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 Ministers [Page 2]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 Conscience [Page 3]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 maintainers [...]ever 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, [Page 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 the [Page 5]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 used [...]n 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 Butchers [...]ade therefore fall? But to speak to their Assumption, they say tithes [...]re a tipe of Christ, but they tell us, not what they signfie; The Author to the Hebrewes argues more rationally in the two Chapters [...]o the Hebrewes cited by them; and if Tithes be a patterne of heaven­ [...]y things they must needs figure something; this kind of arguing [...]uts me in mind of limming in its infancy, Pictures then having so litle [Page 6]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 o [...] the same sin, that these men are, to wit, Sacriledge, in drinking in th [...] vessels that did belong unto the Temple; this writing upon the wal [...] meeting with his guilty Conscience did make his joynts to tremble [Page 7]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. [Page 8] Levit. 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 this [Page 9]Nation from D [...]n 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 chapter [Page 10]will as strongly proove that, as what they would prove out of it; but they, J s [...]e; 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 Apostle [Page 11]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 but [Page 12]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 tha [...] effect the Ministry have wrought upon this Common-wealth, in tha [...] our 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 S^r.

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 is [Page 13]better to give, then to receive; and without doubt so it is, but none [...]an 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 nee­ [...]ed no bellowes to blow the fire upon his Altar, for that never went [...]ut: Ministers, as one saith well, ought to bee alwayes eyther Prea­ [...]hing 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, that [...]ookes 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 itch­ [...]ng 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 be [Page 14]stopped, we may read a verse out of Epimenides an heathenish Author [...]ited in one of his Epistles.

[...].

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, and [Page 15]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 ( [...]) 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 with [Page 16]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? Why [Page 17]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. [...], 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 example [Page 18]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 B [...]rea who searched the Scriptures dayly (and I know not what Scriptures are there meant unlesse it be the old Law; therefore take [Page 19]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 blast [Page 20]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. [Page 21]he tells them, That into whatsoever City they enter and they receiu [...] them 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 tramp­led [Page 22]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 Spiri­tuals [Page 23]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 be [Page 25]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 o [...] their 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, tha [...] their Consciences doe so much scruple to pay by it selfe to thei [...] Ministers.

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, they [Page 26]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 ( [...]) 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 your­selfe [Page 27]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.