Seven particulars, containing as followeth, I. Against oppressors. II. Magistrates vvork and honor. III. A meditation for magistrates upon Dan. 12.4. IV. Of hanging for theft, filling the land with blood. V. To the high & lofty in the earth, who exalt themselves by discent or blood. VI. Of ministers maintenance, two extreams. VII. Of persecuting for speaking in the synagogues (by many called churches.) Given forth for publique service by W.T. Tomlinson, William. 1657 Approx. 77 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A94747 Wing T1851 Thomason E936_9 ESTC R203824 99863630 99863630 115840

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Early English books online. (EEBO-TCP ; phase 2, no. A94747) Transcribed from: (Early English Books Online ; image set 115840) Images scanned from microfilm: (Thomason Tracts ; 140:E936[9]) Seven particulars, containing as followeth, I. Against oppressors. II. Magistrates vvork and honor. III. A meditation for magistrates upon Dan. 12.4. IV. Of hanging for theft, filling the land with blood. V. To the high & lofty in the earth, who exalt themselves by discent or blood. VI. Of ministers maintenance, two extreams. VII. Of persecuting for speaking in the synagogues (by many called churches.) Given forth for publique service by W.T. Tomlinson, William. [2], 30, 29-35, [1] p. printed for Giles Calvert, and are to be sold at his shop at the Black spread-Eagle, neer the west end of Pauls, London : 1657. W.T. = William Tomlinson. Annotation on Thomason copy: "Marsh. 24". Reproduction of the original in the British Library.

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SEVEN PARTICULARS, Containing as followeth, I. Againſt Oppreſſors. II. Magistrates VVork and Honor. III. A Meditation for Magistrates upon Dan. 12.4. IV. Of Hanging for Theft, filling the Land with Blood. V. To the high & lofty in the earth, who exalt themſelves by diſcent or blood. VI. Of Miniſters maintenance, two Extreams. VII. Of perſecuting for ſpeaking in the Synagogues (by many called Churches.)

Given forth for publique Service by W.T.

He will rid the Land of evil-doers, and root out the oppreſſers out of the Earth.

If that Nation againſt whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them, Jer. 18.8.

LONDON, Printed for Giles Calvert, and are to be ſold at his Shop at the Blackſpread-Eagle, neer the Weſt end of Pauls, 1657.

The Word of the LORD AGAINST OPPRESSORS Old and New.

WOe, woe, woe to the oppreſſors of the Earth, who grind the faces of the poor, who rack & ſtretch out their Rents till the poor with all the ſweat of their brows and hard labour can ſcarce get Bread to eat, and Raiment to put on, while they for the ſatisfying of their gnlf of pride, and delicacies, and gluttony, and drunkenneſs, (for their exceſs is no better) like the grave, ſtil cry give, give, and there is no end to their covetouſneſs, nor no natural affection to their oppreſſed Brother. Theſe are the Pharoah's, the Task-Maſters of the Earth, who cauſe the peoples hearts to cry and groan under the heavy yoke of their oppreſſion; and God will in time hear the groanings of the whole Creation, and then wo, wo, wo to you who have been ſuch oppreſſors and hard-hearted Task-Maſters, and have been ſo unfaithful in the uſe of the unrighteous Mammon, for God never gave you it to ſpend upon your luſts, but to diſpoſe in his great Family as there was need, to the ſupplying of the wants of one another, and for the eaſing and refreſhing of thoſe in the Family that ſtood in need thereof. And if you pretend you do ſo, and yet oppreſſe others that you may do ſo, this is Robbery for burnt-offerings, which God hates, Iſa. 61.8.

But eſpecially, Wo, wo to you who have put on a Cloke of Religion, and are counted Chriſtians and high profeſſors, and yet exceed the others in oppreſſion, without any compaſſion or tenderneſs, who being aſhamed of the Name of Oppreſſion & Racking, yet love the thing, & therefore practice it under another Name, calling it Improvement. Wo to you, you Hypocrites, who are following the ſteps of oppreſſors, or rather are got foremoſt, & yet wil profeſſe Chriſt. Wo to you, for you blaſpheme the Name of Jeſus; for your lives, your practices blaſpheme him more then ten thouſand words. You Tygers, Tyrants, and Blood-ſuckers, Hath God put into your hands a meaſure of the unrighteous Mammon for this end? Have you Houſes and Lands given you that you ſhould make your little Finger heavier upon thoſe that poſſeſſe them, then the Loins of thoſe that were before you? And do you call this Improvement? Are not you become Brethren of the Drunkards and VVhoremongers? Cannot they call their Drunkenneſſe Good-fellowſhip? Cannot they call their Luſt Love? Cannot the proud call their Pride Handſomneſs? and lying Complements, Civility? Is their practice the better becauſe of theſe words? Therefore be you of their brethren, for we deny you to be of the Sons of God, under whoſe mercy and tenderneſs the creature is delivered out of its bondage; Rom. 8.19, 21. you are quite contrary unto them which the Creation groans after; therefore expect your deſtruction, for they muſt take place, and the oppreſſor muſt be rooted out of the Earth; and then when God ſhal come to viſit for oppreſſion, wo to you who have compaſſed your ſelves about with thick Clay, your Gold and Silver, and rich Apparel, and exceſs, having the groanings and bitterneſs of ſpirit, Jam. 5.1, 2, 3. in which it was got for you, ſtamped upon it, all will be as fire and flame to your fleſh to conſume you, and the remembrance thereof will then be dreadful unto you, and you ſhall then ſee, that they who have tilled the ground, and by induſtry and labor helped forward the fruitfulneſs of it, were the improvers, and you who wrung from them what they had ſweat and laboured for, were the Rackers and Oppreſſors, and the Grinders of the Faces of the poor.

You that have any tenderneſſe left in you, will you enter into the pathes of thoſe whom God hath threatned to eaſe the earth of in his due time, ſaying, Pſal. 72.4. That the Oppreſſor ſhall be broken in pieces, and rooted out of the Earth? VVill you partake in the ſins of thoſe whom God hath caſt out before you for their ungodlineſſe? Know you not that the hand of the Lord can reach you as well as others? Now when you ſhould do as Nehemiah did, in eaſing your brethren, Neh. 5 are you turned into the Footſteps of the Tyrants of the Earth, and of unbelievers, who are without Faith in the Providence of God for them, and therefore by right or wrong purſue and covet after abundance of the things of this World, as if all happineſſe were bound up in them; you that have any Fear of God in you, turn from ſuch practiſes, and let it appear to all men that you hate the bread of Oppreſſion, and that you are lovers of mercy, for that's one of the weighty things which the Lord requires of you, Mic. 6.8. VVhat doth the Lord require of thee O man, but to do juſtly, to love [mercy] and to walke humbly with thy God? And without theſe weighty matters of Judgment, or Truth, and Equity, and Mercy and Faith, let your profeſſion have as glorious outſide as it will, and though you can ſpeake as Angels, yet you are no better then the Phariſees were, whited Walls, painted Sepulchres, beautiful without to the purblind Eye; but within full of ſtinck, filth, putrifaction, rottenneſſe, and an ill ſavour in the Noſtrils of the Lord, and of all his faithful ones, and an occaſion of blaſphemy to the World.

Againſt Oppreſſion the ſecond time.

THere is no one ſin which the Lord cryed more againſt among the Iſraelites of old by his prophets, Iſa. 1.16, 17, 23. ch. 3.14, 15. ch. 5.7. ch. 58.6. Ames 3.9, 10. ch. 4.1, 2. Mic. 2.1, 2. Zeph. 3.1, 2. Zach. 6.9, 10. then their Oppreſſion, and grinding the Faces of the poor; and this ſin hath grown high in theſe our days, every man emulating another, and ſeeking to advance his Eſtate as he ſees others do, and ſo ſqueezing thoſe under them, to ſuck all out that they can get, until their groanings grow great, and their cry go up: And this their Oppreſſion they cover with a handſom Name, and call it Improvement of their Eſtates; yet under this Improvement their little Finger is become heavier then their predeceſſors Loynes: Be aſhamed ye that profeſſe the Name of God, that ye ſhould enter into the poſſeſſions of lewd and ungodly perſons, and yet become greater Oppreſſors then they, and think to hide all with the ſmooth Name of Improving; but know ye, that improving your Eſtates is another thing; it is to imploy your Eſtates (rightly got) to the true ends for which they are committed to you; To be faithful in the unrighteous Mammon, as Stewards of it, for the good and uſe of the great Family, (as well as of your own particular) as there is need: To ſupport the diſtreſſed; To eaſe the heavy burdens; To be helpful where there is need for it; and ſo to ſuccor by your Riches ſuch as are oppreſſed; to be rich in ſuch works; this is the improvment of your Eſtates: Therefore ſaith the Lord by his Servant Paul to Timothy, 1 Epiſt. chap. 6. ver. 17, 18: Charge them that are rich in this world, That they be rich in good works, ready to diſtribute, willing to communicate: And this is your improving of your Talent of Earthly Riches, and thus all things are made clean unto you, Luke 11:41: Give Almes of what ye poſſeſſe, and ſo all things are cleane to you:

Therefore ye that are rich in this VVorld, do not ſtudy how to raiſe and encreaſe your Eſtates by the racking and oppreſſing of the poor, for this brings a curſe into your Houſe, and the cry of the oppreſſed goes up againſt you, and God hears it; but ſtudy how to improve your Eſtates as the Apoſtle of the Lord hath given you direction in the forenamed place, 1 Tim. 6. where he gives charge, That ye be not high-minded; That ye truſt not in uncertain Riches, (or in ſuch things as are not manifeſt to be Riches, it's uncertain whether they be Riches, or no, 〈 in non-Latin alphabet 〉 , in unmanifeſt Riches) but in the living God who giveth us richly all things to enjoy.—To do good, to be rich in good works, with a ready wil, or good wil to impart, ready to communicate: Thus for ye to love mercy and good fruits, this is your improving, v. 19: This is the way for you (ſo far as concerns your outward Talent of Riches) to treaſure up a good Foundation for the future; and that you will then find to be improvement, and Oppreſsion to be a diſ-improvement:

The Magistrates, or Judges Work, from whence their Honour ariſes, is this.

TO judge righteouſly between party and party; and that he may ſo do, to examine and find out the matter, to pierce thorow, and lay open the falſe covers and deceits of the evil doers, and ſo to be a terror to them, and make them afraid to bring an evil matter before them.

Here's the foundation of their Honor; thus Solomon finding out the deceit of that woman that would have had the child divided, his Honor ſprang up in the hearts of all the people: Thus Daniel alſo finding out the deceit of the two falſe VVitneſſes, though Elders, and ſo delivering the innocent, he was made honourable in the hearts of the people.

But for a man to leave his buſineſſe, (which is, to judge righteouſly between party and party) to turn aſide from that, and to ſeeke his own Honour from a forced Complement of a Hat, or a Knee, where he by his juſt & upright judgement, hath laid no foundation for honor in the heart & eſteem of another, this is an earthly, low, diſhonourable ſpirit, ſeeking honour in a hypocritical Complement, this is Haman-like, Eſth. 3.5. this is that which God will not honor, but abaſe; For he that exalts himſelf, ſhall be abaſed, Luk. 14.11.

Magiſerates VVork and Honour in the ſame way, opened the ſecond time.

THE work of a Judge or Ruler is to hear and decide differences between party and party; And that he may juſtly determine, he is to ſearch out the matter.

Now as he applies himſelf hereunto, he layes the ground of his own Honour; for it is his honor to ſearch out the matter, Prov. 25.2.

Thus Solomon was greatly honor'd in the hearts of the people for finding out the deceit of that Woman that would have had the child divided, 1 King. 3.28. Thus Daniel was alſo honored in the hearts of the people for finding out the deceit of the two Elders, the falſe Witneſſes that ſought Suſana's life, Hiſt. of Suſan. ver. laſt.

Here's the Honor of Magiſtrates in their Work, and then it ariſes truly, and is given chearfully from the people.

But he that turns aſide his Work of judging righteouſly, and ſearching out the matter between party and party, and firſt ſeeks his own honor, that's an unworthy ſpirit, there Haman lives, that perſon is not worthy of honor; & though he may compel and force men to bow and cap him, and impriſon thoſe Mordecai's that will not do ſo; yet hereby he cannot beget himſelf any honor in the hearts of any. But turning aſide from his Work that ſhould make him honorable, and ſeeking his own honor, hereby he loſeth it, and becomes vile, and unworthy, and ignoble in the hearts of the people that have underſtanding. And while he ſtrives with the Mordecai's that cannot bow to ſuch a perſon, he layes the Foundation of his own ruine; yea, he ſhews himſelf a vile perſon, out from the Doctrine and Faith of Chriſt, Ioh. 5.44. one not to be honoured by them that fear the Lord, Pſal. 15.4. but ſuch a one as God will debaſe; For ſo hath the Lord ſaid by the Mouth of his Servants, That he that exalteth himſelf ſhall be abaſed.

The way to honor is humility, but pride that's the way to a fall.

Therefore ye that be Rulers and Magiſtrates, mind you your Work, ſeek not your own Honour, ſeek to judge righteouſly between party and party, ſearch out the deceits, judge juſtly, and God will raiſe up honour for you in the hearts of people; For they give honor to you who have it begot in them for you, by honourable actions of Truth and Juſtice. It's Truth muſt make you honourable, and the true Wiſdom that's from above, that's without partiality. cleave to that, it will make you honourable; but if you depart from that and walk in diſhonorable ways, in a ſelfiſh haſty, froward, ſelf-will'd ſpirit, ſwayed by ſelf-ends, reſpect of perſons, paſſion, hatred againſt perſons, prejudice, blind-zeal, and ſuch like; Though you may force all ſlaviſh ſpirits to bow before you, yet in their hearts you are diſhonourable, you are onely feared by them; and as ſoon as they ſee themſelves out of your reach, you are the objects of their hatred and deteſtation, & ſcorn and ignominy; & ſo you leave a ſtink and ill ſavor behind you, and your Name becomes as rottenneſſe and filth. And here your forced honor ends, and your ill ſavor abides.

But they whoſe honor is laid in humility and honorable actions, they have honor after they are gone, they leave a good ſavour behinde them, and poſterity honours them.

Theſe are not doubled in vain; let them whom they concern obſerve them.
A Meditation for Magiſtrates upon Dan. 12.4. worthy their conſideratition, leſt they kick againſt the pricks. Dan. 12.4. Many ſhall run to and fro, and Knowledge ſhall be encreaſed.

THis the Prophet Daniel was ſhown in the ſpirit that ſuch a thing ſhould come to paſſe in the laſt times.

And now that it is come to paſſe, the contrary ſpirit that is alwaies croſſe and oppoſite to Gods Work; which ſpirit rules in children of diſobedience, this ſayes, No, I will not ſuffer it; if I find them running to and fro, I'le catch them up; I'le reſtrain them, I'le whip them, I'le impriſon them; I'le ſcatter them; I'le ſend them away for Vagabonds, for Vagrants.

Thus the Spirit that works againſt God, ſets its ſelf to work againſt his Inſtruments, whom he will ſend to and fro to encreaſe knowledge.

God hath ſaid, Many ſhall run to and fro.

But this falſe ſpirit ſaith, No, 'le reſtrain them.

For Satan knows that this will weaken and undermine his Kingdom; it falls like Lightning where the true Knowledge of the Lord comes; therefore he beſtirs himſelf to ſuppreſſe thoſe by whom Knowledge is encreaſed, and the myſt of Antichriſtianiſm ſcattered, which hath cauſed a long and a dark Night, and he ſends them away as Vagabonds.

But they are no vagabonds who have a habitation in God, who are lodged in his boſom, and received into his preſence, though they have no certain dwelling-place in the earth, nor where to lie their heads: To account and call ſuch vagabonds, this reflects upon the Prince of the Hoſt, Chriſt Jeſus, who had not where to lye his Head. This I ſay blaſphemes the Prince of the Hoſt; yea, if thou knows what blaſphemy is, this is blaſphemy againſt God and his Tabernacle, it blaſphemes and ſpeaks evil of the Captain, Chriſt Jeſus the Son of God, who was in that condition, Ma t. 8.20. and ſaid, The ſervant is not greater then his Lord, Joh. 15.20. It blaſphemes his Tabernacle, the Saints in many generation, who wandered in Sheeps Skins and Goats-Skins, Heb. 11.13, 13, 15.16, 37, 38, in Deſarts, in Mountains, living in Dens, in Caves, and had no certain dwelling-place, toſſed and driven to and fro by the ſame ſpirit as now, in former generations, as men not worthy to live in the World, and yet the World was not worthy of them, Heb. 11.38.

Thus this envious Spirit blaſphemes the Son of God, and his ſervants who follow him, who are led by the ſame ſpirit that was in him, out of the VVorlds poſſeſſions, as he was, Joh. 15.19, 20, 21.

The Vagabond indeed is he that is turned out from the 〈◊〉 preſence of the Lord, ſuch as Cain, who ſlew his Brother; and wherefore ſlew he him? becauſe his own works were evil, and his Brothers good. He being therefore turned out from the preſence of the Lord for murthering his Brother, became the Vagabond and Fugitive, Gen. 4.12. And though he built a City to dwell in, yet a Vagabond; Gen 4.16, 17. It's not an earthly habitation, a Town, or City, that makes one no Vagabond. Cain brought Sacriſices, yet a Vagabond; Cain built a City; yet a Vagabond, and he confeſt himſelf ſo to be, v. 14: And therefore he ſhall riſe up in judgement againſt the men of this generation, who being in his envious nature, and driven out from the preſence of God, which they cannot enjoy in that nature, yet turn the Name of Vagabond from off themſelves, and caſt it upon thoſe who in obedience to the Son of God are found from their outward Poſſeſſions, or without Earthly Poſſeſsions, and ſhew their Envy and Enmity by their cruelty towards ſuch, and ſo ſhew of what Stock they are, namely of Cains; and ſo in his nature being found, they are grafted into the Vagabond.

Of hanging for Theft, ſo filling the Land with Blood.

OH England! how is it that after ſo many Parliaments this moſt unjuſt Law is ſtill put in execution in the midſt of thee, to take away the life of man for Goods? Doſt thou value the life of a man no more then ſo; as to cut it off for the value of a Garment, yea even of a pair of Shoos or Stockins, or a Shirt, or any other thing above ſuch a piece of money? Oh how will this ſtink in the Noſtrils of the Ages following, when Equity and Righteouſneſſe ſhall take place, when Judgement ſhall be laid to the Line, and Righteouſneſſe to the Plummet, when men ſhall be ſo able to diſcern of things, as to make the puniſhment and the crime proportionable!

Now becauſe there is a great guilt lyes upon the Nation in this particular, both Law-Makers, and Law-Upholders, and Law-Executors, being all highly concerned herein, beſides the grief of heart that it is to all juſt ſpirited men, who delight in Equity, I ſhall therefore hold forth to the Nation what appears to me in this particular, that they may be ſenſible of this great evil, and amend it.

In this moſt unjuſt and cruel Law, there are theſe Evils.

1. To the party wronged, from whom the thing is ſtoln two great Evils; Firſt, A binding him by the Law to proſecute the Thief to death, if it be a thing that will hang him by your Law; ſo that a merciful man is put upon this ſtrait, either he muſtſtand in danger of making himſelf confederate with the Thief, & ſo be made a Felon for mercifulneſſe, & for pardoning the wrong done him, (which action ſavors moſt of God) and for this be in danger of that cruel wicked Law himſelf, or elſe he muſt againſt his conſcience ſlay and murther that Mercifulneſſe and Equity that God hath begot in his own heart. And thus this abominable unjuſt Law, as it ſprang up from men of cruelty, ſo it forces men to cruelty; cruelty to one another, and cruelty to the Seed of God in their own hearts; ſo by its tendency its eaſily diſcerned from whence it firſt came, except by thoſe whoſe eye is blinded with covetouſneſſe and things of this World, and ſo with cruelty would uphold them. Secondly, There's another evil in it to the party wronged; He is robbed of that reſtitution that the Wiſdom of God thought good to allow in caſes of Theft; inſtead of having four-fold, he gets not fully his own; and if the Wiſdom of man ſhould think that four-fold too much, and would allow him but half ſo much, yet he gets not that, he only gets the mans life, which adds nothing to the maintaining of him or his Family; ſo that this man, though he be compelled to proſecute the other to death, yet when he hath done that, he himſelf is not righted for the wrong done. If the Thief be poor, inſtead of having him ſold, or put to work, to work it out, if he have not wherewith to pay, his life is cut off, and the wronged man goes away with nothing at all. So that here's the very end of right Law and Magiſtracy cut off, for the end of the Law and Magiſtracy is not only to puniſh, but to relieve the wronged: and ſo cut off the end of any Law or Action, and what is it good for? For i every thing is ſo far of worth and value, as it obtains its end for which it is, and if it miſſe that, its a vain thing! So that this Law is in a great meaſure vain to the relieving of men wronged by Theft; and yet this is the main end of this Law.

What a ſad thing is it that your Law ſhould only mind the killing of the Thief, and take no care for the perſon ſuſtaining the loſſe.

If the Thief be taken, and the thing taken with him, I cannot tell what the Law doth in that caſe. But if the Thief be taken, and the thing ſtolne be embezled and ſpent, put caſe it be a yo e or two of Oxen, or a Horſe or two, upon which the other mans livelihood or maintenance depended; and if the Thief be able to make reſtitution out of his Eſtate, yet the Law takes no care for this poor man to have him reſtored out of the Thiefs eſtate. And if the Thief be poor, and cannot make reſtitution out of his eſtate, then the Thiefs life and ſtrength is of right the other mans till he be reſtituted, which the Law ſhould imploy for the other man till he be ſatisfied: But of this the Law hath taken no care, therefore there hath wanted both the principle of Juſtice & Mercy in the hearts of thoſe from whence the Law ſprang; both which appeared in the Lord when he gave forth that Law againſt Theft; and therefore this Law was not ſo cruel as to take away the life of the thief for Goods, but gave Goods for Goods, with great advantage, (which was the Thiefs puniſhment if he was rich) or gave the other man the Thiefs Life, and Strength, and Labour to make him reſtitution; and this was his puniſhment if he was poor; and thus his Law was mixt with mercy and equity. But this Law ſavours of nothing but Fury and great Wrath againſt the Thief, exceeding all bounds of equity, and is void of Mercy to the poor man ſuſtaining the loſſe; ſo that its plain, That this Law was not made by men that took care for the ſuccouring and relieving of thoſe that ſuſtained loſſe by Theft; but it bears the image of great Wrath, void of compaſſion either to the wronged or Thief.

And of this Law now are you all Miniſters, who ſerve in the upholding and executing of it from the higheſt of you to the loweſt; I ſhall put this queſtion to your conſciences to conſider of: Whether do you think in your very conſciences that this law proceeded from the Spirit of the Lord, it wanting the Image of the Lord, which is Equity and Mercy in this caſe, or from the ſpirit of Satan, which is wrath, cruelty, unmercifulneſs, injuſtice? And if it proceeded from the latter, then whoſe ſpirit do you pleaſe and ſerve in the upholding and continuing of this Law? ſure he is pleaſed with the continuance of it whoſe image it bear? Conſider I ſay whoſe ſervants you are in ſuch things. If inferior Magiſtrates and Officers think to lay all the ſtreſſe upon Superior, yet let them know and conſider whom they ſerve, though it be but at ſecond hand. One ſerves the cruel, unequal, unjuſt, unmerciful ſpirit of the Devil in making his Image in a Law; another in upholding; another in executing; another in aſſiſting, &c. Now which of theſe is free from ſerving this Spirit? Let every man quit himſelf as he can. I lay this before you that you may ll be ſenfible of your Work, and not reſt till you get this ſervitude to that Spirit which is ſerved by this Law, from off your ſhoulders.

2. But as I have ſet before you the wrong done to the man that ſuſtains the loſſe by theft, ſo I ſhall a little alſo ſet before you the evil done to the Thief in taking away his life for Goods: Hereby you cut him off from amendment, which the Apoſtle Paul calls unto, Eph. 4.28. Let him that ſtole, ſteal no more, but rather let him work with his hands the thing that is good, that he may have to give to him that needeth. He doth not ſay, Let him be cut off, Let him be put to death; his words carry another image in them then the Law of this Land doth; Let him work, ſaith he; How can he do that, if put to death? Here he calls them to an amendment of their life, That whereas they have taken from others, they may henceforth labour to be able to give to others.

Now this Rule of the Scripture, which you ſay is your Rule, but do lye, is quite cut off here, and can take no place becauſe off your Law, that cuts men off from a poſsibility of obſerving it; for he that's put to death for ſtealing, cannot henceforth labour with his hands to give to him that needeth.

Again, in this thing conſider the diſproportion between the crime and the puniſhment; The Thief takes away goods from another, and his life is taken away from him; is this equality or proportion? life for Goods? If any man be ſo blind as to ſay ſo, let him make the cauſe his own, or his neareſt Friends. Suppoſe thy Son whom thou loves have ſtolne part of the Goods of another mans, as Oxen, or Horſe, or other Goods, Wouldſt thou think it equal that his life ſhould go for it, or that thy life ſhould go for ſuch a thing if thou hadſt done it; Surely thou wouldſt ſay, Skin for Skin, and all that a man hath will he give for his life; for verily, there is no proportion between goods and life; for if a man be ſtript of all the goods, they may be reſtored again, as Jobs was; but of the life is no reſtoring. But if any will ſtrive in this caſe, and have the World and things thereof ſo great in their heart and eye, as to value them with the life of any man, let ſuch mind what truth it ſelf hath ſpoken and judged of the proportion between life and goods: Is not the life (ſaith Chriſt) more then meat, and the body then Raiment? Food and Raiment (which is all that the things of this VVorld afford) are given to ſerve the body, and the life of man, but are far inferior to the man; yea the life of other creatures is made to ſerve man in his being, and he is made Lord of them for his uſe and ſervice, and they are put in ſubjection under him, to ſerve him, (though moſt abuſe both themſelves and the creatures in this priviledge) yet I ſay, they are as things far inferior to man, (in his being) given unto man to ſerve him; and for any ſo far to value them, as to equallize them to another mans life, is to contradict the judgement of Chriſt Jeſus, who ſaid, Is not the life more then food, and the body then raiment, which is all that this world affords.

So that here is a great evil in this Law as to the Thief, yea the greateſt evil, an implacableneſſe which nothing can ſatisfie but his life, though ſometimes but for a trifle; for no higher can man go in puniſhing then to take away the life; to go thus high for a thing ſo low, is no proportionable Juſtice, there is no equity in it.

I would have Magiſtrates well to conſider, whether to go ſo high beyond the proportion of the crime, do not lay the guilt of blood upon themſelves; for conſider ſeriouſly how high the crime reaches, and then proportions the puniſhment to that, as namely, Goods for Goods, (as the Lord did proportion it) and then here is equity, which lyes in proportion between the crime and the puniſhment. But then the redundency or overplus of the puniſhment, as life for goods, where muſt that lie? Here's life taken away; here's a puniſhment far tranſcending the offence; at whoſe door muſt the overplus lie? Muſt not all be concerned that have to do in the taking of that life away.

Conſider it well ye Judges, and all other Officers, and ye Parliaments which approve, or Amend what other Parliaments have done. For all that other Parliaments have done, have a new ſtrength in you, by permitting their Laws to ſtand, or elſe are regulated by you, and amended: So that every Parliament receives the guilt of evil Laws freſh upon themſelves till they be amended, becauſe this is their proper Work, To make the Laws wholſome, which if they fail in, the guilt of the evil Laws renews it ſelf in them; for none elſe can amend them, thoughthey may quit themſelves from having a hand in the execution of them.

Conſider (I ſay) all ye that, are concerned, how much blood is ſpilt yearly in this Nation upon this account, for which there is no warrantable ground or true cauſe to bear it out, but is done by force. Conſider where all this blood will lie, and where it will be charged; for though the Lord give power to Magiſtrates, and appoint them for that end to puniſh offendors, yet he requires that their Seats be Seats of Judgement and Equity; and they are not to go beyond the proportion of the crime, for that's not to judge for the Lord, who is a righteous and equal Judge; but to ferve their own wills, or wrath, and cruelty, which ought not to take place in the Seat of judgement, or puniſhing Offendors. When the Lord had appointed forty ſtripes to an Offendor as a ſufficient puniſhment, they were not to exceed to fifty, or a hundred or a thouſand; for if they exceeded that number of forty, they then did not ſerve the Lord in miniſtring Juſtice, but their own wills; what was more then forty, was done in their own wills, and was cruelty to their Brother, and for that ſhall they ſtand guilty of cruelty before the Lord, much more if they ſhould take away his life, ſhould not they then ſtand as murtherers before the Lord, though the man was a Malefactor, or a Thief? for they took away his life without the Lords Warrant to bear them out; and ſo taking away his life in their own wills and unjuſt Laws, they would make themſelves guilty of his blood. See if this be not the caſe now.

And conſider, that the Lord hath care of Thieves as well as of other men: The Thief is as dear to him as the covetous man, who is an Idolater. And the long-ſuffering of the Lord, which waits upon men to lead them to repentance, is to be held forth to the Thief as well as to the Covetous, and Drunkards, and Over-reachers, who go beyond, and defrand their Brother.

If any Sons of the Earth, whoſe hearts are ſo united to this Worlds Goods, that their life is bound up in them, ſhall plead and ſay, That there were no living for men if Thieves ſhould be ſuffered to live; and that they may as well take away a mans life from him as his goods, and therefore thir life ought to go for it.

I anſwer; Firſt, That man that ſaith, They may as well take away a mans life as his goods, he was never yet really and ſenſibly in that danger of parting with life, or elſe with goods; for if he had, he would have underſtood that Goods might have been regained, but life never; or if not ſo much Goods to ſpend upon his luſts, yet ſo much as might ſerve him to live.

And to him that ſaith, There would be no living for men if Thieves ſhould be ſuffered to live; I anſwer, That's not ſo; for there was living in the Common wealth of Iſrael, where they were ſuffered to live: Yea it is very probable there would be better and more quiet living; for the nearer that the Nation did come to the Rule of Equity and Righteouſneſſe in the execution of Laws upon offendors, it's likely their Laws would have the better effects, being more bleſſed to bring forth their proper ends by the Lord; whereas being cruel and wicked, and not bearing his image and nature in them, they are under the curſe, and not bleſſed of the Lord to bring forth the expected iſſue of a quiet and peaceable living. Again, let men of reaſon conſider whether it would not more reſtrain Thieves if they ſhould be put to work, & kept in Bridewells & Work-Houſes, then to be dealt with as they are; for there they would be inured to work, and ſome might come to delight in it, and give themſelves to it when they came to be free; and others however whether they would give themſelves to it or no, yet after tryal might be kept to it, and ſo reſtrained from thieving, whereas now they are either put to death, or elſe let looſe again to their Trade of ſtealing, and ſo are ſet at liberty to incite and nouriſh up others in their wicked principles, ſo that out of their Nurſery ariſes ſtil an increaſe of Thieves, whereas if they were drained out of the Countrey (as they were taken) into Work-Houſes, their Nourſeries would be ſcattered, and their wicked principle whereby they animate one another, would be taken away, which is this; They uſe to ſay, A ſhort life, and a ſweet; Whereas if their life ſhould be prolonged, and they kept at labour, then there would be another thing for them to look upon, not a ſhort life and a ſweet, but for a little ſweet, a long ſervitude and ſlavery; hard Work and Labour for ſhort pleaſure, which would more awe many that are deſperate of their lives, then half an hours hanging, as they account it.

3. As this Law hath great evil in it both to the perſon ſuſtaining the loſſe by theft, & alſo to the Thief; ſo likewiſe to the Wife & Children of the thief, who it may be have no hand in his Theft, but may be againſt ſuch wicked practices. If the Felon have any Eſtate (which is the Livelyhood of his Wife and Children) this is forfeited from them for his fault, and ſo they expoſed to penury, and provoked to ſteal alſo to ſuſtain their neceſſities, which is a great evil, full of unreaſonableneſſe, and unſatisfactory Wrath for the offence done, void of mercy and natural compaſſion. Is it not enough that the Wife hath loſt her Husband and the Children their Father, but to increaſe their miſery, their Livelyhood muſt go alſo with his life? See how highly they were incenſed for the loſſe of things of this VVorld who made this Law, that the life of the Thief, which far exceeded the crime, yet did not quench their anger, and wrath, and revenge upon them that ſhould meddle with their goods; for ſo far as the puniſhment exceeds the crime, ſo far is to be put upon mans account, and is the revengefulneſs of his own implacable heart, and not Gods Judgement upon the tranſgreſſor; and yet men little mind or conſider how they make themſelves Miniſters and Servants of this ſpirit of implacable revenge contained in this Law, while they are the ſupporters of it.

Theſe things I lay before you, quit your ſelves as you can: Blood is ſpilt in the Nation, yea much blood, and that yearly, and without a ſufficient ground to bear it forth. Now do you lay the guilt of that blood where you can; For the guilt muſt lie ſomewhere, and mans blood is not of ſo light an account as to be ſpent in vain, and that ſo plentifully.

Conſider ye that are Magiſtrates, that this is done in this Nation, and therefore upon this Nation muſt the blood-guiltineſſe fall, and the hands of ſome muſt hereby be full of blood. Therefore clenſe your hands ye ſinners, ye evil-doers, who being found out from the counſel of the Lord, walk in the counſel of the wicked, in the counſel and cruel Laws of the unjuſt and unmerciful, and ſo fill your hands daylie and yearly with blood. Repent and turn from theſe evils, and walk in the counſel of the Lord, and in the Judgements of the Lord, and make them your delight, ſo will you be found walking in pathes of equity and mercy; for the Lord is a God of Judgement, and Judgement is a juſt thing, diſcerning and proportioning puniſhments to offences.

To the high and lofty in the earth, in whom there is a ſpirit that ſeekes to be exalted, or exalts it ſelf by blood or diſcent.

YOU who are exalted in your imaginations, and lifted up above your Fellows, and above the faithful Witneſſe of God in your own hearts, how do you ever think to come into the Kingdom of God? for except a man become as a little child, he cannot ſee the Kingdom of God. Therefore conſider with your ſelves, whether you ever had, or yet have any thoughts of entring into the Kingdom; if you had, or have, then what's the way you propound to your ſelves? See if it will not fail you; for he that is the Way, ſaith, Learn of me, for I am meek and lowly in heart; not only in appearance, but in heart alſo. And ſaith he, Except a man be converted, and become as a little child, he cannot ſee the Kingdome of God, Matth. 18.3, 4.

See therefore where you ſtand, you that are high and lofty, and wanton upon earth, exalted in your greatneſſe, glorying in your ſelves that you are higher th •• others, or deſiring to be higher; you ſtand in that which is ſhut out of the Kingdom of God and of Chriſt; what then will all your glorying come to, when your earthly glory hath an end? when you ſhall ſee ſuch as you look't upon as Worms, received into glory, and you your ſelves ſhut out. Think upon the example of Dives, that parable is ſpoken to you that are rich in your own thoughts.

And conſider in time, that the hand of the Lord will be upon every one that is lifted up, to abaſe him; read carefully (and with fear) what is written againſt you by the Prophet Iſaiah, chap. 2. v. 10. to the end, and let your exaltedneſs make you afraid, for the words of the Lord ſhall be fulfilled upon you: Hath he ſaid, That the lofty looks of man ſhall be humbled, and the haughtineſs of men ſhall be bowed down, and the Lord alone ſhall be exalted; And, that the day of the Lord of Hoſts ſhall be upon every one that's proud and lofty, and upon every one that's lifted up, and he ſhall be brought low. Hath he ſaid it, and ſhall it not come to paſſe? yea ſurely, there can be no eſcaping it.

But ſome of you will ſay, Are we not of a better diſcent, and of more Noble Blood then others? and are we not to demean our ſelves, and to have thoughts of our ſelves anſwerable t our diſcent and blood.

I anſwer, Such thoughts as theſe have begot you into what you are, and puft you up in your minds, yea, ſome of you are ſo habituated and naturalized into this loftineſs of mind, that though you become outwardly poorer in the world then other men, yet your minds are hereupon exalted in you, above them; and yet that is uſually the riſe of blood, namely, Riches of this world. But conſider you that ſtand upon diſcent and blood, Do you know upon what Foundation the greatneſſe of your Family was laid? Are you ſure it was not upon Tyranny, Cruelty, Oppreſſion, Covetouſneſſe, Fraud and Injury, and ſo have its Foundation in that beſtial ſpirit, which becauſe its ſtronger, puſhes aſide all that are weaker? If it had this Original as uſually it hath, then ſee to the Foundation of your glorying.

Again conſider, That the Lord hath laid aſide the glorying of thoſe that had a more excellent diſcent then you have, they that could boaſt of Abraham for their Father, and of Iſaac, and Jacob, and David, and ſuch Worthies, approved of God in their generations, yet what good will it do them to ſay, We have Abraham for our Father? Though Dives can call Abraham Father, yet this wil do him no good, it will not afford him a drop of cold Water.

Conſider again you that glory in Blood and Diſcent, Look upon a Tree, Were it not a vain thing for one Twig of the ſame Tree to boaſt it ſelf againſt another becauſe it is not of the ſame Branch; it may be they are not both of one branch, but both meet in one bough. So look but a little ſurther, and you will ſee the Beggars and your ſelves both of one blood, of one diſcent; For of one blood hath God made all Nations, Act. 17.26. And it's but a little while with ſome ſince we were all in one Ark.

Again, conſider, That if a little while ago your Family was exalted, and ſo your ſpirits raiſed; yet before the glory of the Lord can be revealed in you, this height of your ſpirits muſt be thrown out again; Therefore John came as a preparer of the way of the Lord, ſaying, Every Valley ſhall be exalted, and every Mountain and Hill muſt be brought down; and the crooked made strait, and the rough places plaine; and then the glory of the Lord ſhall be revealed, Iſa. 40.3, 4, 5.

What do you think are thoſe Mountains and Hills that are to be caſt down, and thoſe Valleys that are to be born up, that there may be an even way, & crooked made ſtrait, and rough made plain? John came to prepare ſuch a way for the Lord, and ſo to make his pathes ſtrait; and yet the great Mountains of Earth which you ſee with your bodily eyes remained. Therefore look at your ſelves, who are exalted in your minds high above your Brethren, and look at thoſe you deſpiſe as low, and whoſe ſpirits you have dejected in the earth by your loftineſs, who have not the ſpirits of men before you, the diſtance is made ſo great by your exaltedneſſe, and then you'l ſee ſomething of the Mountains and Valleys that muſt be made even by the power of Truth before the glory of the Lord be revealed; for the Lord will have no ſuch diſtance among them that enter into his kingdom, Matth. 20.25, 26, 27, 28. Hmong the Princes of the Gentiles this exaltedneſs is found, and the Lord concludes it there, ſhuts them and it up together there, and gives it no admiſſion into his Kingdom, It ſhall not be ſo among you, ſaith he to his Followers, ver. 26.

And look at your high imaginations and greatneſſe of mind, and loftineſs of ſpirit, as things to be thrown out again, and brought down in you, that thoſe weak, low, faint thoughts of God, and of holineſſe, which dare ſcarce appear or ſhew themſelves in you, may be born up, and deſires after the Lord, and after righteouſneſs, may grow up in you, and the Witneſs of God againſt ſin may ariſe in you, and not be continually ſtifled and quenched by the high imaginations and exaltedneſs of mind, and love of honor from men which riſe up over them, to keep them down; for theſe cannot riſe up in you into victory, ſo long as you ſeek honor of men; ſo long you cannot become as little children; yea, ſaith Chriſt Jeſus, How can ye believe who receive honor one of another, and ſeeke not the honor that cometh of God onely? Joh. 5.44.

Humbleneſs of mind, lowlineſs in heart, eſteeming others better then our ſelves, love which is not puffed up, which exalts not it ſelf, which teaches to be meek and lowly in heart; theſe are badges of Chriſts Kingdom, and are of the Ornaments thereof. But pride, lofty looks, lofty language, and high conceits of things that profits not, theſe are badges of Satans Kingdom and Dominion in the heart; and therefore where the Kingdom of God comes in power and truth, it throws down imaginations, and every thing that exalts it ſelf againſt the Knowledge of our Lord Jeſus Chriſt.

Therefore let go your vain imaginations, you that are lifted up in your minds. and humble your ſelves before the Lord, that he may lift you up, and bring you to true honor, which will not fade away, that you may be grafted into the royal Race of Kings and Prieſts, in Chriſt Jeſus; then will your honor be beautiful and glorious, though outwardly in the world you ſeem to be covered with blackneſs for a time; they that would reign with him, muſt firſt ſuffer with him. I know there be ſome among you whoſe ſpirits are lower then the ſpirits of many of inferior race (according to the worlds account) and this ſhall turn to their honor; For he that humbles himſelf before the Lord, ſhall be exalted, as well as he that exalts himſelf ſhall be abaſed, Luk. 14.11.

Two Extreams concerning Ministers Maintenance.

ONE is of ſuch as ſtanding in the diviſion of pariſhes, as Churches, would have all of the pariſh compelled to pay (whether tythes or money) to the Miniſter of that pariſh:

Not conſidering the want of a ground for ſuch a practice, having neither Precept nor Example in the New-Teſtament either from Chriſt, or any of his Miniſters, for ſuch a practice. Nor conſidering the unreaſonableneſs of it, that they who are not of the Pariſh (as to their Miniſtration) but of another Society, and do maintain one Miniſter already, ſhould be compelled to maintain another, and ſo maintain two. Neither conſidering the unjuſtneſs of the thing, That they ſhould be compelled to pay to that Miniſtry which they own not as a Miniſtry to them, nor receive of their labours, and yet muſt pay them wages; is it not ſufficient that they have the wages of thoſe they give their labors to, who own them? Which of the Apoſtles or Miniſters of Chriſt ever ſought for Wages of ſuch as owned not their Miniſtry? Laſtly; Not conſidering, That ſuch compulſion ſtands not with the profeſſion of the Goſpel of Peace, which layes down, and teaches to lay down compelling by Law, and that it ſtands not with his Office who ſhould be an example to Believers. Now how can he give an example o Believees of ſuffering; and of not goeing to Law, who goes to Law, and compells? So here by his practice he overthrows that which he ſhould teach.

The other extream is of them who would have no maintenance, or ſupply of the neceſſities of Miniſters at all. Which they undaviſedly would ground upon a paſſage that Paul had to the Elders of the Church of Epheſus: Where he ſaith, I have coveted no mans Silver or Gold or Apparell. Theſe hands have miniſtred to my neceſſities, and to them that were with me. And this he leaves as an example to the Elders of the Church of Epheſus. Act. 20.33.34.35.

To this I ſay, Paul might have ſome particular reaſon or motion from the Lord to induce him ſo to carry to that, and ſome other Church (as he did to Corinth likewiſe, 2 Cor. 11.9.) and ſo might keep the Goſpel of Chriſt from being at all chargeable unto them. But to make a generall rule of this, would contradict not only other Scriptures, but even Pauls own practice; and acknowledgements: Yea and the practice of Chriſt himſelfe who was miniſtred unto.

Paul himſelfe confeſſes that he took wages of ſome to do others Service. 2. Cor. 11.7.8.9. And he acknowledged, & vindicated his own power to eat, and to drink, and to forbear working, as well as the reſt of the Apoſtles, 1. Cor. 9.46. And reaſons alſo ſtrongly for that liberty, Verſ 7.8.9.10.11.12.13 14. Who goeth a Warfare at any time at his own charges? Who planteth a Vineyard and eateth not of the fruit thereof? And who feedeth a Flock, and eateth not of the milk of the Elock? Say I theſe things as a man? Or ſaith not the Law the ſame alſo? For it is written in the Law of Moſes, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the Corn. Doth God take care for Oxen? Or ſaith be it altogether for our ſakes? For our ſakes no doubt this is written, that he that ploweth ſhould plow in hope, & he that threſheth in hope, ſhould be partaker of his hope, if we have ſown unto you Spirituall things, is it a great thing if wee ſhall reap your Carnall things? If others be partakers of this power over you, are not we rather? Nevertheleſſe we have not uſed this power: but ſuffer all things, leſt we ſhould hinder the Goſpel of Chriſt. Do ye not know that they which miniſter about holy things, live of the things of the Temple? And they which waite at the Alter, are partakers with the Alter? Even ſo hath the Lord ordained, that they which preach the Goſpel, ſhould live of the Goſpel. Thus the Apoſtle pleads for that liberty or power: but yet he would not make uſe of it to the Corinthians, nor with the Church of Epheſus. But with ſome others he did, as the forequoted place makes manifeſt, 2. Cor. 11.7.8.9. And likewiſe Phil. 4.14.15.16 17.18. Where he takes notice in way of commendation of the Philippians liberality to him, when none miniſtred to his neceſſities but they only. I ſhall ſet down the words as they ſtand in both places. To the Corinths he ſaith thus. Have I committed an offence in abaſing my ſelfe that you might be exted, becauſe I have preached to you the Goſpel of God freely? I robbed other Churches, taking wages of them to do you ſervice. And when I was preſent with you and wanted, I was chargeable to no man: For that which was lacking to me, the Brethren which came from Macedonia ſupplyed: and in all things I have kept my ſelfe from being burdenſom to you, and ſo will I keep my ſelfe. So that here its plain, that at Corinth, the Brethren from Macedonia ſupplyed his wants. And to the Philippians he ſaith thus, Chap. 4 Ver. 10. to 19. But I rejoyced in the Lord greatly, that now at the laſt your care of me hath flouriſhed again, wherein ye were alſo carefull, but yet lacked opportunity; not that I spake in reſpect of want: for I have learned in whatſoever ſtate I am therewith to be content. I know both how to be abaſed, and I know how to abound: every where and in all things I am inſtructed both to be full and to be hungry, both to abound and to ſuffer need. I can do all things through Chriſt which ſtrengtheneth me. Notwithſtanding ye have well done, that ye did communicate with my affliction. Now ye Phillippians know alſo, that in the beginning of the Goſpel, when I departed from Macedonia, no Church communicated with me, as concerning giving and receiving, but ye only. For even in Theſſalonia, ye ſent once and again unto my neceſſity; Not becauſe I deſire a gift: But I deſire fruit that may abound to your account. But I have all and abound, I am full, having received of Epaphrodi us the things from you, an Odour of a ſweet ſmell, a ſacrifice acceptable, well pleaſing to God. So here its plain alſo that the Philippians did alſo communicate to his neceſſities; and he accepts it with much love, and as a ſacrifice accepted to God, and tells them they had well done in ſo doing. Therefore this particular carriage of Pauls to Epheſus in laboring with their hands to ſupply their own and others neceſſity, was but to them, or ſome others: but he did not alwayes do ſo; nor bind all others to do ſo: ſeeing he himſelfe practiſed the contrary in other places, and pleads for the juſtneſſe of ſuch a practice.

This therefore I find according to the Scriptures contrary to both theſe aforenamed extreams.

1. That they who miniſter Spirituall things, they may be miniſtred unto; & they may receive of their carnall things to whom they miniſter Spirituall: For ſo God hath appointed that they who preach the Goſpel 'ſhould live of the Goſpel, 1. Cor. 9.14. And Chriſt our Lord and Captain and Saviour, the only begotten Son of God our Pattern, he was miniſtred unto, Luke 8.3. Ioanna the Wife of Chuza, Herods Steward, and Suſanna, and many others miniſtred to him of their ſubſtance. And ſaith Chriſt, ſuch things as they ſet before ye eat, for the Laborer is worthy of his hire, Lak. 10.7. go not from houſe to houſe.

Again ſaith the Scriptures, to diſtribute and communicate forget not, for with ſuch ſacrifices, God is well pleaſed. Is he well pleaſed with ſuch ſacrifices only to others? How came his Miniſters to be excluded?

2. Though they may receive, yet they may not compell, or ſtrive, or contend for the things of others: no nor covet after them. They have no warrant for that: If any man do ſo, he is gone out from the Doctrine of Chriſt Jeſus: from his example; from his ſpirit, and run into the way of Balam, & into the number of the falſe Prophets, who prepared war for ſuch as put not into their mouthes, againſt which the true Prophets witneſſed, and cryed out againſt them

3. It is agreeable to the Scripture, That he that is taught, communicate to him that teacheth in all good things, Gal. 6.6. if he need, and be willing to receive.

And where the heart is refreſhed, comforted, enlightned, ſtrengthened by the Word of Truth, and their love conſtrains or moves to communicate, this is a Fruit of love, a Fruit of the Spirit a Sacrifice acceptable and well-pleaſing before the Lord. This is to feed and eat of the Fruit of the flock; this is to live of the Altar, and be partakers with the Altar. This is right Goſpel-Maintenance, Goſpel-Wages, Goſpel-Hire, where Chriſt is the Giver. This hath a ſweet favour.

But where there is ſtrife and debate about it, there the Devil is at work, and the Wiſdom that's from beneath, there is confuſion and evil Work; this gives an ill favour before the Lord, and before all his Servants, and diſcovers their minds to be earthly and ſenſual, who are here, and not having the Spirit; they are of the earth, therefore ſtrive they for the earth, and raiſe contention about it; if their Kingdom were not of this world, they would not ſtrive for the things of this World, but looke up at the Giver of them, and wait on him whom they ſerve, to draw forth the hearts of the people to ſupply their wants; they would learn to be contented when their Maſter gave forth little, and ſo learn to ſuffer with the Goſpel, expecting another Kingdom, not of this world; but in that they ſtrive and contend, and make debate for the earthly Treaſure, they ſhew whence they are, and where their hearts is, and ſuch will daylie more and more be made manifeſt; of the earth they are, and therefore to the earth their hearts return.

So then concerning Miniſters Maintenance I lay down theſe Particulars. I own, 1. THat there is a publike Miniſtry of Chriſt Jeſus, 2 Cor. 6.3, 4. 2. That this Ministry hath power to forbear working, elſe had Peter and the other Apoſtles tranſgreſſed; Read 1 Cor. 9.4. to 15. 3. That this Miniſtry hath liberty to work where they ſee it convenient, and have liberty in ſpirit, elſe had Paul tranſgreſſed, Acts 20.33, 34, 35. 4. That this Miniſtry hath liberty to eat ſuch things as are ſet before them, Luke 10.7. 5. That they have power to receive temporals of thoſe to whom they impart spirituals, 1 Cor. 9.11. But I deny, (and let others prove it) 1. That they have any power from Chriſt to take where it is not freely given; for that's not a fruit of the Goſpel, that's not to live on the Goſpel, and ſo beyond their power. 2. Much leſſe are they to contend or ſtrive for the things of this world, for thats contrary to the Spirit of the Goſpel, which is to bring forth peace into the earth through ſuffering wrong; The ſervant of the Lord muſt not ſtrive, but be gentle unto all men, 2 Tim. 2.24. 3. And leaſt of all are they to go to Law for them; for that's to nouriſh a ſpirit that's quite to the ſpirit of Chriſt, and gives an ill example in the world, quite contrary to the example of Chriſt and his followers, 1 Cor. 6.7.

This was formerly given in writing to one who occaſioned it by Diſcourſe, who ſtood in the latter Extream, and therefore doth it abound rather in the rectifying of that, onely the ſumming up into Particulars in the end, is added.

Of perſecuting men for ſpeaking in the Synagogues (by many called Churches.)

HEar ye deaf, and ſee ye blind, ye that have a hand in this perſecution; hear and conſider before ye be made to hear with judgements.

Where will you find any like your ſelves, that have done ſo? Under whoſe Example can you ſhelter your ſelves? Did ever any of the Saints of God do ſo as you do? To whom will you turn for your pattern?

Will you make that your pattern where Chriſt made a Scourge, and whipped the Buyers and Sellers out of the Temple, then muſt the perſecuted whip out you, for it's you that are the Buyers and the Sellers, who buy your Authority to ſpeak, and then ſell the Word of God for money (as you account it) Chriſt whipt out ſuch, and the Apoſtles whipt out ſuch out of Fellowſhip and part in Miniſtring of the Word, ſaying, Thy money periſh with thee; Thou who haſt thought the gift of God to be ſold for money, thou haſt neither part nor lot in this buſineſs. Now therefore you that ſtand divining for money, are they that are to be whipt out, if any be to be whipt out, for you are the Buyers and Sellers.

If you flye from that Example, I know not where you'l find another, either among Jews or Gentiles; for I never find that either the Jews or Gentiles did perſecute men out of their Synagogues (ſingly) for ſpeaking, as you do.

Chriſt Jeſus our Lord, though accounted a Deceiver by the chief Prieſts and Rulers, and religious devout Phariſees, yet had free liberty to ſpeak in the Synagogues amongſt them, and was never perſecuted upon that account; but when they wonld perſecute, or lay wait to entrap him, it was or his Doctrine, to accuſe him of Blaſphemy, or ſome dangerous Doctrine as they accounted it; But you perſecute for ſpeaking, whether the Doctrine be good or bad. Therefore ſee how far you are fallen below the Synagogues of the Jewes; and how much more unreaſonable you are become then they. They would not perſecute but for Blaſphemy (as they thought) or ſome hainous ſeducing Doctrine; But you perſecute for ſpeaking only, if a man do but open his mouth in your Synagogues to ſpeak.

Have patience to look a little upon the moderation of the Jews in their Synagogues. Lu. 4.15.16. It is ſaid there of Chriſt, that He taught in their Synagogues, being glorified of all: And he came to Nazareth, where He had been brought up with his parents, his Father a Carpenter, and Himſelfe too, as they ſometimes called Him, and there as his cuſtom was, He went into the Synagogue on the Sabbath, and ſtood up for to read and preach to them; and there was delivered to Him the book of the Prophet Jſaias. See here, though he was brought up among them a Carpenter, and as an ordinary man of an inferior Trade; yet they were ſo far from hindring of him from ſpeaking, that they furthered him, gave him the book to read: But for all that, before he had done, they all were filled with wrath, and roſe up, and thruſt him out of the City, and led him unto the Brow of a Hill (whereon their City was built) that they might caſt him down head-long, Verſ. 28.29. See the mad rage and violence of this people againſt him, whom a little before they admired for the gracious words which proceeded out of his mouth, Verſ. 22. I lay their example before you that you may ſee your ſelves, this rageing people who would have done thus to him, yet had more moderation then you; for they did not uſe violence to him for ſpeaking in the Synagogue, but furthered him (though a Carpenter) to ſpeake among them: only were in rage when his Doctrine cut them. But you are in a rage and perſecute if a man do but offer to ſpeak among you: And therefore you are worſe, more vile, more wicked, more unreaſonable then theſe rageing Jewes were; others ſee this of you clearly, though wrath blind your own eyes that you cannot ſee your ſelves herein; ſo that it may as truly be ſaid of you, as it was of the falſe Prophets: Who is blind as my ſervant, and deaf as my meſſenger: ſo reputed by themſelves, though they ran and God ſent them not.

As Chriſt Jeſus (accounted but a Carpenter by them) had this liberty in the Synagogues of the Jewes, to ſpeak & preach among them; ſo alſo his Apoſtles had the ſame liberty.

Saul who alſo was called Paul, preached Chriſt in the Synagogues, that he is the Son of God, Act. 9 20. Though they took counſell to kill him, Ver. 23 being exceedingly mad againſt him for his Doctrine, yet was he permitted to ſpeak, and reaſon and diſpute in the Synagogues, and never perſecuted ſingly for ſpeaking there.

We do not find that he or any of the Apoſtles were hindred from ſpeaking in any of the Synagogues where they came; but had free liberty to ſpeak, though they ſought their lives for their Doctrine, being look't upon as Seducers.

Act. 13.5. Barnabas and Saul being ſent forth, and come to Salamis, they preached the word of God in the Synagogues of the Jewes.

Verſ 14.15. When they were come to Anti ch in Piſidia; they went into the Synagogue on the Sabbath day, & ſate down.

And after the reading of the Law and the Prophets, the Rulers of the Synagogue ſent unto them, ſaying, ye men and Brethren, if ye have any word of exhortation for the people, ſay on. It ſeems they offered to ſpeake, and the Rulers of the Synagogue obſerving it, ſent to them, to ſay on, if they had any word of exhortation for the people.

They were not ſuch enemies to the peoples good, as to hinder them of a word of exhortation, though from ſtrangers comming in into their Synagogue; therefore they were more honeſt to the people, then you now are, who will not ſuffer any word of exhortation, but hale out to priſons, and ſtocks.

They durſt hear what any one had to ſay: But your conſciences being filled with guilt, and ſo with wrath againſt that which would ſtir up that guilt in you, and open the eyes of others to ſee it, you are more unreaſonable and implacable then any that have gone before you, opening your devouring mouth of perſecution, to ſwallow up him that ſhall but offer to ſpeak among you. Therefore how much more intollerable ſhall it be for you at the day of Judgement, then for thoſe unbelieving Jews, who though they perſecuted the Apoſtles for their Doctrine, yet firſt heard it what it was, and gave them liberty to ſpeak among them; but you perſecute, and would ſwallow up before you hear, the guilt that's in you not being able to abide a word, but if one come to ſpeak a Word of Exhortation among you, you either ſend him away to priſon and puniſhment, or elſe run away your ſelves from him: How many of you have ever ſent to ſtrangers coming in among you, and offering to ſpeak, to bid them go on if they had a Word of Exhortation for the people Therefore ſee how far ſhort you are of thoſe Jews.

How ſtrangely are your Spirits framed, and your Congregations framed, and your Worſhip framed, that can admit of no ſuch thing among you as the Jews Synagogues could admit of? Hath not the Devil a better Form of Worſhip for himſelf, whereby to keep out light, and uphold his own Kingdom among you, then he had among the Jews, where light could have entertainment, and truth be ſpoken forth? Conſider if it be not ſo, and be aſhamed of your cowardlineſſe and wickedneſſe, that dare not ſuffer a Word of Exhortation to be ſpoken among you to the people, for fear their eyes ſhould be opened, to ſee the wickedneſſe you live in, and ſo to ſee their own danger in being led by ſuch guides.

If your conſciences did not condemn you, & riſe up againſt you for being out of the truth, you would have the boldneſs to try all things, & to hear a Word of Exhortation, and to ſatisfie the minds of your Hearers, who many times would willingly hear what another had to ſay to them, and to have their Doctrine tried by you; but you being afraid of this, and flying, if not perſecuting, hereby ſhew to all men that there's ſomething in your conſciences that cannot abide the Truth.

Again, Act. 14. ver. 1. And it came to paſs in Iconium, that they went both together into the Synagogue of the Jews, and ſo ſpake, that a great multitude both of the Jews, and alſo of the Greeks, believed.

Ver. 2. But the unbelieving Jews ſtirred up the Gentiles, and made their minds evil affected againſt the Brethren.

So here again they had no oppoſition ſolely for ſpeaking, but were ſuffered to ſpeak freely, though the minds of many were bitter againſt them.

Act. 16.13. At Philippi alſo there they went where the people uſed to worſhip and pray, and ſpake to the women that reſorted thither, without oppoſition.

Act. 17.1, 2. They came to Theſſalonica, where was a Synagogue of the Jews, and Paul (as his manner was) went in unto them, and three Sabbath-dayes reaſoned with them out of the Scriptures.

This was you ſee without oppoſition, though afterwards for his Doctrine they ſought to kill him, ver. 5.

Then departing thence, they came to Berea, and went into the Synagogue of the Jews, Act. 17.10, 11. where they preached and opened the things of the Kingdom of God, and found more noble ſpirits then in Theſſalonica, who received the word with all readineſſe of mind, and ſearched the Scriptures daylie whether thoſe things were ſo, therefore many of them believed. Here alſo the unbelieving Iews ſtirred up the people againſt them for the word which they ſpake, but not ſolely for ſpeaking.

Act. 18.1, 4. Paul coming to Corinth, reaſoned with them in the Synagogue every Sabbath, and perſwaded the Jews and the Greeks; and there he continued a year & ſix Months, teaching the word of God among them.

Thus you ſee what Liberty was every where in their Synagogues for ſpeaking to the people, and never do we find any perſecuted ſolely for ſpeaking as we do now-a-dayes; therefore theſe unbelieving Synagogues ſhall ſtand an eternal Witneſs againſt you of this generation, who have a hand in perſecuting men only for ſpeaking; and againſt you who make Laws for perſecutors, that they do that by your Law, which former Ages have thought unreaſonable, even to perſecute men only for ſpeaking, whether the thing were good or bad that they ſpake.

Shall not all the Synagogues of the Jews every where, in which there was liberty for a Word of Exhortation, for Reaſoning, for Diſputing, ſhall they not all riſe up againſt you and your Synagogues, in which there is perſecution for the ſame thing to which they gave liberty?

Shall not Corinth, Berea, Theſſalonica, Philippi, Iconium, Salamis, Dam ſcus, and all the Synagogues where-ever Chriſt, or any of his Apoſtles and Diſciples came, in their own Country, and in other Countries every where; Shall they not all riſe up in the Judgement againſt this generation, and condemn it? yea verily, they will riſe up in judgement againſt you and your Synagogues, who have ſo framed them, that as much as you can, you may keep out all Knowledge of God from them, ſave what the hireling Teachers will afford them, whoſe eye God hath cloſed up becauſe of their diſobedience, pride, and contention, and wrath, and covetouſneſs, •• d earthly-mindedneſs, & haughtineſs, for ſuch are blind, and cannot ſee far off, as the Apoſtle Peter witneſſeth, 2 Pet. 1. He that lacketh theſe things, is blind, and cannot ſee far off, of which things Patience is one. Now how far are they from this, that either perſecute a man for ſpeaking or elſe run away from him; therefore their want of patience declares them plainly to be blind guides; and yet theſe are defended by Laws of men, and have their Synagogues impropriated to themſelves, and ſo framed, that they can admit of no ſuch thing as the Apoſtles had liberty to do in the Synagogues of the Jews, either to ſpeak, or reaſon with them, or diſpute; theſe men declaring hereby their fear to have their blindneſs diſcovered, leſt their people getting Knowledge, and having their eyes opened, ſhould withdraw from them, and ſo their gainful Trade ſhould decay.

Obj. It may be ſome will ſay, None are hindered but ſuch as come to delude people.

Anſ. The Apoſtles and Chriſt Jeſus himſelf were accounted as great deluders in their time, as any are now, and yet their Synagogues afforded that liberty every where, that they might ſpeak amongſt them.

But ſecondly, Wil you ſay they are Deluders & therefore will you not ſuffer them? This is to judge firſt, and then to examine the matter; for how know you that they are deluders whom you have not heard ſpeak, but perſecute them, or run from them hefore they ſpeak, ſo as you can underſtand their Doctrine; here your impatiency and blindneſs appears.

But thirdly, Are they Seducers and Deluders, who would awaken you out of your bed of Security, wherein you lye ſlumbering in unity with the World, and would ſtir you up to purity and holineſs, without which none can ever ſee God? They that would put you upon the trial of your ſelves, whether the hope of Glory be found in you or no; namely, whether Chriſt be found living in you? They who would ſhew unto you the Way by which they themſelves have found Fellowſhip and Communion with God, to their comfort and peace? Whereto tends 〈◊〉 Doctrine, if it tend not to theſe ends? and is this deluſion?

Conſider if that will not delude you in the end, To content your ſelves with the Name of Chriſtian, without the true nature of a Chriſtian, to live in the World at all adventure, not knowing whether Chriſt be in you of a truth or no, crucifying the light in you in which God dwells, and wherein you can onely enjoy communion with him, & one with another. See if the deluſion do not lye here; & ſee if you be not found thoſe that neither enter into the Kingdom of God your ſelves, nor ſuffer others: See if you be not the upholders of the Works of darkneſs, (which Chriſt came to deſtroy) who dare not ſuffer the light to ſhine among you. Have you not ſins among you which you never open to the people, but keep them in ignorance of, and ſo in danger of plagues? Is there not a drunken ſpirit, which is drunk with the Wine of the whole Earths Fornication; namely, which runs after a Form, and reſts in it, falling ſhort of the life and power of godlineſs, beſotted with their Form, like drunken men with ſtrong drink, and ſo falling aſleep therein, and ready to beat and quarrel with him that ſhall offer to awake them out of it? Is there not ſuch a ſpirit? and are not you their Nurſes, lulling them aſleep therein, until miſery and deſtruction come upon you and them? For aſſuredly, all Nations that drink of this Wine of Fornication, muſt alſo drink of the VVine of the VVrath of that Fornication.

But laſtly, If you will truly judge of deluſion, mind where is the diſobedience to the light of Chriſt that comes into the world to conſume the man of ſin; for upon the diſo bedient is the ſtrong deluſions ſent, becauſe light hath ſhined among us to diſcover many evils not yet reformed; and men loved not that light, and that truth; they have not received it in love being joyned to earthly things in their hearts, and loving them better; for this cauſe God ſends ſtrong deluſions, even to keep thoſe men in the world where their heart choſe to be, rather then to follow the light under the Croſs; and talk as much of deluſion as you will, here it will be found in the end. 2 Theſſ. 2.10, 11, 12.

THE END.
ERRATA.

Pag. 26. lin. 22. for yet, r. yee: pag. 27. l. 6. for their hands to ſupply their own, and others neceſſity, r. his hands to ſupply his own; and others neceſſity: pag. 28. l. 5. for their, r. there: and l. 15. for and evil work, r. and every evil work: pag. 29. l. 26. for quite to the ſpirit of Chriſt, r. quite contrary to the ſpirit of Chriſt. pag. 34. l. 25. for the r. your.