with the fruit thereof, or to blaſt20 it, what is it but high impiety? From the next argument of the Apo­ſtles taken from a Shepheard they queſtion thus: by what right can a man eate of the milke of the flocke he feedeth not? Suppoſe a com­pany of ſtragling wandring ſheepe will not keepe paſture, but breake hedge and ditch to feed by themſelves, ſhall therefore the right Shep­hard looſe all his profit? Sometimes he may want a Dog to fetch them to their fellowes.

In their next expoſtulation concerning the Apoſtles argument taken out of the Leviticall law, that the mouth of the Oxe that treadeth out the corne ſhould not be muzzled, J can ſcarce find out their meaning, but J conceive by all their quaeries, like ſome kind of cattell that will give no milke to others, they draw wholly to themſelves, for J feare, they having robbed Gods vineyard, ſeduced his flocke and plo­wed ground they have nothing to doe with, they would proove a maintenance due to them: yet J may faile in their ſcope, and there­fore they are my remembrancers of the Devils oracles, which com­monly ſpeake ſo doubtfully that they might be taken in ſeverall ſenſes, and ſuch arguments doe rather dimme truth then extinguiſh it.

In the next place they fall out with the Magiſtrate, for taking by force maintenance for Miniſters, from ſuch as would willingly have ſaved their purſes, and doe as much as tell them flatly, that they know no power or warrant out of Scripture for the Magiſtrate to doe it.

To anſwer this, let them conſider what title Pſalmiſt giveth unto Magiſtrates, Pſal. 82.6. They are called Gods, but too too many in reſpect of Gods worſhip or any dues belonging unto him would make them idoll gods, that they ſhould have eyes and ſee not, mouths and ſpeake not, eares and heare not, and hands and act not; to whom ſhould the Miniſter appeale but to Gods vice-gerent, who is and ought to doe according to all the law, that God have commanded? Joſh. 1.7, 8. He beareth not the ſword in vaine but is to be a terrour to evill doers, to doe juſtice to every one, to give to every man his due, for this cauſe pay we tribute, Rom. 13.6. And certainely if they that are called Gods and are Gods deputies upon earth, ſhall neglect his com­mands the account of their ſtewardſhip will be but a ſad one at the tribunall of Ieſus Chriſt?

When our Saviour CHRIST ſent out his diſciples, Luke. 10.10, 11.21 he tells them, That into whatſoever City they enter and they receiuthem not, that then they ſhould wipe the duſt of the City that cleaveth on them againſt that City.

Now I would faine know of them, when a City is reputed to re­ceive an Embaſſadour, for the Miniſters are the Embaſſadours of CHRIST, 2 Cor. 5.20. Certainly it is not when one or two in a City doe give them entertainement, but when the Magiſtrates doe reſpect­fully uſe them, and provide for them, ſo it is with a Nation; and there­fore that Nation cannot be ſaid to receive the Miniſters of Jeſus Chriſt, whoſe magiſtracy makes no proviſion for them nor the Goſpell neither; for the words of Chriſt doe expreſſe his Miniſters in the firſt place, and they receive you not, &c. It is no act of particular perſons that can be meant in that place, for the word City is a word collective, and the Magiſtracy is chiefely included in it: when Lidia was converted ſhe and her houſhold were baptized, Acts 16.14, 15. And was this all? no then ſhe beſought the Apoſtles, that if they had judged her faith­full, to come into her houſe and abide there; and the text ſaith, ſhe conſtrained them; a Nation is but a great family, Ier. 10.25. And without doubt where God have opened the hearts of the Magiſtrate they will endeavour to make all under their Juriſdiction of the houſ­hold of faith (their ſuperiority is rather higher then a maſters of a famity) and with Lidia conſtraine the Miniſters to abide with them, and compell too thoſe under them to miniſter unto them, as it is no queſtion but Lidia did, if they did not freely and willingly.

But to proceed, it is not mine intention to take notice of their ex­traordinary patience and ſilence that they mention, comparing them­ſelves to Chriſt, who was more obedient to Authority then they are; this their Pamphlet and former ignominies, that they and their fol­lowers have caſt upon the Miniſters are ſufficiently knowne to all that know them: But they object, (which is too true) that it is their fault (or rather perverſneſſe) that they are not fed with the Flock: but they plead an excuſe, that they have been drawne away by being puſhed in the ſhoulder (alas poore men! J ſuppoſe it is out of joynt, and becauſe yee cannot follow your Trades ye would find another way of living) and ruled with rigour and made to eate the tramp­led22 paſture (that is the reaſon yee ſeek a new way to Heaven, the old way is too much beaten for you to follow) and to drinke pudled wa­ters: J know not well what they meane by this puſhing in the ſhoulder and ruling with rigour, unleſſe the Miniſters did perform: their duty as the Apoſtle commanded Titus, by rebuking them ſharp­ly, that they may bee ſound in the Faith, Tit. 1.19. Their teachy Conſciences could not ſuffer a word of reproofe; and therefore with a Cholerick man they flye the roome, and will come no more there: Such ruling with rigour becomes the Miniſters of Chriſt; eſpecially when they meet with perverſe diſpoſitions.

They goe on with other Metaphoricall expreſſions, calling the Doctrine of our Miniſters trampled Paſture and pudled water: This is no rayling, nor doe they prove what they ſay: howſoever J cannot but applaud the ability of their parts, who are ſcarce Schollers in Divinitie, to judge ſo peremptory of their Teachers doctrine, and of them that are ſet over them, Yet let mee tell them it is not falſe Doctrine; becauſe they ſay ſo: If J could prevaile with them, J would perſwade them to leave thoſe broken Ciſternes, that they have made for themſelves, and to come to the Fountaine of living waters, J ſuppoſe their pallates were out of taſte, or ſome ill ſparkes had blinded their eye-ſight; they were with Hagar neare the Well, but did not ſee it, J wiſh them to come once againe and try upon my word, it may bee the Angell will move the waters, that they may goe in and be healed.

Theſe new Doctors having thus writ a large diſcourſe to little purpoſe, unleſſe a man will grant what they grant without proofe; like two grave Judges, that never heard what the other party could ſay for himſelfe, they proceed to judgement, and judge it wholly unlawfull; for believers, being Gentiles to pay Tithes, though the Miniſtry of England can be proved the Miniſtry of CHRIST, which they much queſtion, though they cannot diſprove; for if they could their Booke had been more enlarged, for they are not ſo ſhame-fac't as to goe backe from their word, if they can but have any colour for it. Howſoever let me tell them that which they take no notice of with thankfulneſſe, as they ought, how it have pleaſed God to make the Miniſtry of this Land a great bleſſing to it, if it were but in the Tranſlating of the Bible, whereby they communicate daily of Spiri­tuals23 even to them, and to others; to whom the word of God might have been as a Booke ſealed up, if our Miniſters had had no other Gifts then theſe men have, and by the way, J deſire them to bleſſe God for Learning, which though they contemne, hee have made it the Conduit to conveigh water of life to moſt Nations; a meanes to propagate the Goſpell to enlarge the kingdome of CHRIST, to bring light unto them that are in darkneſſe, and life to them that ſit in the ſhadow of death, ſo that many Nations that ſpeake in ſeverall Dia­lects, can ſay of the Miniſters of CHRIST in generall, as the Mul­titude, in the 2. chapter of the Acts, did affirme of the Apoſtles in particular, That they heare them ſpeake in the tongues, wherein they were borne, the wonderfull workes of God.

In the next place they put their Queſtion by way of Suppoſition, ſuppoſing Tithes lawfull, yet they would prove that it is unlawfull for them to doe ſo lawfull an act, as to pay Tithes. Their two firſt Reaſons tend to one and the ſame effect; and therefore, one anſwer may ſerve for both: Let them be pleaſed to peruſe that Rom. 14. Chapter that they cite once more, and they ſhall ſee the Apoſtle did not intend to make the Morall law a matter of Conſcience, which they have not diſproved Tithes to bee, but hee ſpeakes of things in­different, which neyther Gods law, nor the Ordinances of the Ma­giſtrates have made abſolutely lawfull; For certainly it was not his intention, who in the fore-going Chapter commands them to obey every Ordinance of man for Conſcience ſake, to give them a diſpen­ſation from any, that is not contrary unto the word of God, becauſe of Conſcience: hee ſhowes only our Chriſtian liberty in things of their owne nature indifferent, and did not intend to inlarge it to licentiouſ­neſſe, as they would have it.

Their third Reaſon, takes away their Suppoſition, treads over at the heele, and ſteps backe to their firſt queſtion, to prove that: Lear­ned diſputants! that know not how to keepe themſelves to their ſub­ject in hand.

They reaſon after this manner, that it is unlawfull to pay Tithes, becauſe there is no word of God, nor example in Scripture, that ever it was required of Gentiles or payed by them.

J anſwer to this, that Morall law binds both Jewes and Gentiles, and in Exodus and Numbers wee may ſee, that one Law was to be25 to the ſtranger, and to him that was borne in the land, Exod. 12.49. Num. 9.14. And therefore Tithes were requried of Gentiles, of how­ſoever may not they aſwell plead concerning obedience to Magiſtrates, that they know no word of God that ever it was required of Engliſh­men or performed by them; therefore the ought not to obey Magi­ſtrates? They muſt have every Nation diſtinctly ſet downe in the word, as though Gods commands were not univerſall.

In other matters they doe not ſo much ſearch the Word, for J know no command in the word or example either, that any Tradeſman ſhould enter into the Miniſtry without an Immediate call by name from Chriſt himſelfe, and that ſuch an one as makes others, take notice of, as well as themſelves; And whereas they urge whatſoever is not of Faith is ſin. J anſwer, it is very true not only in reſpect of Tithes, but all other morall Duties, obedience to Parents and Magiſtrates, if it be not of Faith it is ſin, ſhall it therefore not be injoyned? There is no one act or morall vertue that wants this grace, but it is ſinfull, for without faith it is impoſſible tn pleaſe God.

J ſhall not trouble my ſelfe with their tautologies, nor perplexe my pen in manifeſting the folly of their arguing in their other reaſons; J may well grant them all, and yet no whit advantage them.

J ſhall ſpeake but one word more concerning this ſubject of Tithes, which by no ſtrength of their arguments is the leaſt ſhaken: the Apoſtle commands that Teachers ſhould be pertakers in all the good things of him, that is taught, Gal. 6.6. And why then may they not have the tenth part, as well as any other? J thinke there can be no better rule of equity, then what God himſelfe did ſet out; ſurely there was no uniuſtice in his proceedings: And further, J thinke our law doth looke upon Tithes, as that which neither the purchaſer doth buy or the leſſor doth let, but in all conveyances are in the Law excepted and therefore what they would not pay out of Conſcience, it none otheir owne to keepe, but is in law a due debt belonging to the Incum­bent of the place, and therefore great injuſtice for them to detaine it nor doe J thinke farmers will fare ever the better, incaſe Miniſters main­tenance ſhould be at free, as they would have it; for moſt Landlords wll; make their tenants pay that in groſſe to them for rent, thatheir Conſciences doe ſo much ſcruple to pay by it ſelfe to theiMiniſters.


J had now made an end, had not their cloſe made ſuch melodious muſicke, as to force me a litle to liſten after it, their words are very flattering, but J ſuppoſe it is becauſe they durſt doe no otherwiſe: they re-itterate the word Conſcience; alas tender creatures! that druſt not pay the tenth part to the Mini­ſter out of Conſcience, the Magiſtrate ſhall doe very well to in­joyne them to pay the ninth, and then the world ſhall ſee, whe­ther it be Couetouſneſſe, or ſome worſe roote of impiety from whence this their booke have belched forth; yet let me take notice a litle of their Spirit; they tell the Magiſtrate that it is his duty not to require any thing of theirs till they be ſatisfied in Conſcience of the lawfulneſſe of what they doe: If the of­fenders Conſcience muſt firſt be convinced, afore juſtice be exe­cuted, the Magiſtrate ſhall have worke enough, and it will proove the greateſt delatory plea of any: Give me leave a litle too to take notice of their envious and covetous diſpoſition, though they profeſſe the contrary, it is evident enough to all that know them, that they pay not ſo much to the Miniſters, as to afford them cauſe to boaſt of it, and J much queſtion whe­ther they pay any thing or no, or whether they ever ſuſtained ſuch damage as they ſpeake of; were the matter well examined this cauſe of Conſcience would be found none of their owne, but rather a Purſe-ſcruple of ſome of their followers, who would more-freely

Contribute to them, were but once Miniſteriall maintenance aboliſhed; and therefore the weapon they ſpeake of, is in effect to ſave their owne purſes: J could wiſh them that if ever they take this weapon into their hands againe that they manage it better, and not to turne Maſter-fencers upon the publik Theater, when they know not how to guard themſelves, other edge­tooles are more ſuitable for their calling.

A word or two to their Poſt-ſcript, and then J ſhall deſire to try my gift in Poetry; their Apologie ſeemes to me to be as needleſſe, as their former Arguments are proofeleſſe, Ignorance dictating to them, that they had done amiſſe, when as they had honoured the Miniſters more then they were aware of, they26 ſpeake evill of thoſe things they know not, Jude 10. Had they had any skill in the Etymologie of words, they would have ſaved ſo much Paper as their Poſt-ſcript doth containe, the word Prieſt being nothing elſe but Presbyter contracted; and therefore without any diſparagement to that reverend Functi­on, may this word bee aſſumed by them; or if they take the word as ſignifying (〈…〉〈 in non-Latin alphabet 〉) then let them be pleaſed to take notice, that our Saviour Chriſt tooke this tytle upon him, Heb. 7: 24, 26. It is alſo attributed to all the Faithfull, 1 Pet. 2.5.9. Revel. 1.6. And well therefore may the Miniſters bee called ſo, in regard of the excellency of their Office, which is a lively repreſentation of them that ſerved at the Altar. J muſt needs deſire theſe men not to trouble themſelves with words, untill they know the derivation, and true meaning of them; and J could wiſh them, to leave theſe Controverſies to more underſtanding men, neyther they nor J are fit to profeſſe our ſelves diſputants, had truth no better Champions, it would ſoone fall; J ſhall therefore intreat them, as J intend to doe my ſelfe, and which is the Apoſtles counſell too, 1 Cor. 7.10. To abide in the ſame calling wherein they are called; let not the Shoemaker goe beyond his laſt, nor the Smith goe from his anvill, and without doubt, the Church of God will have more quiet, and this Nation bee the ſooner freed of thoſe many Di­ſtractions it is involved in.

Thus courteous Reader, have J peruſed this grave piece of Divinity, and the more I conſider of it, the more I admire, where the pride of theſe mens hearts ſhould find materials to build up a window of Selfe-conceit, for them to climbe in at, to the Office of the Miniſtry; J had not taken upon me to an­ſwer this Booke, but that I ſaw ſo many deluded by it. I hope your ingenuitie will pardon what J have done amiſſe, and bee my Compurgatour in ſo cleere a Truth, as theſe men chiefly endeavour to extinguiſh; J doubt not, but if my Scrip­tures be compared with theirs, my Arguments will prove moſt weighty in the ballance of the Sanctuary, J appeale to your­ſelfe27 as my Judge; for my owne part, as J looke upon the Mi­niſters as the Chariots and horſemen of our Nation, ſo with­out Envie can I allow them golden furniture, from whom this Land receiveth ſo much ſafety: If by this my labour I ſhall unmaske Errour, cleere the Truth, knocke off thoſe yron-ſhackles, wherewith too many are captivated, I ſhall account my time well ſpent and my paines well rewarded.

I ſhall onely crave leave now, according to my Promiſe, to wind up my diſcourſe in a few Verſes, the more to encou­rage thoſe young Poets to enlarge their gift that way.

RAre, moſt rare Phanſies, whoſe Poëtick ſtraynes
In Nature's Cell doe run through Jron veynes:
What need our Varſities wits to refine?
The Blackſmith's-Coales doe more inflame then Wine.
What need our School-men Queſt'ons to decide?
The Awle knowes better how to part the Hide.
The Muſes worke with hands, APOLLO'S fire
Our Tradeſmen's-braines with Raptures doth inſpire:
It was ſome Revelat'on ſure, that thus
VULCAN proves another PROMETHEUS.
Goe on, Wit's Champ'ons, J ſhould find no fault,
Were but your Muſe once free'd from the String-hault,
Which makes her tread too ſhort, yet let no blame
Diſcourage you, VULCAN himſelfe was lame.
Your Rimes like Braynes and Stayres make melody,
(Tithe) and (Grieve) doe ſound forth your Malady,
Though not with equall Noiſe, yet heer's the Cry,
And dolefull tune of a Purſe-ſympathy.
But to be ſhort, let me excuſe their quill,
Theſe were their firſt, School-boyes have made us ill.

About this transcription

TextFestered consciences new launced: or, tith-paying defended against William Westup and Thomas Puckle Penned by way of an epistle to every one, who had rather disburden his purse then burden his conscience. By Hierophilus, a young fencer.
AuthorHavighurst, Johannes, b. 1701..
Extent Approx. 69 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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Bibliographic informationFestered consciences new launced: or, tith-paying defended against William Westup and Thomas Puckle Penned by way of an epistle to every one, who had rather disburden his purse then burden his conscience. By Hierophilus, a young fencer. Havighurst, Johannes, b. 1701.. [2], 27, [1] p. printed for W. Weekley, and are to be sold at Ipswich,London :1650.. (Reproduction of original in the Newberry Library.)
  • Puckle, Thomas -- Early works to 1800.
  • Westup, William -- Early works to 1800.
  • Tithes -- England -- Early works to 1800.
  • Great Britain -- Church history -- 17th century -- Early works to 1800.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).
  • DLPS A85243
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  • EEBO-CITATION 99899238
  • PROQUEST 99899238
  • VID 152656

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