AN Answer TO A QUAKERS SEVENTEEN HEADS OF QUERIES, Containing in them seventy seven Questions.  
WHEREIN Sundry Scriptures out of the Prophets and Apostles are cleared: The maintenance of Ministers by Tithes is by Scripture fullly vindicated: Several Cases of Conscience are resolved: Several Points of Christian Religion are confirmed: Parochial Churches, and the Practices of some things in these our English Churches are throughly justified: The Grand Antichrist with the Heretical Antichrists are deciphered and parallelled.  
By John Bewick Minister of the Gospel, and Rector of the Parish Church of Stanhop in Weredale in the County of Durham.  Prov. 18. 17. 
He that is first in his own cause seemeth just, but his neighbour cometh and searcheth him.  
Quisquis hoc ligi●, ubi pa●iter c●r●us est, p●rgat m●cum; ubi pa●iter haesitat, quaerat mecum; ubi erro●em suum cognoscit, redeat ad me, ubi meum, revocat me: ita ingrediamur simul charit●tis viam, tendentes ad cum, de quo dictum est, quae●ite faci●m ejus semper, August. de Trin. lib. 1. cap. 3.  
LONDON, Printed by T. R. for Andrew Crook at the sign of the Green Dragon in Paul's Churchyard, 1660.   

TO THE RIGHT WORSHIPFUL Sr. GEORGE VANE Knight, And to the rest of the Parishioners of Stanhope in Weredale, J. B. wisheth Establishment in the Truth, Exemption from Error, with Assurance of Everlesting BLESSEDNESS.  
THese last and troublesome times (wherein Apostates and Heretics disturb the Truth) calleth on Ministers of the Gospel to be more vigilant, both in feeding, with the words of Eternal life, Christ's Flock under their charge; and in fight by the sword of the Spirit, which is the Word of God, with the Errors of the time, which threatens the ruin of their souls. Now though the Inclinations of many Ministers bends them to be exercised more in practical Preaching the Truth, then in controversal maintaining it by Writing: yet when any of them are provoked to this latter service, so without it, Truth would be prejudiced, they ought (without neglecting the former) to apply themselves unto it, for the confirmation of their people in the precious Truth: knowing assuredly that God and his Church are served, when his Truths are defended by the Pen, as well as when they are published from the Pulpit: even as David honoured God as well in fight the Lords battles, for vanquishing his enemies, as in dancing before the Ark, for advancing devotion among his people: His religious Worship was the more admirable, yet 
Magis miror Davidem sal●antem quam pugnantem, Greg. Mag.  his courageous Combats was unto the people usefully comfortable. Seeing therefore my labours in preaching among you, was not diminished by any pains beside, which was took in writing: I hope none will blame me for answering a Quaking Questionist, whose confidence rendered him conceited, that the Questions which he gave unto me to be answered, were unanswerable: considering that this vindication by Scripture of many Truths, will further your firmer settling in these known and acknowledged Truths.  
It is likely some may deem this a superfluous work, because many have writ in answer to this sort of men: but judicious men will not account the store of books in this kind to be any sore, nor a multitude of Antidotes and Medicines in infected times to be any grievance. My thoughts in this particular are not unlike Augustine's; that in places infected, or likely to be 
August. contra Mendaci. cap. 6.  infected with Errors, every one should writ who hath ability thereunto, that all sorts of people may among many books light on some, and be thereby the better armed against infecting Errors, and that the adversaries of Truth may find themselves every where to purpose encountered. If the Questionist, or any of his fraternity, or any Reader, and more particularly you of my charge, shall hereby reap any spiritual benefit, I shall not value as fruitless, the pains took in composing this Treatise. It is my hearts desire that you all may be saved, and be kept in these tottering times from being rocked asleep in any security in sin and error. Practise that holy faith and obedience wherein I have instructed you fourteen years with all diligence and patience. I will not be negligent (so long as I abide with you) to put you always in remembrance of such things which accompanies salvation, and whereby you may be edified in love, and established more and more in the present Truth. Commending you to the love of God and his Truth, and to the hating of all Apostasy, Heresy, Fraudulency, sacrilegious Impiety, and Atheistical Profanity,  
I rest Jan. 12. 1648. Your loving Pastor always ready to spend, and be spent for the good of your souls. JOHN BEWICK.   

THE LETTER OF Questions was thus endorsed, FOR John Bewick called Minister of Stanhope.  
1. FRiend who calls thyself a Minister of Jesus Christ, and the Scriptures to be the Rule; Show me out of the Scriptures, where the Apostles, or the Disciples, or the Ambassadors of the Lord Jesus Christ, or any of the Saints, or Believers, run up and down, or sent up and down, and wrangled with Parishes for tith-calfes', Tith-pigs, Geese, or Eggs, Apples, hay, Wool, Lambs, Flax, Foals, Plow-pennies, Bees, Gardens, or for money, for smoke passing up Chimneys. Answer me this by Scripture, out of the Apostles or Disciples practise, and give me plain Scripture for it, or else I shall never believe, that thou art a Minister of Christ, but hath the tithes from the Author the Pope, come up since the days of the Apostles.  
2. Did not the Apostle cry against them, that taught for filtby lucre, and were covetous? 1 Tim. 3. 3. Did not Christ give the marks of the blind guides? Mat. 23. and saith, be not ye called of men Master, and have the chiefest places in the Assemblies: Christ saith, Be not ye called Master, for ye have one Master even Christ, and ye are all brethren. Dost thou abide in his Doctrine, that art called of men Master? Did not Christ give these marks to the multitude, and to his Disciples? Now if I was one of the multitude, could not I tell, thinks thou, if my guide were called of men Master, and had the chiefest place in the Assemblies, and had his long robes, and uppermrst rooms at feasts? Read Mat. 23. and how thou canst escape the seven woes there pronounced against such, and whether thou will try thy practice, thy life, by Christ's, the Prophets and Apostles Doctrine, yea or nay?  
3. Art not thou one of them, that seeks for thy gain from thy quarter, and hast a price, and seeks for thy own way? Did not the Prophet say, Come without a price to them that thirsted; therefore whether must I go to thee that hast a price, or hearken diligently that my soul may live, that I may witness the sure mercies of David, and outstrip all my teachers as he did, and come into the Everlasting Covenant, and own the Prophet's words, Isa. 55. 5, 8.  
4. Art not thou one of them that bears rule by thy means, which the Lord sent Jeremiah to cry against? Jer. 5. which was an horrible filthy thing committed in the land, which the people loved to have it so, for which God would visit them. I in holding up such, do I obey the Prophet's voice, or am one of the foolish people, that have eyes and see not, hath ears and hear not, without the fear of God, holding up such as bear rule by their means. Did they not look upon Jeremy as one being deceived? and was not he cast into prison and dungeon? Did not the Priests and the Princes say, he was worthy of death.  
5. Art not thou one of them that divines for money, and teaches for hire; and if I will put in thy mouth, thou will preach peace to me; if I will not, thou will prepare war against me? Did not such bring the people all on heaps, yea Jerusalem? Did not God say, night should come on such, and was not Micah full of the power, and full of the Spirit, to declare unto them their sin and transgression? And is it not a sin and transgression now? answer me.  
6. Art not thou one of them that seeks for the fleece, and hath made a prey upon the people in this cloudy and dark day, and with force and cruelty ruled over them? Doth not the Lord say, he will seek, and gather them from your mouths, and feed them upon the tops of the mountains: even I will do it, saith the Lord God, Ezek. 34.  
7. Would thou bear rule among the people, if they should take away thy means? Wouldst thou divine if they should take away thy money? Wouldst thou keep the flock if they should take away the fleece? Did not the Prophets cry against such, and how can thou clear thyself from these steps? if thou canst, answer me by Scripture and the Apostles practise?  
8. Art not thou in the steps of them, that the Apostle speaks of to the Romans, that with thy fair speeches and good words, deceives the hearts of the simple, which serves not the Lord Jesus Christ, but thy own belly.  
9 Art not thou one of the Lovers of their own selves, that art covetous, and to be turned away from, 2 Tim. 3.  
Art not thou one of them, as Peter speaks of, that with covetousness and feigned words makes merchandi●e of the people, and so art in cain's way and Balaams way, answer.  
11. Were not these the wells without water, and clouds carried about with Tempests, which the Apostle saw coming in before his departure,  
12. Art not thou one of the Novices spoken of in the Scripture, seeing that thy Gongregation is so out of order, scoffing, giving names, railing and abusing, as Witches, and such slandering expressions to honest people: Are not these the Mockers now that should come, that the Apostle said should come, that now we see hath reigned since? And are not these the Marks of the false Prophets, Mockers, Scoffers, Briars, Thorns, Thistles? Do we not see these fruits proceed from thee, and show that thou hast not profited the people at all, Jer. 23. Doth not Christ say, By their fruits ye shall know them, Mat. 7. inwardly ravening? Do we not see that people could be but wild, Mockers and Scoffers if thou never spoke to them? and are not these thy fruits? and doth not the Apostle say, their fruits shall whither, and shall not these fruits whither thinks thou?  
13. Where did the Apostles give David's quakings, Prophecies, Reproaches, fastings in meeter, to sing to the world?  
14. Is the Priesthood changed that took Tithes? Is the Law changed by which they were made? Is the commandment disannulled that gave them tithes? Did Abraham pay tithes to Melchizedeck of his substance, or of the spoil? Did he ever do it to him, & more than once? Was it a standing thing to be done after him? Is the Son of God come the end of all similitudes and liknesses? Now if thou say that they which preach the Gospel must live of the Gospel, and have I not power to eat and power to drink: yea when Christ sent forth his Disciples, he bade them inquire, who was worthy, and what they set before them they might eat: But did he (that said, have I not power to eat) say, have I not power to take stipends, augmentations, tithes, gleab-lands, great sums of money, or parsonage houses: Now if thou come to my house who says thou art a Minister of the Gospel, and Minister unto me spiritual things, I shall set before thee of my carnal things, if thou hast enquired and found my house worthy; so said Christ what they set before thee eat: so said the Apostle, have not I power to eat & to drink, but said, I have not written this nor spoken this, that it should be so done unto me for I have not used my power: But if thou come to a town, or come to an house, and inquire for tithes, and augmentations, & tithe wool, hay, Pigs, Bees, Gardens, & money for smoke passing up Chimneys, Foales, Eggs, Geese, Chickens, Calves, Lambs, and other creatures, and thou canst not show me by Scripture where the Apostle did so, I must say, thou art one of those evil beasts, that minds earthly things, and thine own belly, if thou cannot prove to the contrary.  
15. If any people had followed the false Prophets, false Apostles and such as made a prey upon them for filthy lucre and covetousness, and took their money, bear rule by their means, and divined for money, & sought for their fleece, & the Priest that preached for hire, and come to Christ from the hirelings, that will flee, who hath laid down his life for the sheep; who saith learn of me, I am the way to the father, and witness the word in them, and the anointing in them to teach them: are they to maintain and uphold such before mentioned, that Christ, the Prophets and Apostles cried against, or maintain such Prophets and Priests in their way, yea or nay as Priests and ministers, and teachers.  
16. Are not they Ministers of unrighteousness: and so messengers of Satan, that seeks for means, maintenance, tithes of them, they do not work for? is not that an unrighteous deed & thing. Now if it be said the labourer is worthy of his hire, is it not then an unrighteous thing, to go and take hire of them, answer me, and let truth spoke, and come to the light and bring thy deeds to it. Now if you say we blow in hope, and thresh in hope, that we may be made partakers of our hope, now if thou plowest not for me, nor threshest not for me, how can thou bring the Scripture; and say, the workman is worthy of his hire, to on that hath not set thee at work, and that thou plowest not for, and threshest not for,  
17. What is the first principle of the pure Religion, Is the steeple house the Church? What scripture hast thou for sprinkling Infants? What scripture hast thou for the word Sacrament? hast thou heard God's voice immediately from heaven, as Prophets and Apostles did, or Christ's voice? Dost thou believe that a man shall come to that, which is perfect while he is upon the earth, and have the body of sin put off and be free from sin. Dost thou own that salvation that is wrought out with fear and trembling? Dost thou own the same Revelation, and Inspiration, that the Prophets and Apostles had now in this age, yea or nay? Dost thou own the Prophesing sons and daughters in this age, and that the Lord will pour his Spirit upon all flesh? When Christ saith to his Dicsiples, be ye not called Masters, for ye have own Master, and all ye are brethren, where dost thou read Mr. Paul, Mr. Matthew, Mr. Mark, Mr. Luke, Mr. john, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus, that these transgressed the command of Christ? Is not he Antichrist that transgressetb, and the deceiver, and hath not God nor the Son, and is not to be bid Godspeed; read john's second Epistle, and answer me.  
Answer me these queries in writing, to the thing that is queried, and do not say they are foolish, and nonsense, but let have me an answer in writing.  
William Emerson.   

AN Answer Returned to the former Letter: according to its seventeen Heads of Demands, in answerable CHAPTERS.  

CHAP. I.  
FRiend I have (as thou desired at the giving unto me thy Paper) read it, with as great patience and consideration as I could: and I by this do return thee an Answer, entreating thee to read and peruse it, with Patience, Christian Candour, and Consideration: giving unto God the praise, if thou reap any good by it. My answer is to things in the same order, as they were proposed by thee.  
Thus thou gins,  
I. FRiend who calls thyself a Minister of Jesus Christ and the Scriptures to be the Rule: Show me out of the Scriptures where the Apostles, or the Disciples, or the Ambassadors of the Lord Jesus Christ, or any of the Saints, or Believers, ran up and down, or sent up and down, and wrangled with Parishes for Tithe-calves, Tithe-pigs, geese, or Eggs, Apples, hay, Wool, Lambs, Flax, Foals, Plow-pennies, Bees, Gardens, or for money for smoke passing up Chimneys: Answer me this by Scripture out of the Apostles Disciples practise, and give me plain Scripture for it, or else I shall never believe that thou art a Minister of Christ; but hath the Tithes, from the Author the Pope, come up since the days of the Apostles.  
Answer to this, is as followeth.  
Answer, I do truly affirm myself to be a Minister of Jesus Christ: because he hath called me to his Ministry, and hath not only endowed me with gifts essential to the Ministry, but further called me by a right Ordination to it, according to the way of the Church of England, and all ancient Catholic Churches: And according to that only Rule given from God for the ordering of men's conversation heaven-ward, which is the Holy Scripture; of which I say, and will maintain it against all Opposers, that it is the only Rule, given by God for ordering all men's conversation, in thing●●pp●●t●ining to God, and which leads them towards Heaven.  Whereas thou bids me to show thee out of the Scriptures, where the Apostles, or Disciples, or Ambassadors of the Lord Jesus Christ, or any Saint, or Believer, ran up and down, or sent up and down, to wrangle with Parishes, for Tithe-calves, and other particulars mentioned: bidding me to answer it by Scripture, out of the Apostles and Disciples practise, and to give thee plain Scripture for it. 
Answer, Neither the Apostles, nor the Disciples, who were Ambassadors of Jesus Christ nor any Saints, or Believers, were (in the first settle of the Church after Christ) put to wrangle with any Parishes or persons, for things which was due unto them. Righteousness was so exercised among the Professors and Believers of the Christian faith at first, that they would not wrong any by detaining their Rights. Corruption afterwards crept into the Corinthian Church, a Church which (as thou shall know anon) denied to the Apostle maintenance, and would wrong one another, and to the shame and scandal of their profession, 
2 Cor. 2. 1, 2, 3, 4, 5 6, 7, 8, 9, 10.  by lawing before Unbelievers, made their wrong do, and defrauding others, manifest unto the world: A thing, which the Apostle tells them, was a fault, and threatens such unrighteous Dealers, with not Inheriting the Kingddom of God.  
I do not go, nor send any up and down to wrangle, but to demand, (as is my duty) and to receive that temporal maintenance, which of Right from Christ doth appertain unto me. If any will wran●le with me, and those, whom I send to demand and receive what is due, seeking thereby to detain fraudulently what is due; I conceive the fault of wrangling is merely their own; arising from their own perverse, covetous, sacrilegious spirit, which is rebellious to Christ: but it is not from me, who doth but demand, and challenge what is due: and herein I do but as Peter did, who demanded of Ananias and Saphira (having kept back a part of that, which was consecrated to God) 
Act. 5. 1, 2, 3, 4, 5, 6, 7 9, 10, 11.  the Truth and the Right. And though the Lord in these our times, doth not show visible, immediate Judgements, ordinarily on unfaithful and fraudulent payers of Tithes, which are Christ's deuce, and his Ministets for his sake: yet it is most sure, that without Repentance, such shall lie under God's eternal curse, who liv● and die in their Thievery, of robbing Gods Ministers, in the least parcel of their livelihood, appointed unto them from 
Mal. 3. 8, 9  God.  Touching the Particulars of Tithes, which thou hast mentioned, bidding me answer it by Scripture, out of the Apostles and Disciples practise, and to give plain Scripture for it. 
I say, Thou cannot be ignorant, if thou be a Reader of Holy Scriptures, and not a Rejecter of them, that the Levites under the Law (of whom many were very holy men) received Tithes, and that God commanded the people to pay Tithes to them: and that the Apostle saith, Know you not, that they who minister about the Holy things, eat of the things of the Temple, and they 
1 Cor. 9 13, 41.  which wait at the Altar, are partakers with the Altar: even so also, hath the Lord ordained, that they which preach the Gospel, should live of the Gospel: mind these words, Even so hath the Lord ordained.  
The Apostle tells us, that as it was ordained by God, that they of old, who waited on the Altar, should live of the Altar: so God hath ordained, that they who preach the Gospel, would even so live of the Gospel; even so, comprehends in it, that in the same manner, the maintenance of the Preachers of the Gospel should arise, which thou may know was by Tithes and Offerings, 
Act. 4. 34.  by lands and houses for them, and their family, etc.  
As for the practice of the Apostles and Disciples, which thou calls for, to be showed from plain Scripture, it was plainly thus: At the first, Believers who had possessions of Lands and houses, sold them, and brought the prices of them, and laid them down at the Apostles feet. The Apostles during that time, could not in equity demand Tithes from them, who had made over to them the possession of what they had, from whence Tithes arose: and were content themselves to receive their livelihood for the future, from such distributions, which the Apostles allowed to every man, according as they had need.  
Now if thou or others thinks, that Ministers ought exactly to conform to this first practice of the Apostles in not receiving Tithes, because they had men's whole possessions (whence arose Tithes) committed to their prudent disposal: then thou, and those others, who call yourselves Believers, aught in equity to commit to the Ministers your whole Estates, to be prudentially disposed of by them to every man, as they have need, or else you conform not to these Believers, who lived in the Apostles days, and enabled them to live without demanding and receiving Tithes. But we the faithful Ministers of Jesus Christ, do require no such thing to be done to us by you, as was done to the Apostles by the first Believers. Neither is their any necessity for you, to imitate those first Believers in their giving up all to Ministers, or for us Ministers to receive from you all that which you have: because the Apostle hath exactly prescribed, that the maintenance of Ministers, should arise in another manner.  
Another practice therefore of the Apostles, was plainly this.  
In places where Churches was planted, and the custom of selling lands and houses, and conferring them upon Ministers, was not observed: the Apostles themselves expected, and took also maintenance from those, among whom they had laboured; except some grand inconveniences would have ensued, upon 
2 Cor. 11. 7, 8.  their taking maintenance. The Apostle tells the Corinthians, I have preached unto you the Gospel freely, I rob other Churches, taking wages of them to do you service. He here plainly shows, that the Church of Corinth, where he had laboured, was bound to have afforded unto him, a livelihood and maintenance: and that they had been very faulty in not doing so; and that while he did them service, he had received from other Church's maintenance, accounting it a kind of robbing those Churches, to take from them any thing for that service which was by him afforded to another Church, and at that time, not to them: for the Apostle knew, that every Church (where the Gospel was preached) was bound to afford, a sufficient and honourable maintenance to their Teachers; and that would seem a substraction from, and obstruction of that sufficiency of Maintenance for their own peculiar Teachers; if the Teachers of other Churches should for their Relief and maintenance, while they serve those other Churches, depend on them to receive it. Yea, the Apostle asks the Corinthians forgiveness for this wrong, in 
2 Cor. 12 13  not being burdensome to them, by taking maintenance from them, which they ought to have paid: Thereby showing plainly,  
1. That he was not bound to abstain, from receiving from them, though he was pleased to do it for preventing false constructions, which false Teachers, and his, and the Ministers enemies would have made of it: as if he were a self-seeker, a covetous wretch, an oppressor, a Fleecer and Spoiler of his flock, and a partial Judge in his own cause: even as thou, and such as thou, seek with such like expressions, to defame me, and other Ministers, pleading for our just settled maintenance by Tithes; And  
2. The Apostle by the forementioned words, doth plainly intimate, that other Ministers were not bound to forbear receiving from people their own Rights, as he did forbear it among the Corinthians.  
Yea, This same Apostle hath laid down a Canon to be for ever observed; it is this, Let him that is taught in the Word, 
Gal. 6. 6.  communicate to him that teacheth in all good things. In that he saith, In all good things, nothing is excluded: even all the particulars which thou hast mentioned, and all other temporals, from whence a temporal commodity (through ●ods blessing) ariseth, they are all comprehended in that expression, Communicate to him that teacheth in all good things. The Apostle injoins a free, liberal and large allowance in all good things: but no base, niggardly, and beggarly pittance: in regard, that such who teach are (together with the taught) fellow Tenants unto God, holding from God with the taught, a right in common, not in one, or two, but in all good things, wherewith God hath blessed them who are taught.  
And for thy further information, know also that it is not to be found in the whole New Testament, that any Apostle, or that any Saint, or that the Saint of Saints, The Lord Jesus Christ, did speak one word against Tithes, or forbidden the paying of Tithes to them, who were the Ministers of God's service. I am sure that he hath ratified the Law of Tithes, and hath spoke for them. He tells us that he came not to destroy the Law, he means the moral Law: yea, he ratifies the eight Commandment, which forbids robbing of men, and robbing of God: a sin which 
Mal. 3. 8.  God doth most earnestly complain of, and tells how he was rob, even in Tithes and Offerings. And again, our Saviout speaking to Scribes and Pharisces, saith, Woe to you Scribes and Pharisees, 
Luke 11. 42.  Hypocrites, for ye tithe Mint and Rue, and all manner of herbs, and pass over Judgement and the love of God, these things ought you to have done, and not leave the other undone. According to the Tenor of our Saviour's own words, to take and pay tithes, is no other, but what ought to be done: the fault which he cried woe against, was the neglect of Judgement, and the love of God.  Thou bids me answer it by Scripture, out of the Apostles and Disciples practise, and to give thee plain Scripture for it: else thou shall never believe that I am a Minister of Christ, but hath Tithes from the Author the Pope, come up since the days of the Apostle. 
Answer, I have done all, what thou bid me; I have given plain Scripture, for what thou did demand: yet (I doubt) thou will nor believe that I am a Minister of Christ: however know, that as thine and others believing that thing, doth not make me a Minister of Christ: so thine and others not believing it, cannot at all make me cease, from being what I am, a Minister of Christ Jesus: Thou, and ten thousand such as thou, are not able to disprove it. My Lord and Master will acknowledge me, for such: and I wish, that the very despising of Christ and God, be not laid unto their charge, whose abode being (through God's providence) in that parish or precinct, whereof he hath made me Overseer, do yet despise me his Minister, and reject his words taught by me.  
Thou may now perceive, that I have tithes from God, the true Author, and ordainer of their full, free, just, and orderly payment: to me among others, who from him have obtained mercy, to be faithful, putting us into the Ministry: But I have them not from the Pope as thou expresses it. The Popes by sacrilegious acts seized in some places on tithes, belonging to the Ministers of proper Churches, and alienated them from them, and bestowed them on Covents and Monastryes, and granted dispensations to some lay-men, to pay no tithes at all: and hereby they proclaimed themselves to be very Antichrist, or opposite to Christ in matters of tithe, as they had also done, in their oppositions to Christ's institutions, in other points of great concernment, whosoever therefore refused to pay unto the Ministers of Christ their tithes, they are rather the followers of the Papal Antichrist, who rob the Churches of Christ, and his Ministers, in many places, of their patrimony and tithes: then either the Dissciples of God, who commands his Worshippers, saying, Honour the Lord with thy substance, and with the first fruits of all 
3 Pro. 9 Mat. 23. 23.  thine increase: Or the Scholars of Christ, who hath told the world, That tithing is a thing, which ought to be done; and hath no no where by himself, or by any holy Writer of the New Testament, repealed Th● paying or receiving of Tithes established. Enough is answered to thy first head of Demands.   

CHAP. II.  
Thou thus hast writ.  
II. DID not the Apostle cry against them, that taught for filthy lucre, and were covetous? 1 Tim. 3. 3. Did not Christ give the marks of the blind guides? Mat. 23. and saith, Be not called of men Master, and have the chiefest places in the Assemblies. Christ saith, Be not ye called Master, for ye have one Master, even Christ, and ye are all brethren? Dost thou abide in his Doctrine that art called of men Master? Did not Christ give these marks to the multitude, and to his Disciples? Now if I was one of the multitude, could not I tell (thinks thou) if my guide were called of men Master? and had the chiefest place in the Assemblies, and had his long robes, and uppermost rooms at feasts: Read Mat. 23. and how thou canst escape the seven woes there pronounced against such: and whether thou wilt free thy practice, thy life, by Christ's, the Prophets, and Apostles Doctrine, yea, or no?  
Answer, The Apostle in that place which is quoted, doth not cry against any, who taught for filthy lucre, and were covetous: he only relates, what manner of man, a Bishop (who is a public Teacher in the Church of God) should be: namely one, who is not greedy of filthy lucre, or who is covetous: and he doth the very like in another place, saying, A Bishop should not be given to 
Titus 1. 7.  filthy lucre. I acknowledge that the Apostle (though thou hast not quoted it) in the first of Titus, verse eleventh, complains of unruly and vain Talkers and Deceivers, whose mouths (saith he) must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre.  
The public Teachers of the Church then, are not the men (against whom the Apostle spoke) who were guilty of filthy lucre, though he shows by way of preparing them to their office, that it is unbefitting their office to be such: knowing the general proneness in all men to be covetous, he in a special manner cautions 
1 Tim. 3. 3. 2 Tim. 6. 11.  them from being such; exhorting the man of God to fly these things, and to follow after Righteousness, Godliness, Faith, Love, Patience, Meekness, even as he exhorts every particular Believer not to admit of Covetousness, For it doth not become Saints so to do: Besides that maintenance which is allowed and appointed by God, unto these public Teachers; is not that 
Ephes 3 5  filthy lucre, which the Apostle condemns, seeing he neither in that place, nor in any place else, gives such a name unto the maintenance of public Teachers.  
But it is plain, that they who were guilty of that filthy lucre, whereof the Apostle did speak, were Seducers, men who had crept into houses, and there led Captive silly women, and perverted the Truth, and subverted whole families: these men unallowed, and unlawfully, and disorderly intruding into teaching in private houses, were the men, whom the Apostle calls unruly and vain Talkers, and Deceivers: he tells us, that they t●ught 
1 Tit. 11.  false Doctrines, things which they ought not, and that too for a base end, even for filthy lucre.  
Thus the Allowance only which Seducers received, and had from their seduced Disciples, what ever it was (and not any maintenance of the public Teachers of the Church) is branded by the Apostle with that ignominious term, of filthy lucre: and well he might so term it, seeing it was the recompense of those filthy falsehoods which they had taught, but ought not: for all gain got from, or with the breach of any Law of God, is filthy lucre.  
Thou goes on thus writing.  
Did not Christ give the marks of the blind guides? Mat. 22. 23. and saith, They are called of men Masters, and have the chief places in the Assemblies.  
Answer, Though the Hypocritical Scribes and Pharisees (for their misinterpreting some things in the Law) are called in those 
Mat. 23. 16.  particulars, Blind Guides, verse 16. Yet our Saviour tells the Disciples and the multitude in the beginning of that Chapter, That these Scribes and Pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do; but do you 
〈…〉.  not after their works, for they say, and do not.  
Mark it, Christ doth charge these Scribes and Pharisees with grievous faults: and yet he doth not therefore discharge his Dissciples, and the multitude from hearing, observing, and practising their good Doctrine.  
Surely, If notwithstanding the real faults of Teachers, true Disciples (according to our Saviour's command) ought to hear, observe, and practise, what is well taught by them; then they who pretend that themselves, are the only true Disciples and Followers of Christ, ought not to withdraw from hearing, observing, and practising those good things, which are taught by the faithful Ministers of England: though they think, that these very Ministers are really guilty of Pharisaical crimes: much less ought they to do so, when these very Ministers are no ways faulty, as were the Scribes and Pharisees, and cannot be justly charged as guilty of those very things, wherewith our Saviour did most justly charge the Scribes and Pharisees. This will be evident upon the examination of particulars, which come now to be considered.  
For thus thou writes.  
Did not Christ give the marks of the blind guides, Mat. 23. and saith, They are called of men Masters, and have the chief places in the Assemblies.  
Answer, Christ in the 23. of Mat. did condemn many sins of the hypocritical Scribes and Pharisees, who in some particulars were blind guides; but Christ doth not say, That they are called Masters, and had the chiefest places in the Assemblies; but saith, That they loved the uppermost rooms in feasts, and the chief seats in the Synagogues, and greetings in the Market, and to be called of men Rabbi, Rabbi, that is, Master, Master. It is plain, the Lord condemns not their being Masters, or their being called Masters, but their love to be called Masters. He blames not the uppermost seats in feasts, and chiefest seats in the Synagogues, burr their love and desire, and proud choice, to sit in these uppermost seats at feasts, and in the chiefest seats in the Synagogues. 
Luk. 14. 7, 8, 9, 10.  He tells us, That the uppermost seats at feasts, are to be reserved, for the most honourable who are invited: and nature itself will tell any, that it cannot be avoided, for order sake, but that in all such assemblies of resort, as were the Synagogues, some must sit uppermost; except the very place, and all the seats in it, be altogether round, whereby the distinction of upper and lower rooms or seats are wholly abandoned. Briefly, The Lord who knew the hearts of all men, condemns only in that place. Mat. 23. 6, 7. The Scribes and Pharisees, for their ambitious arrogant love, and affectation of Sovereignty over others: which they did manifest, in contending to sit highest at feasts, and in Synagogues, and to have in places of people's greatest civil concourse, most public open honour done unto them, and to take on themselves the title of Master, or chief Leader of the Disciples faith; not rendering unto God the due honour of being the only Lord of every man's belief; this they loved and desired, and ambitiously sought after. A vain glorious affectation of magnifying themselves was their sin: and of this no man living on earth can justly tax me, or any other faithful Minister of Christ, but God only who knows our hearts, and knows that (through his Grace and mercy) we are not guilty of affecting and seeking any of these self-exaltations, which the Scribes and Pharisees earnestly pursued.  
Yea, but thou writes.  
Christ saith, Be not ye called Master, for you have one Master, even Christ, and ye are all brethren.  
Answer, Christ saith so; and I suppose that thou wouldst infer thence, that the name Master, may in no sense or meaning of it, be given unto me, or unto any other Minister of Christ: and because it is given, therefore we do not abide in the Doctrine of Christ.  
But understand thou Christ's words aright, and thou will also understand, that Ministers and others may lawfully be called of men Masters, when the word Master signifies another thing; then that, for which Christ is only called Master: and thou may also understand, that they who are called of men Masters, do yet abide in the Doctrine of Christ; and that Christ's word doth allow, and approve, that men may be called of other Masters. To clear this know, that the word Master hath several significations.  
1. It sometimes signifies one who hath absolute power and Authority, over every man's faith: by whose directions every one is to be guided and ordered in matters of faith, and of spiritual obedience. Thus Christ only is Master. Mat. 23. 8, 10. His word is a Law, and he guides his saved people by his Word and Spirit unto everlasting life. He in this sense is the only Master whom all are to believe, and follow, and acknowledge, to be the absolute Lord and Master of their faith according to what he 
Joh. 12. 3●.  said, I, if I be lifted up from the earth, will draw all men unto me.  
None ought to arrogate to themselves the title of Master in this sense: which thing the Pharisees and Scribes attempted to do: seeking ambitiously to be counted Head-masters, or chief Leaders of the people, the only supereminent guiders of men, drawing Disciples not to Christ, the only chief Master, but drawing Disciples after them, as if they were the only chief Masters: Christ reproves this sin, and bids his Disciples not to be called of men Masters in this sense, because they have but one Master in heaven Christ, and they are brethren, to wit, in that same faith, which he hath delivered to the Saints.  
Be it then known unto thee, that neither I, nor any faithful Minister of Christ in the Church of England, dare assume unto ourselves the name of Master in this sense: neither do we think, that any pious Believer is so ill principled, as to call any of us Master upon that account; if any do it, we take no pride, nor pleasure therein, as did the Pharisees: and if we knew that 
2 Cor. 1. 24 Phil. 1 25.  any doth so, we would sharply rebuke them; letting them know, that we have no dominion over their faith, but are helpers of their joy, and that we abide and continue with them all, only for their furtherance and joy of faith: and not as if we were Authors and Finishers of it, for so Christ is the only Master.  
Secondly, The name Master signifies one, who under Christ, is a subordinate Teacher and Opener unto others, the Counsel of God revealed: such an one (by reason of his office) is called, a Master in Israel: thus Christ himself acknowledged, that Nicodemus was a Master: though his reproving demand shows that it 
Joh, 3. 10.  is a shame for a professed Teacher to be ignorant of a fundamental principle of faith. Thus also Paul called himself a wise Masterbuilder under God, the chief Builder; and thus the 
1 Cor. 3. 9, 10. Eccl. 12. 11  Pastors and Teachers assembled in the service of God, are called Masters of the Assemblies. It is therefore no sin in any Minister, to be called of men, A Master under Christ, teaching his people: neither doth he departed from Christ's Doctrine, though men so call him, if he do not out of pride, and vain glory, affect to be called so: neither do men sin who call any Minister a Master, in the sense rehearsed, so they acknowledge that Christ is the chief Master Teacher, and that his Ministers are only Masters subordinate, and under him.  
Thirdly, The name Master signifies one, who hath authority over others: and thus every one, who hath a family, may lawfully count himself the Master thereof, and may be counted and called by these, Master, who are subject to him: and yet he abides still in the Doctrine of Christ, though men call him in this sense their Master. When the Centurion told Christ, I say to my servant, Do this, and he doth it: Christ doth not reprove 
Mat. 8. 9 1 Tim. 6. 1, 2. Eph. 6. 5.  him, for counting himself the Master of servants: and the Apostle saith, Let as many servants as are under the yoke, count their own Masters worthy of all honour: and again, Servants be obedient to them who are your Masters according to the flesh. If others who are Masters of a family, may (according to the Doctrine contained in the New Testament) be called of those Masters, who are their servants: then a Minister also, (who is a Master of a family, and is to rule well his house, having his Children and family too in subjection, with all gravity) may still, and doth still 
1 Tim. 3, 4  abide in Christ's Doctrine, though his servants call him Master.  
Fourthly. The word Master, which is in some places rendered Sir, is a Title of civil honour, used in compellations or speakings to others; hereby one man shows his civil respect and honour of such, to whom he speaks: and therefore no man, much less a Minister, hath any cause to renounce that word Master or Sir, which is only civilly tendered unto them from others; because it is a general command, recorded in the New Testament, To give honour to whom honour is due. Christianity teaches no man to be uncivil, either by withholding from others the Civilities 
Rom. 13. 7  of honouring them; or by rejecting those civilities of honour, when they are offered: seeing all Christians are enjoined in honour To prefer one another; and likewise there is a special command, that pious and painful Ministers, be counted worthy 
Rom. 12. 10. 1 Tim. 5. 7.  of double honour: therefore both Ministers and others may very lawfully (according to this civil sense and use of the word) suffer themselves to be courteously called Master or Sir.  
Neither doth this appellation thwart Christ's saying, Be not ye called of men Masters: because this Title Master or Sir, in its civil use doth not at all import, that they who are spoken unto, are thereby called the Masters of our faith: which was the thing forbidden unto the Disciples to be so called, because there was only but one such Master, even Christ himself. If the civil calling one Master or Sir, when one is spoke unto, had imported that the party who is so saluted, or spoke unto was the Master of our faith, than the Apostles themselves would never have suffered themselves to be called Master or Sir, by those who spoke unto them, without intimating some check and control, and countermand, at that time, which we never read of.  
Thou in the close of thy paper, asks me, where I read Mr. Paul, Mr. Matthew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus?  
Answer, We do not read that every one of those whom thou hast recited, were civilly saluted with the name Master or Sir, because the holy Scripture was not intended, that it should be a narrative of all particular civil acts done by, and done unto those particular Saints, whom it doth mention; yet it hath nor left us without some information in this particular: For we read in it, that the Jailor speaking to Paul and Silas, saith, Masters or Sirs, What shall I do to be saved? here Paul 
Act. 16 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 12. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was called by him Master: and certain Greeks came to Philip, and desired of him, saying, Sir, we would see Jesus; Philip is also saluted with the name Master or Sir. These places plainly show, that some of the Apostles were called of men in a civil sense, Master or Sir; and yet they did not transgress the command of Christ, who said. Be not ye called Masters, because Christ by the name Master, meant only the Master of men's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  faith, which they should not be called; but he did not forbid, that they should be called, a Master teaching under him: or a Master having servants, and others subject to him; or a Master in a way of civil honour, when they were spoke unto: for in these three last senses of the word Master, his own Apostles and Disciples were of men called Masters; and the Scripture no where condemns either them who being so called, nor yet them who called them so.  
The Answer than is easy to thy demand, which is this.,  
Dost thou abide in Christ's Doctrine, that are called of men Master?  
Answer, I do abide in Christ's Doctrine, because, though men call me Master, in those three last forementioned meanings of the word Master: yet they do not call me, neither will I be called of men the Master of any of their faith, which is the first sense of the word Master, before spoke of, and was only meant by Christ in that place: neither do I love (as the Scribes and Pharisees did) to be called of men Master in that sense of the word.  
Thou demands further in this manner.  
Did not Christ give these marks to the multitude and to the Disciples? Now if I was one of the multitude, could not I tell, thinks thou, if my guide were called of men Master, and had the chiefest place in the Assemblies, and had his long robes, and uppermost rooms at feasts?  
Answer, Christ did tell the multitude and his Disciples, that the Scribes and Pharisees loved to be called Rabbi, Rabbi, that is, Master, Master, the Master of Masters, or the only Masters of other men's faith: but he doth no no where condemn any, who not affecting that title, is yet termed Master according to some other sense of the word.  
Again he told them, That the Scribes and Pharisees, loved the chief seats in the Synagouges, and uppermost rooms at feasts; but he no no where condemns any, who (neither loving to be so placed, nor affecting, nor contending for these seats and rooms) should yet be placed to sit the uppermost in Synagogues and at feasts.  
Again he told them, That the Scribes desire to walk in long 
Luk 46. 20  robes? but yet he no no where condemns any, though clad in robes, who neither loved, nor affected, nor desired, nor ambitiously sought to be so clad: We are told, that an innumerable multitude out of all Nations stood before the Lamb clothed in white robes: therefore not the having long robes, but the ambitious desire, and affecting these, is by Christ condemned 
Rev. 7. 11.  in the Scribes and Pharisees.  
Though therefore, thou was one of the multitude, and were able to tell that the Minister (who is appointed to be under Christ by his teaching to be a guide unto thee in the ways of Christ) is called of men Master; and that he had the chief place in the holy Assemblies; and that he did wear a long gown, which (I suppose) thou calls a long robe: and that he did sit in the uppermost room at feasts: yet unless thou were informed from Christ (in the same manner, or the like, as were the multitude, and Disciples, unto whom he spoke concerning the Scribes and Pharisees) that that self same Minister was one, who doth love, affect, desire, or ambitiously seek after the title, of being called Master, and to have the chief place in holy Assemblies, and to wear a long gown, or robe, and to sit in the uppermost rooms at feasts. thou ought not to account him to be like those Scribes and Pharisees which Christ condemned, because Christ condemned not the having, but only the loving and affecting these things.  
It is thus further written by thee.  
Read Mat. 23. and how canst thou escape the seven woes there pronounced against such.  
Answer, I have oft read the 23d. of Matthew, and do find that our Saviour did most justly therein pronounce woe (not as thou writes seven, but) eight several times against the Scribes and Pharisees for their several faults, which he their particularly rehearseth: But thou dost most unjustly apply, that woe unto me, who am no ways guilty of those particular crimes, for which the woe was so oft pronounced: neither can thou prove, that I am thereof guilty: and therefore as men's curse causeless, so men's threats causeless and groundless shall not come: yea God hath opened an assurance to me, and such as me, that we shall escape all these woes, threatened us from deluded Mortals in their tongue-reviling: by promising unto us better things, saying, Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake: Rejoice, 
Mat. 5. 11. 12  and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets, which were before yoa.  
Thy last demand, in this second head of demands, is,  
Whether will thou try thy practice, thy life, by Christ's, the Prophets, and Apostles Doctrine yea or nay?  
Answer, I have learned to try all things by the Doctrine of Christ, and the Prophets, and Apostles: and I do account every Doctrine of every man erroneous, and every practice of every man's life enormous, which is not thereunto agreeing. And my own practice and life is no further approved by me, then as it consorts to the foresaid Doctrine. I do, and I will try my practice, and my life only thereby, knowing, that as many as walk according to that rule, peace shall be upon them.  
Thy second head of Demands hath had a full answer.   

CHAP. III.  
Thy third head of demands, is as followeth.  
III. ART not thou one of them that seeks for thy gain from thy quarter, and hast a price, and seeks for thy own way? Did not the Prophet say, Come without a price to them that thirsted: therefore whether must I go to thee that hast a price, or hearken diligently that my soul may live, that I may witness the sure Mercies of David, and outstrip all my Teachers as he did, and come into the everlasting Covenant, and own the Prophet's words, Isa. 55. 5, 8.  
Ans. The holy Prophets in their writing, do not blame any faithful Levite, Priest, or Prophet of the Jewish Church for taking tithe, or the value of tithe in money: for that was God's ordinance, 
Leu. 27. 30 31.  and continued in force through all the time of the Prophets, and therefore neither Isaiah, nor Jeremiah, nor Ezekiel, nor Micah, nor any other holy Prophet durst condemn it, or any thing which God himself had established among his people: when therefore thou reads that they condemn them, who seek for gain from their quarter, and look for their own way: and that they cry out against them, who divine for money, and teach for hire; who seek for the fleece, and make a prey of the people: thou ought not to conceive, that they speak against any pious, laborious, diligent, faithful Levite, Priest or Prophet receiving (in those times) Tithes, which was the maintenance which God assigned to them: but learn to know that by these and such like expressions, they mean somewhat else; which shall be clearly declared unto thee (through God's assistance) as I come to answer in order thy demands.  
This in general doth fully answer all thy misapplications of these several expressions, found in the prophets unto Tithes.  
But I shall more particularly examine what thou writes.  
Thou asks, Art not thou one of them that seeks for thy gain from thy quarter: and hast a price, and looks for thy own way?  
Answer, The Prophet Isaiah, chap, 56. and verse 10, 11, 12. complains of blind, ignorant, dumb, insufficient, lazy, greedy and drunken watchmen; and saith, They all looked to their own way, every one for his gain from his quarter. The way which God had appointed for the maintenance of his own watchmen, was Tithes and offerings: but it seems that these watchmen (of whom the Prophet speaks) were uncontent with God's way: and looked after their own ways of profit, which they had made choice of, and found out for themselves. Evety one looked for gain from his quarter, expecting in their several abodes, that gain should come in to them, by these practices for profit, wherein they were exercised: even as a man standing at his door, expecting some welcome guest, doth look every way; verily believing that in some of the ways leading to his house, he will come: these were the men, of whom the Prophet spoke, who looked to their own way, every one for gain from his quarter. But I am not one of them, who did, or who doth thus: I am well content with that maintenance which Gods Word, and the Law of my Nation hath allowed me, according to my station in the Church of Christ. I have no felfish & byways of gaining and making advantages to myself. God knows that I have hitherto sought the things of Christ, but neither my own advancement nor advantage. If I had applied myself to worldly get, I might have had opportunities enough in these self seeking times, to have got as good a share therein as some others have: but I have used none of the ways of worldly getting: The world hath had a small portion of my time, & less of my affections: for having devoted myself wholly to fulfil the Ministry whereunto Christ hath called me, though I have therein gained many discouragements from the men of the world, whose portion is in this life: yet I have had from Christ innumerable Returns of unspeakable spiritual comforts, greatly encouraging me to a perseverance in his work. I am so far from complying with such, who look for their own way, and for gain from their quarter, that if I be by thee ranked among such, thou will therein make the righteous in that particular as the wicked, and must answer unto God as one of those, who do lay unto other men's charge the things which they knew not.  
Thou further demands.  
Did not the Prophet say, Come without money to them that thirsted? therefore whether must I go, to thee that hath a price, or hearken diligently that my soul may live: that I may witness the sure mercies of David, and outstrip all my teachers as he did, and come into the everlasting Covenant, and own the Prophet's words? Isa. 55. 5, 8.  
Answer, The Prophet doth from God invite every one, who is thirsty to things spiritual, saying, Oh! Every one that 
Isa. 55. 1  thirsteth, come ye to the waters, und he that hath no money, come ye, buy and eat; Come, buy wine and milk without money, and without price. God doth sell for nought unto his people those spiritual things which are mentioned by the Prophet, namely, The waters of life dispensing and dispersed: the wine of spiritual consolation, the sincere milk of the word, the satisfying bread 
〈…〉▪ 3, 〈…〉.  of life, the everlasting Covenant of Reconciliation, the enjoying Christ as the leader and commander of his people, the Mercies of God abundantly pardoning. God invites the poorest him who hath no money, as well as others, to take these spiritual mercies from him freely, without a price. Profit which is the result or intended issue of a price, cannot accrue to God from men by aught which they have, or can do. A price properly is a valuable rate, set by the seller, on those things which he selleth, whereby he expects some answerable beneficial return in lieu of his foregoing that profit, which he supposes may be to him from it, if he should still retain it.  
Now it is certain that God receives no benefit, gain, profit and advantage by men; neither doth he expect it to receive it from them. God (saith the Apostle) is not worshipped with men's hands, as though he needed any thing, seeing he gives to all life, 
Act. 17. 25  and breath, and all things, Man hath nothing but what he hath received from God, and therefore he can be no ways profitable unto God: God looks for no Revenue of profit or advantage to him from the sons of men: wherefore none needs to ask, Wherewith shall I come before the Lord; seeing God inviteth every one that thirsteth, to come without money, and without price: Thereby plainly signifying, that when he calleth any to buy of him, he doth not mean, that they should contract with him on terms of profit to him; as it is, when a price is agreed upon, and paid in men's bargains, but that they should get or take from him those spiritual things which he gives them, though the things which here are mentioned by the Prophet, will not be his advantage at all, but altogether theirs. The things which he requires, are these;  
1. A spiritual sense of their wants of spiritual mercies, called 
Verse 1. Mat. 5. 6.  a Thirsting.  
2. A coming to the place where spiritual mercies are frequently: which is here styled, A coming to the waters. Another Prophet calls them, The waters of the Sanctuary, where it pleaseth God sometimes to heal some of their unbelief at seasons, when the Angels or Messengers of Christ to his Church, by their 
Ezek. 47. 12.  labours, move in these waters: For faith cometh by hearing: and they have grace given unto them, which flows like rivers of 
Rom 17. 10. John 7. 38, 39  living waters.  
3. A drawing near unto God for this grace, which is expressed by an Evangelist, To be by ask it of God: and here by Gods saying,, Come unto me: which coming is a spiritual, not corporal 
Luk. 11. 13. Isa. 55. 3, 4 Ver. 7.  motion.  
4. God requires a parting with sin, or the putting away of evil do from that party, who thirsts after his spiritual Mercies; And, 
Ver. 2.   
5. An attentive heeding and receiving believingly and cheerfully those spiritual things which he gives: set out in these words, Harken diligently unto me, and eat you that which is good, and let your soul delight itself in fatness.  
But what is writ, it may easily be understood that all is spiritual, of which the Prophet speaks in that place, where he saith to them that thirsted, Come without money. The things which God proffers to sale are spiritual: the buying spoke of, is spiritual: and no civil, or political barter of goods for gain: the price there mentioned is no money business, no carnal Contract of gain on God's part, wherefore it is called a buying without money, and without price. The gain which is got by these spiritual things which God gives to the thirsty, is spiritual: the conditions requirable in such, who get or take these spiritual mercies from God, are all of spiritual concernment, & therefore the Answet is easy to thy demand, inferred from the Prophets saying, Come without a price. Thy demand is this:  
Whether shall I go to thee, who hast a price, or hearken diligently that my soul may live, etc.  
Answer, God calls thee to come to him; and God commands thee being come, to hearken diligently that thy soul may live. God speaks unto men by his Son, and his Son hath sent 
Heb. 11. ● 2 Cor. 5 20 Joh. 13, 20 Luk. 16. 16  his Ministers unto people, by whom he speaks unto them the Counsel of God: they in Christ's stead do beseech the people: who receive them, receives Christ himself; and they who despise them, do despise Christ himself. If therefore thou come to hear from me, what I from the Word of God do teach his people: be it known unto thee, that no price therefore is required of thee from Christ, from God, nor from me his servant; only harken diligently, and through God's blessing his ordinance unto thee, thy soul may live, if so be that thou set thyself to the forenamed requisites, which are necessary to fit thee to receive from God his spititual mercies tendered to thee; yet they are neither a price purchasing, nor merit deserving Gods bestowing them on thee.  
Again whereas thou writes; Shall I go to thee who hast a price, peremptorily averring that I have a price.  
Answer, Thou dost either ignorantly or wilfully mis-apprehend the truth: for know, that the Tithes which I and other faithful Ministers receive from people in kind or in money (in case the party tithed is willing to redeem the tithe, and the party 
Leu. 27. 31 32  tithing agree thereunto) is not the price of our Preaching unto people spirituals: for we bring heavenly treasure to them in earthen vessels; even the heavenly knowledge of Christ; in 
2 Cor. 4. 7. Phil. 3. 8.  comparison of which, all earthly things are dung, things not valuable with the precious pearl of the Gospel preached by us. Carnal things are no price of things spiritual and heavenly. But tithes are Gods rend, reserved by himself, out of all the increase of every man's lands and goods to be paid by them, as 
Leu. 27. 30 31, 32. Psal. 24. 1.  an acknowledgement, that he is both the Sovereign Lord of all the whole earth, and the fullness thereof, of the world, and them that dwell therein: and that he hath supreme Dominion over their own persons and estates; being their Lord, and bountiful Benefactor, by whose bounty they are what they are, and have what they have; and upon whose blessing they are continually to depend for their maintenance, supportance, subsistence, protections, provisions, deliverances from evil, and for the continuance and increase of all good temporal and spiritual: or for the gift of all things appertaining unto life and godliness.  
Thus the Lord God, who is Lord of all, and might take all, and holds still a Right to call on men, in some cases, to part with all for his sake, doth allow unto men nine parts of their increase, reserving unto himself only the tenth part, which is his holy Tribute or rent, to be returned to him as a thankful acknowledgement of their subjection to him, dependency on him, and of his exceeding great bounty towards them: he claims it as his: All the tithe of the Land is the Lords, it is wholly to the lord 
Leu. 27. 30  Therefore whoseover covets the tenth part of the increase, which is Gods, and detains it from him, whose Mercy hath bountifully allowed them nine parts: they in that act proclaim, that they renounce God's Sovereignty over them, that they will have no dependency on him, that they are not beholden to him, for what they are and have, that they stand at defiance with him: they covet an evil Covetousness unto their house, bringing themselves under God's curse, by their robbing of him: and they defraud themselves of a double blessing, even of the promises of this life, and that which is to come.  
God reserved to himself the tithe which is his annual Rent and holy Tribute, that out of his own proper goods (wherein no Creature hath interest, but such to whom he hath given it) his Ministers who do him spiritual public service, should have maintenance from himself, and not be at the courtesy of men to be provided for: for he knew that men would commonly hate, and use mercilessly them, who sought their spiritual good.  
We find moreover that God saith, I have given the Children of Levi all the tenth in Israel for an inheritance for their service 
Num. 2● 21  which they serve; even the service of the Tabernacle of the Congregation. God here conveyed the tithes to the Levites in a term of an inheritance for their service; because he the Lawgiver would thereby let all know, that tithes are to be perpetual, and to descend from Ministry to Ministry to all generations, for the service, which they do to the Lords congregation.  
And it is further to be taken notice of, that Christ who is a Priest after Melchisedeck's order (of which more anon) which was before Aaron's, and received tithes, before tithes were assigned to those of Aaron's order: I say the Lord Jesus Christ succeeding Aaron's Priesthood, and being to continue a Priest for ever, had all tithes which are God's inheritance and rent; they of right became his, both because he is the heir of all things, and among other things the inheritor of God the Father's inheritance or revenue: and because also all power in heaven and earth is given unto him, he is Lord therefore of all persons and their Estates: to him they own, and are to pay their yearly rent of tithe. The Lord Christ hath appointed his Ministers 
Mat. 28. 28  to receive this his rent of tithe, from those, in whose hands it is: so saith the Apostle. As they who minister about holy things, 
2 Cor. 13, 14.  do live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar, even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel. The tithes which they had, who of old Ministered before the Lord, are translated by the Lords ordaining to be the maintenance of his Ministers, who preach the Gospel that they may live upon it. As God's portion was given by God to be the Levites portion because they were taken to minister before him, so the same portion is now become Christ's, because he continues a priest for ever, ministering at the right hand of God: and Christ the Lord hath ordained that the Ministers of the Gospel, should have and receive that his portion of tithes for their maintenance.  
To shut up then briefly this discourse: Thou may understand, that Tithes are no price for preaching: but they are God's re●t, at last settled on Christ, and by his ordinance established, to be the maintenance of the Preachers of his Gospel, to the end of the world. So then when I and other his Ministers demand of men tithes, we demand not from them any price: no not one penny of that which is theirs, but that they would divide between the parts which God hath given them; and the tenth part which he hath given us: and if they either detain it from us, or defraud us of any part thereof, they rob not us, but God and Christ of their due rent and homage; and as God threatens a curse to such rebellious, unthankful, sacrilegious God-robbers; so his curse (except they prevent it by a speedy amendment) will overtake them; may be in this world not with a consumption 
Mat. 3. 8. 9  upon their live-lihoods, and comforts for the flying roll of his curse is out, to consume the very houses of thiefs, who steal from him and others; however everlasting confusion in the world to come, will be the portion of such, who repent not their robbing God of his portion.  
Thou asks, Whether must I go to thee who hast a price, or hearken diligently that my soul may live; that I may witness the sure mercies of David, and outstrip all my teachers as he did, and come into the everlasting Covenant. and own the Prophet's words, Isaiah 55. 5, 8.  
Answer, This question seems to imply, that they cannot hearken diligently that their soul may live, neither that they can partake of those other spiritual mercies, which the question mentions, who come for instruction to me, or to any one that receive tithes; which thou dost most falsely (as hath been proved) call, a having a price.  
But I answer thee, The receiving Tithes by a Instructor from the instructed, doth not hinder the instructeds profiting in any of those spiritual mercies, which are spoken of in this question.  
This Truth is clear.  
Abraham paid Tithes to Melchizedeck: yet his soul was not 
Heb, 11. 8, 9 Rom. 4. 19 20. Luke 13. 28.  thereby hindered from living by faith, nor from acting in faith, nor from inheriting the fruit of the everlasting Covenant, the end of his faith, the salvation of his soul, for he shall be seen in the Kingdom of God: nor from obeying diligently God's commandment: God gave him this testimony; I know him that he will command his Children and household after him, and they shall 
Gen 18. 19  keep the way of the Lord.  
Likewise David was a man who enjoyed sure mercies, and outstripped his Teachers, and had an everlasting Covenant made with him: and yet his carefulness for settling the Priests and Levites 
1 Cor. 23. V 24, 25. ad fin●m.  in their managements and maintenance, after the dissolution of the Tabernacle service, no ways prejudiced, his obtaining the forenamed spiritual mercies.  
Moreover I am persuaded, that thou thyself art not so uncharitable, as to think, that the many thousands of Israel, and of Judah, who rejoiced for the Priests, and for the Levites, in the days of Zorobabel, and of Nehemiah, were all cut off 
Neh 12. 44 47.  from partaking of these spiritual mercies, by their paying unto them their Tithes, and by sanctifying holy things unto the Levites. And I do no think that thou or any wise man, pondering things seriously, can with modesty affirm, that the paying Tithes now in the days of the Gospel, unto the Ministers of Christ, to whom they are due (as hath been showed) is an hindrance unto the people of Christ, in partaking of spiritual mercies, though such payment was no hindrance unto such comforts of old unto God's people, who paid their Tithes unto their Priests and Levites, unto whom they were then due. The payment therefore of Tithes doth not hinder the instructed from obtaining those spiritual Mercies which thy Question speaks of.  
Let it not then be a pretended Plea of thy not profiting: but in dealing faithfully with thy own soul, apply thyself to these Directions, which God in the holy Scripture gives for obtaining those spiritual mercies: And do not follow this thine, or any others gtoundless and unscriptural Proposals. Give me leave then (if thou hast not wholly cast off the regard of holy Scripture) to put thee in remembrance of these few things.  
1. Would thou seriously seek that thy soul may live: then do 
Pro. 8. 36. Heb. 12. 29 1 Thes. 2. 13 Isa. 55. 3, 4. Pro. 8. 34. 35 joh. 13, 77.  not sin against Christ in rejecting his word taught by his Ministers set over thee in the Lord; for in so doing, thou will wrong thine own soul, and cannot escape. But come and incline thine ear, and hearken diligently to Christ's Messengers as unto Christ; and what you learn, practise faithfully, and then thy soul shall live in his sight, and obtain blessings, and blessedness, and life, and favour from the Lord.  
2. Many were the Mercies which David and the peole of God (who lived under his reign) enjoyed: but the mercies which God grants to people in and by Christ (who is styled the Son of David, and also the David, who is for ever to reign over God's people) are these Mercies, which in Scripture are termed, The sure mercies of David. They are called sure mercies, because 
Mat. 1. 1. Eze. 37. 24 25 Hos. 3. 5. Act. 2. 30. 31.  God greatly assured David, that they should be accomplished: And David being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his Throne; he seeing this before, spoke of those mercies which Gods people were to enjoy under Christ: and these mercies, are called the Merci●s of David: both because the David who was past, (when the Prophets wrote of him) who was the son of Jesse, and a type of Christ, did with much confident assurance from God foretell them; and also because Christ, who was the David to come, when the Prophets wrote, and was come, when the Apostle spoke of these mercies, and who was the root of Jesse, did, and doth accomplish, and give all these sure Mercies, which were from God, assured unto David, that they should be all brought to pass by Christ, who was made according to the flesh of the seed of David. 
Rom. 1. 3.   
All these sure Mercies are (according to the Scripture expressions) comprised under two general heads; Namely, 
Act. 15. 16,   
1. The building up the Tabernacle of David which was fallen down; that is, the erecting, establishing and enlarging the Church, and endowing her spiritual privileges, and outward comfortable advantages for promoting the whole public and private service, required of God's holy people throughout all the world.  
2. The setting up Christ on the Throne of Davi● to reign for 
Luk. 1. 32. 33. Rom 14. 27 Psal. 89. V 29. 36, 37  ever over God's people in Righteousness, Peace and joy in the Holy Ghost; and to bring the Gentile Nations to be subject, and obedient to the faith of Christ: as it was foretell that under Christ's reign it should be so. These were the sure mercies of David: even of Christ who is the true David.  
Now if thou will witness (as thou speaks) or affirm from good experience (as I think thou means) that thou art under these sure mercies of David, or of Christ, which are to be had in Christ's Church and Kingdom: then seek not to destroy or hinder what Christ hath already builded and established, by thy disobeying and resisting his ordinances, either for his public services, or for the maintenance of his Ministers, who by preaching the Gospel do the work of his service of the house of God: but seriously show that thou art a faithful member of Christ's Church, and subject of his Kingdom, as the converted Jews, and also Gentiles did, who were made partakers of these sure mercies of David, by returning unto the Lord thy God, and to David, or to Christ thy King: returning to his public worship, which the coverted Jews had for a long time, and the 
Hos. 3. 5. Act. 13. 16, 17. Isa. 55. 3, 4, 5.  converted Gentiles had altogether wanted: Returning to serve the Lord according to his own command in his word revealed; returning to fear the Lord and his goodness, to fear to offend him in any thing, and to be careful to please him in every thing; to fear to turn his grace into wantonness, to abuse his goodness; but let his goodness lead thee to repentance, and provoke thee (in a way of thankfulness) for these sure mercies, to seek to glorify him for every mercy, and in every mercy received; and so thou will show thyself to be a thankful servant unto the King of glory, in giving all glory to this King, for magnifying thee to partake of the sure mercies of his Church, and of his Kingdom.  
3. David said, I have more understanding than all my teachers, 
Psal. 119 99  for thy testimonies are my meditation. It's to be considered, that though he outstripped all his Teachers in understanding, yet he did not despise, nor forsake, nor withdraw himself from hearing them: for he harkened both to Nathan and Gad, and repent of those his sins which they reproved.  
If therefore through meditation thou should (as David did) outstrip all thy Teachers in understanding; yet still thou ought to be of David's mind and practise; to account it necessary to hear the public Teachers, and to hearken to them, from whom good advice may be had in places of public worship. David relates his thoughts and practice concerning this, in this manner, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to 
Psal. 27. 4.  behold the beauty of the Lord, and to inquire in his Temple.  
4. The everlasting Covenant is God's engagement of himself unto fallen men, upon their faith in Christ the Mediator, returning unto him by sincere obedience, & believing that he will be their God, to give them pardon for their sin, eternal life, salvation & whatsoever tends thereto by means of the Mediator. This Mediator Jesus Christ is surely of this Covenant: He is the Undertaker, that what God promised should be performed unto those who throughly close with the Covenant: wherefore All the Promises of God are in him yea and Amen to the glory of 
2 Cor. 1. 20  God. He also is the Undertaker to bring a number to the Father, who shall fully close in with the terms of the Covenant; Wherefore he (the Messenger of the Covenant) raised up of old the Prophets to speak of it; his Spirit being with them in their preaching it: Yea, and he himself came, and by preaching 
2 Pet. 1. 10 Joh. 5. 15. Mat. 16. 28 Heb. 9 14.  made it know: All things (saith he) that I have heard of my Father, I have made known unto you. And by shedding his blood he ratified this Covenant; and he appointed that his Apostles in their time, and his Ministers, which were to succeed them in all after times, even unto the end, should preach to people the mercies, and the duties of this Covenant, and He promised that he would be always with them: He therefore works in whom he pleaseth, By his Word, the Spirit of Faith, to 
2 Cor. 4. 13. Rom. 10. 17. Rom. 1. 4. Rom. 6. 17 Jer. 32. 40. Phil. 4. 13. 2 Thes. 2. 17  believe, and close with the Covenant: For faith cometh by hearing, and hearing by the Word of God: And he worketh also the Spirit of holiness, thankfully to yield obedience suitable to this holy agreement: and to do all what they do in believing, in returning to God, and in sincere obeying of his Will, from Principles and strength received from Christ, establishing them in every good word and work.  
Now if thou would seriously close in with the terms of the everlasting Covenant (I in Christ's stead beseech thee) then do not refuse to hear the preaching of his Ministers, who by office are to attend on this service, to acquaint people throughly, with the everlasting Covenant: lest by refusing to hear them, 
Luke 7. 30. Act: 13. 46.  thou reject the Counsel of God against thyself, and render thyself unworthy of everlasting life. But apply thyself to believe the Word of the Lord, taught by his servants, and repent of thy sins, and become obedient to God's heavenly truths, and holy Will; and then the God of Peace, who brought again from the dead, our Lord Jesus Christ, that great Shepherd of 
Heb. 13. 20 21.  the Sheep, will make thee perfect in every good work to do his Will, working in thee that which is pleasing in his sight, through Jesus Christ, To whom be glory for ever and ever.  
5. The Prophet's words in Isa. 55. 5. are these, Behold thou shall call a Nation that thou knowst not, Nations that know not thee, shall run unto thee because of the Lord thy God, and for the holy one of Israel, for he hath glorified thee.  
These words are the words of God the Father, touching Christ his Son, the David mentioned, verse 3. He saith, He hath given him for a witness to the people, namely, to testify and teach the truth of his Promise, and of his Will, and to be a 
joh. 12. 49. 50. Heb. 5. 9  Leader and Commander to the people. This Witness, this Prince of Life, this Captain and Author of salvation to all that obey him, is he, of whom it is said, verse 5. Thou shall call a Nation that thou knowest not, and Nations that know not thee shall run unto thee. This Nation and Nations, are the Gentiles, whom he did not formerly regard, nor look after: neither did they regard nor look after him: but these upon their 
Psal. 18. 44.  Call, as soon as they hear of him, will readily and speedily run to him to yield him Obedience.  
Now if thou (who art by nature a sinner of the Gentiles) will own the Prophet's words, out of good experience, that Christ hath effectually called thee to the knowledge and acknowledgement, that he is thy Leader and Commander; thou must then run unto him (as did the converted Gentiles, of whom the Prophet speaks) to obey him. But if thou reject his Ministers, whom he hath set to watch for thy soul, refusing to hear them, and to practise what they teach from his Word, 
H●b 13. 17  than thou dost not out of good experience, that Christ is thy Leader and Commander, own these words of the Prophet, Isa. 55. 5.  
6. The words of the Prophet, Isa. 55. 8. For my thoughts are not as your thoughts, neither are your ways my ways, saith the Lord; are a Reason for assuring penitent men, of the persormance of the Promise of Mercy, and of abundant pardon, made unto them: and besides, they are spoke to encoutage the wicked, to forsake his way, and the unrighteous man his thoughts, and to return unto the Lord. For God here assures repentant sinners, that his thoughts in pardoning sin, is not as theirs. Man is usually so straitened in his bowels, that he with much ado is brought to think on pardoning freely his Offenders; but God hath most vast and large thoughts of pardoning freely and fully such, who having offended him, do repent, and return unto him; exercising a new course of life, conformable to his own revealed Will in his Word.  
Now except thou forsake thine own evil ways, which are unrighteous, and thy evil thoughts which are sensual and earthly, and return to God's ways, which are righteous, and to his thoughts which are spiritual and heavenly; resolving to walk according to his Will revealed in his Word: thou will never out of experience, own these words in the Prophet, That God's thoughts are not as your thoughts, nor your ways as God's ways; for thy continuance in sin, will either harden thine heart, to think, that because God doth not presently punish sin, he is therefore such an one as thyself: or it will indispose thee to hope for pardon, seeing Pardon and Mercy is promised only to such, who confess and forsake their sins: or it will provoke God to with hold Mercy; for your iniquities separate between 
Psal. 50. 21 Prov. 28. 13 Isa. 59 2.  you and your God, and your sins hides his face from you that he will not hear.  
Would thou experimentally own these words of the Prophet, Isa. 55. 8. Would thou find God's thoughts of Mercy towards thee, and his acts of pardoning thee, to be beyond all that thou can imagine, and think of? Oh then forsake all thy sinful ways, and courses whatsoever; and do not resolve to rob God; do not continue in despising the public preaching of his Word, in the congregation of his people: and forsake all thy ha●d thoughts, and hard speeches which thou hast had, hast spoken, and at any time hast writ against any Ordinance of the Lord, and against his Ministerial servants; repent of these, and turn to the Lord, and he will have Mercy on thee, and our God will abundantly pardon thee.  
Thou hast now a full Answer to thy third Head of Demands.   

CHAP. IV  
Thy fourth Head of Demands, is this.  
ART not thou one of them, that bears Rule by thy means, which the Lord sent Jeremy to cry against, Jer. 5. which was an horrible filthy thing committed in the Land, and the people loved to have it so, for which God would visit them? I in holding up such, do I obey the Prophet's voice, or am one of the foolish people, that hath eyes, and see not, and hath ears, and hear not, without the fear of God, holding up such as bear Rule by their means? Did they not look upon Jeremiah, as one being deceived; and was not he cast into prison and Dungeon? Did not the Priests and the Princes say, He was worthy of death.  
Answ. I perceive that thy misunderstanding the words of the Prophet, hath caused thee to stumble into very gross apprehensions, which one considerately reading this thy Proposal, may easily discern to be couched therein. Thy expressions seems to hold out these things,  
1. That Maintenance, called (sometimes in our English, though not in other languages) Means, which the Priests in Jeremiahs' time had, was disallowed by the Prophet Jeremiah.  
2. That the Priests in that Prophet's time did rule by their means, or by that maintenance which they had.  
3. That that was the horrible thing, which Jeremiah saith, was committed in the land, that the Priests bare rule by their Maintenance or Means; and that they were supported in their Rule, by the Maintenance or Means which they had from the people.  
4. That the people loved so to maintain their Priests, they loved to have it so, and therefore God would visit them for it; And,  
5. That if thou, or any other, shall pay unto me, or any other settled Minister any thing, from whence means that is (according to thy apprehension) Maintenance should arise to us: than ye should be holder's of us up, in bearing Rule by Means: and be disobeyers of the Prophet's voice, and be one of the foolish people (of whom the Prophet speaks) who had eyes and see not, and are without the fear of God.  
To help to rectify thy Misunderstanding things: I will,  
1. Prove that the Prophet Jeremiah did not at all disallow of that Maintenance or Means, which the Priests of the Lord had in his days.  
2. I will evidence that the true Rule, which the Priests in Jeremiahs' time had, was established upon Divine Authority, and did not arise unto them from that Means or Maintenance which they had.  
3. I will tell thee plainly, from the words of the Prophet, what that horrible filthy thing was, which the Prophet saith was committed in the Land, whereby it will appear: that neither the Priests bearing Rule, nor their having Maintenance or Means: nor yet the people's paying unto them their due Maintenance or Means, was that horrible filthy thing.  
4. I will declare, for what the Lord (in that Chapter alleged) doth threaten to visit the people; and that it was not for their paying unto their Priests their due Maintenance or Means.  
5. I will after all this punctually answer to thy Demands, which concerns myself, and which concerns thyself, and which concerns the Prophet: and so a full Answer will be rendered to thy fourth Proposal.  
First, There are four considerations which clearly manifest that the Prophet Jeremiah did not disallow of that Maintenance or Means which the Priests of the Lord had in his time: they are these.  
1. He taxeth the Priests for many of their sins; for their Ignorance, for their profaneness, and that in the house of God; for their unfaithfulness in executing their Office: for 
jer. ●. 8. jer. 23. 11. jer. 6. 13, 14.  their opposing the true, and countenancing the false Prophets; and yet he doth not in any of his Chapters reprove them, or any of them, for their receiving from people Tithes and Offerings, which was a Maintenance appointed by God, for the livelihood of his Priests: and therefore the Maintenance of the Priests in the time of Jeremiah was not a thing disallowed by him.  
2. The Prophet Jeremiah promises from the Lord, That if 
Jer. 17. 24. 25. 26.  the Kings of Judah, and all Judah, and the Inhabitants of Jerusalem, will but hollow the Sabbath, to do no work therein, that Kings and Princes sitting on the Throne of David, and that Judah, and the City Jerusalem, shall be established to remain: and that from places and Cities adjoining round about, people should bring Offerings and Sacrifices, and meat Offerings, and Incense, and Sacrifices of praise unto the house of the Lord. The Prophet mentions Offerings and Sacrifice, from whence no small part of the Priest's Maintenance arose: He promises these, which plainly intimates, that he did not disallow of the Maintenance of the Priests and Levites in his time.  
3. After Jerusalem and the Temple was destroyed, where Sacrifices used to be offered: Fourscore men with Offerings 
jer. 41. 5, 6, 7.  and Incense in their hand, to bring them to the house of the Lord, came to Mizpah, and were slain by Ishmael the Prophet, who relates the History, doth not any ways reprove, or blame that Act of theirs, in bringing Offerings and Incense, from whence the Priests had some share and portion for their Maintenance: which Act had it been unlawful, the Prophet would not have let the mention thereof pass, without some censure: but seeing the Prophet did not censure it, it is plain, that he did not disallow of the Maintenance of the Priests, of the Lord in his time.  
4. The Prophet relates the affluence of blessings, which shall be to the Israelites at their return to God in the full Conversion of their Nation: and he doth particularly intimate that a large and liberal provision shall be made for the Priests (who are a principal part of the State) wherewith they and theirs shall be in a very plentiful manner maintained: I will (saith God) satiate the soul of the Priests with fatness, as he 
jer. 31. 14.  promises also to store the people with abundance of all good things And my people (saith the Lord) shall be satisfied with goodness. The more God's blessings abound to his people, among whom his Priests minister and teach; his Priests do far the better, by reason that Tithes and Offerings than come unto them in 
2 Chron. 31. 5.  greater abundance, as they did to them in the days of Hezekiah, wherein God greatly blessed him, and the whole Kingdom under him.  
Methinks it is very clear from these passages in the Prophet Jeremiah, that he did not disallow of the maintenance or Means which the Priests of the Lord had in his time.  
Secondly, I affirm: That the true Rule which the Priests had in Jeremiahs' time, was prescribed to them by Divine Authory. This is very clear; because the order of Rule was observed among them in that time, which God himself had established: namely, that the Tribe of Levi should attend on the holy service, and on teaching the Judgements and Statutes of God. This order God ordained, that their should be an high Priest, who was to command all the rest: and that there should 
Deut. 33. 10.  likewise be a chief Priest, who are called the Rulers of the Sanctuary, and Governors of the house of God: that is, of 
1 Chro. 14 5.  things pertaining to the service of God in his house. They appointed their brethren the Priests and Levites to their service, and directed them in their courses: besides their was ordinary Priests and Levites to serve in meaner services, and to assist the Priests in Rule and Governing. This order of ruling and governing among the Priests, settled by God, did continue throughout several generations of the Jewish Nation, and remained unaltered, though the Priests had contracted much corruption in the time of Jeremiah. He prophesied in the days of Josiah and of Jehoiakin, and of Zedekiah: in which time Hilkiah was high Priest; and so was Azariah, and so was Seraiah, who was put to death by the King of Babylon at Riblah, This Prophet also makes mention of Pashur 
jer. 52. 24, 27. jer. 1. 20. jer. 33. 15, 16, 17, 18, 19, 26, 21, 2●.  the son of Immer the Priest, who was a chief Governor in the house of the Lord: and of Maaseiah, and other ordinary Priests. And tells us from God, that all time should come, wherein God would multiply the Levites that minister to him.  
This was that true rule observed among the Priests in the time of Jeremiah, which was established by divine Authority, and was not (as thou and others suppose) obtained by their maintenance or means.  
Thirdly, Touching that horrible filthy thing, which the Prophet saith was committed in the Land; The Prophet's words 
jer. 5. 31.  are very plain,  
A powerful and horrible thing is committed in the Land: the Prophet's prophecy falsely, and the Priests bear rule by their means, and my people love to have it so.  
That wonderful horrible thing was the conspiracy or agreement of Prophets, Priests and people in evil: and thus it was, the Prophets prophesied lies: the Priests upheld them in their lies, and the people did wondrous well like of such lies: so it is expressed.  
1. The Prophets prophesied falsely. Some of them prophesied 
jer. 2. 8.  by Baal; they were Idolaters: and they taught people to worship the Idol Baal: they taught a lie, to worship an Idol for the true God: and though some others of them professed the worship of Jehovah the true God, yet they uttered lies in his name; promising to the despisers of the Lord, and to wicked 
jer. 23. 16, 17. Ier, 8. 11.  Livers, peace and safety, and so they hardened people in their wickedness. The sin of the Prophets was, they prophesied falsely.  
2. The Priests, saith Jeremiah, bear rule by their Means, so the words are rendered in our English Bibles; whereas in the original language, in which the Prophecy of Jeremiah was writ, the words are, the Priests take upon, or by the hand of them. The sin of these Priests than was this;  
1. They ruled upon, or over the hand of them; that is, they took on them, to protect these false Prophets in their unlawful deeds: when (according to the Law) they should have been put to death, for speaking falsehood, to thrust people out of the way, which the Lord their God commanded them to walk in: and the Lord threatens that these false Prophets shall be consumed; because they prophesied lies.  
2. They ruled, or took by the hand of them; that is, they by the help or instigation of these false Prophets, whom they countenanced, and with whom they had combined, took a tyrannical course, to suppress the true Prophets of the Lord. An 
Deut, 13. 5. jer. 14. 14. 15.  instance whereof is in the 26. Chapter; where the Priests as principal Actors, with the false Prophets their seconds, did speak to the Princes, and people, that Jeremiah was worthy to die, because he had prophesied against the City. And moreover the Priests by the hand or help of the false Prophets, (flatteringly magnifying them, and their rule, notwithstanding the corruptions therein reproved by the true Prophets) contained to rule the people, without amending in themselves what was amiss: and they boldly confirmed the plausible lies of the false Prophets, by teaching also the people the same falsehoods, and not to believe the true Prophets, who had threatened, that eminent dangers should befall them for continuing in their sins: and therefore this Prophet Jeremiah complains that from the Prophet unto the Priest every one dealeth falsely. and that they healed the hurt of the people steightly. 
jer. 6. 14,  Falsehood in teaching began by these false Prophets, and was continued by the Priests: For from the Prophets of Jerusalem is profaneness gone forth into all the Land: they handed first their lying Prophecies, which wrought profaneness: and 
jer. 23 24.  the Priests took at, or by their hands these lies, and in teaching handed them over to the people, who embraced and hugged them from them both. The sin of the Priests then in brief was, their protecting the false Prophets, and combining with them to destroy the true Prophets, and to delude the people by lies and falsehoods.  
3. It is said that the people love to have it so. The sin of the people was their despising the holy Counsel, and divine Alarms to Repentance, which was given unto them by the holy Prophets of God: they counted their words as wind, vain, 
jer. 5. 13.  and of none effect: and they loved the flatteries of the false Prophets, and loved to have them and their Priests, to soothe them in their sins, by telling them falsehoods pleasing and suitable to their liking, and especially this, That evil shall not come unto them. 
jer. 5. 12.   
Thou may now understand, that that horrible filthy thing which the Prophet saith was committed in the Land, was not the Priests bearing true rule; nor their having maintenance or Means: nor the people's paying unto them their due maintenance or Means: for in no one place in his Prophecy, the Prophet mentions these in a condemnatory way: But it was the Prophets, Priests, and people's agreeing in evil. The Prophets prophesying lies: and the Priests upholding them in their Lies, and seeking the destruction of the true Prophets, who gainsaid their Lies, and closing with these false ones inventing lies to the people: and the people being well pleased with their Lies.  
Fourthly, Consider for what the Lord doth threaten to visit this people he saith twice in one Chapter, Shall I not visit 
jer. 5. 9, 29  for these things, saith the Lord, and shall not my soul be avenged on such a Nation as this is? and we are plainly told in the same Chapter for what sins the Lord would do so. Namely,  
1. For their deficiency toward judgement, in not executing it, and towards truth, in not seeking it, ver. 1.  
2. For their hypocrisy under a pretence of piety committing perjury, ver. 2.  
3. For their obstinacy, and not amending under their sufferings, and corrections, ver. 3.  
4. For their Apostasy, Idolatry, and impudent common Adulteries, verse 7. for these God threatens to visit them, vers. 8.  
5. For the infidelity in not believing Gods threaten.  
6. For their security though threatened.  
7. For their slighting the true Prophets, who had threatened them, to be destroyed, by a Nation, mighty and ancient, whose language was unknown to them, and not understood by them, ver. 12, 14, 15, 16, 17.  
8. For their revolting and rebellious heart, in forsaking the true God, and serving strange gods.  
9 For their foolishness in not considering either God's greatness, his mighty power, manifest in the world: nor yet his special goodness, manifest towards themselves, to be hereby moved, to fear him, verse 19, 20, 21, 22, 23, 24.  
10. For their crafty circumventing others, unlawfully getting their states from them. And,  
11. For their not judging aright in matters of judicature: the Lord saith, shall I not visit for these things, and shall not my soul be avenged on such a Nation as this, verse 26, 27, 28, 29.  
These are the sins recorded, for which God doth threaten to visit that people: but paying unto Priests their due maintenance or means was no sin: for what God hath commanded to be done, and had not repealed, it was a Duty, and the not doing it; or the not paying maintenance to the Priests, had been a sin: so also the lawful rule of the Priests was no sin, because it was appointed, and not reversed in Jeremiahs' time: I say, as these was no sin, so the Prophet could not, and doth not threaten either the Priests, for receiving due maintenance from the people, or the people, for paying it unto them: neither doth he, nor could he threaten the Priests, for exercising that orderly government, which by appointment was charged their Tribe to observe.  
Fifthly, I now come to answer thy demand concerning myself, and concerning thyself, and concerning the Prophet.  
Touching myself thou dost ask.  
Art not thou one of them that bear rule by means.  
Answ. 1. If by the word means in this thy demand, thou understands that maintenance or portion of temporal livelihood, which God and the Laws of my Nation allots me: then I must tell thee, that as there is no man on earth, neither worldly, nor Church-rulers, nor any other of any other sort of men, who can subsist in it, altogether without any temporal maintenance or means: (as thou calls it) for subtract from any, food and man raiment, and other necessaries befitting him to have, for the discharge of his calling in which God hath placed him, And he will soon be disenabled from performing both the acts of it, and from continuing among men in acting as a man: so I acknowledge, that while I tread upon the earth, I am and must be in the condition of all mortals, just as the Prophets were of old, subject to like passions as 
jam. 5. 17.  other men. I am not exempt from that ordinary state, sufferings, and way of temporal living in the world, to which God hath subjected all men. All men are Gods beggars, a company of indigent creatures, depending on him daily and hourly, both for the having, and for the continuing unto them, that temporal livelihood, which he thinks fit to distribute to every several man in his station; and therefore though I and other Ministers shall stand in need of all temporal things, which are necessary, for our temporary subsistence, as we are men, and for the performance of our calling, as we are Ministers ruling in the Church of Christ: yet neither thou, nor any other, can justly blame us more than yourselves or other other men, for having maintenance or means in our temporal condition. And it is a very false conceit that we rule in the Church, by maintenance or means, because we cannot without maintenance or means live in the world: For as a King rules in a Commonwealth, not by the revenues, maintenance, 
Eccl. 5. 9  or means, which he receives from his Subjects. Solomon saith a King hath maintenance from the field, as well as other men: the profit of the earth is for all, the King himself is served by the field: but a King rules by the Authority, wherewith he is invested from God, and by the Laws of the Nation over whom he rules: So likewise Ministers rule in the Church of Christ, not by that temporal means or maintenance, which God, and the Laws of the Nation hath appointed them to receive: but by that Authority, which they have received from the Lord to rule, and by those Laws, which Christ hath prescribed unto them in his holy Word, to rule people by.  
I answer then plainly to thy demand. I am not one of them, that bear rule by any temporal maintenance or means, though while I continue in the world, discharging duties, required of me as I am a man, and as I am a Minister of Christ, I shall need outward means or mainteance, as well as all other men shall have need of the like, while they live, and are to do duties as men, and as they are men in such callings, wherein it pleaseth God to employ them.  
2. I answer. If by the word means, thou understand by this thy demand the very same thing, which the Lord sent Jeremiah to cry against: then I directly answer: I am not one of them, that bears rule by the hand, help, or means of any false Teacher, which are in these our days. I neither do nor can (as the Priests against whom Jeremy cried did and could) protect any of them in their falsehoods. I never was magnified by any such, as the Priests were, of whom Jeremiah speaks in his fifth Chapter. I never did conspire with false teachers (as did the Priest's foremention) either in persecuting and suppressing the true Ministers or Teachers of Christ, nor yet in teaching (as these Priests did) falsehoods unto the people, and therefore I am not one of them, who bears rule by means, according as the Prophet understood, and as all aught to understand, the meaning of the word means, in that place of the Prophet to which thy demand relates.  
Touching thyself thou asks.  
I in holding up such, do I obey the Prophet's Voice.  
Answ. The people in Jeremiahs' time, holding up their Priests in their due maintenance, was in that act no ways at all disobedient to any voice of the Prophet: but they were obedient unto God's command, which no holy Prophet durst condemn them for: and so if thou hold up the Ministers of Christ set over thee in the Lord, in paying unto them their deuce, which both God and man's Law requires, should be paid unto them, thou dost not in so doing, disobey any voice of the Prophet, in that particular: for in his Prophecy, he no no where forbids paying unto Priests, their due maintenance of tithes and offerings; neither doth condemn any people for doing so.  
But if thou art one of those, who will not believe the word preached by faithful Ministers: but will slight them, and not endure the sound doctrine which they teach, believing and loving rather, the flatteries and falsehoods of those false teachers, whom thou heapest to thyself: if thou wilt turn from 
2 Tim. 4. 3, 4.  the truth, and be turned unto the fables or lies of those false teachers: I say that then thou art like those people in Jeremiahs' time, ●ho would not obey his, and other true Prophet's voice, 
jer. 5, 12, 13.  calling upon them to repent: neither would they believe their threaten: but loved rather to hear the false-prophets and corrupt Priests, who taught them lies, and secured them in 
jer. 7. 4. & 8. jer. 5. 31. jer. 6. 10.  their sins; they loved to have it so: but cared not to hear of the sins, and to be taught the fear of the Lord: the word of the Lord was a reproach unto them, they had no delight in it.  
Thou asks further touching thyself.  
Or am I one of the foolish people, who have eyes and see not, have ears, and hear not, without the fear of God, holding up such as bear rule by means.  
Answ. The foolish people of whom Jeremiah complains, are therefore said to have eyes and see not, ears and hear not, 
jer. 5. 21.  and not to fear God, not because they did hold up these their Priests, who bare rule by giving unto them that due maintenance or means, which was prescribed by God; for the Prophet doth not speak of any such thing, or of any such reason, of that people's foolishness, but they are said to have eyes and see not, to have ears and hear not, and not to fear God; because that people was such, who took no notice of things apparent to their eyes, and which was taught them by the hearing of the ear, sufficient to convince them that God only was to be feared, served, and observed. They might see the greatness 
jer. 5. 22.  of God in his workings in the world, restraining the motions 
Psal. 89. 9  and commotions of the mighty waves of the Sea: they might see the goodness of God, in his merciful workings towards themselves, giving unto them the former and latter rain in season, 
jer. 5. 23, 24  and reserving unto them the appointed times, of their earthly incomes. They also might have heard continually from the true Prophets and holy Levites mention of the Lord, and abundant motives to fear or serve him only: and yet they wilfully refused to regard and consider of it, in their heart: having an heart revolting, unresolved to fear God, and mind what was for their spiritual good.  
Now if thou art one, who is obstinate and resolved in heat to shut thine eyes from minding God's greatness and wonderful workings in the world, and his goodness towards thyself: and if thou art determined in heart to shut thine ears 
Act. 20. 21  from all holy persuasions, tendered by his public servants, whose office it is to preach repentance towards God, and faith towards our Lord Jesus Christ: then I pronounce it, that thou art like one of those foolish people, which in Jeremiahs' time had eyes and see not, and ears and hear not, and which were without the fear of God. And if thou art such, repent in time, lest the Lord withdraw from thee (as he did from 
jer. 5. 25. and 29.  them) those good things which he affords thee, and come to visit thee, and to be avenged, for thy being like a people, who loved to cast off his fear or service, and to continue in profaneness.  
Touching the Prophet thou asks.  
Did not they look on Jeremiah, as on one being deceived, and was he not cast into prison and dungeon? Did not the Priests and Princes say he was worthy of death?  
Answ. Jeremiah was a true Prophet of the Lord, and he oft denounced judgements against the whole Land, against Jerusalem, and against the Temple therein: but the false prophets to please the people, prophesied otherways, and the people believed rather the lies, uttered by the false, than the truths which were spoke by the true Prophets; being very 
jer. 5. 12.  confident that evil should not come upon them; and they finding that judgements threatened by Jeremiah was not speedily executed, did continually mock him: The Word of the Lord (said he) was a reproach unto me, and a derision, daily. 
Jer. 20. 8.  Thus the true Prophet was accounted as one who was deceived.  
Moreover Jeremiah was falsely accused, for intending to fall 
Jer. 37. 13, 14, 15.  to the Chaldeans: and the Princes believing the accusation did cast him into prison.  
And upon the Princes petitioning against him, that he 
jer. 38. 1, 2, 3, 4, 5, 6.  weakened the hands of the men of War, and the hands of the people, and sought not the welfare of the people, but their hurt; he was let down into a dungeon, wherein he did sink in the mire.  
Lastly, we also read that the Priests, and the Prophets, and all 
jer. 26. 7, 8 9, 10, 11.  the People having heard his threatening Sermon, that God would make the Temple like Shiloh, and the City a curse to all the Nations of the Earth, they took him, and said, he should die, and the Priests and Prophets spoke to the Princes, and to all the people saying, this man is worthy to die, for he hath prophesied against this City.  
By what is related, thy three demands, which concern the Prophet are easily answered: namely, the people did look upon Jeremiah, as on one being deceived: he was cast into Prison and a Dungeon: And the Priests and false prophets said, he was worthy of death: and the Princes petitioned that he should be put to death.  
I list not to conjecture what thy ends should be in questioning these things concerning the Prophet: but I am sure the questions are to small purpose, either in dependency on, or in referency to the things at first demanded, in this thy fourth head of demands: unto which thou hast now from me a complete answer.   

CHAP. V.  
Thy fifth Head of Demands, is as followeth.  
ARt not thou one of them that divines for money, and teaches for hire; and if I will put in thy mouth, thou will preach peace to me? if I will not, thou will prepare War against me. Did not such bring the people all on heaps, yea Jerusalem? Did not God say night should come on such; and was not Micah full of the power, and full of the Spirit, to declare unto them their sin, and transgression; And is it not a sin and transgression now? answer me.  
Answ. The Prophet Micah, Chap. 3. Ver. 11. condemns such Prophets who divined for money, and such Priests who taught for hire: we have out of holy Scripture this account of them, what they were. Micah saith that these prophets 
Mich. 3. 5.  were such, who made the people to err; who did by't with their teeth, who cried peace: who prepared war against them, who did not put into their mouth. The meaning is: they taught errors; they did tear the true Prophets with their teeth, in their railing evil language, uttered through the teeth: they flattered and soothed people in their sins, promising them peace: they sought to trouble them who did not entertain, and feast them, and did not comply with them in what they said, and applaud their say. These were the men, who in Micahs days prophesied for money: they would in their prophesyings forbear to speak any penitential word, 
Mich. 2. 6.  which humbles and shames sinners: and they would for money speak presumptuous, or licentious words, to encourage 
Mic. 2. 11.  people in sin, and particularly in their drunkenness or excess, and it is certain that the Priests who taught for hire, were only unfaithful and corrupt Priests, who being uncontent with their portion of Glebes, Tithes and Offerings, which God had appointed, should be assigned unto them, they would also be hired, to speak what pleased the people, and justified them in their sins: making them believe, that God's Word did as well approve of the profane, and unclean, as it did of the holy 
Eze. 22. 26  and clean, not showing the difference of them.  
To thy question then: Art not thou one of them, who divines for money, and teacheth for hire.  
I answer, I am not any such man who doth so: thy supposal that I and other faithful Ministers have done so, is most unjust: for we make not our people to err, as did the false prophets of whom Micah speaks, by teaching them lies and falsehoods; we do not rail upon, and speak all manner of evil of the faithful Ministers of Christ, as the false prophets did of the true Prophets of the Lord, tearing them with their teeth, and smiting them with their tongue. We do not flatter and soothe people in their sins, as did these false prophets: we do not (as these false prophets did) seek to vex those, who do not afford us entertainment, and embracement. We do not forbear (when a just oceasion is offered) to rebuke our people sharply, and to make them ashamed of sin. We do not speak licentious, or presumptuous words, to encourage people in their sinfulness, as did the false prophets: we do not countenance any false teachers, nor yet for base gain (as did the unfaithful corrupt Priests) seek in our teachings to please, and justify people in their sinful courses: For we speak not to please men, but God, who trieth our hearts: we dare do nothing against the truth, but for the truth. God hath appointed us his servants 
1 Thes. 2. 4  in office, to preserve holy knowledge, and to dispense it to his people. We are no hirelings of any mortal creature: neither will we be hired for any worldly considerations, either to betray, or to belie God's truth: though oppositions and hatred from worldlings proves to be our portion, for our preaching for Christ's sake the truths of Christ.  
And be it known unto thee, and to all the world: that though I, and other faithful Ministers of the Gospel, have from God, and the Laws of the Nation tithes allowed unto us, from whence money arises for supply of our temporal needs; yet tithes and money arising thence, is not the scope, and end of our teaching. We are thankful unto Christ for providing for us in this manner: whereby we are freed from many distractions in his service, and from avocations from it, wherewith other Ministers (as they complain) are cloyed, who must ride far and wait long upon Treasurers, and other men for their Salary. We preach not for tithes, and money accrueing to us thence, but out of love to Christ Jesus our Master, and out of conscience to discharge faithfully our calling and duty, and out of compassion to our people to save them from death, to gain them to Christ, and to turn them from the power of Satan unto God. For this it is we labour and preach, spending ourselves, and being spent in study and preaching, not seeking theirs, but them: Neither count we our life dear unto us, so we may finish our course with joy, and the Ministry, which we have received of the Lord, to testify to our people the Grace of God.  
We well know; that if we would make money our end, and aim in this world; there are other courses advantageous and enough contentive, to be took, forgetting that: and not this course of consuming ourselves from morning to night, and many times in the night, in study, in tiring our spirits, in mournings of our souls in secret, for the obstinacy, of unruly, unteachable, ungodly and unconscionable sinners, who care not how uncivilly, unjustly, and fraudulently they withhold from Christ our Master, their duties, and from us, his servants, their deuce and rights; briefly we preach not for money, but for the good of our people, that they may be stamped with God's image in Christ, and may not prove reprobate silver, rejected of God. We do not preach for hire (though God giveth it unto us) but to bring people to partake of the inheritance of the Saints in light, with God, and with Christ, for ever and ever.  
To what thou writes which concerns thyself, and myself: namely,  
If I will put into thy mouth (sayest thou to me) thou will preach p●●ce to me: if I will not, thou will prepare war against me.  
I answer. I am by Calling a Minister of the Gospel of Christ, and therefore am a professed soldier of Jesus Christ, as all other 
2 Tim. 2. 3  faithful Ministers are: I must then continually war against the sins, and errors of the times, and places, where I live: and fight against the powers of darkness, which seeks to corrupt, and take captives the souls of men. I must and will denounce God's judgements against wilful and obstinate sinners, that they may throughly understand, that there is no peace for them: For there is no peace, saith my God, unto the wicked. 
Isa. 57 21.  And though false Teachers will speak peace, to those people in their sins and errors, who are bountiful unto them: yet be thou well assured, that no bounties or contributions from thee, or from any other, shall stop my mouth, from uttering faithfully, the messages of the Lord, against those very sins and errors, wherewith I shall at any time find either thee, or any other of my people to be tainted. Perhaps thou calls my preaching against them a preparing war against thee: but I contest not against thy person, but against thy corruption; I must lift up my voice like a Trumpet, to show my people their transgression and their sins: and I will not be bribed by any either to hold my peace, and be silent: or to speak unto you peace, thereby to encourage you, in any of those abominations, which you resolve to follow.  
What is in this fifth Head of demands further writ, is this,  
Did not such bring the people on heaps, even Jerusalem? Did not God say night shall come on such? and was not Micah full of power, and of the Spirit, to declare unto them their sin? and is it not a sin and transgression now? Answer me.  
Answ. It is already proved out of the Prophet, that the false prophets would for money, speak words to embolden people to continue in sin: and that the corrupt Priests would be hired to teach what pleased the people, and what justified them in their sin; therefore thy Questions will easily be answered.  
1. Thou asks: Did not such bring the people on heaps? even Jerusalem.  
Answ. The Lord doth by Micah threaten, that for these sins of the false prophets, and of the corrupt Priests, and for the sins of the Princes: Zion shall be ploughed as a field, and Jerusalem 
Micah 3. 11, 12.  shall become heaps. Without all doubt the sin of these false Prophets, and corrupt Priests in teaching lies and errors, and things tending to encourage them unto sin, and to be secure, having sinned, is a Land-destroying, and a City-ruining sin.  
2. Thou asks. Did not God say, that night should come on such?  
Answ. The Lord said concerning these deluding and seducing prophets: that night shall be unto them, that they shall not have a vision: that it shall be dark unto them that they shall 
Micah 3. 5, 6, 7.  not divine: that the Sun shall go down over the Prophets: and the day shall be dark over them; that they shall be ashamed and confounded, and cover their lips. The Judgements threatened to befall these false prophets, are these. 1. A dark night of trouble and calamity shall come upon them, when they shall neither have any vision, nor any ability to Divine. 2. The Sun of their prosperity shall set over them, and the days of their living shall be dark or dreadful. 3. God will discover it, that notwithstanding their former pretences, to have vision, and the light of Divine revelation, that they were blind, leaders of the blind to destruction, instead of leading them unto salvation. 4. They shall be exposed to such shame and confusion, that they shall cover their lips, not daring to speak boldly, or at all, as they want to do: by reason of grief, for that contempt, and confusion, which shall be on them. It is certain that God will punish false teachers with a night of contempt and confusion.  
3. Thou asks: was not Micah full of power, and full of the Spirit, to declare unto them their sin and transgression.  
Answ. The Prophet Micah tells us so in this manner; but truly I am full of power, by the Spirit of the Lord, and of judgement, and of might, to declare to Jacob his transgression, and to Israel his sin. Micah having set forth the faults of the false prophets, shows in the eight verse that his own condition stood 
Mic. 3. 8.  in a full opposition to theirs: but truly saith he, I am full of power, etc. as if he had said, you have heard what your false prophets and teachers were: they were full of coveting your wealth, by the spirit of the world reigning in them, whereby they were stirred up to prophecy; but I am full of power by the Spirit of the Lord: his Spirit stirred me up, powerfully to prophesy. They were full of error, calling evil good, applauding people in their sin: but I am full of judgement, full of a discerning Spirit, to discover your evils and sins justly reprovable. They were full of dastardliness, fearing to discontent the people, by telling them that they sinned: but truly I am full of might, full of the Spirit of courage and boldness, not to fear their faces, in laying open their sins, and in threatening them for it. Thus it is clear, that Micah was full of power, by the Spirit to declare unto the Prince's, to the false prophets, to the corrupt Priests, and to the deluded people, their sins, and their transgressions. Even thus the faithful Ministers of Christ are full of zeal, judgement, and boldness, freely to charge home any sort of men, with their sins and errors, in their discharge of their Ministerial duties.  
4. Thou asks: Is it not a sin, and transgression now? Answer me.  
Answ. It is in these our days, without all controversy, a sin and transgression, in all them, who pretend that they are extraordinarily sent of God to teach, if they make money and enriching themselves, the scope and end of their teaching: as it is a sin and heinous transgression also in them (as it was in the false prophets in Micahs time) to teach the people errors, and to give them encouragements in their sin; and it is a sin and transgression likewise in such, who profess themselves to be the standing officers in the Church of Christ, for dispensing holy things, to be uncontent with that maintenance, which God and the Laws of the Land, hath established for them: and to be hired for filthy g●ine, to preach what is most pleasing to a corrupt people, and what will help them to justify themselves in their transgressions. This is as vild, as abominable, and as filthy a sin in our times, as ever it was in those false prophets, and corrupt Priests who lived in Micahs time.  
Because thou very peremptorily bids me answer thee, whether it be not a sin and transgression now: as if thou did think, that I do not account such do to be a sin: or as if I and other faithful Ministers, who take tithes, were therefore guilty of such do, because we take tithes.  
I answer. I and other faithful Ministers of Christ, who take tithes, are no more guilty of any such do, which were done by the false prophets, and corrupt Priests (which Micah relates) 
Mic. 1. 1▪ Ie●. 26. 18.  by our taking tithes; then were the holy Levites by their taking tithes, who lived in Micahs time, and he prophesied in the days of Hezekiah; of which Levites the Holy Ghost hath given 
2 Chron. 29. 34.  this testimony: the Levites were more upright in heart, to sanctify themselves then the Priests: therefore as I am clear from all the particulars, which was done by the false prophets, and corrupt Priests in Micahs days; and have also plainly told thee, that such do, is a sin and a transgression in our days, as well as it was then: so give me leave to tell thee (if thou already knows not) who in these our days, are those false prophets, who teach or divine for money: and who those corrupt Priests are, who teach for hire; that thou may not join with these wicked men, in charging such faults on me, and other faithful Ministers of Christ, whereof not we, but themselves are notoriously guilty. Know then,  
1. That there is a company of false prophets, Enthusiasts, self-making teachers in these our days: they pretend they have new lights, the only revelations of God: and therefore that they are sent from him, to teach the people: but they make them to err: and they do rail on, and revile the Preachers of the Gospel: they cry peace and applause to all their followers: though they know that many of them speak evil of Dignities, and disorderly leave their callings, and run about in Countries; these false teachers also disdain, and destroy, and damn all those people, who (as they think) are not for them and their ways. And in their speakings (as I have it told credibly from some, who have been well acquainted with them:) they speak not one word tending to mortify the seed of evil, which is in the heart, whereby it might be shamed and humbled in the sight of God, and much of their multiplied words is, to bid their followers detain their tithes, and not hear Ministers, whom they call Priests. Such teaching doth wonderfully please men carnally and worldly-minded; and so greedy are such teachers to drain to themselves maintenance, that some of them by raking together sums of money from the benevolences of their followers, have been suddenly enriched: and after a short while of continuing in this their course, have become purchasers of something considerable. These false teachers looking after their unlawful and sordid gain, and getting, do very suitably resemble the false prophets, who did divine for money, of whom Micah complained.  
2. Know that in these our days, there are a sort of men, who are the Priests of the Romish Church: who may very well be parallelled with those unfaithful, covetous, and corrupt Priests which were in Judah, for they tolerate, and teach for money things truly abominable; the annual rent paid from Courtesans to the Pope of Rome, for suffering their open stews; their many dispensations for money, with times of marriage, with adultery, with incest, with perjury, with murder, with theft, and other enormities: their sales for money, of pardons for sins committed: their grants for money, of indulgences to commit sin: their many superstitious inventions of auricular Confessions, of Satisfactions, of Purgatory, of several Limboes': their enjoining of Pilgrimages, and oblations at the shrines, and relics of Saints, with their many other devises for money. All these proclaim them to be a covetous brood, not unlike those Priests against whom Micah complained, that they taught for hire.  
Now as the Prophet Micah himself, and Isaiah, and the other holy Prophets, and the holy Levites (before spoke of) who all lived in the same time, were no ways guilty of those gainings whereof Micah complained: So I and other faithful Ministers of the Word, are not at all concerned in that greedy guilt of teaching for hire, and preaching for money: wherein the false prophets, and corrupt Priests were of old, and are now also very faulty. Enough is said to thy fift Head of Demands.   

CHAP. VI  
Thy sixth Head of Demands is thus expressed by thee.  
ARt not thou one of them that seeks for the fleece: and hath made a prey upon the people in this cloudy and dark day? and with force and cruelty ruled over them? Doth not the Lord say, he will seek his sheep, and gather them from your mouths, and feed them upon the tops of the mountains; even I will do it, saith the Lord God, Ezek. 34.  
Answ. Thy surmise, that I am like one of those evil shepherds, which was in Israel is most unjust, though Ezekiel's complaint against them, be very just. That the truth herein may be better cleared: I will  
1. Declare what that was, for which the Prophet doth blame them. 2. I will answer to thy demand, which seems to intimate, that I am taxable for those very same miscarriages, for which the wicked shepherds in Israel were blamed by the Prophet. 3. I will answer to what thou demands, touching the saying of the Lord.  
First know, that Ezekiel in the 34. chapter quoted by the inveighers against the evil Shepherds of Israel. These shepherds were their wicked Princes, and their wicked civil Governors, and their wicked Priests, their Church-rulers. Both are called shepherds in several Scriptures; and there are some passages in that Chapter, which of necessity must be meant of the one sort of Shepherds as well as of the other. The Prophet from 
Ver. ●.  God doth denounce a woe against them for feeding themselves, and for not feeding the flock. Their greatest fault was, they regarded themselves, and did not regard their duty, and particularly that which concerned the flock committed to their charge.  
Their regarding themselves is in this wise expressed by the Prophet: Ye eat the fat, and ye  you with the wool.  
In these words (ye eat the fat) the Prophet shows that wicked Priests, called shepherds, sinned in feeding themselves with that delicate, excellent, and choice food, the fat, which God had forbid them to eat: for God had made it a perpetual Statute in Israel, for all their Generations throughout all their 
Leu. 3. 17.  habitations, that no Israelite should eat the fat: and that whosoever did eat it, he should be cut off from the People. 
Leu. 7. 23, 25  These wicked men would for the satisfying of their own bellies disobey God's command; and by that act manifested, that they made their bellies their god; and this sin was the more heinous in these wicked Priests, because they had a special 
Leu. 3. 14, 15, 16.  charge to burn the fat: but being uncontent with that portion of the shoulder and breast, and other things of offerings, which was allowed unto them from God, and being addicted to fair finely, and to satisfy their liquorish taste, they (contrary to the Law of God) would have the fat to eat, which was as unlawful for them, as for any other Israelite. It 
1 Sam. 2. 13, 14.  seems they would herein imitate, Hophni and Phinehas, the wicked sons of Eli, who would not burn the fat, but would have it with flesh to roast, and by violence took it: they are blamed for eating fat contrary to the Law, and it was a robbery from the holy offerings, made by them which they ought not to have done.  
Again, in these words (ye cloth you with the wool) or ye put on yourselves with wool, but feed not the flock: The Prophet blames them for regarding their  more than their calling: for minding the arraying themselves with wool, rather than their discharging their duty to the flock, or their service in the manner which they ought: for it was the duty of the 
Leu. 6. 4, 23, 32. ●zek. 44. 17, 18, 19  Priests, to be clad in linen garments, and to have no wool come upon them, causing sweat when they were to perform holy service, in the inner Court: and as soon as that service was ended, they were to put off their linen garments, and to lay them up in appointed places, and to put on their common apparel: but it seems that these wicked Priests (here called shepherds) were loath to put off, and put on several garments, in their feveral services, as it was enjoined them; they would officiate altogether in their common garments: and though God was pleased, during only some unsettlement of 
Zach. 3. 3, 4, 5.  his people, after their return from Babylon, to dispense with the using various garments, in several services: yet before the people's captivity, while the Church continued settled, God was displeased with the omitting it, counting it a breach of his command, and one of the prophanings of his holy things, even of his Ordinance, as he complains both in Jeremiah 
jer. 23. 11. Eze. 22. 26  and Ezekiel, who lived in the same time, the one at Jerusalem, and the other among the Captives, who went with King 
Eze. 1. 1, 2.  Je●o●akin into captivity, Thus these wicked Priests regarded themselves, and did not regard their flock.  
Their not regarding the the feeding of the flock, is expressed by the Prophet, who plainly sets down their demeanour both towards the sound, and toward the distempered part of the flock.  
Their behaviour towards the sound part of the flock is thus related: ye kill them that are fed.  
Some (by them who are fed) understand such, who were rich in temporals: whose death was wrought in these times, by the wicked Priests and false prophets, instigating wicked Princes (prone enough thereto) to slay or kill them, all these sharing in the goods took from those, whom by unjust judgements and wicked force they had put to death. It is certain that the Princes of these times were covetously affected, and therefore also bloodily minded. Behold, saith the Prophet, the Princes 
Ezek. 22. 6.  of Israel every one of them were in thee (he speaks of Jerusalem) to their power to shed blood. And again, her Princes 
ver. 27.  in the midst thereof are Wolves, ravening the prey to shed blood, and to destroy souls (that is to root out their persons) and to get dishonest gain; and it is certain, that the wicked Priests and Prophets did solicit these Princes, to put to death some, as men seditious, rebellious, and enemies to the public welfare, 
jer. 26. 11. and 23.  who opposed them: they petitioned that Jeremiah should die: and the Prophet Vrijah was at that time by the King's command, slain by the sword; and it is most certain that the false prophets (with whom the wicked Priests did in many things conspire) had an hand both in the death, and in taking also of the wealth of many slain in those times. The Prophet saith there is a conspiracy of her Prophets in the midst 
Eze. 22. 25  thereof like a roaring Lion, ravening the prey, they have devoured souls (that is, destroyed persons) they have taken treasure, and precious things, they have made her many widows in the midst thereof; and it is very probable that the wicked Priests (called here shepherds) were guilty in partaking with those ravenous murders, seeing they are by the Prophet charged to have killed those of the flock, who with wealth were thick or well furnished.  
Others understand by them who were fed, such of the flock, who had been formerly well taught by the holy Priests, gracious Levites, and good Prophets, and had thickened or thriven well by their Doctrine in the knowledge and understanding of Gods Law. These were killed by these wicked shepherds, (who had no natural care of the good of the flock) partly by their starving them, in not affording them vision, to keep 
Pro. 29. 18  them from perishing: and partly by poisoning them with errors, and lying falsehoods which they frequently taught in those days, in perverting the Word of the living God, and violating 
jer. 23. 26. Eze. 22. 26  his Law.  
Now whether it be understood, that these wicked shepherds had an hand, in actual dispatching the well-fed of the flock, from their temporal lives and livelihoods: or that they only slew them in their spirituals, by depriving their souls of its necessaries, and by poisoning them, with corrupt abominations; it is plain, that their demeanour was very wicked towards those of the flock, who were sound.  
Their carriage towards those of the flock, which was distempered, is related to be evil enough in general to them all, & very evil in many particulars to some of them; for thus the Prophet writes. The diseased have ye not strengthened, neither have ye 
Ezek, 34. 4  healed that which was sick: neither have ye bound up that which was broken: neither have ye brought again that which was driven away: neither have ye sought that which was lost: but with force, and with cruelty have ye ruled them.  
In these words the Prophet indites these wicked shepherds, for not exercising those acts of their calling, which the distress of their flock called on them to perform; as namely.  
1. Some of their flock was diseased or languishing through the afflictions and discouragements of these times: by these their souls were made feeble and faint, as sheep are fainted and weakened by the Sun's scorching heat: and yet these shepherds used towards them not one word of strengthening instruction, and encouragements to uphold their spirits from sinking under sad discouragements; but they rather added affliction to their affliction, for in this Prophet, God speaks thus unto some, who taught in those Times: With lies ye have 
Eze. 13. 22  made the heart of the righteous sad, whom I have not made sad.  
2. Some of the flock was sick in and with sin: sin had wounded and hurt them; and yet these wicked shepherds spoke not unto them any wholesome, sound, or healing words, whereby they might have been thoroughly healed: that which they spoke, did heal the hurt of the people slightly, speaking 
jer. 6. 14.  unto them peace, peace, when there was no peace; yea, what they spoke, did not help to cure, but to encourage them rather in their continuance in sins; for God in this Prophet speaks thus to false teachers: ye strengthened the hands of the wicked, 
Eze. 13. 22  that he should not return from his wicked way, by promising him life.  
3. Some of the flock was broken, or lose jointed, with distress in spirit, partly with mourning for their own sins and the abominations of others, and partly with their own perplexed irresolutions what they should do; whether they should flee: to which the false prophets in their teaching 
Eze. 13. 20  sought to press them: and these wicked shepherds spoke not one word of comfort, tending to bind up their broken hearts, and satisfy their disquieted spirits, whereas the true Prophets 
Isa. 40. 2.  did it with consolations from God: speaking to them comfortably, even to the very heart, assuring them that the humble and 
Eze. 9 4, 6.  contrite had their sins pardoned, and that in the general desolation, their persons should be spared.  
4. Some of the flock was driven away, partly by the force of Satan's temptations, from truth, and holiness, into errors and sins: and partly by wicked men's violent persecutions, 
jer. 26. 21  into other Nations: we read that the Prophet Vrijah, was out of fear forced to sly into Egypt: yet these wicked shepherds spoke not one word of conversion, tending to bring the flock back to the acknowledgement of the truth, and to the forsaking of their sins, neither did they speak any one word, for reducing home to dwell in peace and safefty any of those, who were cast out of their homes, and the land of their Nativity, by their brethren, for Gods Name sake. 
Isa. 66. 5.   
5. Some of the flock was lost in sins by their own follies, and the bad examples of the wicked Princes, Prophets, and Priests, whom they followed: and yet the wicked shepherds did not seek or use any means to reclaim them from their transgressions, or to restrain them in them: but they did encourage them therein, by justifying (in their teachings) those lies of the false prophets, whereby the people was hardened in sin, and so continued lost in the ditch of corruption, into which they were slidden. Moreover some of the flock was lost, in forsaking God, and in serving Idols, on mountains and 
Eze. 8. 5, 6 7, 10, 11, 14, 16.  on, hills, and at Jerusalem, at the Gate of the Altar, at the door of the Court, at the door of the Lords House, at the door of the Temple of the Lord; and yet we do not read that these wicked Priests or shepherds did seek to restrain any Idolatries, any where in the Land: or that they sought to bring back unto the true worship of God any, either of the Princes, or of the people, who were lost in being plunged in idolatrous and superstitious abominations.  
6. The Prophet sets out their evil carriage in general towards the flock in these words: But with force and cruelty have ye ruled over them. These wicked Priests (called shepherds) domineered unwarrantably over the people: they violently constrained them (besides what was their deuce, and commanded by God's Law to be given unto them) to grant them what they exacted, and that both when and how they 
2 Kin. 24. 4 Lam. 4. 13  pleased: yea, and with fierce cruelty, by the help of wicked Princes, as bloody as themselves, they shed the blood of those who would do nothing but what was just and right: the consideration 
Jer. 23, 10, 11 Lam. 4. 14 jer. 23. 11.  whereof made Jeremiah say; that their course was evil, and their force not right, for both Prophet and Priest are profane: they became profane by polluting themselves by blood, as well as by their polluting of God's Ordinances, and by working wickedness in his house, and Ezekiel saith, that they ruled the flock with force and cruelty; they rigorously tyranized over their persons and states, making their lives bitter unto them, and forcing some of them out of their lives, that they might get what they injuriously gaped after in their states: thus he who departed from evil was made a prey, and these wicked 
Isa. 59 1●  shepherds, not caring for their flock, did in this manner, like ravenous Wolves, prey on it.  
The doleful event of this ill usage of the flock by their wicked shepherds, was the scattering them, and exposing them to be devoured or destroyed in all lands, whether they were driven, and whether also they were scattered in the dark, and cloudy day of the Nations public calamities and utter desolations.  
By all this which hath been said, thou and any who reads the thirty fourth Chapter of Ezekiel, may perceive, that the evil shepherds therein mentioned, are blamed by him for these faults.  
1. For their violating God's Ordinance, which forbade them to eat the fat, and to wear , in some parts of his service, both these they did.  
2. For their killing some of their flock, in their temporals, by procuring their death, and by actually poisoning their souls, with teaching lies and falsehoods.  
3. He blames them for not regarding to discharge their duties towards the flock: they did not teach any thing, which tended to strengthen the weak, and to heal the sick souls: or to comfort the distressed, or to convert transgressors, or to persuade to a kind and gentle recall of the banished, or to reclaim any to reformation, or to restrein idolatrous and superstitious inventions and practices.  
4. He condemns them for their tyrannical domineering over the flock, and for using them cruelly.  
These were the things which the Prophet condemned in these wicked shepherds: but their taking of their deuce allotted unto them in offerings, and in tithe fleeces, and other things tithable, which was assigned them, was no sin at all, because God had appointed it: neither is it in any place reproved or spoke against by the Prophet Ezekiel: neither durst he do so, because he durst not speak against any standing Ordinance of God: such was tithes and offerings in those times to be paid unto the Priests and Levites.  
I have now done with showing thee what that was for which the Prophet Ezekiel did blame those evils shepherds.  
Secondly, I am to answer thy demands, which concerns myself; thus thou writes.  
Art not thou one of them that seeks for the fleece: and hath made a prey upon the people in this cloudy and dark day, and with force and cruelty ruled over them?  
Answ. The wicked shepherds or Priests (of whom the Prophet speaks) being uncontent with the tenths and offer allowed to them, did seek to have also a share in those fleeces, and other goods of the people, which was the ninth part, which God ordained that the people should possess. And these Priests would by violence and tyrannical cruelty (as hath been showed) wrist from the people, what was undue unto the Priest. I am neither one of those, nor yet like any of these, who seeks to have from people, either fleeces, or any other goods which is not due to me; but truly I am like one of those holy Levites, and religious Priests (in those times) who did only seek and look after their deuce of tithe fleeces, and other tithes, from those who were to pay it unto them; and as it was in them no sin to do so, no more is it in me or any other faithful Minister a sin, to demand, and seek after, and receive that which is our due (as tithes are) God and the Laws of our Nation, having allotted them unto us. There is neither illegality, nor any iniquity in that act, for which we can be justly taxed: though both injustice and iniquity was in the wicked Priests in taking and wresting from people unlawfully that which was the people's, and was no ways due unto the Priests.  
2. To the other part of thy Demands, which is,  
Art not thou one of them that hath made a prey upon the people in this cloudy and dark day?  
I answer. I have not made any kind of prey upon any one of the people, either in the cloudy and dark day of our Nations late Civil War and calamity: or yet in any other day whatsoever.  
There is a twofold kind of prey, which men make upon one another. 1. All the spoil, which (in a time of peace, when 
Isa. 10. 1, 2  there is no war) is got by unjust acts, and unlawful arts, is 
Eze. 38. 12 13  called a prey. 2. All spoil took in war by enemies, or from enemies is also called a prey.  
The people (of whom the Prophet in the 34. of Ezekiel speaks, that they were made a prey) were both ways preyed upon in the dark and cloudy day of the Nations calamity and captivity. In all the former part of that day (which began at the first declination of the State, and ended with their captivity) the people of the Land endured great and unjust taxations, oppressions, persecutions and spoilings, from their Princes and other Rulers, from their wicked Priests and false prophets. Jehoiakim taxed the Land, and exacted silver and gold of every 
2 King. 23. 35. jer. 26. 20 Eze. 22. 27 Ezek. 45. 8 9  one of the people of the Land, according to the taxation: and he slew Vrijah the Prophet. The Princes also in that time was exceeding covetous, shedding blood to get gain: they oppressed and exacted on people, spoiling them; yea and the wicked Priests and prophets were also covetous, to have from people deceitfully and cruelly, what did not legally belong unto them: from the least to the greatest of them, every one was 
jer. 6. 13.  given to covetousness: and from the Prophet to the Priest, every one dealt falsely; thus that people was made a prey upon before their captivity.  
In the latter part of that cloudy and dark day of sufferings, which was at their captivity: these people were then made a prey by Heathens; both by those who led them captives, the Chaldeans; and also by the neighbouring Heathens, who helped on that captivity, as be the Edomites, who laid hands on 
Obadiah 13. 14.  their substance, and did cut off those who did escape: yea, they were then made desolate, and were swallowed up on every side, becoming a prey, and derision to the residue of the Heathen that were round about.  
In this manner, and no otherwise (that I read of) did these people's own Princes, Priests and false prophets, and their enemies make a prey upon them, in the day of their sufferings and utter suppressing.  
To thy demand I truly say: I have not to my knowledge, by any unjust act, or unlawful arts, in the times of peace, got any thing from any of the people, which was justly theirs: neither have I in the times of the late wars took from any by violence, or force, or any other unlawful course, any thing, which was justly theirs to possess: and therefore I am not one of those, nor like one of those, of whom the Prophet spoke, who made a prey upon the people in the cloudy and dark day of our Nations, troubles and tribulations. I have been in all these times, and am still content with the tithes, which by Gods and man's Law are due unto me; knowing full well, that the taking of these of the people, is an act just and righteous in the sight both of God and man: knowing also that an understanding and just man cannot account, that a Ministers taking the tithes, which are his deuce from the people, is a making a prey upon the people: unless he conceives also, that the ask and receiving by any one of the people, their rents, and of their due debts, from any of their debtors, is a making a prey upon their debtors in this dark and cloudy day: but sure they are under a judgement of great darkness and cloudiness, who judge thus either of the Ministers, or of the people's receiving of their deuce.  
3. To that other part of thy Demand, which is,  
Art not thou one of them that hath with force and cruelty ruled over them.  
I answer. I have not used either force, or cruelty towards any of my people. This is my rejoicing, even the testimony of my conscience, that I (as became a Minister of God) have showed gentleness towards all men, and have been patiented, and in meekness have instructed them that oppose themselves, if God peradventure would give them repentance to the acknowledgement of the truth. I have not used among them 
Zac. 11. 15  the instruments of a foolish wicked shepherd, as did the wicked shepherds of Israel, namely, the shears of violence to take from them what is their right, and the knife of cruelty to butcher their persons, and destroy their lives: but I have used only the instruments of a good shepherd: namely, the spirit of love, and of meekness, to persuade them to do that which is right according to Gods, and man's Law, agreeing with Gods, which is their duty, and the rod of a righteous Law, to drive such into the paths of righteousness, who have strayed from rightful into wrong doing, and will be no other ways reduced, to do that which is right, which is their duty. The Law which I have been sometime constrained from some, to make use of, for the recovering of my deuce, as also all other men may lawfully use the same course, in appealing to Caesar, and the Laws of the Land, when other courses cannot prevail to obtain what belongs unto them from men resolved to wrong them: I say this Law is clamoured against by such men who do wrong, and desire to do wrong to others, as if it were nothing else but force and cruelty. These exorbitant and disobedient men speak evil of the things which they do not, or are not willing to understand: for the just Laws of a Nation, are Proprietaries' Sanctuary, the reliever of the oppressed, and the appointer of due sufferings to those that do evil, and wrong their brethren. The Law (saith the Apostle) is good, if it be used lawfully, knowing that the Law is made for the lawless, 
1 Tim. 1. 8 9  and disobedient: namely for such people who are licentiously and rebelliously disposed; the Law is to bring such to understand and to practise their duty, who without its determinations will not out of a willing mind, apply themselves to that which is right and just. Briefly, I have not at all used either force or cruelty towards any of my people: but I have applied myself to do that which is just and righteous, fit for me to do, according to the Law or Word of God, as I am a Minister of the Church: and according to the Laws of my Nation, as I am a member of the Commonwealth.  
Thy Demand touching the saying of the Lord, is this,  
Doth not the Lord say he will seek his sheep, and gather them from your mouths, and feed them upon the tops of the mountains, even I will do it, saith the Lord God? Ezek. 39  
I will answer in their order to thy three Questions here propounded.  
1. Thou asks. Doth not the Lord say he will seek his sheep?  
Answ. The Lord doth say so, both in the eleventh and twelfth verses of the thirty fourth of Ezekiel. I (saith he) will search my sheep, and seek them out: And again, I will se●k out my sheep, and will deliver them out of all places whether they have been scattered. The Lord who is the shepherd of Israel, made good once this his Word to his people Israel, when he sought and brought them out of the Babylonish captivity, and from all places, whether they had been scattered: and the Prophet saith, that he will set his hand a second time to recover the remnant of that people, which shall be left from all places; He shall set up an Ensign for the Nations, and shall assemble 
Isa. 11. 11, 12  the Outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth; yea, and will also seek out all other men, true Israelites, according to the election 
Ezek. 34. 30, 31.  of grace, who are his flock, the flock of his pasture: and he will gather them to the Church, which is his fold: and make 
Joh. 10. 16  them, and the places round about his hill (which is his Zion, his Church) a blessing. 
Eze. 34. 26   
2. Thou asks. Doth not the Lord say he will gather them from your mouth.  
Answ. The Lord speaking of the wicked shepherds in Israel, (who had neglected to feed the flocks, and for their own advantage had by their evil actings been instruments to scatter some and slay others of them) saith, I will deliver my flock 
Eze. 34. 10  from their mouth, that they may not be meat for them: he promises herein to deliver them in their temporal livelihoods, 
Isa. 9 12.  from the open ravening mouth of these their destroyers, who were worse than their professed enemies; and their souls from ruin by the deceitful slattering mouth of these corrupters, teaching 
Pro. 26. 28  them lies and falsehoods.  
Thou asks. Doth not the Lord say, that he will feed them on the tops of the mountains: even I will do it saith the Lord.  
Answ. The Lord speaking of his sheep saith, I will bring them out from the people, and gather them from the Countries, 
Ezek. 34. 13, 14.  and will bring them to their own Land, and feed them upon the mountains of Israel, by the rivers, and in all the inhabited places of the Country. And again he saith: I will feed in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they be in a good fold, and in a fat pasture shall they feed upon the mountains of Israel; his promise is to bring his people Israel from all Countries to their own Land, and there to feed them, and to fold them, and to fat them also with blessings both temporal and spiritual, as the residue of the Chapter in several passages doth express. Yea, and his promise is also to his spiritual flock, that he will gather them out of all Nations and Kindred's, and bring them to his Church: and there he will also feed them, and fold them, and fat them with blessings. He saith that he will set over them the great shepherd of the flock, 
Ezek. 34. 23, 24.  the Lord Jesus Christ, who is called David, to feed them, and to be a Prince among them to rule them; he promises also to give unto them under this Shepherd, faithful Teachers, Pastors according to 
Jer. 3. 15.  his own heart, who shall feed them with knowledge and understanding: and that these their Teachers shall not be removed 
Isa. 30, 20.  into a corner any more, but they shall teach publicly, in the mountain of the Lords house, which is his Church, which shall be established in the top of the mountains, in all Kingdoms, 
Isa. 2. 2, 3.  and be exalted above the hills, above all States; he 
Eze. 34. 25  promises that the destroying evil beasts shall cease out of the Land: and shall not hurt nor destroy in all his Church, his holy mountains, and that his spiritual sheep shall dwell safely, 
Isa. 65. 25 Eze. 34. 25 jer. 33. 22 Eze. 34. 26  having none to destroy, and many faithful Levites, true Pastors shall be multiplied to regard them, and teach them: and above all they shall have God himself to shower down on them, showers of blessings.  
I answer them in brief to thy questions. The Lord doth say that he will seek his sheep: the Lord doth say, that he will deliver his flock from the mouth of wicked shepherds: and the Lord doth say, that he will feed his sheep on the mountains of Israel.  
I do not perceive to what purpose thou hast asked these questions: neither how from them, thou can gain any advantage of plea, or justification of thyself in the course wherein thou art for the present. For,  
1. Though the Lord saith, that he will seek his scattered sheep: yet he thereby gives thee no allowance, to make thyself a wand'ring sheep, from his settled flock in the place where thou lives: thou can have thence no encouragement at all; to despise his settled Ordinances, to withdraw from the footsteps of his flock, and from his shepherd's tents. Thou hast thence no grant given thee, to push all the diseased of the flock with horrid aggravations of their faults (seeking thereby to scatter 
〈◊〉. 34 21 〈◊〉. 4. 8.  them) which charity should cover, and not make the public professed Religion be evil spoken of by Antichristians, because of some blemishes among some of its Professors. The Lord seek and search thee out, and bring thee again to the path of understanding things aright, lest thou remain in the Congregation 
P●o. 21. 16  of the dead.  
2. Though the Lord saith, that he will deliver his sheep from the mouth of such wicked shepherds, who devoured their substance, taking from the sheep, that which was their proper maintenance, wherein the Priests had no right: yet this saying of the Lord doth not warrant thee, or any other to detain from any faithful Pastor or Minister, those rights, which is properly theirs, and to which not any of the sheep, can lay any just claim. God hath a time to right his faithful Shepherds from the wrongs done them, by those who ptetend they are the only faithful sheep, whereas they are men unreasonable, wholly resolved, by striving with their faithful Pastors, to wrest the deuce of their teachers from them, and to swallow up together with their own Inheritances, God's portion also, which he allots to the Pastors of his Church. The Lord keep thee ftom the pernicious courses of such men, and from the curse threatened them. 
Mal. 3. 8, 9   
3. Though the Lord saith, that he will feed his sheep, on his own mountains in his Church, and the holy Assemblies thereof: yet this his promise doth not licence thee, or any other to frequent the mountains of Idolaters, and hills of Heretics, as if he there did feed his people: the Lord threatens the forsakers and forgetters of his holy mountain, his true Chutch: and particularly saith touching frequent resorters to corrupt meetings: Behold it is written b●fore me, I will 
Isa. 65. 7, 8, 11, 12.  not keep silence, but will recompense, even recompense into their bosom your iniquities, and the iniquities of your fathers together saith the Lord, which have burnt incense upon the mountains, and blasphemed me from the hills, therefore will I measure their former work into their bosom. If ever thou means to find a blessing from God, in feeding thee with meat, which endureth unto everlasting life: thou must expect to receive it from him, in his own mountain of Zion, in his own true Orthodox Church, where he commands a blessing, even life for evermore: but not in the idolatrous mountain of Babylon, or in the Babel mountains of heretical confusions, which are mountains of prey, where the souls of people are preyed upon, by beastly men and unclean spirits.  
Enough is spoke to thy sixth Head of Demands.   

CHAP. VII.  
Thus thou writes in setting down thy seventh Head of Demands.  
WOuld thou bear rule among the people, if they should take away thy means? wouldst thou divine, if they should take away thy money? wouldst thou keep the flock if they should take away the fleece? Did not the Prophets cry against such: and how can thou clear thyself from these steps: if thou canst, answer me by Scripture, and Apostles practice.  
Answ. I have already answered the fourth demand, and proved that I am clear from ruling by that means, which Jeremiah cried against: I have in answering thy fifth demand proved, that I am free from the practice of such, who divined for money, and taught for hire, against whom Micah complained. I have already in answering thy sixth Demand proved, that I am not taxable, with that kind of seeking the fleece, and making a prey on the people, which Ezekiel blamed in wicked shepherds, and therefore I shall not need here to prove that which is already done.  
But to thy Demand, what my actings towards the people would be, in case they should withhold from me, and deprive me of maintenance by tithes, or money for tithes, or tithe fleeces, which I now have from them, by the Law of God, and of the Nation.  
I will answer to the substance of thy Demand, and then I will say something to thee who dost demand it.  
1. I say, though honesty, equity, yea, and piety too, should be so far abandoned by men, that they should universally detain from Ministers their rightful deuce: and though iniquity of the time, should so far prevail, as to obtain the abrogation of those very Laws of this Nation, which empowers Ministers to plead for, and to recover their rights: and though Ministers should be left without any remedy and redress from men: yet I (for my part) am resolved to continue in my calling of preaching constantly the Gospel, and of tendering the welfare of the flock committed to my charge, during my health, liberty and life: for I know the woe is dreadful, if I preach not the Gospel: and the work however is comfortable, though when we be 
1 Cor. 9 16. 1 Thes. 2. 2.  shamefully entreated, we are bold in our God to speak unto the people the Gospel of God with much contention; therefore my work in the Ministry (God willing) shall not cease, though wicked men should seek to cause it cease (as they hope) by detaining my maintenance. God who setteth us Ministers on his work, will care and provide for us, either by ordinary or extraordinary means, till we have finished our course: and therefore we have from him encouragement enough to continue at his work; though Sacrilegists should make us temporally poor, yet than we shall by our labours (as now we do) strive 
2 Cor. 6. 10  to make many spiritually rich: though they should bring us into a condition of having nothing, yet then having the Lord to be our portion and paymaster, we should possess all things: though we should be troubled on every side, yet we shall not be distressed: though we should be perplexed, yet we shall not 
2 Cor. 4. 8, 9  be in despair: though we should be persecuted of men, yet we shall not be forsaken of God: for he will either suggest unto us the undertaking of some honest course for a livelihood, which will least hinder our spiritual labouring in the Word and Doctrine, or he will raise up unto us some gracious Obadiahs, who will nourish us his servants: or if all humane and worldly means of ordinary providence fail: yet we know he is a God All-sufficient, able to do for us abundantly above all that we ask or 
Eph. 3. 20.  think. We know he did extraordinarily relieve (when ordinary means of living failed) his own Prophet Eliah, by ravens 
1 Kin. 17. 6 14, 15.  and by miracle: and he did satisfy his own people in the Wilderness, by raining down for them the bread of Heaven: and 
Ps. 105. 40  we know that his kindness to us his servants, is as ready to supply our wants, in all our extremities, seeing he hath bid us be content with such things as we have, and withal promiseth, 
Heb. 13. 5.  saying, I will never leave thee nor forsake thee. We have this great encouragement from him, and therefore our labour for him shall assuredly continue; for we may boldly say, The Lord 
Heb. 13. 6.  is my helper, and I will not fear what man shall do unto me. We Ministers have no reason to be discouraged by men's withdrawing our maintenance: seeing the omnipotent God, who gives us our present means, doth engage, that for the future, means shall not be lacking unto us: with which whatever it be, we shall be thankfully content, and will continue in his service with all faithful diligence.  
2. To thee (who demands whether I would discharge my Ministerial service, if people should take away my Maintenance) this I say, the murmur which is among many (in these times) against mine and other faithful Minister's maintenance, is doubtless a murmuring against God, because he did not make us to be creatures, to live without food and raiment, and other temporal necessaries: but made us men like yourselves, compassed with the same infirmities, and needing like temporal supplies for back and belly, and other necessaries, as all other men do: but the Lo●d will one day answer such by himself, and will let them know, that his Ministerial servants, whom they sought to discourage, by disobeying their holy teachings, by murmur against their maintenance; by defrauding them in any parts thereof, and by unjust detaining the whole from them, shall be comforted, when themselves shall be tormented: Behold, saith God, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, 
Isa. 65; 14  and shall howl for vexation of spirit.  
Thou hast a sufficient answer to thy seventh Head of Demands.   

CHAP. VIII.  
Thy eight Head of Demands is this.  
ARt not thou in the steps of them, that the Apostle speaks of to the Romans, that with thy fair speeches, and good words, deceives the hearts of the simple: which serve not the Lord Jesus Christ, but thy own belly, Rom. 16. 18.  
Answ. It is very clear, that causing divisions and offences 
Rom. 16. 17  contrary to the doctrine which the Romans learned, was the path in which they walked, of whom the Apostle speaks: and the steps which they took were these.  
1. An hypocritical pretending that they served the Lord Jesus Christ, ver. 18.  
2. A real intending to serve their own bellies, by causing divisions and offences.  
3. An earnest contending with fair speeches, and good words to deceive the hearts of the simple.  
1. They whom the Apostle speaks of, in Rom. 16. caused divisions, by venting doctrines contrary to that holy doctrine of faith, which the Romans had learned: whereby the simple sort among them (it seems) dissented and separated from them, who persisted in the true faith taught and learned. These sowers of division sought by this means to make Bethel the House of God, a Bether or mountain of division. 
Cant. 2. 17   
2. They whom the Apostle spoke of, caused offences; namely, both to the right believers, who were justly offended by these men's fomenting of divisions and separations: and also unto professional believers: whose bitter censurings, judge and despisings of one another (whereby the weak and strong in faith were offended at one another's actions) was promoted by 
Rom. 14. 15  these who put stumbling blocks, and occasions to fall in their brethren's way.  
3. They of whom the Apostle spoke, did pretend that they did serve the Lord Jesus Christ, hoping thereby to gain credence with the people, and so the more unsuspectedly to work on them, to divide from one another in their affections, and Congregations; but the Apostle saith, that those men served not the Lord Jesus Christ: and he fervently prayed for the people's exemption from such a dividing delusion, saying, The God of patience and consolation grant you to be like minded one towards 
Rom. 15. 5, 6  another, according to Christ Jesus, that ye may with one mind, and one mouth glorify God, even the Father of our Lord Jesus Christ.  
4. They of whom the Apostle speaks did intent, in making divisions and offences, to draw from the divided and offended 
Phil. 3. 19 Mark 7. 19  earthly things, for cramming with delicates their belly (which is the receptacle of all meats) and for pampering their flesh, and its other lusts, all which receive from the belly, much of their inflammation: for the belly is a Kitchen cherishing, and keeping warm the seeds of all manner of carnal lusts: to which (it seems) these wicked seekers to pervert the believing Romans, 
Rom. 13. 14  were addicted, and were resolved to serve their lusts, in seeking to be from any sort or faction of people, provided for their flesh to fulfil the lusts thereof.  
5. They of whom the Apostle speaks, did deceive the hearts of the simple, by good words and fair speeches. They wrought on men, who were unskilful, and unwary, easy to be led aside, simple hearts, on men, who were of weak judgements, and strong affections, on these they wrought, not by sound words, convincing them by evidence of truth; but by wooing words, full of flatter, promising them much good, and full of blessings, or good wish unto them, if they will take that course which they propounded to them; herein dealing with them as subtle thiefs deal with simple travellers; they tell them of a better, pleasanter, and fare nearer way to their journey's end, then that is in which they are passing: and they with many sugared pleasing words offer themselves to them, to guide them therein, but they lead them out of the common road, to a place fitted for robbing of them; or they serve them as Satan did Evah; she by his fair flattering, fawning, and seemingly well-wishing language, was deceived to her undoing.  
Such were the men of whom the Apostle speaks, Rom. 16. but neither I, nor any other faithful Minister of the Gospel, are in the paths, and steps of these deceivers: for,  
1. Their most pleasant and plausible words tended merely to work among the people divisions, and offences: but our words both in comfort and threaten (for both we use) do all of them in their very tendency seek to breed and keep among our people an holy union in heart and affections, and in all 
2 Tim. 2. 15 Heb. 4. 12.  holy conversation. Our dividing (as it is our duty) the Word of God aright, doth sometimes convincingly (through God's blessing) divide sinners from their sins, which are offences to God and good men: and so prepares them to an amendment, and to a removing of what offends: but our dividing the Word aright, doth not, neither ought it tend to work between people and people a causeless separation and division from one another, either in their affections, or in their Congregation, for it chief aims to teach all, how they (according to Gods will) may with one mind, and with one mouth glorify God.  
2. They of whom the Apostle speaks, did not serve Christ, but their own belly. They did not (as good servants would) seek to promote his glory, his honour, his Kingdom, and his Word among his people: they set not themselves to teach them the faith of Christ, and love to Christ, and love to one another: nor to acquaint them with the peace of Christ, nor to excite them to show forth the virtues of Christ, his humility, his patience, his meekness, his wisdom, and his other imitable excellencies in their lives and conversation: but they served their own bellies; they sought by causing divisions and offences among people, to fish for themselves in these troubled waters; to suck out thence no small advantage, towards providing for their own ease, security, sensuality, and satisfying of all their worldly and fleshly lusts; Whereas I and other faithful Ministers are no Caterers for worldly and fleshly lusts, as were these Deceivers. We serve not our own bellies, but the Lord Jesus Christ: for we do not seek (as these Deluders did) to serve our own turns by fomenting divisions and offences among others: we affect not invitations unto any man's dainties: God hath given us a nature to be content with a little, and grace to be content with much less than nature craveth. The providing for our frail bodies things lawful and necessary, is not that serving of the belly, which the Apostle condemneth: neither is it unlawful unto us Ministers, or to any other rank of men to 
1 Tim. 5. 23  provide things necessarily serviceable for life and health: yet the feeding our own and others bodies, is not made by us our business; but the feeding our own and others souls, with the word which abides to everlasting life, is the scope and end of our labours in our serving Jesus Christ; on this work we attend, and are wholly intent that Christ our Master may be glorified by our service. The labours of the man of God (such are we Ministers whom he hath called and employed in his Ministry) is for the mouth, not for the belly: for study 
Eccles. 6. 7  of holy Scripture, and finding out acceptable words, and giving ourselves unto daily attendance upon reading, meditation and doctrine, as that by our mouth and lips we may preach unto people, and teach them the heavenly knowledge of Jesus Christ; and thereby feed many: and though while we live the appetite will not be filled, with studying out more knowledge, in the Mystery of Christ, and with labouring for the good of people, in communicating to them such knowledge; yet as faithful servants to our Master Christ, we do seek only the advancement of his glory, and not our own advantages; even by teaching his people how they may proceed in all the ways of Christ, from strength to strength, from faith to faith, from grace to grace, from one degree unto another, we serve Jesus Christ and not ourselves and our bellies.  
3. I and other faithful Ministers do not in our preaching use such good words and fair speeches, for which the Apostle blames the deceivers of the simple Romans: we use no words commending and applauding them, no wish of prosperity and success unto them, in their pursuit of things unwarrantable, we use no words enticing them to factions and separations, no words promising things unperformable; we use unto them no flattering words, no speeches which merely allures the affections, and doth not inform the understanding with the very truth. Our speech and preaching is not with the enticing words 
1 Cor. 2. ● 13.  of man's wisdom, but in the demonstration of the Spirit. We speak not with humane eloquence, which containeth oft words without matter, but we speak words which the holy Ghost teacheth, which are full of substance, and evidence of truth: words which are good indeed, because they have God for their Author, and contain good and wholesome matters, and they do good to them who are upright, and giveth light and understanding 
Micah 2. 7. Psal. 119. 130  to the simple. I can boldly and truly say, I have taught my people (since I came among them) nothing but the Word of Truth, which tends to inform their judgements, and to reform their corrupt will and affections, and to conform their persons and lives to the holy will of God in all things. I tell thee therefore truly, I am not in the steps of them, who with fair speeches and good words, deceive the hearts of the simple, which serve not the Lord Jesus Christ, but their own belly.  
Thy eight Head of Demands hath now received its Answer.   

CHAP. IX.  
Thy ninth Head of Demands is thus expressed.  
ARt not thou one of the lovers of their own selves, that art covetous, and to be turned away from? 2 Tim. 3.  
Answ. There are some, who though they be lovers of themselves, yet that their love is not blamable: and there are others whose love of themselves is very unlawful, and they are justly condemned by the Apostle in that place which is quoted by thee; I am not one of this latter sort: the truth may be thus cleared.  
2. There is a lawful self-love which is natural: whereby every man (as he is a man, yea, a creature) seeks the good of a being, and of a comfortable well-being, as it is such a creature. This love is by God stamped on every creature, that it should look to its own preservation, and the maintenance of 
Eph. 5. 28. Mat. 19 19 Luk. 6. 7.  itself. It is a law written in nature that the creature should love itself; and the Law of God revealed commands us to love our neighbours as ourselves: to do to them what we ourselves would have others do to us, and grace forbids not any to love themselves with a right love; which is such, when it is a love subordinate to that love which we bear to God; we may love ourselves, but not so much as God, nor more than God.  
And thus without any sinfulness and blameworthinesse, both I, and thou, and every man else, may be lovers of ourselves; keeping the right order, namely, being willing to resign our very being, and all the conducements of our natural well-being, when ever God our gracious Creator, who gave them to us, shall remand them from us.  
2. There is another love of ones self, which is also lawful and laudable; it is the spiritual love of ones self, when a man loves his soul which is his better part, so as that he presers it, and the seeking of the good of it before all worldly things (for 
Mat. 16. 26  what is a man profited to gain the whole world and lose his soul) and out of love to it, he takes care to promote its welfare, in all means, opportunities and advantages of improving it in grace, and fitting it for glory. And thus also it is very lawful for me, and thee, and every man else, to love our own selves, in loving our souls, and seeking its good, by following of that which is gracious. But,  
3. There is another love of ones self, which is unlawful and justly blamable: It is commonly called the carnal love of ones self; whereby a man esteeming more of himself, and what is his, than he ought, is wholly addicted to regard and follow his own private personal concernments, and advantages, with a disregard of minding, or with a careless neglect of seeking the public good and welfare of others. Such lovers of their own selves, were these, whom the Apostle in the place alleged mentions; and he complains of such in another Epistle: that they all sought their own, and not the things of Jesus Christ; 
Phil. 2. 21.  they sought their own ease, their own profit, their own repute, but not the honour of Christ, and the public benefit of his people. Timothy was none of these self-lovers, he naturally cared for the state of the Philippians, he had as it were a parental 
Phil. 2. 20.  care towards them, as towards children: sparing no diligence, no thoughts, no pains, though very solicitous, in seeking after their spiritual good.  
I and other faithful Ministers bear towards our people the like solicitousness, the like carefulness, the like tenderness of affection, the like diligent seriousness of seeking their spiritual good, as Timothy did towards the Philippians; and therefore we are no such lovers of our own selves, as they were, of whom the Apostle speaks, who would not displease nor disease themselves in any thing to promote the public good of people. We could soon spare all our pains, labours, thoughts, cares, 
2 Tim. 4. 2 Eccles. 12. 12  we could quickly ease ourselves from wasting our spirits with often preach, and wearing our flesh with much studying, and from weakening our strength, with beating of our brains, and with often break of our sleeps, in considering how we may to our people's best advantage, send out the golden oil 
Zac. 4. 12.  of the glad tidings of salvation unto them: we could speedily free ourselves from all this task and toil, which we have undertaken for our people's good, if we were such lovers of our own selves, who seek our own profit, and not theirs. But know thou, that the love we have unto Christ our Master, doth constrain us to feed diligently and carefully his Lambs, and 
joh. 21. 15 16, 17 Phil. 2. 17.  his sheep; and the abundance of our love, to have the souls of his people saved, makes us very willing to sacrifice all our talents, our time, our thoughts, our travels, our healths, our lives, ourselves upon the service of their faith: we herein seek not our own profit, but the profit of many that they may be saved. 
1 Cor. 10 33  Therefore I and other faithful Ministers: are not like one of them, whom Paul mentions, who were lovers of their own selves.  
Thou further asks: Art not thou one that is covetous.  
Answ. There is a virtuous and lawful covetousness; and there is a covetousness, which is vicious and unlawful: God who knows my heart can testify, that it cannot justly account me to be actually guilty in this latter sort of covetousness: for clearing this consider.  
1. There is a lawful covetousness, which is an holy affecting and desiring to have the best things, things spiritual. This covetousness is commended: wherefore neither thou, nor I, nor any man else, shall be blamed for coveting spiritual things: as 
1 Cor. 12. 31 1 Cor. 14. 1.  namely to be rich in God, and rich in faith, and rich in good works, seeing the Apostle bids us to be so.  
2. There is an unlawful covetousness condemned in holy Scripture; It is a man's inordinate affecting and desiring to have more riches or earthly things than the Lord allotteth him. It is lawful for a man of a low estate, to desire that it might be better: he 
Prov. 30. 8.  may pray as holy Agur did, give me neither poverty nor riches, feed me with food convenient for me: yet such a man is not covetous, for it is not the bare affecting and desiring, but the inordinate affecting and desiring more, which renders a man covetous.  
Now the affecting and desiring of wealth and earthly things is then inordinate.  
1. When these things are in the first place desired and 
Mat. 6. 33.  sought, before the Kingdom of God, and the righteousness thereof. And,  
2. When a man affects and desires these things, with a will, and settled purpose to be rich, by fair or foul means, by 
1 Tim. 6. 9 10  unprescribed and unallowed courses, as well as by those which are approved and appointed. And,  
3. When the affections and desires to obtain these, are so eager, in putting a man upon the looking after them, that he longs to be free, and to shift from any duty of piety, equity and charity, which he conceives will let or hinder him, in the procuring, 
Amos 8. 5. Prov. 3. 27  or in the retaining of these things.  
In the old Testament he is said to be covetous, who covets 
Hab. 2. v. 9 and v. 5. Eccl. 5. 10.  covetousness, that is, whose desires are still enlarged as hell, as death, though the thing desired be obtained. The New Testament describes such men by two words: The one intimates, he is covetous, who from a greedy desire of having more and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  more, is a rapacious scraper to himself, of more then enough from others, by false-dealing, circumventing, or some unlawful 
Eph. 5. 5.  means. The other word imports, that he is covetous who is a lover of money; not he who hath it, and receives it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and employs it unto necessary and fitting uses, but he who loves it; who hath his heart so affected with it, as if it were a man's very happiness to have it: such a man is therefore either so didly vile in coming by it: he pierceth himself through with many 
1 Tim. 6. 9, 10.  sorrows, and makes use thereto of many foolish and hurtful lusts: or he is basely miserable in hugging and hoarding it, though it will rust: every penny which he is to part 
Jam. 5. 3.  with towards any public good is as a drop of blood distilled from his very heart.  
By what is said it may easily be conceived what manner of men they were whom the Apostle calls covetous.  
To thy question, which is, Art not thou one that is covetous?  
I plainly answer: I am not, I bless me God for it, that 
Heb. 13. 5.  my conversation in this world, hath been hitherto, without covetousness, without love of money. I can truly say as the 
Act. 20. 33  Apostle did, I have coveted no man's silver, nor gold, nor apparel: yea, and I can challenge the whole world, as Samuel did the Israelites: here I am, witness against me before the Lord: whose Ox have I taken? or whose Ass have I taken? so I can truly ask, whose Sheep, or whose Lamb, or whose Cow, or whose calf, or whose horse have I taken, or whom have I defrauded, or whom have I oppressed? the tithes of these things, which I have taken was not man's, but the Lords deuce: and according to his preceptive appointing them to his Ministers, and his Providential designing me to my lot in the Ministry: I have took my share, which by him, and the Laws of the Nation is allowed to me: and it is unjust to repute me and other Ministers to be covetous men, because we have took our deuce: for we are thankfully content with that which God allots us, so are not men who are covetous: and we do not envy at the enjoyments of others, neither do we desire to share in any part of that allotment which God hath granted unto other men; covetous men are of another temper.  
The truth is neither Ministers, nor any other sort of men, can justly be called lovers of their own selves, and covetous, because they demand and take that maintenance which God allots them, which is in the hands or custody of others; who ought not to withhold the good from them to whom it is 
Prov. 2. 33  due. Ministers are not covetous, because they demand and receive tithes, which is their due: neither is the people covetous, because they ask and take from others those debts which are owing and due unto them. Thou hast then no reason to suspect me, or any faithful Minister to be men covetous, because we take tithes: Lay your hands upon your own hearts, and condemn yourselves as men extremely covetous, if ye will envy at that allowance which God hath consigned to us Ministers your fellow servants; and if being uncontent with the nine parts in that portion of God's blessing, which he bountifully allots to you, ye will with fraudulent or other unlawful courses seek also to bereave his Ministers of the tenth part of his blessing on your increase, which God appoints unto them, ye then discover yourselves to be greedily covetous, in swallowing up that which is none of yours, ye may perhaps like the wicked, boast of having herein your hearts desire, and bless and applaud your covetous selves: but the Lord abhors you for 
Psal. 10. 3.  such do. Briefly ye yourselves who will keep from us our tithes, and not we who demand them and take but our deuce, are the men, who are truly called covetous.  
To the last part of thy Querie, which is, Art not thou one to be turned away from? 2 Tim. 3.  
I answer. These words of the Apostle, 2 Tim. 3. 5. is no command to thee, or any other, to withdraw yourselves from your faithful, painful, careful, and unblamable Pastors and Teachers: but they are a charge unto Timothy, and so to all good Ministers (especially to them who shall live in the last days, which are perilous times) how to demean themselves towards such, whom the Apostle there describes to have nineteen evil qualities: he would have them turn away from such: which words properly signify, be thou turned away from, or turned against such.  
1. The Apostle would have godly Ministers (such as Timothy was) to be turned away from such: to show them no countenance, no liking, that they might see in their looks that their evil courses, hath no room, no approbation, in any of these good Ministers hearts; and not only so, but  
2. The words import, that they are to be turned against such, both in manifesting, that their conversation is opposite to the conversation of such evil ones; to which purpose the Apostle directs Ministers (in directing Timothy) to a 
2 Tim. 3. 10, 11.  known practical following of his doctrine, manner of life, purpose, faith, love, long-suffering, charity, patience, persecutions, afflictions; as also they are to be turned against such, in having their communication opposite to that resistance of the truth; and to that corruption in life, which Seducers deceiving and being deceived, manifested. To which purpose the Apostle exhorts Ministers (in exhorting Timothy) 
2 Tim. 3. 14, 15, 16, 17  to continue in the things which they had learned and known (as Timothy did) out of the holy Scripture: whereby they might be profitable in Doctrine, in Reproofs, in Corrections, in Instruction, in Righteousness, and be perfectly furnished unto all good works.  
I am such, even a man professedly opposite to men of corrupt minds, who are reprobate concerning the faith, and who resist the truth. I am a man also, whose life, and conversation (through God's mercy unto me) is not tainted with any of those nineteen odious corruptions, which the Apostle mentions. I am one who endeavours (as Timothy is exhorted to do) to war a good warfare, holding faith and a good conscience, 
1 Tim. 1. 18, 19 1 Tim. 4. 12  and to be an example of believers, in word, in conversation, in charity, in spirit, in faith and purity: and I therefore tell thee both truly and plainly: that I am not any such man, from whom thou, or any other, hath any warrant or command from God to turn away.  
Thy ninth Head of Demands is now fully answered.   

CHAP. X.  
Thy tenth Head of Demands is as followeth,  
ARt not thou one of them as Peter speaks of, that with covetousness and feigned words, makes merchandise of the people: and so art in cain's way, and Balaams' way? answer.  
I answer. False teachers privily bringing in damnable heresies, and denying the Lord, were the men whom Peter speaks of, who through covetousness and feigned words, makes merchandise of the people. But these words of Peter do not speak of 
2 Pet. 2. 1 2, 3.  any holy Apostle, or other faithful Ministers, who lived in Peter's time: neither do they speak of any faithful Minister of Christ, who shall live in other times. Peter's words are not spoken of such who preach the doctrine of salvation; but of them who teach damnable heresies, or damning doctrines. They are not spoken of any faithful Minister, who publicly and openly dispenseth holy truth, in all sincerity: but they are spoken of false teachers, who ptivily in the houses, into which they creep, or elsewhere, instill into their hearers corrupting falsehoods, conveying these in their teaching, with much cunning covert hypocrisy. Peter's wo●ds are not spoken of such, who earnestly contend for the faith, which was once delivered to the Saints: but they are spoken of those, who diligently, and slily seek to pervert that faith, and to turn others from it. Peter's words are not spoken of those, who with the heart believe unto righteousness, and with the mouth make con●ession unto salvation, and teach others also to acknowledge the Lord; but they are spoken of such, who deny the Lord, and who seek by heresies to withdr●w people from believing, and from confe●●●ng that holy Christian faith, whereof the Lord himself is both the Author, and the Finisher. Peter's words are not spoken of such Ministers (who according to the duty of their calling) do study, and read, 
1 Tim. 4. 13, 14, 16. Eccles. 12. 10  and meditate, and pray, and write, and ponder, and compare things revealed in the holy Scripture, and who set in order the truths which are thence sought out whereby they may still teach the people knowledge: But they are spoken of such, who following cunning devises do compose fine words, plaiting, and artificially couching them so together, that some sentences, shall with elegancy breath out truth and falsehood, so as their own disciples sucks in falsehood, understanding them one way, and others apprehend that good only was meant therein, seeing they espy that good may be interpreted out of them, both are abused by such teachers: the one sort are led by them into strong delusions: and the other sort are deceived, in their hoping that they meant good: who had so craftily mixed error and truth, that it was hard even for them, who was very good, to dissever them. Lastly, Peter's words are not spoken of those, who merely coveting and longing to gain souls to God, and to make them Christ's Disciples, do plainly let them know, how miserable, or how comfortable they shall be, according as they shall reject, or receive and embrace Christ, the pearl of the Gospel, and his precious truths: But they are spoken of them, who out of covetous desires, to raise a greater worldly gain, from those whom they intent to make their own Disciples, do use fine, plausible, alluring words, the better to conceal and cloak those errors and heresies, which they vent: which being entertained, the souls of those, who embrace them, are sold to become slaves, unto such corruptions, that the Devil can lead them captive at his pleasure. These false teachers are not unlike those false chapmen, to whom the Apostle in the word Merchandise doth allude, who through their insatiable desire of gain, do with fine, flattering, pleasing words set forth the high commendations of their wares beyond truth, thereby thinking to vent their commodities the more speedily, and so draw the larger sums of money from the buyers of them.  
Such were the persons of whom Peter speaks, who through covetousness with feigned words made merchandise of the people: But I and other faithful Ministers of Christ (who live in the reformed Church) are none of these; we (as I have showed in my answer to thy ninth demand) have not exercised towards our people any covetousness, neither are we covetous: and we have not sought (as my answer to thy eight demand hath sufficiently cleared) by fair speeches, and good words, by fine and fair words, either to flatter our people in any of their present corruptions; or to fix in them, any erratical and heretical abominations. Peter's words are no ways justly appliable to me, or any other faithful Minister of Jesus Christ: but they must properly agree to the false teachers in our days, who are of the papal and popular faction. The Romish Church by her factors, who are cunning Merchants, traficks in all Lands, and hath a stream of currant coin flowing into her sea, by the Merchandise of all sorts, which she every where vents by her agents, as it is described in the book of the Revelation. The roaming emissaries of Sectarians, their 
Rev. 18. 11 12, 13●  younger brothers, like crafty Merchants do traverse countries, to spread errors, heresies and blasphemies, and to corrupt souls: and they know best, what a trade they hereby drive, of temporal gain, into their own coffers, from their deluded Disciples. The common fame in some places is, that they are Crafts-masters, Silversmiths sure by occupation, who in a short time, hammer out of the forge of their heretical forgeries a considerable livelihood. The false teachers, and not the faithful Ministers of Christ, are they of whom Peter speaks, who made merchandise of the people: or who did sell and buy them for their own gain. But as the paying and receiving a due revenue, is not a buying and selling of commodities: so the paying and receiving tithes is not at all to be named merchandising: neither do faithful Ministers in that act barter or bargain away their people.  
To thy calling on me for an answer to thy saying, that I am in cain's way, and in Balaams' way.  
I answer. Neither I, nor any truly faithful Minister of Christ, are in cain's way, nor yet in Balaams' way.  
First, I and they are not in any of those particular courses in which Cain walked: and for which the holy Scripture condemns him for.  
1. I and they have not gone, neither do go in the way of Cain's cruelty: He was of that wicked one, and slew his brother, 
1 Joh. 3. 12  because his own deeds were evil and his brothers good: he hated his brother and his brother's goodness, and therefore slew him. But blessed be God, we who are faithful Ministers do hate no man's person, nor no man's goodness: our desires are that every one, (especially they who belong to our Congregations and Families) did abound in all goodness: and our endeavours are, by teaching in all wisdom to present every man (if it were possible) exceeding good, even perfect in Christ 
Col. 1. 28.  Jesus. I and faithful Ministers are not in the way of Cain's cruelty.  
But I will tell thee who are; there is in these our days, 
2 Thes. 2. 3   
A man of sin, who is a Cain in chief, he is the head of the Papacy, and is called a son of perdition, because he shall be destroyed by the Lord, and because he breathes out perdition, destruction, against all true Protestants, and Protestant Ministers, who are the servants of the Lord. He hates their persons with a deadly hatred, because they will neither in their hands, 
Rev. 13. 16  nor in their foreheads receive his mark; they will neither be secret, nor open professed Papists. This great Antichrists agents are instruments of cruelty: all of them are wicked Caines, plotting and contriving by subtlety, and otherwise to disturb and destroy Protestant Nations; they hope to be 
Rev. 17. 6.  drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: they are very Caines in their hating Protestants, and their goodness, being exceeding mad against them, which keep the commandments of God, and have the 
Rev. 12. 17  testimony of Jesus Christ.  
The Petty heretical Antichrists swarming now adays in several Sects, whether they be acted (as some shrewdly suspect) by the agents for the Papacy, or by their own unclean spirits, these also may claim kindred in the cruelty of Cain: their causeless bitter rail against all Orthodox Christians, especially against the Ministers, who resists their errors, 
1 John 3. 15  are undeniable Symptoms, that their malicious, raging hearts are full of hatred; and that as (with Cain) they have already slain them in their heart, so if they had power they would actually destroy both the livelihoods, and the lives of all right believing Christians, and of all truth teaching Ministers, who contend for it.  
2. I and other faithful Ministers have not gone, neither yet do go, in the way of Cain's infidelity: his offering was 
Heb. 11. 4.  not accepted, because it was an offering without faith: for Cain did not believe, that when he was to give an offering unto God, it should be of the best: but he thought that whatsoever he brought was good enough; and therefore he offered what came to hand. But the service of our Ministerial labours is a service of faith: we tender to God and his Church no other 
1 Tim. 4. 13, 14, 15.  labours, than what God hath commanded us to give ourselves wholly unto: therefore we devote to God and Christ all our studies, our choicest thoughts, our best gifts, our prime parts, our most precious time, and our whole strength, neither count we our lives dear to us, so we may finish our course with joy: we are not then in the way of Cain's infidelity. I suppose that such men are undoubtedly in this way of Cain, who regard not in what manner they perform any service to God: thinking that any tendery of service is good enough, though it be with little reverence, small affection, and scant devotion: and particularly also such men are in this way of Cain, who being to pay (according to their duty) their tithes unto God, (which his Ministers by God's appointment are to receive) they think any thing may serve, and accordingly do pay their tithes and offerings out of the worst of whatever they have, not considering, or not regarding, that such deceivers are dreadfully 
Mal. 1. 13, 14  cursed by the Lord, whose name is dreadful among the very Heathen.  
Secondly, I and other faithful Ministers are not in any of those particular courses, in which Balaam walked, and for which the holy Scripture condemns him. For,  
1. We are no lovers of the wages of unrighteousness, as 
2 Pet. 2. 15  Balaam was. Balak sent for him, promising unto him promotion, and to do whatever he said to him, if he would come 
Numb. 22 16, 17.  and curse God's people. Cursing of God's people was iniquity, an unrighteous thing: the reward promised for doing so, was the wages of iniquity, a purchase obtained by sin. Balaams' 
Mumb. 22. 38 Numb. 23 12 Numb. 22. 20 ver. 12. and 32  heart was so set on getting this promised reward, the wages of unrighteousness, that he was of himself willing enough to have cursed Israel, had not God restrained him. Yea, he went it seems (after God had permitted him to go) with a purpose to curse Israel, though God had forbid him; wherefore the Angel of the Lord told him, that his way was perverse before him.  
We who are faithful Ministers of Christ, are no lovers of the wages of unrighteousness. Preaching the word of God unto our people is a righteous thing: it is a blessed work: it is a means to bring them unto the blessing of God here, and hereafter; it is a work which the Lord hath enjoined us, and tithes are a righteous thing: God himself appointed that they should be paid; and he is a God who will not command, neither can do any unrighteous act: he hath given them unto us his Ministers, as an assured comfortable provision for us here on earth, that we may attend on his peculiar service without distraction: reserving for us (out of his free mercy) the full recompense of our labours in the life to come. We are not therefore in Balaams' way, of loving the wages of unrighteousness, and of having our hearts bend to curse the people of the Lord.  
But I will tell thee, who (in these our days) are in Balaams' way of cursing God's people for the wages of unrighteousness. Romish Emissaries are in that way: their mouths and pens vent enough of the gall and vinegar of railing and tart speeches against the Protestant Religion, and its Ministers, they hope in time to crush and crucify it and them utterly; and these for their thus acting, have pensions (the wages of unrighteousness) allotted unto them from some balacs, or Rulers in Romish Babylon.  
The Emissaries likewise from some Sects, are in this way of Balaam: they have their tongues set on fire of hell: their mouths 
jam. 3. 6. Rom. 3. 13 14  are full of bitterness: their throats are an open Sepulchre, breathing out against all people and Ministers, (who dislike their way and humour) the odious stench of unsavoury, railing, reviling language; they censure, they condemn, they curse them, they damn them to the pit of hell. It is probably conjectured that the ringleaders, or principal managers of these ill manners towards the Ministers and others, are secretly encouraged thereunto, by stipends (the right wages of unrigheousness) which they receive from some Romish balacs, or principal ones, who love to see a cursed Babel or confusion to be wrought in the reformed Churches, among the people of God. There is a report concerning a chief one, among this railing Sect, that he in Scotland, distributed money to gain 
G. F. 1657  Proselytes to his way: if it were so, his money sure was the wages of unrighteousness; and whosoever took his money, with a resolution therefore to desert the holy truth, may well be reputed to be in the number of those who have forsaken the right way, and are gone astray following the way of Balaam, 
2 Pet. 2. 15  the son of Bosom, who loved the wages of unrighteousness.  
2. I and other faithful Ministers of Christ are no Counsellors of others to sin, or to draw others into sin: for such an one was Balaam, who taught Balack to cast stumbling blocks before 
Rev. 2. 14  the children of Israel, to eat things sacrificed to Idols, and commit fornication. We who are faithful Ministers do preach 
Act. 14. 15  to turn people from their idolatries, superstitions, and vanities 
1 Thes. 4. 3 4  unto the living God: we preach unto them the Will of God, even their Sanctification, that they should abstain from fornication, and that every one of them should know how to possess his vessel in sanctification and honour: our preaching unto people these, and other holy truths of God (and we preach nothing but his truths) doth not teach people to sin, nor to become other men's agents and instruments to increase sinners. Our Preaching, and answerable holy practising, doth l●y no stumbling blocks, to cause any to fall into sinful practices and offences. If any be scandalised at our preaching, & at our dispensing Gods holy Ordinances according to his institution, it is either from their ignorance of the truth, or from mistakes of truth, or from their splenetic malicious spirit against the truth: but our preaching Gods truths, and dispensing Gods Ordinances, ought not to offend: seeing it is our duty to do so, and it is all good people's duty, to attend unto the reaping of good, by these holy preach, and dispensations; and though some causelessly will be offended, and pervert all to their own perdition, yet good hearers and holy livers will learn hereby, both to avoid these stumbling blocks, which Satan and his instruments casts in their way, to make them sinfully to fall: and also they will thereby learn to live and to do all to the glory of God, and to give no offence to the Jews, nor to the Gentiles, nor to the 
1 Cor. 10. 31, 32.  Church of God. I and other faithful Ministers are not in Balaams' way of teaching, to cast stumbling blocks to make others to sin: but I will tell thee, who in these our days are in that way of Balaam.  
Without all controversy, the Church of Rome casts stumbling blocks, to defile men's consciences, in dispensing with uncleanness; in allowing for money all kinds of filthiness, in casting reproach upon the Clergies Matrimony: in speaking contemptibly of a married state: and as Balaam received the wages of unrighteousness; so the Pope the hire of an whore, a yearly pension for permitting stews. The Jesuits (the sons of that Church) are of the right strain of Balaam, in stirring up Princes, where they are entertained to disturb and offend people, by casting stumbling blocks, to overthrow their liberties and livelihoods, and to ensnare them under Antichristian tyranny.  
Moreover I need not relate (seeing it is well known) that there are at this day many Sectarians, who walk in Balaams' way, of teaching to cast stumbling blocks to make others sin. Such are they who decry the holy Scripture; who reject Christ's Ordinances; who will have nothing to do with the worship, which God appointed: who deny the seals of the Covenant; who contemptuously speak of the foundations of piety, equity, and civility; who are oft belching out blasphemies, and hatching heresies; who magnify a Christ, which they have phancied, but reject and deny the true Jesus Christ, who is the Son of God, who is the Lord: By these and other means they have laid stumbling blocks, to cause people fall into Schisms, Atheism, and all profaneness; they have by these, and such like doctrines, and practices, emboldened people to commit the sins of injuriousness, of licentiousness, and of high presumptuousness. The false teachers of our times, with their Disciples, who follow their pernicious ways, are in the way of Cain and Balaam: but I and other faithful Ministers are in neither of their ways.  
Thy tenth Head of Demands hath now a full and clear Answer.   

CHAP. XI.  
The ●leventh Head of Demands is thus expressed.  
WEre not these wells without water, and clouds carried about with tempests, which the Apostle saw coming in before his departure?  
Answ. They who were wells without water, and clouds carried about with tempests, are plainly described by the Apostle 
2 Pet. 2. 1.  to be those false teachers who bring in damnable heresies, whom he mentioned in the beginning of the Chapter, and afterward calls them the unjust, whom the Lord knew to reserve to 
2 Pet. 2. 9  the day of judgement to be punished, and chief he names them.  
1. Who were Epicures, who walked after the flesh, in the lust of uncleanness: they were men, who framed themselves 
ver. 10.  in their course, to content their flesh, to fulfil its lusts of uncleanness, or its impure lustings.  
2. He names also them who were Libertines in judgement 
ver. 10.  and practice: men who despised government, who had slight, contemptuous thoughts and opinions, concerning all civil Government and power: who persuaded others to believe, that Christians are freed from the yoke of Magistracy, and from the bondage of having Rulers over them: they were such who were not afraid to speak evil of Dignities, they were revilers of those who did bear authority, or were dignified.  
The Apostle also plainly relates the evil conditions of these men.  
1. He saith they were presumptuous, or men of impudent, 
ver. 10.  daring spirits, to undertake enterprises, impious, and perilous; And  
2. He saith that they were selfwilled, or such who were resolved and set on it, that they would have their own will and way: and as natural bruit-beasts contemns things, the use whereof they know not, or which they apprehend to be contrary to their nature, even so these kind of men speak evil of 
ver. 12.  the things which they understand not, or conceives to be things crossing their corrupt doctrines, and wicked lives: such speak evil of the holy Scriptures, of most Articles of Religion, of Magistracy, of Ministry; they speak evil of these, sporting themselves with their own conceits, or delusions; and the Apostle 
ver. 13.  further  
3. Tells us that they were men of lascivious wanton looks, and were restless in sinfulness; that they beguiled unstable souls, that 
ver. 14.  their hearts were exercised with covetous practices; that they were turned Apostates, having forsaken the right way, and that 
ver. 15.  they were gone astray.  
And having spoken of them in this manner, he compares them to waterless Wells, and to unstable and unsettled clouds, saying, these are Wells without water, Clouds are carried with a tempest. 
ver. 17.   
1. He compares them to wells without water, saying they are such wells. As wells without water deludes the traveller's expectation of finding relief and refreshment therein; so these false teachers will at length deceive the hopes of their seduced followers: who thinking to have from them soulsaving, and soul-sanctifying instructions, will in time find that they are as empty Wells having nothing in them but the mud, and filth of sin, defiling and soul-damning doctrines and conceptions. The Apostle in calling them Wells without water, intimates plainly, that their misled followers, will have but empty and uncomfortable 
ver. 18.  performances, of these alluring, great, swelling words, or promises of liberty, and happy peace, which they tell them is to be had only in their way, and which they give out concerning their way; as that it is a nearer path to heaven, than that which the holy Apostles, and faithful Ministers teach, of living by faith, in the Son of God, and of exercising 
Gal. 3. 20. 1 Tim. 4. 7 2 P●t. 2. 18 19  one's self unto godliness, in the works of mortification and vivification. But the Apostle saith, while they promise them liberty, they themselves are servants of corruption: intimating, that their followers will find that there is no peace in impurity, and no liberty to be got by following the way of those, who living in error, and teaching error, do themselves continue servants in bondage to corruption.  
2. The Apostle compares them to clouds carried with a tempest: these clouds are usually whirled this way and that, in an unsteady positure, with a conslict of winds, which is a whirlwind 
2 Pet. 2. 17:  or tempest, as the Apostle calls it: so that they keep not to any settled point, or site of the heavens: but are sometimes in one and sometimes in another position, and sometimes in none, but inclining to any part, whether the winds will hurry them: such are Seducers, they are empty clouds, having no droppings in them of any sound doctrine, to distil towards the benefit of the Church, and towards the improving of it towards heaven; but they are rather darkening clouds, which seeks to obscure those divine lights of holy truths, which are already revealed and contained in the holy Scripture; yea, they are clouds ever and anon whirled or carried about with the tempest of divers and 
Heb. 13. 9  strange doctrines: every new doctrine carrieth them into a new way: and when they meet with several new doctrines, they are whirled round, and know not where to rest, becoming 
I am. 1. 8.  thereby unstable in all their ways. Sometimes they are in one opinion, and sometimes in another cross conceit: they are usually exercised with great conslicts, from plausible and pleasing, though polluting and destroying doctrines: so as they are unresolved, unto what they should hold resolutely: trying several ways, till they be outed of all ways, and become seekers, or rather loser's of themselves, being herein like thin empty clouds, tossed with several winds, divers ways, which at last vapours into nothing. The Apostle tells us, that these kind of men are unlearned and unstable, and that they wrist 
2 Pet. 3. 16  the Scriptures unto their own destruction.  
Thus it may be easily understood, that not the settled Ministers of Christ, who preach his truths and his Gospel, but that false teachers and seducers, who broach and belch out damnable doctrines, are the men whom the Apostle calls Wells without water, and Clouds carried with a Tempest; think not that these will instill into thy soul any of the water of the Wells of salvation, for they are empty Wells, and whosoever trusts to them, and runs after them, to get soulsaving comforts from them, will at length find themselves deluded in them: even as the little ones were, who the Prophet mentions, who were sent to the pits, and found no water, and returned 
jer. 14. 3.  with their vessels empty, and were ashamed and confounded; and think not that it can be safe unto thy soul, to follow those clouds, carried with a tempest, as the Apostle styles them: for whosoever will follow their pernicious ways, will prove as unstable, as their giddy guides, and will be still as children tossed to and fro, and carried with every wind of doctrine, by the 
Eph. 4. 14.  slight of men, and cunning craftiness, whereby they lay in wait to deceive; and without repentance they will fall into the same condemnation of an horrible tempest, with their 
Psal. 11. 6.  seducing Leaders, even into the mist of darkness which is reserved for them for ever. 
2 Pet. 2. 17   
Enough is said to thy eleventh Head of Demands,   

CHAP. XII.  
Thy twelfth Head of Demands is thus set down by thee.  
ARt not thou one of the Novices spoken of in the Scripture, seeing that thy Congregation is so out of order, scoffing, giving names, railing, and abusing, as witches, and such slandering expressions to honest people? Are not these the mockers now, that should come, that the Apostle said should come, that now we see hath reigned since? and are not these the marks of the false prophets, mockers, scoffers, briers, thorns, thistles? do not we see these fruits proceed from thee, and show that thou hast not profited the people at all? jer. 23. Doth not Christ say, by their fruits ye shall know them, Mat. 7. inwardly ravening? do we not see the people could be but wild, mockers and scoffers, if thou never spoke unto them? and are not these thy fruits? and doth not the Apostle say their fruits shall whither? and shall not these fruits whither thinks thou?  
1. Thou asks: Art not thou one of the Novices spoken of in the Scripture?  
Answ. The holy Scripture saith, that a Bishop, that is, he 
1 Tim. 3. v. 1. and 6  who is an Overseer, to whom the charge is committed of giving warning unto, and of guiding and instructing the flock of Christ in spirituals: yea, and he also, who as antiquity manifests, was 
Assembly Notes on the place.  an Overseer of the Pastors, as well as of flocks, the chief Presbyter or Minister, who had on him a charge, or superintendency of all the Churches. A Bishop (saith the holy Scripture) is not to be a Novice, that is, one newly planted or inserted into the body of the Church, which in Apostolical times, was in them who were of age of discretion, by their outward profession of Christianity, whereunto they were converted or come from their former profession of Judaisme or Gentilism.  
I do truly affirm that I am none of these Novices: As Paul 
Phil. 3. 5.  pleaded for himself: I am of the stock of Israel, an Hebrew of the Hebrews: so say I of myself: I am of the stock of Christitns, 
2 Tim. 3. 15  a Christion of Christians; and as Timothy from a child, so have I also known the holy Scripture; and as a child trained 
Prov. 22. 6  up in the way in which he should go, departs not from it, when he is old: even so I having already stepped into some degrees of age, yet do still keep in that holy profession of the Ministry, wherein I have been trained and tutored in my youth: and I did not rashly and rawly hasten to be a Pastor: for until I had seriously spent good time, and study in the holy Scripture and divine things, being nourished up in the words of faith, and of good doctrine, whereunto I had attained; I did not take 
1 Tim. 4. 6  upon me a Pastoral charge; and therefore I am unjustly suspected by thee, or any else, to be one of those Novices which the Scripture speaks of  
But to prove me to be one of these Novices, thou writes: that my Congregation is out of order, scoffing, giving names, railing, and abusing, as witches, and such slandering expressions of honest people.  
Answ. 1. A Congregation being in some things out of order, is no good proof, that he who is over it in things spiritual 
1 Tit. 5.  is a Novice. Titus was no Novice, though at Crect, (where he was ovet the Church of God) there was something not in order: so they who are set over the flock or Congregation of the Lord, to take care of the Church, are not therefore (in the Scripture-sense) Novices, because some things (it may be) are for present out of order, which in time may by their care and contrivance be brought into good order.  
2. I say, that such Congregations, or holy Assemblies of God's people are not out of order, wherein all things are done 
1 Cor. 14. 40  decently, and in order; decently in a seemly and sit manner, and orderly without confusion; when every thing and Ordinance is dispensed in its proper season, time and place. In such order I keep my Congregation, in all their solemn meetings: in regard whereof thou cannot justly charge it with confusion or disorder, or with being out of order.  
3. Whereas thou writes that my Congregation is out of order, scoffing, giving names, railing and abusing, as witches, and such slandering expressions unto honest people: I answer thee, that thou ought not to say that the whole Congregation is out of order, or is to be blamed for the disorderly acts, and personal faults, of some apperteining to the Congregation, of whose faults it hath no knowledge, and which faults it wholly disallows, when it comes to know them; for neither I, nor the Congregation of my people, will justify any belonging to it, in their scoffing, nicknaming, railing and abusing any: nor in their fastening on any slanderous expressions: they have in the holy Assemblies been oft taught better: and though perhaps some of thy way, have by their embittered language (whereof the mouths and letters of your Sect are usually full) provoked some of our Congregation to pay you in your own coin: yet be it known unto thee, that such never received any instruction from us to do so, but were and are upon all occasions charged by us, as the Apostle did the Thessalonians: see that none render evil for evil unto any man, but ever follow that which is good: both 
1 Thes. 5. 15  among yourselves, and to all men.  
2. Thou asks: Are not these the mockers now which should come, that the Apostles said should come.  
Answ. One Apostle saith, that in the last days shall come scoffers, walking after their own lusts, and saying, where is the 
2 Pet. 3, 3, 4  promise of his coming? Another Apostle saith, remember ye the words which were spoken before of the Apostles of our Lord 
Judas 17, 18, 19  Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts: these be they, who separate themselves, sensual, having not the spirit. Therefore thou and others need not ask me, who these scoffers were, that should come; for ye may easily satisfy yourselves from the Apostles own words: though men who are ordinary scoffers and mockers of other men, are censured, complained of, condemned, and threatened in many places of holy Scripture, for their scorn and reproachings of others: yet they were another kind of mockers, and scoffers, whom the Apostle said should come. They were mockers & scoffers of the Word of God: they were men contemptuously slighting its commands, promises, reproofs, threats, and Gods holy Messengers, his Ministers, who speak it to his people. Peter particularly shows that these scoffingly ask, where is the promise of his coming: and that they reason against his coming, and the day of Judgement, as if they would never be. And Judas tells us these are they that separate themselves, that is, (appears by considering to what the Apostle in the 20, and 21. verses exhorts) they separate from truth, from the holy faith once delivered to the Saints, by their taking up, and adhering unto damnable doctrines: and they separate from the holy love of right believing Christians, by breaking off from communion with them, in all those public duties, whereby they testify and profess, that they have a joint interest in the common salvation, and have obtained like precious faith. And both Peter and Judas tells us that these scoffers and mockers are 
jude 3. 2 Pet. 2. 1.  men, who walk after their own ungodly lusts: they are deriders of the best counsel and comfort which Gods Word gives unto them: they follow the guidance of their own corrupt reason and affections, ordering their whole life according to their own lustings. Such mockers and scoffers were those Seducers, and false Teachers, and their followers, which the Apostle said should come: and these since their first rising, have had their ebbings and flow, in the several Ages of the Christian Church, according as it pleased the Lord to exercise his Church, with greater or lesser numbers of them: And I believe that the numbers of these seducing and heretical mockers and scoffers of the holy Scripture, and of all persons, Ordinances, duties, services, instructions, directions, comforts and commands commended unto us in the holy Scripture, was in no time of the Church, so increased, as they are in these our days: whereby we assuredly know, that we are in the last days, wherein evil men and seducers 
2 Tim. 3. 13  shall wax worse and worse, deceiving and being deceived.  
3. Thou asks further: and are not these the marks of the false prophets, mockers, scoffers, briers, thorns, thistles?  
Answ. 1. I find that Peter and Judas, do give the name of mockers, and scoffers, unto such false teachers, whom they foretold should arise: and therefore every one may infallibly conclude, that such teachers are without doubt false teachers, who are such mockers, as the Apostles speaks of, who scoff at holy Scripture, and cast all reproaches on it, to vilify and nullify it: yea, and who jeer and gibe at holy Ministers, for their preach of the Gospel of Christ, which that word of truth holds out.  
The Rabbis of the Romish Church, and the rabble of teachers, which they of your way heap up to yourselves, will never free themselves from that mark given to know false teachers by. Whosoever hath to deal in the contrroversies of both, must be of a stupendious inobservancy, if he espies not both of them to be grand mockers and scoffers of holy Scripture, and of the holy contents of it.  
2. The holy Scripture doth not by these words, briers, thorns, and thistles, particularly, and distinctly, decipher out false teachers from other wicked men. It ascribes them in general to all wicked men, in which number false teachers may be comprehended: but it gives not these names, properly and peculiarly to false teachers, as Marks or Characters, whereby they may be known to be no other than false teachers. I think therefore it was not advisedly asked; are not these the marks of false teachers, briers, thorns and thistles? yet to satisfy thee, understand that the holy Scripture doth certify us touching these words. As,  
1. We are told, that it is a piece of the curse on the ground 
Gen. 3. 17, 18 Isa. 7. 23, 24 Heb. 6. 7, 8  for man's sin; that it should bring forth thorns and thistles; and that it is threatened as a sore judgement to a land, that it should become all briers and thorns, and that the earth which bringeth out these is nigh unto a curse.  
2. The holy Scripture informs us, that the enemies of God's 
Eze. 28. 24  people of Israel, were pricking briers, and grieving thorns: and that the enemies of Christ's Church, are all of them 
Cant. 2. 2.  thorns, surrounding her, as pricking and stinging thorns do a Lilly.  
3. The Scripture certifies us, that among Gods own people of Israel, there were wicked men of all ranks, which it calls thorns and briers. One Prophet calls the common people 
Isa 9 18  (who were grossly wicked) briers and thorns, as he styles the great ones (who were also wicked) the thickets of the forest. Another Prophet tells us that the great ones, the Princes, and Judges, and great men in Israel, even the very best of them were as a briar, the most upright sharper than a thorn hedge. The former Prophet did threaten that their wickedness should be 
Mic. 7. 3, 4  as a fire in a Wood, which should destroy the Nation: it should first take hold on the briers and thorns, and then consume all the trees: so wickedness should first destroy the poorest and meanest sort of wicked people, and after the Grandees, or them of higher rank and reckoning.  
4. The holy Scripture calls those, who rebel against the Word of the Lord, spoken and taught, by his true Prophets, briers, and thorns, and scorpions: and bids his Prophet not to 
Ezek. 2. 6  be afraid of them, nor of their words.  
Thus wicked men are in Scripture called briers, and thorns, and thistles, because their fruits is not good: they choke the 
Mat. 13 12 Ezek. 2. ●. Micah 7. 4  good seed of God's word, which his Ministers sow among them, not suffering it to take root in their souls: they are disposed to tear and hurt the servants of God, and likewise others, and many times they do so: they yield no fruits of righteousness, no grapes of grace to comfort, and cheer any; no figs, no fruits of faith to assure themselves, that the Lord is their possession or portion: for men gather not grapes of thorns, nor figs of thistles. Though then false teachers (as all other wicked 
Mat. 7. 16.  men) are briers, and thorns, and thistles; yet these names are no peculiar mark of them, that they are such; they are not by these names marked out from all other wicked men, to have it signified thereby, that they have this property more than wicked men (who are briers and thorns) that they are false teachers.  
4. Thou having said, that the fruits of these is mocking, and scoffing at honest people: dost further ask: Do we we not see that these fruits proceed from thee?  
Answ. Mocking, and scoffing, and other sins of wicked men, are fruits, which proceed, from themselves, but they do not proceed from me, or any other faithful Minister of Jesus Christ. For,  
1. They proceed from wicked men themselves, even from 
Mat. 15. 19  the corruptions of their own hearts, which are fields fertile in all sorts of wickedness, but barren in any goodness; and 
pro. 24. 30 31 prov. 1. 24, 25  they proceed from their own neglects of husbanding aright their hearts; and from their refusals to have their hearts and lives ordered, and husbanded spiritually, by God's holy commands, and reproofs uttered unto them by his Ministers. And,  
2. These evils of wicked men doth not proceed from us, who are faithful Ministers of Jesus Christ, and who preach God's Word, to take people off from such vanities and vild conversation: for the Word preached doth good to them who are good, who walk uprightly. The faults of wicked men continuing still in their reproachful courses, after the Word hath been faithfully dispensed to them; are most unjustly, by thee, and others said to proceed from the preachers of the Word. The Pharisees having heard our Saviour preach against 
Luk. 16. 14  serving Mammon, derided him: the Evangelist doth not (as it seems thou and others of thy way would have done) charge Christ, with the derision of the Pharisees, as if that their sin had proceeded from him: but tells us plainly, that the Pharisees was covetous: it was from the evil in themselves that they derided him. We Ministers preach to our people the words of truth and soberness: dissuading them from mocking and scoffing at any, if any of our hearers (notwithstanding our preaching) will persist in such misdemeanours; their sin is no way to be reputed as proceeding from us, but it is from their own rebelliousness, that they are not reclaimed. I am sure God will never charge these their sinnings on us, who hath warned them; they shall die in their iniquity, but we have delivered our own 
Ezek. 3. 19  souls.  
Yea, but these fruits in these wicked men (thy hearers) show (as thou writes) that thou hast not profited the people at all, Jer. 23.  
Answ. It shows that these wicked ones have not profited under those means of profiting, which God hath afforded them by my labours; but though thou, and such as thou will say, that I have not profited the people at all; yet others whose judgement and experience in holy things is truly commendable, will say otherwise: and if they should not speak out the truth in this, yet it is mine and other faithful Minister's comfort, that we preach nothing but what will profit our hearers, and they might profit thereby, if themselves solely were not in fault. Peoples not profiting under the constant labours of painful Ministers, is not the Ministers, but the peoples own fault. The Prophets of old preached against sins, in which the people still continued after their preaching: God blames not his faithful Prophets for the peoples not amending, but only the people themselves. I (saith God) have sent unto 
jer. 44. 4, 5  you my servants the Prophets, rising early, and sending them, saying, Oh do not this abominable thing that I hate, but they harkened not, nor inclined their ear to turn from their wickedness. God will not charge his faithful Ministers, who labour sound in the word and doctrine, and preach his Word faithfully unto the people, with the peoples not profiting by their labours: but he will blame the people for their not improving the means of profiting, which they enjoy to their own profit.  
Once one of thy way told me, that if I, and others, who are called Ministers, did preach the true Word of God, all who heard it would profit, for it would effectually convert and enlighten all that heard it. I returned him at that time a full answer. And  
Now I answer thee, and all who shall read these lines, and are troubled with the like thoughts wherewith that party was:  
Let it be considered that Christ himself did preach the true word of God, and yet many of his hearers were not converted nor enlightened, neither did they profit by it; the Pharisees heard him and derided him: many of his disciples who had 
Luk. 16. 14 Joh. 6. 66.  heard him, went back and walked no more with him: he had often preached at Jerusalem, and would have gathered them, but they would not be gathered. And so Paul preached the 
Mat. 23. 37  true Word of God: yet some of his hearers were not thereby 
Act. 28. 24 25, 26, 27.  profited, for they contradicted and blasphemed; and so it is now; we who are faithful Ministers, preach the true Word of God, though the most hearers are not thereby spiritually profited: which thing is not from any impotency in the Word, as an instrument to work conversion, and illumination, and profiting, for it is the power of God unto salvation unto every one that believeth; but the not profiting of people by the word, which 
Rom. 1. 16  is faithfully and truly preached unto them, is from their own voluntary neglect, and rejection of those things, which belongs unto their peace. The true causes why such people who live under plentiful dispensations of the word, are not bettered and profited by it, are these.  
1. In some the love of their own simplicity causeth them to 
Prov. 1. 22  continue in blindness and ignorance. They are grossly ignorant and simple, and unable to manage and improve to their spiritual good, those means of spiritual knowledge, under which they live; and therefore they have no heart to entertain any thoughts of any spiritual things, though their Ministers oft tenders these unto them, very powerfully and plainly.  
2. In others a willing indulgence of the supersluity of naughtiness, and a contentedness still to live in some disobediences and darling sins: a cockering of these in their hearts, is the cause why many people (who oft he●re the Word, and live under the labours of an instructing Minister) do not profit, but remain still blind and ignorant: for a willingness to continue still in sin, doth cast scales and scurf over the eyes of 
Isa. 6. 10.  the mind, making it unable to see though it see, and to understand though it perceive. Such a blind and ignorant people, 
Rom. 10. 21  who were unwilling to put away the evil of their do, lived in Isaiahs' time.  
3. In others a wilful affectedness to be blind and ignorant in spirituals, doth continue them in a condition of not profiting by the word, though it be very fruitfully and powerfully preached. Many are wilfully ignorant, peremptorily stiff, and stubbornly resolved, not to admit of any holy knowledge: the light breaks in on them, where they live under a good Minister, and they will shut their eyes, that they may not see what is manifested and held out unto them. Some in whom this affected ignorance reigns, will not at all, or very seldom come to the public Assemblies to hear the Word; others of them will come, but they resolve not to learn any thing spiritual from it, neither to be moved with the Word 
Ezek. 33. 31, 32.  of ●od: they sit before their Ministers like Ezekiels hearers, hearing his words, but they will not do them: with the mouth they show much love, they commend his Sermon, and applaud his delivery and voice, but their hearts goeth after their covetousness, they hear his words, but they do them not.  
These are the true causes, why some people do not profit, though they enjoy very plentiful means of profiting, under their very diligent and laborious Ministers; and therefore the not profiting of people ought not to be deemed, as proceeding from me and other faithful Ministers, who are not wanting to discharge our duties. I am sure the Apostle chargeth that fault upon people themselves, saying, If our Gospel b● hid, it is hid 
2 Cor. 4. 3, 4  to them that are lost, in whom the God of this world hath blinded the mind of them that believe not, (namely through their own willingness and wilful stubborness not to believe) lest the light of the glorious Gospel of Christ, who is the image of God should shine on them.  
5. Thou further asks: Doth not Christ say, by their fruits you shall know them, Matth. 7. inwardly ravening?:  
Answ. Our blessed Saviour doth say, beware of false prophets, 
Mat. 7. 15, 16, 20.  which come unto you in sheep's clothing, but inwardly they are ravening wolves, you shall know them by their fruits. In which words, our Saviour,  
1. Gives a Caution to beware of false prophets.  
2. He tells us what manner of men they are, namely, they are hypocritical in their insinuations: they come in sheep's clothing, pretending sanctity and innocency, but they are truly harmful, they are destroyers in their intention and endeavour: they are inwardly ravening wolves, full of greedy cruel purposes, to draw people from life to death, by their erroneous and factious doctrines.  
3. He certifies us, by what means they may be manifested to be such, and that is by their fruits: by their fruits you shall know them. Our Lord alludes in that expression, to the critical judgement, which men pass upon trees, from the good or evil fruit which is gathered from them: every tree bringeth forth proper fruit in its kind: a good tree bringeth forth good fruit, and an evil or corrupt tree evil fruit: These false prophets, or teachers (of whom Christ speaks) are for their kind, no other then wicked men: they are evil in having many evil conditions, they are like harmful thorns, and wicked they are, in that they have no good conditions, being void of grace and goodness: they are like thistles, whose substance is vain, light and chaffy: and they are evil in being fruitful in evil: wickedness procceeds from the wicked: they are 
1 S●m. 24 13  like corrupt trees, bearing the evil fruit of evil speech, or false doctrines, which corrupts good manners: by which fruit of 
1 Cor. 15. 33  their lips false prophets may be known to be properly or peculiarly false teachers: though by reason of their coming in sheep's clothing, the fruits of their lives, or their actions seems to be as innocent, as are the lives or actions of the best Instructors: and so they cannot thereby sometimes be well discovered.  
Now though Christ saith, that false prophets may be known by their fruits, which properly are their false doctrines, yet seeing I have not at any time brought forth the fruit of any false doctrine; but have always taught for manner and matter what the holy Scripture allows, and delivered only doctrines, consenting to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness: thou hast no reason to number me among the false prophets and teachers, who may be known by their fruits of false doctrines; Such fruits were at no time produced by me, whereby thou, or others, might have thence any knowledge that I am a false Prophet or Teacher.  
6. Thou asks further: Do we not see that people could be but wild, mockers, and scoffers, if thou never spoke to them: and are not these thy fruits?  
Answ. I have already told thee that people's mocking and scoffing of honest people is a fruit of their own wicked hearts: for out of the abundance of the heart, the mouth 
Mat. 12. 34  speaketh; but they are not my fruits: for I myself am no mocker and scoffer; none can plead my example to justify thereby themselves in such evils: for all my people know, or may know that we have not behaved ourselves disorderly among 
2 Thes. 3. 7.  them. The doctrines which I have taught them, do naturally tend to bring them to Godliness, and to have an holy demeanour towards God and man; that impiety of mocking, and scoffing, which some have expressed, slowes from the corrupt source of their own corrupted nature, but not from my mouth: I have ever endeavoured, that it should be, as 
Pro. 10. 11  a well of life, uncessantly to send fourth (on all good occasions) the words of truth and soberness; and to teach my people to 
1 Pet. 3. 8, 9  be pious, courteous and affable, not rendering evil for evil, or railing for railing, but contrariwise blessing.  
And whereas thou sayest: Do we not see that people would be but wild mockers and scoffers, if thou should never speak unto them. Thou seems hereby to import, that my speaking to them doth them no good, and therefore it is in vain for me to bestow among them any more labour.  
To this I answer. 1. If people were wild mockers and scoffers before I came among them; then these their faults are not (as thou sayest) my fruits: for they brought them forth before my coming to them; and now they have no cloak for their sin, seeing they have been better informed. If people have discovered more their wildness, mockings and scoffings (I know none but they accuse them thereof) since I have preached among them, than they manifested before my settlement: yet know, that these are no fruits of my labours, but they are the ou●burstings of the people's own corrupt hearts: they have took occasion from hearing better things taught, to manifest exceeding great sinfulness in their rebellious walkings contrary to holy instructions. Thus sin (that is corruption) 
R●m. 7. 8  takes occasion by the commandment to work all manner of concupiscence, that is actual sin: manifesting unconformity to the holy truths which are taught. The word preached by me did not implant these sinful qualities of wildness, mocking and scoffing, which thou saith, they have discovered: If it be as thou says? then theit own evil hearts hath taken an occasion (because these evils have been preached against) to be more mad in wickedness, and to discover the sinful acts more freely and openly, than they want formerly. These acts are not my fruits (as thou pleases to fancy) but the fruits or evil do of their own evil hearts.  
2. I answer to that which thou seems to import by these words, namely: Though some reap no good by my labours, yet others do, and if none should; yet I am not to cease from speaking to an unreclaimed people. I am still to declare unto them their sins, and the means of their amendment. The Apostle commands Ministers, who are the Lords public servants of his Church, to be gentle unto all men, apt to teach, 
2 Tim. 3. 24, 25.  patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth; the hopes that God may give repentance to opposers is a ground and encouragement unto us, to continue among a people, for present unreformed, our instant preach unto them, in season and out of season. Yea, God also 
2 Tim. 4. 2  commanded his holy Prophet to speak his words unto his people, whether they would hear, or whether they would forbear 
Ez●k. 2. 5  for they are most rebellious. Ministers must do their duty, and leave the issue and success to God. If people will not amend, having grace and good tendered them, by their Ministers labours: yet God will thereby justify his proceed, and the wicked shall be left inexcusable: and our Ministerial labours continued among them, shall however be acceptable to God; for we are unto God a sweet savour of Christ in 
2 Cor. 2. 15  them that are saved, and in them that perish; and God is not unrighteous to forget our work and labour of love, which we have showed toward his name; our work or reward is with 
Isa. ●9. 4.  our God. It is not therefore for us to cease from speaking to our people, though they should continue to be wild, mockers and scoffers, as thou styles them,  
7. Thou asks. Doth not the Apostle say their fruit shall whither? and shall not their fruit whither thinks thou?  
Answ. The Apostle speaking of Seducers, whom he calls men crept in unawares, ungodly men, who turn the grace of 
Judas v. 4. v. 10  God into lasciviousness, and deny the only Lord God, and our Lord Jesus Christ: who speak evil of the things they know not, and corrupt themselves in things which they know: he 
v. 12  calls them clouds without water, carried about with winds: and also he calls them trees, whose fruit withereth: though themselves are trees without any fruit, namely without any fruit of God's Spirit, which is in all goodness, and righteousness, and truth, yet their own proper fruit withereth: so saith 
Eph. 5. 9  the Apostle, and so I do both think and say, that their fruit shall whither. The false doctrines which are properly the fruit, which seducing teachers brings forth, shall whither. For,  
1. Their false doctrines have not in them any sappy taste of the seed of God's Word, which endureth for ever; though they 
1 Pet. 1. 25  pretend Scripture; yet upon a thorough scrutiny and searching examination, they will be found to have in them no inward juice of any saving truths, which the holy Scripture contains: and for this reason it is, that all the venomous and poisonous infusion, which these false doctrines have had from the hearts and heads of those earthly minded men, who devised them, and countenanced them, will not always last, but will whither, as soon as their leaves and cover f●lls off, and they are laid open to the view of all, to see that they are indeed no other than sour, unsavoury, unwholesome and pernicious fruit.  
2. The trees themselves, I mean these seducing teachers, are not by God planted in the House of God. They who are by him planted in the orderly way of an upright faithful standing Ministry, do flourish, and bring forth fruit in old age, to show 
Psal 91 13 14, 15.  that the Lord is upright: but seducers are no plants of the Lord. They are either sprigs springing up of their own accord among the trees of ●od, undertaking the work to which they have no warrant, being (as the Apostle saith) men crept in unawares: or they are brought in by some Machivilian Politicians, for their better bringing about some earthly designs: and therefore God will root them out, and blast the fruit which they bear, that it shall not grow as it did at first, nor be so desired as containing (according as many supposed falsely) some hidden wisdom: for it is said, every plant which the heavenly Father hath not planted, shall be rooted up: and they who creep into 
Ma●. 15. 13  houses, and who resist the truth, who are men of corrupt minds, reprobate concerning the faith, shall proceed no further, for their folly shall be manifest unto all men. 
2 Tim. 3. v. 6, 8, 9   
Thus thou may perceive that I both think and say, as the Apostle doth: that the fruits of false doctrines, which are properly the fruits, which seducers bring forth, shall whither.  
But know also, that the holy doctrines and truths, which I and other faithful Ministers do constantly deliver to our people, are fruits of the Spirit of God, gathered by us clearly from the holy Scriptures, which is the written Word of God, and they are by our preaching delivered to them; and these fruits will never whither, but will continue to be still gathered and communicated unto people, even after we are dead and gone, by a like holy order of faithful men (as we are) whom God in 
2 Tim. 2. 2  the succeeding Generations, will raise up to his Ministerial service, who shall be able to teach others: the things which we teach are the everlasting truths of God, which perhaps may be suppressed for a while by the prevailing of heresies, schisms and persecutions, but they will at last triumph over all those, and continue conquering, and to conquer the errors and corruptions of sinful mortals.  
As for that mocking and scoffing of honest people, with which thou dost charge the whole Congregation which is committed to my charge, and doth say, that is my fruit. I again tell thee, as I have told thee, and proved it too: that these do are neither mine, nor the fruits of the whole Congregation: but they are the fruits only of such, who are guilty thereof: unto whom I hope God will in his due time give grace to repent of these their misdemeanours: and then these evil fruits will be withered and be no more, and these sins will be pardoned: But if such continue in these, and die not repenting of these, and of their other sins, than they shall in the day of rendering an account, bear their own burden; but the burden 
Gal. 6. 5.  of their sin will not be laid, either on me or the Congregation, who have been no ways accessary to their transgression.  
I suppose thou now hast a complete Answer to thy twelfth Head of Demands.   

CHAP. XIII.  
Thy thirteenth Head of Demands is thus expressed.  
WHere did the Apostle give David's quakings, prophecies, reproaches, fastings, in meeter to sing to the world.  
Answ. In David's Psalms there is mention made of David's fear and trembling to offend God, and to provoke him to 
Psal. 119. 120  judgements, this thou calls David's quakings: whereas David did not cast his body (as I hear some Quakers do) into trembling fits, and quaking, shaking postures. Moreover there is in David's Psalms a Record of David's Prophecies, and a Narrative of some reproaches which he suffered, and of some fasting which he used.  
Now in those very places, where charge is given by the Apostles, to be filled with the Spirit, speaking to ourselves in 
Eph. 5. 18, 19  Psalms, Hymns, and spiritual Songs, and to let the Word dwell in us richly, in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs: and if any 
Col. 3. 16.  man be merry, let him sing Psalms. The Apostles in all these places points us to the book of Psalms, (for the New Testament 
I am. 5. 13.  doth speak of no other Psalms) in which Book the Psalms which David, Asaph, and other holy men of God indicted, by assistance from the holy and unerring Spirit of God, are contained. And the Apostles recommending these Psalms to be sung, doth plainly intimate that they thought that these Psalms did comprehend fit matter for every singer to meditate upon for his edification: and also they approved of their use in meeter with Musical accents and cadencies; and in that the Apostle saith, If any man be merry let him sing Psalms: it is evident, that the world of men, as well as the Church of Saints, are enjoined by the outward melody of their voice, to express the inward music of their glad hearts: and that in the using Psalms, for expressing that they shall be enabled to mix some spiritual comfort with the lawful cause of natural merriment, which will be sanctified to them by the word and prayers of those Scriptural Psalms, which were composed by the Spirit of God for all men to make use of, to tune their spirits into heavenly well tempered affections in all conditions.  
Enough is said to thy thirteenth Head of Demands.   

CHAP. XIV.  
Thy fourteenth Head of Demands is as followeth.  
IS the Priesthood changed that took tithes? Is the Law changed by which they were made? Is the Commandment disannulled that gave them tithes? Did Abraham pay tithes to Melchizedeck of his substance, or of the spoils? Did he ever do it to him any more than once? Was it a standing thing to be done after him? Is the Son of God come, the end of all similitudes and likenesses? Now if thou say, that they that preach the Gospel, must live of the Gospel, and have I not power to eat, and power to drink? yea, when Christ sent forth his Disciples, he bade them inquire who was worthy, and what they set before them they might eat. But did he that said, have I not power to eat, say, have I not power to take Stipends, Augmentations, Tithes, Glebe-lands, great sums of money, or Parsonage Houses? Now if thou come to my House, who says thou art a Minister of the Gospel, and minister unto me spiritual things, I shall set before thee of my carnal things, if thou hast enquired and found my House worthy? so said Christ, what they set before thee, eat: so said the Apostle, have not I power to eat and to drink? but said, I have not written this, nor spoken this that it should be so done unto me, for I have not used my power. But if thou come to a Town, or come to an House, and inquire for Tithes and Augmentations, and tithe Wool, Hay, Pigs, Bees, Gardens, and money for smoke passing up Chimneys, Foals, Eggs, Geese, Chickens, Calves, Lambs, and other creatures: and thou cannot show me by Scripture, where the Apostles did so, I must say thou art one of those evil beasts that mind earthly things, and thy own belly: if thou cannot prove to the contrary.  
Answ. Many words are here mustered together containing several questions about tithes: and thy conceit, touching what kind of maintenance, thou deems to be only allowed to the preachers of the Gosoel: and here thy promise is expressed after what manner thou will entertain me, if I shall come to thy house: and also thou relates what manner of language thou must use, in case I come to demand things tithable. To all which I shall return an orderly Answer.  
Thy Questions are seven: to which answers shall be returned to them all in their order.  
1. Thou asks. Is the Priesthood changed that took tithes?  
Answ. The Aaronical Priesthood which took tithes is changed, but the Melchizedochian Priesthood which took tithes, before tithes were took by any of Aaron's order, and which since the change of Aaron's Priesthood, doth still continue, that Priesthood of Melchizedecks' order is not changed, but abides for ever: and to it tithes are due, and at this day, and to the end of the world ought to be paid unto it; for the fuller clearing this, understand, that God had but two orders of Priests in the world which we read of: the first was after the order of Melchizedeck, who is the first Priest of the most high God mentioned in holy Scripture. This order was for a time discontinued: during that time wherein the Jews was only known to be a visible Nation upon the Earth, which were God's people: But this order is now restored again by our Lord Jesus Christ, who hath broken down the partition wall between Jews and Gentiles, and hath made the Centiles also to become obedient to the faith, and to be sons and daughters of the living God. And now Christ is a Priest after Melchizedecks' order, continuing for ever. He is confirmed in that Priesthood by God's Oath, which is never to be repealed: For the Lord hath sworn and will never repent it, thou art a Priest 
Psal. 110. 1  for ever after the order of Melchizedeck: and tithes continue due to be duly paid unto this Priesthood: He receiveth them 
Heb. 7. 8.  of whom it is witnessed that he liveth for ever. The other order of Priests which God had was the order of Levi or Aaron, whose Priesthood was typical, to continue but until Christ (unto whom the Priesthood did properly appertain) came, and had taken upon him the everlasting Priesthood. He was made 
Heb. 7. 21.  a Priest with Oath; whereas the Leviticel Priests were made without an Oath: they were many Priests, because they were not suffered to continue by reason of death; but this man (Jesus Christ) because he continueth ever, hath an unchangeable 
Heb. 7. 23, 24  Priesthood. He was made a Priest after the power of an endless life; but the Levitical Priests was made after the Law of a carnal Commandment: they were made Priests by a Ceremonial 
Heb. 7. 16.  Law, which commanded carnal and outward observations which were not to continue always, but to have an end. Wherefore the Levitical Priests were to cease from exercising the Priestly office, when Christ the true Priest should come, and for ever continue to make perfect the faith of God's people; he being both the Author and sinisher of their faith; 
Heb. 12 ●.  which thing those carnal Commandments, or Ceremonial Ordinances, belonging properly to the Levitical Priests and service of the Jews could not perfect.  
Therefore I say, though the Levitical Priesthood which took tithe, be changed: yet seeing there is another Priesthood after Melchizedecks' order, now continuing, tithes become payable as they were first, to that order of Priesthood: and they are to be paid unto Christ, who is of that order, now a Priest for ever: To him tithes are duly to be paid, as an acknowledgement of his Sovereign Priesthood: and they are received by him, when they are paid (according to his appointment) 
1 Cor. 9 13, 14. 1 Cor. 4. 1.  for their maintenance, to his Stewards, his Ministers who serve in his service.  
2. Thou asks. Is the Law changed by which they were made?  
Answ. The Apostle plainly saith: that the Priesthood being 
Heb. 7. 12  charged, there is made of necessity a change of the Law. The Priesthood which was changed, was the Levitical Priesthood: and the Law which with it was changed, was the Law of Ordinances, ritual observations or ceremonies, which properly concerned that Levitical Priesthood, and the admininistration of the Jewish service; and as by that Priesthood which is changed, there was no perfection; so that Law of 
Heb. 7. 11  Ordinances, which is changed (called by the Apostle carnal Ordinances) could not make him that did the service perfect, and they were but imposed, until the time of reformation, 
Heb. 9 9, 10 Heb. 10. 14  which Christ brought, who is a Priest for ever, and by one offering hath perfected for ever them that are sanctified. I say therefore that the Law of those Ordinances, which were administered by the Levitical Priesthood, and by which the Priests of that order were impowered to officiate, or were made Priests, is now changed together with that Priesthood; for Christ who is a Priest continuing, hath appointed the manner and order of holy administrations, to be of another kind, than these were, when the Levitical Priesthood was in request. And likewise he hath appointed another manner of admitting those whom he chooseth to be his Stewards, and in his stead to dispense unto his people warrantably the spiritual Ministrastrations, than was the manner of deputing any to the service of the Tabernacles and the Temple, while the Levitical Priesthood: for then such Priests were consecrated by washings, anointings, sacrificing, and purifying of blood, to attend upon the service enjoined them: whereas Christ hath appointed 
1 Tim. 2 7 1 Tit. 5. 1 Tim. 4. 14 2 Tim. 3. 17 Eph. 4. 11, 12  that by Ordination only, his Ministers should be authorized to do the work of the Ministry: hereby they are put into the Ministry, and receive the gift of becoming men of God, to do service for God; and so they are by him given to his Church, to be Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: hence God's tithes are designed unto them, as maintenance of God's men, as a recompense for the service which they do for Jesus Christ, who is over all God blessed for ever. 
1 Cor. 9 14   
3. Thou asks: Is the Commandment disannulled that gave them tithes?  
Answ. The Commandment which the sons of Levi had to tithe their brethren, was a special Law or Commandment, 
Heb. 7. 5.  without which they could not have any title to tithe at all: because tithes originally belonged to the Priesthood of Christ, typed in Melchizedeck, who tythed Abraham, by Right or Law original: but the sons of Levi had only a special command, or grant for a time, for tything their brethren, according to the original Law of tithing, which was before settled as on a foundation in the Priesthood after another order; and therefore I say that that particular command which the Levitical, Priesthood had, for taking tithes expired with their Priesthood: So that now none of that Tribe can claim tithes, by virtue of any such peculiar command unto the Levitical Priesthood. And this also I say, that that Law of tything which was Original, and by virtue of which Melchized●ck tythed Abraham, is still in force: by virtue of which all tithes ought to be paid unto the Lord Jesus Christ, who is an everlasting Priest after Melchizedecks' order, he receiveth them who liveth for ever: he 
H●b. 7. 8.  ever liveth to be a taker of tithes: but seeing these cannot be paid unto him in Person, because he is ascended into heaven, and sits at God's right hand an high Priest for ever: therefore they are to be paid, according to his appointment, unto his Ministers, with whom he hath promised to be present unto the end of the world. He hath ordained that they should have that very means appertaining unto the Gospel, which is due, in as much as he by them doth preach the Gospel of peace unto his people. The Apostle saith, so hath the Lord ordained, 
Eph. 2. 14.  that they which preach the Gospel should live of the Gospel. To live of the Gospel, is to have the maintenance and livelihood, 
1 Cor. 9 14  or portion of temporal substance, which belongs to the Gospel: and that is the tithes due to Christ the eternal Priest: who thereby pays his own peculiar servants out of his own proper goods, which he hath reserved unto himself out of every man's increase, and is generally known by the name of tithes. Therefore I answer to thy question: Though that command be disannulled that gave the Levites tithes, yet the Law of tithing is not disannulled, which gave Melchizedeck right of tything, and which is given by Christ unto us his Ministers of the Gospel. We do not take tithes, as the Priests of the Tribe of Levi did, in way of holding up the Levitical service, and Priesthood, both which is abolished: but we take tithes as they are that tribute or portion of the earth's increase, which the Lord hath reserved for himself, and given them unto us for our attendance and waiting on the Ministry of the Gospel, to which he hath appointed us.  
4. Thou asks: Did Abraham pay tithes to Melchizedeck of his substance or of the spoil?  
Answ. The holy Scripture plainly tells us, that he paid unto him tithes of both.  
1. He paid unto him the tithe of his substance. Moses in 
Gen. 14. 20 Heb. 7. 2.  saying, that he gave him tithes of all: and the Apostle in saying, that unto Melchizedeck Abraham gave the tenth part of all, do both of them intimate, that there was not any substantial increase, which Abraham possessed, left untithed by Melchizedeck the Priest of the most high God. And,  
2. The Apostle also in saying, that he gave him the tenth of the spoil, or out of the spoil, doth thereby specify one 
Heb. 7. 4.  remarkable event not before known to the world, whence tithes are due to the Priesthood of Melchizedecks' order, as oft as such occurrents shall come to pass: wherefore Melchizedeck took from Abraham the tithes of spoils; out of which there ought to arise an Augmentative benefit to the Priest of the high God (Jesus Christ) as oft as victories over enemies are obtained. I say therefore that Abraham paid unto Melchizedeck tithes both of his substance, and of the spoils. The blessing which Melchizedeck gave, contains in it the reason of paying tithes of both these. Blessed (saith he) be Abraham of the most high God possessor of heaven and 
Gen. 14. 19  earth; Abraham was blessed and to be blessed from the most high God, with the influences of heaven, whereby the earth 
Hos. 2. 21, 22  was enabled to yield unto him her increase and blessings: and therefore he was to pay tithes to God, as an acknowledgement of his Sovereignty over all, and of his liberality unto him in all: he being truly according to the title given unto God first by Melchizedeck in holy Scripture, the high possessor of heaven and earth. Again, blessed (saith Melchizedeck) be the most 
Gen. 14. 20  high God, which hath delivered thine enemies into thy hand: Abraham was therefore to pay unto God, the tithes of the spoil, as due to him, the giver of victory, the subduer of the enemies, and the preserver of the Conqueror. Holy Abraham was by this blessing well informed upon what grounds tithes were payable unto God; and therefore he would not on any condition give away God's portion: wherefore he gave the tenth of the spoil, which was God's due to the Priest of the most high God: though he would not take the residue of the spoil or goods which he had got in the war, when the King 
Gen. 14. 21, 22, 23.  of Sodom would have had him. Again, the expressing of the Apostle seems fully to give a reason of his paying tithes of both. He annexeth immediately to the interpretation of Melchisedecs names, the mentioning that Abraham gave a tenth of all as a sufficient reason of Abraham's paying tithes of his substance, and tithes of the spoils. The Apostles words are these, To whom Abraham gave a tenth part of all: first being by interpretation King of Righteousness, and after that also King 
Heb. 7. 2.  of Salem; which is King of Peace, as if he would have us to consider, that the tenth part of all is to be given to the God of righteousness, who exacts nothing from any people but that which is right: and the tenth of spoils also, as well as the tenth of substance, is to be given to the God of peace, who causeth all to enjoy peaceably, whatever they do inherit.  
5. Thou asks: Did he it ever any more than once?  
Answ. Abraham's example of doing it, though we had no intimation how oft he did it, is binding to all (who are by profession children of Abraham according to faith) so oft to do it, as they have the same grounds for doing it, which Abraham once had. As therefore Abraham paid unto the Priest of the most high God the tithe of all his substance, on this ground: because the Lord was the high Possessor of heaven and earth, and so the giver unto him all his increase; even so every true believer must return to God the tithe of his substantial increase, as oft as the Lord gives unto his substance an increase, 
Deut. 14. 22  which is yearly, for so God hath told him; and such have Abraham's example acting herein on this ground, because God was the blesser of him, from leaven and on earth in all his particular increase; and as Abraham paid tithe of the spoils which were took in War, on this ground, because the Lord had preserved him, and given him the victory over his enemies; so at every time when the Lord shall call any true believer, to triumph over his enemies, he ought to return unto God the tithe of the spoils taken, as a thankful acknowledgement, that the Lord was his keeper and deliverer from his enemies, and the subduer for him of those, who were risen up against him; and as oft as he doth this, he is in doing so an Imitator of Abraham, who on the very same grounds did pay tithes of all.  
It is not plainly said, how oft he did so: because the holy Scripture was not indicted to be an history, either to relate every particular act, which was done by these holy men, of whom it makes mention; or every particular time of their doing the selfsame holy act for substance, which it saith they did; but God's intention of recording in holy Scripture any good act which they did (though there be no mention how oft they did it) was for our learning and imitation: that we might through patience and comfort of the Scriptures have hope: namely, 
Rom. 15. 4  that we from the good precedents of any good which it reports they did, might learn to be patiented or perseverant in the like well-doing, and might be comforted, seeing the holy Scripture commends unto us the good which they have at any time done. And holy Scriptural commending are virtual commandings of us to practise the same good at all times on the same grounds which moved them at any time to act it: according to the Apostle, follow (saith he) ever that which is good, and think on these things in which there is any praise: as there 
1 Cor. 10. 18  is a great deal in the good done by the holy men in Scripture whom the Lord commendeth.  
Besides, though holy Scripture tells not in plain terms, how oft Abraham paid tithes to Melchizedeck, for the reason already given: yet there is an expression which seems to imply, that it was more than once: for the Apostle commands, not to be slothful, but followers of those who through faith and patience 
Heb. 6. 12.  inherit the promise: and presently instanceth in Abraham, continuing still his discourse of him throughout that Chapter, and unto the next, where he tells of his act of paying tithes of all to Melchizedeck, and of his act of dividing unto Melchizedeck the tenth out of the spoil. This following of Ab●aham is a word of prosecution, and naturally implies that Abraham made more steps or acts then one, only in tything; wherein we are as well called, in following him to propose him unto ourselves for an example, as we are called on, to walk after his pattern in those several step or actings, which he made in believing the promises, and in patiently enduring until 
Heb. 6. 13, 14, 15.  he had obtained them.  
6. Thou asks: Was it a standing thing to be done after him?  
Answ. 1. I suppose it is already very clear, by what is said, that paying of tithes to Evangelical Ministers is a standing duty to be paid unto them; even as it was but duty in Abraham (as it hath been proved) to pay tithes to Melchizedeck, the Evangelical Priest of the most high God, who met him not with Altars and sacrifices, like a Levitical Priest, but with bread and wine, as if he had been a Minister of the Gospel. Paying tithes is a standing duty, to be discharged unto the Ministers of the Gospel, so long as Christ employs them in his stead, to do his Evangelical service of blessing the people, and of blessing God for them, and for their good successes, and of seeking the welfare of their souls and bodies, in teaching them to inherit eternal blessings in and through him the Lord Jesus Christ.  
2. It is plain, paying of tithes was a standing thing to be done after Abraham's time; because Jacob who was Abraham's 
Gen. 28. 22  grandchild, vowed to pay the tenth to God of all that which he should give him. That holy man well understood the grounds on which tithes are due unto God, both from his father Isaac's blessing, wherein he expresseth, that all that which he was to have, was to be given unto him from God. God (said Isaac) give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: and also at his vision 
Gen. 27. 28  of the providential ladder, he understood so much from Gods own promise, that he would give unto him and to his seed the land on which he then did lie: and that in his blessed seed, which is Christ, all the families of the earth should be blessed: 
Gen. 28. 13, 14, 15.  and that he would keep and preserve him in all places whether he went, and that he would not leave him, until he had done that which he had spoken to him of. Whereupon Jacob vowed to pay unto God the tenth of all, as soon as the Lord should give him an estate, out of which these tenths might arise: for he had (when he vowed) nothing we read of, save a little oil which he poured on the top of a pillar, and his staff, with which, 
Gen. 28. 18 Gen. 3●. 10 Gen. 28. 20. 21, 22.  as a poor traveller, he passed over Jordan. As this vow of Jacob is a large testimony, that he then had in him very plentiful, large, and cheerful resolutions to pay tithes: so it doth fully notify, that he had took into him an advised consideration of the special grounds, for which they are at all times to be paid unto God: namely, they are to be always paid, as an acknowledgement that God is the Sovereign Lord over all people, and that he is the blesser of them, bestowing on them temporal blessings from the dew of heaven, and the increase of the earth; and spiritual and eternal blessings, from Christ the blessed seed: and that he is the Keeper and Preserver of them in all places: and the, Provider for them of meat and raiment, and the Settler of them in their habitations in peace. Jacob vowed thus to do, what was but his duty to do: that when he should come (through Gods enabling him) to perform it, he might the more heedfully discharge it, as being to him as to all men a duty, and somewhat more, even a vowed duty, or a duty, requiring from him so much more carefulness, as he was pleased by his own choice, to single it especially out to be by him, upon solemn vow, and special engagement the more religiously observed and performed.  
3. Paying of tithes is a standing thing to be done after Abraham's time: because the Hebrews were commanded by God to pay them, and that before the Levitical Priesthood was instituted, Thou shall not delay to offer the first or fullness 
Exo. 22. 29  of thy ripe fruits, and of thy liquor, etc. that is, thou shall not delay to pay the tithe of these. Certainly, if the slack, or a deferring of paying these be a sin, than the not paying them at all, is a sin with a witness, even an high rebellion against a known Commandment.  
4. The Lord hath made a Law, which he never yet repealed: whereby it is evident, that paying of tithes is a standing thing to be done after Abraham's time. The Law is this; Thou shall truly tithe all the increase of the seed, that the field bringeth forth year by year. So long then as there shall be in the 
Deut. 14. 22  world fields which yields increase, the owners of them are bound to pay yearly the tithe of their increase truly, without any fraud unto them, whom God hath appointed should be his Ministers, to dispense unto his people holy things, according to the Apostles words: Do you not know, that they which minister about holy things, live of the things of the Temple, 
1 Cor. 9, 12, 14.  and they which wait at the Altar are partakers of the Altar? even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel. It is hence very evident that though that manner of worship and service is changed, which was performed by them, who were Ministers at the Temple, and at the Altar: yet the maintenance which these had is continued, and to be continued unto those, who are to transact that public worship and service of God, which the Gospel appoints: Therefore the Ministers of the Gospel are not to live of the people's allowance, but of the things belonging to the Gospel, which is the tithe established by a Law which was never yet repealed: and which by Christ's Ordinance is yet further confirmed, for as much as it entails for ever on his Evangelical Ministerial servants the things of this Gospel, which are the tithes, and which were formerly settled on his Levitical servants, during the continuance of their service for him.  
And let not cavillers hereafter clamour against this proof for tithes, as taken from the Law: seeing the Apostle in proving the equity of Minister's maintenance, calls on us to consider the very voice of the Law enjoining it. Say I (saith he) 
1 Cor. 9 8, 9, 10.  these things as a man? or saith not the Law the same also. For it is written in the Law of Moses, thou shall not muzzle the mouth of the Ox that treadeth out the corn; or, saith he it altogether for our sakes; for our sakes no doubt it is written, that he that ploweth shall blow in hope, and that he that thresheth in hope should be partaker of his hope. And again, in declaring after what manner the settled maintenance of Christ's Evangelical Ministerial servants should arise, he asks us if we do not know (namely, according as the book of the Law hath penned it) how the Levitical Ministerial servants of God had their maintenance arise: and intimates plainly, that the Lord hath ordained, that in like manner the Preachers of the Gospel should live, or have their maintenance. And again writing concerning the ample maintenance, which the laborious Ministers of the word were to have, he citys for proof of it the forementioned place out of the Law: as if he 
2 Tim. 3. 17, 18.  would have us to understand that the limiting Ministers, and curbing them from enjoyment of their full maintenance, is against the Law: it is a muzzeling the Ox that treadeth out the corn: and that their having maintenance by tithes, is but what the Law appoints, and the Gospel ordains: and that they who will but allow them a charitable, and not an honourable maintenance, are transgressors against the Law, which forbids the muzzeling of the Ox that treadeth out the corn. They then who in the time of the Gospel, will in no case hearken to the Law of God, whether the New Testament directs us, for the finding out the decision of this, and some other particular points, must acknowledge, that either the Apostle (who sends us to consider what the Law saith) was therefore in a foul error, which none who are true Christians dare do: or that themselves (who deny to hear what the Law saith) are in the error for want of grace and judgement; and that out of pride and Covetousness they will not believe the New Testament which tell us, that the Law hath determined it. From what I have said, I do punctually answer thee, and say, that this paying of tithes is a standing thing to be done after Abraham's time.  
7. Thou asks. Is the Son of God become the end of all similitudes and likenesses?  
Answ. All similitudes and likenesses which were appointed by God in the Ceremonial Law, either to prefigure Christ who was to come; or to shadow out something of the spiritual worship and glory, which should be in and to the Church after Christ's coming, and then were to be accomplished and fulfilled, are all now ended by his coming; they are no longer to continue to that purpose for which they formerly served. There is no more need of them, (seeing that which was signified and represented by them, is come and exhibited) then there is need of a picture, when the person, whom it deciphers, is present. The Apostle saith, that the Law (he is treating 
Heb. 10. 1  of the Law Ceremonial, which was the Law of Aaronical ritual Ordinances) had but a shadow of good things to come, and not the very image of the things. Ceremonial Ordinances 
Col. 2. 17.  were but the shadow of things to come, but the body is Christ. Wherefore though I say, that Christ being come, and having fulfilled all: the use which these Ceremonial types, patterns, figures, shadows, likenesses, or similitudes had, is now abolished: they are in respect of their former use, now by Christ's coming come unto a perpetual end: yet I affirm, that tithes was none of those similitudes or likenesses: for tithes figured nothing in Christ, nor in his Church, to be fulfilled by Christ at his coming. The learned wits of the world have not yet devised, with any successful proof, what that body is, whereof tithes should be the shadow, or what that was which they figured out to be accomplished at Christ's coming. I therefore conclude, that though the Son of God is come, the end of all similitudes and likenesses: yet because tithes was no such similitude or likeness which he ended: therefore he hath not put a period or end to tithes: These are still perpetually to be continued unto Christ's established Ministers, 
Mat. 28. 20  throughout the world, so long as Christ shall be with them, which will be even unto the end of the world.  
I have now fully answered thy seven questions about tithe and am now to consider thy expressions about that kind 〈◊〉 maintenance which thou deems, the Gospel only allowed 〈◊〉 the Preachers of the Gospel.  
Thy Expressions are in this sort.  
Now if thou say, that they which preach the Gospel mus● live of the Gospel; and have I not power to eat, an● power to drink? yea, when Christ sent forth his disciples he bade them inquire who was worthy, and what they set before them they might eat: but did he that said, have I not power to eat, say, have I not power to take stipends, augmentations, tithes, glebe-lands, great sums of money, or Parsonage Houses?  
Answ. Thou seems in these expressions to have this thought: that living of the Gospel is no more than that a preacher of the Gospel hath a power to eat and drink what is set before him: thou produces for proof hereof, the words of our blessed Saviour, bidding his Disciples, when he sent them forth, to inquire who was worthy, and eat such things as were set before 
Mat. 10. 11 Luk. 10. 8  them. Thou also mentions some other things beside meat and drink whereunto (as thou supposes) there is no grant to any Preacher of the Gospel, in the Apostles writings, to make claim thereto; and thy promise afterward doth plainly show, that thou thinks, that no other livelihood is appointed in holy Scripture, to be given to a preacher of the Gospel, than a little meat and drink, when he comes to a worthy house.  
For the rectifying of thy misapprehension, I will,  
1. Show that according to the Apostle Paul's judgement, living of the Gospel doth entitle the preachers of the Gospel to more than to a bare power to eat and to drink.  
2. I will show that our Saviour's inhibition of his Apostles and Disciples, when he first sent them forth, was no prohibition of the Preachers of the Gospel, and their successors to take tithe, or any of those things, which they were forbid at that present to take along with them, when they were sent forth at first.  
3. I will manifest, that though the Apostle doth not in express words say, he had power to take augmentations, etc. yet he saith enough, to show that a Minister or Preacher of the Gospel hath a very lawful power to take all these.  
First, living of the Gospel, according to the Apostle Paul's judgement doth entitle the Preachers of the Gospel to more than to a bare power to eat and to drink. Three Reasons clears this.  
1. The Apostle enjoins them who are taught to communicate 
Gal. 6. 6.  to him that teacheth in all good things: Then surely teachers, according to Paul's judgement, are entitled, to have from thee taught more, and other things than a little meat and drink. Therefore as a Levite of old had power to eat and drink at the house of a Jewish Professor; and yet had besides a right to 
Deut. 14. 29  receive, from such a professor, the tithe of all the increase, wherewith God had blessed him: even so a preacher of the Gospel hath a power to eat and to drink, when he comes to the house of a Christian Professor, who is taught by him: and he hath also in Paul's judgement, a right to partake in all those good things, wherewith God hath increasingly blessed that same Professor who is taught.  
2. The Apostles saying that they who labour in the word and doctrine are to be counted worthy of double honour, doth evidence, that his judgement was, that preachers of the Gospel are entitled 
1 Tim. 5. 17.  to receive more than a little meat & drink from an householder, whose teachers they are; for they will give as much to very beggars coming to their house, whom they little honour or esteem. But labourers in the word and doctrine (saith the Apost.) are worthy of honour, that is, of maintenance: the reason he alleges, intimates clearly, that by honour in that place, he understood maintenance; yea, they are (he saith) worthy of double honour, that is, of a liberal, honourable, comfortable maintenance, as a just and honourable reward of their labours. Even as the firstborn while they held the Priesthood, had a double portion; besides the portion which they had as other children, they had the tithes as an honorary of their Priesthood, whereby their portion was double: so the Apostle (it seems alluding to the double portion of the firstborn) enjoins, that the Preachers of the Gospel have double honour, or honourable maintenance; namely, maintenance both as other men, and also a further maintenance, as they are Ministers of the Lord: and so they are to have that very maintenance which the Levites 
Num. 3. 35 Numb. 8. 18, 19  had, being assumed into the room of the firstborn, as Priests and Ministers of God, whereby their portion was doubled among their brethren. This double portion, or double honour, or double maintenance, was in the Apostles judgement, due unto the Preachers or Ministers of the Gospel. Paul was so far from conceiting, that they who preach the Gospel had only a title to receive a little meat & drink when they came to a worthy house; that counting the Ministry of the Gospel to be a more honourable and glorious 
2 Cor. 3. 7, 8, 9, 10, 11  Ministry, than the Priesthood of Levi, he thought it also worthy to have the like, yea, the very same portion or maintenance, as a reward of its painful and continued labours, in seeking to set forth Christ crucified, which that Levitical Priesthood had, while they were exercised about beasts sacrificed.  
3. It is certain, that living of the Gospel entitles the Preachers 
2 Cor. 9 13, 14.  of the Gospel in Paul's judgement, to as much, as living of the things of the Temple, and partaking with the Altar, did entitle those, who ministered about holy things, and waited at the Altar: Now as all know such had a title to more than a little meat and drink: and therefore the Preachers of the Gospel have title also to more than that; and as the Levites ministering about holy things, were entitled to all the Temple 
Deut. 18. 1 Numb. 18 21  and Altar-maintenance, which was the offerings of the Lord and his inheritance; and his inheritance was the tithes: even so the Preachers of the Gospel are entitled to all the temporalities of the Gospel, which the Lord by his Ordinance hath consigned to belong to the Gospel, for the support of his Gospel service: and these temporalities are the Lords inheritance, which are called tithes; which tithes were formerly granted unto the children of Levi, but now are taken from them, and given unto Christ, and are ratified to be his Ministers until the end of the world, for so long their Ministry must last.  
Thus thou may rightly apprehend, that according to Paul's judgement, the Preachers of the Gospel are entitled to more than to a bare power to eat and to drink: and likewise thou may understand what that is, to which their living of the Gospel doth entitle them.  
Secondly, consider, that our Saviour's inhibition of his Apostles and Disciples, when he first sent them forth, was no prohibition of the Preachers of the Gospel, and their successors to take tithe, or any of those things which they were forbade at that present to take along with them, when they were sent forth at first.  
1. Because this command of our Saviour was only a peculiar temporary precept unto these Apostles and Disciples, to be observed by them, during this their first ambassage, and short journey, into those several places of Jewry whither he sent them: But it was not a established precept to be exercised by them at all other times, and in that and other countries and places, whither afterward they should go to preach the Cospel, Wherefore,  
2. This precept was revoked and repealed by our blessed Saviour himself, saying; When I sent you forth without purse 
Luk. 22. 35  and scrip, and shoes, lacked you any thing? and they said nothing: then said he unto them: but now he that hath a purse, let him take it, and likewise his scrip: and he that no sword, let him sell his garment and buy one. They were forbade at first, but enjoined afterward to take these. At first they were inhibited to take with them a purse, with gold, silver, and brass, that is, with any money of great or small value, therewith to furnish themselves with back and belly. They also were forbade to take a scrip, which served (as the custom than was) to put therein corn and other provision; yea, and they were not to take with them a flaffe for their own defence, and for the offence of others; these things they then might not take with them, because all these things should be provided for them. As it is God's Ordinance, that they who preach the Gospel should live of the Gospel; so it was Christ who prohibited the first preachers of the Gospel, to provide for themselves at their own free cost and charges; assuring them, that he that set them on his work, would freely and fully provide for them all things, which would be necessary, both for procuring, and keeping, and for defending to them a maintenance or livelihood. Our Saviour gives this reason of his sending them out unfurnished from themselves: for the workman is worthy of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his meat, that is, of whatever is available towards his nourishment, both by sustenance and by supportance. It is plain, that even during the force of that prohibition, that they should not take those things along with them which Christ mentioned: yet they might lawfully take from those, unto whom they preached (whose hearts the Lord made willing to give) both gold and silver, add brass, or any sort of money, and provisions, and , and lodgings, which was certainly more, than a little meat and drink, as thou supposes; and now that former inhibition being repealed, there is a strong injunction, allowing the Ministers of Christ to receive things conducing, to procute them necessaries. They may now receive a purse with money, of what rate soever, whether it be gold, or silver, or brass, or any other. They may receive several provisions in plenty, even a scrip, the repository, and keeper of provision, which is not spent in the present use, but reserved for future maintenance; and also they make use of any lawful power of instruments of protection: and in case they want such, they may lawfully part with something otherwise necessary, even with their coat, so they may thereby procure a sword, to wit, the sword of authority, to defend their persons and their just rights.  
Thirdly, consider, that though the Apostle doth not in express words say, that he had power to take Stipends, Augmentations, Tithes, Glebe-lands, great sums of money, or Parsonage Houses: yet he saith enough, to show, that his judgement was, that the Ministers of the Gospel have a lawful power and right to take all these: for he saith, even so hath the 
1 Cor. 9 14  Lord ordained, that they which preach the Gospel should live of the Gospel; the words even so, etc. refer to what he had said, namely, they which minister about holy things, live of the things of the Temple; and they which wait at the Altar are partakers with the Altar: even so the Lord hath ordained that, etc. the meaning is clear, that the maintenance of them, who preach the Gospel, should be like the maintenance, which they had, who ministered about holy things, and waited at the Altar. All may know that these had a power to receive, 
Exod. 23. 13, 14, 15, 16, 17. Leu. 27. 22 23 Numb. 35 2. to 9 Leu. 25, 33, 34. Eze. 48, 14  beside tithes, an augmentative maintenance, from every males appearing thrice every year before the Lord not empty handed: and from every thing which should at any time be consecrated to the Lord: and likewise they had a power and right to receive Cities, and Suburbs, and Houses, and Lands. The Apostles paralleling the Ministers of the Gospel with those Aaronical Priests and Levites, in their maintenance, is a manifest that his judgement was, that Ministers of the Gospel have a power and right to challenge, as liberal, and as honourable a maintenance as these did: and that besides their right to take tithes, they have also a right to take all such augmentations, as shall at any time arise, from donations of moneys, or other things: or from the dedication of Houses, Lands, and other temporalities, which are and may be (in relation to uphold the service and honour of God) very fit for the present and perpetuated maintenance of the Ministers of the Gospel; for even unto these Christ promised: that in this time they should receive an hundred fold, Houses, and Friends, and Lands, with persecutions, and in the world to come, 
Mar. 10 29 30  eternal life.  
By all this thou may see, that both in the judgement of Christ, and of his Apostle, the Ministers of the Gospel are entitled to more than to a bare power, to eat a little meat, and to drink a little drink, at any worthy house, whether they shall come. Thou hast an answer now, to thy expressions, about what kind of maintenance thou thinks, that the Gospel only allows to the Preachers of the Gospel.  
Next, thy promise after what manner thou wilt entertain me, if I shall come to thy House, is thus expressed by thee  
Now if thou come to my house, who says, thou art a Minister of the Gospel, and minister unto me spiritual things, I shall set before thee of my carnal things, if thou hast enquired and found my house worthy; so said Christ, what they set before ye, eat: so said the Apostle, have not I power to eat and to drink? but said, I have not written this, nor spoken this, that it should be done unto me, for I have not used my power.  
Answ. This promise of thine seems unto me, to hold out that thy opinion is this.  
That the settting carnal edible things before a Minister, is only that which he can challenge, as due to him from thee: and this only but then is due to him, when he comes to thy house, and ministers spiritual things, and hath enquired and found thy house worthy, and thou seems to confirm thyself in this thought by the words of Christ, eat such things as are set before you; and by the Apostles words, have we not power to eat and to drink?  
I answer. 1. Christ sent forth first the twelve Apostles, and after that the seventy Disciples, two and two, upon a short journey to the Towns and Cities of Judea, to preach and to work miracles, even in that time, when the public maintenance for teaching the people, was not taken from the Priests and Levites, and was not settled as yet on any Ministers of the Gospel: and therefore Christ's enjoining these, whom he thus sent forth (in regard that they were but to make a short stay any any where) to abide till they went thence, in that house which they had by enquiry found worthy, or meet, or convenient for them to sojourn in, and there to eat what was set before them: I say, Christ's enjoining them to do thus, is no injunction from Christ to any settled Minister of the Gospel (who is to attend his flock, over which the holy Ghost hath made him overseer) to go and tarry in some worthy, or well famed Inn or Hostlery, or other house of good report, and there to eat what the good man of the house (perhaps some holy Gajus, his host, and of the whole Church, who doth 
Rom. 16. 23 3 john 5.  faithfully whatsoever he doth to the brethren, and to strangers) doth order to set before him.  
For this temporary command to the Apostles and Disciples to go and abide in an house, and to eat what was set before them, expired at their return from that expedition on which they were sent, which was very short. It was but necessary, seeing the ordinary public maintenance in Judea, for teaching was settled on others, that such, who were in an extraordinary manner sent to teach, should be extraordinarily maintained from the contribution of such Jews, whose hearts God should move to afford to them (during their but short abode) the necessaries of meat, drink and lodging.  
But now in all places, in any Nation, where extraordinary mission to it is ceased; and the ordinary public maintenance for instructing people is settled on the Ministers of the Gospel; the settled Ministers themselves (according to holy command) must have their own houses, and must be given to hospitality: 
1 Tim. 3. 2, ●.  wherefore they were not to live (as thou and some others imagine) on a little meat and drink, which shall be set before them in a Inn, or Hostlery, or at an house, well famed by the neighbourhood at their enquiry, before they came to ●it, seeing they themselves are to be hospitable: which cannot be, if their abode must be in other men's houses; and it be in the power of these men, in whose houses they abide, to allow them but what they please in meat and drink.  
2. Saint Paul's saying, have I not power to eat and to drink? 
1 Cor. 9 4  doth not intimate, that he had power only to eat a little meat and drink, a little drink, which his hearers should give him: for he argues further, that he had a right, title, lawful authority, 
ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as well as the other Apostles to take from them maintenance for his whole family, which he might lead about with him; and though he did forbear his power of demanding any maintenance at all from the Corinthians (which thou also acknowledgeth) yet he thereby enjoins not other Ministers, to forgo their right, but rather helps them to several arguments to plead their right unto a most large and liberal maintenance: and he hath elsewhere determined that Ministers have a right to receive more from their hearers then a little meat and drink: his words are, Let him that is taught in the word, communicate unto him that teacheth in all good 
Gal. 6. 6.  things.  
Thou may now see that neither Christ's words, cat such things as are set before you: nor Paul's words, have we not power to eat and to drink? do justify thy thought, that a Minister can only challenge from thee a little meat and drink, as due unto him.  
3. Thy promise seems to affirm, that thy ministering carnals is only due from thee to thy Minister, when he comes to thy house, and there ministers spiritual things. But thy Minister doth truly tell thee, that carnal things are due to him from thee, for his Ministering of spirituals publicly, to his people (of whose number thou art one) who are within that precinct, whereof God hath made him overseer. His public dispensation of spirituals to his people, are weekly constant and frequent: and all his people (if they do not wilfully forsake them, and forbear coming to the public holy Assemblies) may be there partakers of some spiritual gift, which he imparts to their edification, in that public house belonging to them all, which is commonly called the Church. It is also well known, that he is ready upon timely notice, at all time's night or day to come to thine, and to any other of his people's private houses, and there to minister such spirituals, as the present emergencies of your families doth justly require from him. And though he sees well enough who do cordially, and who do only superficially value those spirituals which he dispenseth, yet he counts any house worthy, which desires his Ministerial service, and which doth not put it away from them, and judge themselves unworthy of everlasting life.  
All thy expressions are now fully answered, which have been used by thee, to declare the kind of maintenance which thou deems, is only to be allowed unto a Minister of the Gospel; and an answer is also given to thy promise, relating in what manner thou will entertain at thine house such a Minister.  
The language which I must expect from thee in case I come and demand things tythable, is thus related by thee.  
But if thou come to a Town, or come to an House, and quetie for tithes, and Augmentations, and tithe Wool, hay, Pigs, Bees, Gardens, and money for smoke passing up Chimneys, Fowls, Eggs, Geese, Chickens, Calves, Lambs, and other creatures. And thou canst not show me by Scripture, where the Apostles did so, I must say, thou art one of those evil beasts, that minds earthly things, and thy own belly, if thou cannot prove to the contrary.  
Answ. It hath been already again and again proved: that tithes in general, and that the tithes also of those very things which thou mentions, are all due from the taught, to him who teacheth. It hath also been proved, that Ministers have right to all such augmentations, which shall at any time arise unto them, either from moneys, or from other things, which are given unto them, or from the increase either of fruits, or of rents, or of improvements, which those lands, houses, and other temporalities, which are dedicated to the upholding of the public service and honour of God, and to his Minister's maintenance, do yield; and therefore it is lawful for a Minister to come to a Town and House, and there to query after his deuce of tithes, and other deuce of them who have them, and are to pay them unto him: even as the Apostle Peter did query, or demand of Ananias and Saphira, about that 
Act. 5. 2, 3, etc.  part of deuce which they had detained, and had not laid it at the Apostles feet.  
If notwithstanding all that clearness of holy Scripture which is brought, and proves fully my right as I am a Minister of the Gospel, unto tithes, and the lawfulness for me to demand my deuce of tithes from thee: I say if notwithstanding this, when I come to thy house, thou will say, that I am one one of those evil beasts, that minds earthly things, and mine own belly: I shall be therewith only moved, to pray unto God to pardon thee all that, and the like uncomely and unmanly language, which hath in it not a word of truth and soberness; and that he would grant unto thy very reason, so much freedom, from being blinded by any covetous desires of withholding other men's deuce, that thou may truly understand, that neither thy Minister, nor others are therefore evil beasts, that minds earthly things, and their own bellies, because he and they come to thy house, he enquiring after his deuce, and they after the debts, which thou owest them: and both demanding from the payment of what is theirs.  
Thy fourteenth Demand hath now received a full and ample Answer.   

CHAP. XV.  
Thy fifteenth Head of Demands is thus expressed.  
IF any people had followed the false Prophets, false Apostles, and such as made a prey upon them for filthy lucre, and covetousness, and took their money, and bear rule by their means; And divined for money, and sought for their fleece, and the Priests that preached for hire: and come to Christ, from the hirelings that will fly, who hath laid down his life for the sheep, who saith, Learn of me, I am the way to the Father, and witness the word in them, and the anointing in them to teach them, are they to maintain and uphold such before mentioned, that Christ, the Prophets and Apostles cried against: or maintain such Prophets and Priests in their way, yea, or nay, as Priests, and Ministers, and Teachers.  
Answ. I have already fully proved: that though there were false prophets, and false Apostles (among the Jews) who made a prey upon the people for filthy lucre and covetousness: and took their money, and did bear rule by their means, and divined for money, and sought for their fleece: and though there was carnal covetous Priests, who would be hired, to teach falsehood for advantage: against whom the true Prophets and Christ, and his Apostles in their days cried; yet during that time of these false Prophets, and Apostles, and corrupt Priests there were also (as hath been showed) holy Levites and Priests, true Apostles and faithful Ministers, against whose lawful, settled, public maintenance, neither any of the true Prophets, true Apostles, nor Christ spoke one word: neither was their tithes, and their other settled, public maintenance, that prey on people, nor that means, by which rule was borne, nor that money, and filthy lucre and covetousness for which some divined nor that fleece which some sought for, nor that hire, for which some taught, which was spoken against, by the Prophets, Apostles, and Christ. And therefore thy demand needs no large answer. Thy demand in brief is this.  
If any people had followed the false Prophets, and false Apostles, and Priests, that taught for hire, and come to Christ from hirelings, are they to maintain and uphold such, before mentioned: or are they to maintain such Prophets, or Priests, in their way? yea or nay? as Priests, Ministers and teachers.  
Answ. If any such should have come to Christ from hirelings (while he was on the earth) he would not, because they were come to him, discharge them ftom paying those public deuce and rights, which appertained to the settled Ministers of holy things, among them in that Nation: though among such Ministers also, their were some, who were corrupt and covetous. My reason of this assertion is.  
Because though Christ commanded such who came to him, not to follow any pernicious practice of the public teachers: 
Math. 23. 3  yet he never persuaded any of them, to detain from those public Ministers who were then priests and Levites) their deuce: but he commanded one, who had come to him viz. the Leper, whom he had cleansed, to go and show himself to the Priest, and offer the gift, that Moses commanded, as 
Math. 8. 4.  a testimony unto them. A part of that maintenance whereby the subsistence of the Priests arose, was from offerings; which Christ would never have commanded, to have been paid unto the Priests (who in his time were very corrupt) if the professing him, or coming to him, had been a warrantable exemption, of any of his followers, from paying those duties, which conduced to the maintenance and upholding the livelihood of the Priests and Levites, who were then the public settled Ministers of that Nation. I say therefore though we read not, that they who came to Christ, had any command, to maintain those false teachers, seducers, and hirelings, who for filthy lucre, covetousness and for hire preyed on people, and sought to tyrannize over their souls and purses: yet we are sure, that Christ commanded to pay an offering, which was a part of the Priest's maintenance, unto the Priests, who were the settled public Ministers, to keep up the holy public service, and observances, which were enjoined that Nation: and he would not suffer the least diminution of their maintenance; no not one offering to be withheld from them. For he commanded the Leper to offer his offering, as a testimony unto them: viz. that he did not abolish the very lest parcel of any thing belonging, to their due maintenance, and honour; seeing the very comers to him, are commanded by him, to afford unto such, maintenance in their lawful established way of Priesthood, even as to Priests and public Ministers and Teachers.  
Thou with those of thy way accounts us who are the established Ministers of Christ's Gospel in this Nation, to be false Prophets, and false Apostles, and false teachers, and to be very hirelings, and Teachers for mere gain, and for covetousness: because we require from our people, that maintenance by tithes, and otherthings, which from them is due unto us, both by Gods, and the Nation, law: Ye are confident that ye are the only people of his Nations? who are come to Christ, and are the true professors of this truths, and ye think, that therefore ye have a just plea to detain from us the forementioned deuce: ask us,  
Whether comers to Christ are to maintain and uphold false Ptophets, and false Apostles, and such like in their way, as Ministers and Teachers.  
Answ. I have already fully proved, and therefore will now only briefly tell it thee; that the established faithful Ministers of England, are no false Prophets, nor false Apostles, nor false teachers: and that they are no hirelings, nor teachers for gain, and for covetousness: though they require from their people the maintenance by tithes, and other things, which is by law established unto them, the public Ministers of the Gospel to this Nation.  
Moreover know, that notwithstanding the great confidence of those, who are of your way, that ye are the only comers to Christ, and professors of his truths in this nation: yet the whole nation (except yourselves) cannot believe it, because ye with draw, from proffessing publicly with the Nation many soulsaving truths of Christ, and from partaking publicly in those his gracious Ordinances, which this Nation hath maintained, and doth yet maintain publicly, against all. Papal and Popular Antichristians: though they therefore vex and gnaw their tongues.  
Yet more consider: that it hath been already proved, that ye have no encouragement from Christ's words on the pretence that ye are comers to Christ, to detain from the established Ministers, any portion of that established maintenance, which serves to uphold them in their Ministerial way: but that according to Christ's injunction unto the Leper, ye are to pay unto them their deuce: because they are the public Ministers and Teachers of the Gospel of Christ, to the people of this Nation.  
I yet further would have it well pondered, that none of all those acts, which are here named by thee, which Christ hath done or doth give any allowance to any who comes to Christ, to detain the due maintenance by tithes and by other things, from the public established Ministers of the Gospel: for.  
1. It is true that Christ laid down his life for his sheep; but it is as true, that he did so; not to give his flock a liberty, either to despise and turn from those Ministerial Pastors, whom he the chief Shepherd had set over them to feed them with spirituals: or to withhold from these their spiritual feeders, that milk of maintenance, which by divine appointment they are to 
1 Cor. 9 7.  have from them, his flock.  
2. It is true Christ said: Learn of me, for I am meek and lowly: But these his words do not forbid his people to hear the Ministers of the Gospel, and to learn of them: seeing he h●th also said: he that heareth them, heareth him, and he that despiseth them, despiseth him, and despiseth him that sent him. Neither 
Luk. 10. 16  do these words learn of me, allow any of his people, who are his Vines, in his vineyard, or Churnh, to withhold the fruit of temporal maintenance from his Ministers: seeing he 
Luk. 10. 7.  himself hath said, that the labourer is worthy of his hire, and seeing it is of Divine appointment that the fruits or temporal maintenance, which his Vines yields, should be eat, or 
1 Cor. 9 7  spent by his Ministerial labourers whom he sent into his Vinyard, to plant, to water, to prune, to underprop, to weed, to dress; and to do what will advantage the spiritual good of his Vines, and of his Vinyard.  
3. It is true, Christ said: I am the way, and no man cometh to 
Joh. 14. 6.  the father, but by me: because there is no other immediate way, or means to come to God the father and be saved but by him: yet these his words: I am the way: do not discard the Ministers 
Heb. 13. 7.  of the Gospel, from being instrumental guides of his people, to him, the true way, and to walk in him, as they receive him, 
Collos. 2. 6 Ma●k. 16 15 Rom. 1. 16  because Christ himself gave them a charge to be his messengers, or preachers of the Gospel, which is the power of God unto salvation, unto every creature.  
Moreover these words (I am the way) do not give encouragement unto any, to detain either from Christ's messengers, or Preachers of his Gospel, or from any holy professor under the Gospel, their reward due unto them, in respect they deserve it of men: though in respect of God, it is of grace that such a reward is due unto them, and from him appointed for them. For Christ hath promised to all cordial, and affectionate people, who give unto these their due reward, of honour namely, and of maintenance; that they shall receive a Prophet's reward, 
Math. 10. 41  which is fit for such, who have been just in rewarding for their corks sake, his Prophet's o● Preachers, and his righteous servants, deserving it of them; which reward is the heavenly reward, whercof they shall be partakers with those very Prophets and righteous men, whom they have rewarded. 
Rev. 1. 5. Joh. 18. ●● H●b. 1. 2. Joh. 1. 57   
4. It is true that Christ is called the faithful witness: and that for this end he came into the world, that he might bear witness unto the truth: and he hath fully and truly spoken out of the will of God: and he is one of these three Great witnesses, which bears record in heaven: yet the people of God and Christ ought not (because he is the faithful witness) to think, that therefore the Ministers are not Christ's public witnesses, and 
Rev. 19 10  publishers of his truths unto his people: for the Scripture tells us, that the testimony of Jesus is the spirit of prophecy: the testimony of Jesus is, that he hath chosen these his Ministerial servants to bear witness to his people of his truths, doth give unto all his faithful Ministers, the Spirit, the authority, the boldness, the life, the liveliness to discharge that Prophetical or preaching service, which he hath appointed them to perform. the testimony of Jesus touching this particular, is thus recorded: 
Math. 24. 14  the Gospel of the Kingdom shall be preached unto all the world, as a witness unto all nations. Christ after this his testimony, did commission Ministers to preach that Gospel: and the Ministry which Ministers have received of the Lord Jesus is to 
Mark. 16. 25  testify the Gospel of the Grace of God. And therefore none of God's people ought, on this ground, because Christ is the faithful 
Acts. 20. 24  witness after a most eminent manner, to deny that the Ministers, are Christ's public witnesses to his people: they are chosen and ordained to publish his truths according to his appointment.  
Moreover Christ's being the faithful witness, doth not warrant any of his people, to deny due maintenance unto his Ministers, of whom he said they shall be witnesses to me, to the uttermost parts of the earth: because Christ hath already condemned all kind of misusage, which shall be done to these Prophets, 
Acts 1. 8.  wisemen and scribes, which he sends: and because he hath faithfully witnessed, that though they whom he sent, shall not take pay for their working miraculously cures, because they had 
M●th. 23. 34, 35.  freely received that miraculous gift, and were therefore to give freely its work: yet Christ hath testified that they whom he sends, may for their pains in preaching, receive the pay of maintenance saying: for the labourer is worthy of his hire, or 
Luk. 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of his reward, worthy to have a reward answerable to, and fully recompensing his work.  
5. It is true that Christ is called the Lords Anointed: because 
Psal. 2. 2. A●ts 10. 38 Joh. 3. 34. 1 Joh. 2. 27  he was anointed with the Holy-Ghost, and with power: and the Spirit was not given him by measure: it is true also, that the anointing of grace by his Spirit is received from him, and abideth in his holy people, yet it is also most true, that neither Christ being anointed to preach (which he did personally perform on earth, and doth since his going to heaven Ministerially perform by his Ministers) nor his sanctified people being anointed with grace, received from him, doth exclude outward teaching, and the Ministers from being Christ's public servants to teach his people: seeing Christ hath set them in his Church 
Eph. 4. 11, 12  for the perfecting of the Saints, for the work of the Ministry and for the edifying of his body the Church.  
Moreover, Christ's being anointed in a supereminent manner 
Heb. 2. 9  above his fellows; and his sanctified people being anointed with grace according to measure, doth not warrant any of his people to deny unto the Ministers of the Gospel their maintenance; 
Isa 61. 1. Luk. 4. 17, 18  for Christ was anointed to preach, but not to abolish the maintenance of Preachers, or of any else, which is for upholding the public preaching of the Gospel in the world. And the anointing which his believing people received from him, was to make them gracious, but not to give unto them any allowance, to be injurious unto any, in withholding their deuce; lest of all to Ministers, whom he hath appointed to be instruments by their preaching, to work gracious men to become more 
1 Cor. 14 22  gracious; for Prophecy is for them that believe; namely to perfect the grace begun in them since they were in Christ.  
Besides it is of divine appointment, that as Christ's Ministers 
Math. 5. 14. 15  are by him placed publicly to be lights on a Candlestick pouring out the oil of their labours, in their lightsome informations of people: so Christ's anointed people, are placed by his providence, as Olive trees round about his Ministerial servants: that every 
Zach. 4. 11 12, 13, 14.  one of them should be as Olive branches, emptying the golden oil of maintenance for his Ministers out of themselves. God's 
1 Co● 9 11  appointment is that if his Ministers so v unto his people spiritual things, his people should not grudge his Ministers, or count it a great thing, if they reap their carnal things.  
Thou hast a full Answer to thy fifteenth Head of Demands.   

CHAP. XVI.  
Thy sixteenth Head of Demands is as followeth.  
ARe not they Ministers of unrighteousness, and so messengers of Satan, that seeks for means, maintenance, tithes of them, they do not work for? Is not that an unrighteous deed and thing? Now if it be said the labourer is worthy of his hire? is it not then an unrighteous thing, to go and take hire of them that have not hired them; answer me, and let truth speak, and come to the light, and bring thy deeds to it. Now if you say, we plough in hope, and thresh in hope, that we may be made partakers of our hope: now if thou plowest not for me, nor thresheth for me? how can thou bring the Scripture, and say the workman is worthy of his meat to me, and the labourer is worthy of his hire, to one that hath not set thee on work; and that thou plowest not for, and threshest not for.  
Answ. Ministers who discharge the work of the Ministry, which God hath given them to do in those places, where he doth set them to be teachers unto his people, are neither Ministers of unrighteousness, nor messengers of Satan, because they require the allowed maintenance by tithes, or any other things from those people, among whom they spend and are spent.  
1. They are no Ministers of unrighteousness; for,  
1. It can be no unrighteousness in them to discharge their Ministerial duties: seeing God, who enjoins his servants no unrighteous thing, hath commanded them to do so; And,  
2. It is no unrighteousness in them to demand the maintenance by tithes, from those people among whom they discharge their Ministerial duties: seeing the maintenance by tithes which they demand, is Gods own peculiar rent, wherewith he as Lord of all hath charged all lands: and hath assigned his due (since himself needs nothing) to his servants the Ministers of the Gospel, for that service, which in his stead, they perform among his people. They in demanding God's deuce, are but God's deputyes therefore unrighteousness is not in Ministers, because they demand from people that maintenance: but such of the people are unrighteous, who detain from them, that very maintenance by tithes: such people injure Christ himself; when they withhold from these his peculiar servants, these his peculiar rights, which he hath deputed 
Joh. 13. 20 Luk, 10. 16  them to receive and doth receive them when these his servants receives them. Affronts done to his Ministers in this particular as in others, are esteemed by him, as if they were done to himself.  
2. Ministers who discharge the work which God hath appointed them in those places where he hath set them, are no 
Acts 26. 18  Messengers of Satan. For Satan sends none to be his Messengers, whose very work is to turn people from the power of Satan unto God; And I verily believe, that Satan hath filled the hearts of those people with lies, who call the Messengers of the Lord, or his Ministers, on this ground, the Messengers of Satan, because they demand of the Lords people the Lords deuce; seeing Satan himself once filled the hearts of two of the people to lie to the holy Ghost, and to keep back part of the 
Acts 5. 3.  Lords deuce.  
Yea, but thou asks, Is it not an unrighteous thing and deed to seek means, maintenance, tithes of them they do not work for?  
Answ. Every faithful Minister who faithfully dischargeth his duty, among those people, over whom as a Minister he is placed, doth work for them: and therefore it is no unrighteous deed and thing in him to demand from them that maintenance which by God's appointment is justly due to him for his labours among them. It may easily be understood that such Ministers do work for all the people within their charge: if it be considered, that,  
1. One may be truly said to work for another, when he doth that self same work which another gives him to do: and thus our blessed Saviour did work for God the Father: he said, I have finished the work which thou gavest me to do: 
john 17. 4.  and thus the Ministers of God and Christ working together with them, do work for God and Christ, when (according as the holy Scripture doth appoint) they in their places apply themselves to work their ministerial work, that God's people might not receive the grace of God in vain. 
2. Cor. 6. 1.   
2. One may be truly said to work for another, when the very good of others is the end, for which such work (though enjoined by God to be done) is wrought among them; thus both Magistrates and Ministers do work for those people who are under their charge. Magistrates appointed by God to rule people, do work for the people ruled by them, because 
Rom. 13. 4  the end of their Magistratical work is to settle and promote the temporal good of those people he is the Minister; of God to them for good. And so Ministers of God's word, appointed by God to dispense holy things unto the people, over whom they are placed, do work for those people: because they are 
Rom. 13 6.  Ministers of God to them for the setting and improving of their spiritual good. As the Apostle therefore argues for Magistrate's maintenance, that people are to pay them tribute; because they are Gods Ministers attending continually on this very thing: namely, to work (if it be possible) the temporal good of all their people: even so, it may on the same ground, be truly pleaded for maintenance of the Ministers of the Gospel: that people are to pay unto them tithes, because they are Gods Ministers, continually waiting on their Ministry to work (if it be possible) the spiritual good of all their 
1. Cor. 9 13. 14. Rom. 2. 7.  people.  
Yea, but thou says: If it be said the labourer is worthy of his hire? is it an unrighteous thing, to go and take hire of them that have not hired them?  
Answ. It is no unrighteous thing in Ministers to go and take from people that maintenance, (called in scripture hire) which God hath appointed should be took, for that work, which he hath set them to do among his people, though these people never hired them, nor agreed with them to work that work among them: Three instances will clear this.  
The Levites were appointed only by God to their work: and to take tithes of the Israelites for their service: but it was no unrighteousness in them (though the people did not hire them) to take that maintenance, because God commanded them to take it of the people: even so it is not an unrighteous thing in the Ministers of the Gospel (though unhired by the people to their work) to take from their people that maintenance, which God hath appointed unto them, for the work which they do among them.  
Again it is certain: that the people did not hire our blessed Saviour to preach unto them, and yet he took maintenance 
Luk. 8. 2. 3.  from many of the people: it is true that that which Christ took, was the alms and contribution of his followers, and so it was no unrighteous thing in him to take, nor in them to give it: yet it is as true, that as it was no unrighteous thing in the Lord of Preachers to take alms, and contribution from those, who never set him on work; so it is no unrighteous thing in the Preachers of the Gospel to take from people (over whom God hath set them to work) that very maintenance, which God hath appointed should be given by the people unto them in equity, as a just recompense of all those labours which God enjoined them to take among his people: though these people never agreed with them to set them on work.  
Moreover the Apostle proves from the practice of Military men, that it is a righteous thing in Ministers, to take maintenance from that spiritual warfare which they wage; as it is a 
1. Cor. 9 7.  righteous thing in soldiers to have their pay of their livelihood from the people for that temporal war wherein they serve: let it therefore be considered that as soldiers go not to warfare at their own charges, for the Prince or state, which by their Captains chooses them to be soldiers, and sets them on work, doth (according to the proportion which they think sit) enjoin the people, to defray such disbursments for the maintenance of these their chosen soldiers: yet soldiers are not therefore unrighteous, because they demand of people their appointed maintenance, and receive it from them: though the people did not contract with them for their service. Even so Ministers of the Gospel are spiritual soldiers under Christ, the Captain General of all souls, and they are chosen by him to their service: 
2. Tim. 2. 3. 4. 1. Tim. 1. 18. 2. Cor. 10. 4. 5.  he hath appointed them their work, that by their constant endless labours in Preaching the Gospel, they endeavour to pull down strong holds, to cast down imaginations, and every thing that exalts itself against the knowledge of God, to bring into captivity every thought into the obedience of Christ, and Christ hath thought fit to enjoin people (in their respective places) to pay unto these his servants these temporal deuce which he appoints: therefore Ministers are not unrighteous in demanding of people and taking from them the payment of those their temporal deuce, though the people did not hire them to Preach: It is enough that Christ hired them to Preach his Gospel to people. They are I say hired hereunto by Christ, but not in any way of capitulation with Christ for this and for that, for though they Preach the Gospel they have nothing to 
1. Cor. 9 16. 17.  glory of: and a necessity is laid on them to preach the Gospel, and woe is unto them if they preach not the Gospel. Christ hath promised to them a reward; upon their willingness to accept his work and for their faithfulness in fulfilling it: and they are humbly and contentedly thankful unto him, for that visible temporal maintenance which he hath appointed the people professing him, to pay unto his Ministers: and which maintenance he calls their wages, and their hire, that is, the outward reward of their labour: and they also continue in their labours, thankfully expecting to receive from himself (when they shall have finished their work) the invisible penny 
Mat. 20. 2.  of glory, which he also hath promised unto them, which eternal reward of all their services they shall inherit to together with all their fellow labourers: and then both he that soweth, and he 
John. 4. 36.  that reapeth will rejoice together,  
It is by thee further asked: If you say we blow in hope, and thresh in hope, that we may be partaker of our hope, now if thou plowest not for me, nor threshest for me; how can thou bring the Scripture, and say the workman is worthy of his meat to me, and the labourer is worthy of his hire to one, who hath not set thee at work, and that thou plowest not for, and threshest not for.  
Answ. It is true thou hast not, but God (who is thy Lord able to command and dispose of thee and all that is thine) hath set me to work for thee as well as for others, whose habitations are within the bounds of my charge: and therefore I can justly claim those deuce from you which he hath appointed me to receive and you to pay, as hath been already sufficiently proved: and I can truly allege these scriptures mentioned by thee, with many others as very pertinent proofs: that neither thou nor others within my charge, aught to detain those deuce from me, because we Ministers are labourers with God, and ye● people 
1. Cor 3. 9  are God's husbandry, or tillage: and God hath set us his laborers, to their work of husbanding you the people over whom he 
Gal. 6. 6.  hath placed us, by continued studyings, and labourings, for the ploughing up the fallow grounds of your hearts and, for threshing out for your nourishment unto eternal life his spiritual corn: and God bids you his husbandry, to communicate unto us his laborers in all good things, and he is pleased to appoint us to receive these from you (though we are not set on work by you as the hire, or temporal reward of our Evangelical toil for you, and among you.  
I know that thou art ready to reply thus, or in like manner unto me. Thy labours are not for me, because I resort not to thy labours: I have withdrawn myself from your public assembly; therefore thou cannot justly require deuce from me, who have no benefit by thy pains.  
Answ. My ministerial labours are for thee, as well as for others, though tho● do not resort unto them, and by withdrawing from our public assemblies, doth deprive thyself of those benefits, which are very probable to be reaped from them. A dispensation, of the grace of God, is given me to youward 
Eph. 3. 2. Ezek. 2. 7.  seeing I am by God set over thee, and all them who are within my charge, to speak unto you God's word, whether you will hear or whether you will forbear; my labours therefore are by God appointed to be for thee; though not only for thee, but to be also for all others, residing within our parochial precinct. If thou art one of God's flock, thou wilt acknowledge (unless covetousness to keep in thy hands thy Minister's portion, and the inperceptible witchery of some Romish seducers, prevailing with thee, and thine, have not blinded thee) that my labours do justly appertain to thee, and to others of our Parish: and that the due recompense which God appoints to his Ministers, appertains to me, both from thee and from others, 
Eph. 4. 11. 12. Act. 20. 20  for my labours among you. Consider I pray thee that God hath given Pastors to his Church, and hath set these his Pastors in several places to have the Oversight of all the flocks, and to prevent confusion among the flock, and to settle the best conveniency, void of uncertainty: among which number of his flock, every Pastor is to labour, and to receive due maintenance 
Act. 17. 16.  for his labour. God hath by his providence, set the very bonds of his flocks habitations: where every one of the flock (according to its respective abode) hath a Pastor, who 
1. Tim. 4. 13, 14, 15, 16.  according to God's appointment, is to abide with it, to instruct it in holy informations, to dispense to it duly, in due season, holy things, for its edification, and to watch over all their flocks, spending his days in reading, meditating, studying, and finding out what will promote their Spiritual comfort, and the eternal salvation both of himself, and of them that hear him. Seeing then that God hath disposed of thee to live, where the Minister makes full proof of his Ministry: know, that it is an unrighteous 
Ma●h. 10. 40.  thing in any appertaining to such a place, to despise his labours, and to detain his deuce, and by withdrawing from the public assemblies, to deny unto God their obedience respecting 
Tit. 1. 4.  his Ministerial servants as himself, and their service 
Judas. 3.  of professing publicly with his people the common faith, and of attending jointly with them, at the public assemblies, on the appointed means (their weekly dispensed) for edification in the common salvation.  
It is thy duty to resort to our public assemblies, and their to here those words, which are given by the great shepherd, but fastened by the Minister, the Master of those assemblies, where God hath disposed of thee to be one of the inhabitants.  
But if notwithstanding all hitherto said, thou will resolve not to return to thy duty: though my soul shall mourn for thee in secret: yet I pray thee think seriously on the Apostles words: see that ye refuse not him that speaketh, for if they 
Heb. 12. 25. Luk. 10. 16 Heb. 2. 3.  escaped not, who refused him that spoke on earth, much more shall not we escape, if we turn away from him, that speaketh from heaven: and again how shall we escape, if we neglect so great salvation.  
In the midst of this sixteenth head of demands, thou bids me answer thee, and let the truth speak, and come to the light and bring my deeds to it.  
Answ. I have fully answered thee: and for thy sake to give thee satisfaction (if thou art yet capable of any) I have laid together the words of truth, that thou, and all who read them, may understand what is spoken in them, to the things demanded; and if my deeds be examined by these words of truth (which have been a lamp to my feet, and a light to my paths) it will plainly appear to all, who are unprejudiced, and who are judicious, that I have done no unrighteous deed and thing, in demanding to receive from thee, that portion of my due maintenance, which is in thy hand; but from God (the Lord both of thee and me, to whom both must give an account for our do) assigned unto me for my labours.  
Thy sixteenth head of Demand hath now its full Answer.   

CHAP. XVII.  
Thy seventeenth head of Demands is thus expressed.  
WHat is the first principle of the pure Religion? Is the steeple house the Church? What Scripture hast thou for sprinkling Infants? What Scripture hast thou for the word Sacrament? Hast thou heard God's voice immediately from heaven, as Prophets and Apostles did, or Christ's voice? Dost thou believe that a man shall come to that which is perfect, while he is upon the earth, and have the body of sin put off, and be free from sin? Dost thou own that salvation, that is wrought out with fear and trembling? Dost thou own the same Revelation, and Inspiration that the Prophets and Apostles had, now in this age, yea or nay? Dost thou own the prophesying sons and daughters in this age: and that the Lord will pour out his Spirit upon all flesh. When Christ saith to his Disciples, be ye not called Masters, for ye have one Master, and ye are all brethren, Where dost thou read Mr. Paul, Mr. Matthew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus: that these transgressed the command of Christ? is not he Antichrist that transgresseth, and the deceiver, and hath not God, nor the Son, and is not he to bid God speed. Read john's second Epistle, and answer me.  
Answer these queries in writing to the thing that is queried: and do not say that they are foolish and nonsense, but let me have an answer in writing.  
Answer. Here are eleven Questions proposed: whereunto an answer shall be returned severally, as they come in order.  
1. Quest. what is the first principle of the pure Religion.  
Answ. The pure Religion is the doctrine according to Godliness, containing such wholesome words which teach men the way of 
1. Tim. 6. 3 2 Tim. 1. 3. 2. Pet. 4. 6. 2. Cor. 13. 4 Act. 24. 14. 1. Pet. 4. 2. 1. Pet. 4. 11.  living to God, and with God, of serving God according to his own will. The principles of this holy doctrine or pure Religion, which are to be known, are all those holy truths, which are revealed from God, and are plainly to be found in the Oracles or written words of God, called the holy scriptures: for there they are recorded. scriptural truths are the principles or things in the pure Religion, which are to be known, and the holy scriptures are the principles, or chief outward means by which men come to knowledge, of those principles or truths, which are in the pure religion; and the first principle of this pure Religion which is to be known is this, there is a God, and he is the rewarder of them that diligently seek him. 
11. Heb. 6.   
2. Quest. Is the steeple house the Church.  
Answ. In what sense the places of our holy Assemblies are truly called Churches, will appear by what I shall deliver at present touching the name of Church, know then, that,  
A multitude of believers is called the Church: namely, the Rational Church, or the congregation of reasonable creatures, conspiring together in the profession of the Common faith, and in the practice of all things truly promoting the common salvation. Thus the whole company and society of believers throughout the world, agreeing in the Profession of Christ, calling on his name, submitting to his Ordinances, holding communion in the same faith, worship, exercise of godliness, and in things of everlasting salvation, 
Act. 20. 28. 1 Tim. 3 15 Rom. 16. 61  is called in holy scripture, the Church of God: the Church of the living God: the Church of Christ. And thus also partiaular Societyes of believers, visibly dwelling together within certain convenient limits and bounds, who profess publicly together the same doctrine of faith and love; and submit to the Lord Jesus Christ, and his ordinances; and to partake in these holy institutions which he hath appointed: and who do meet as the Lords people publicly to worship God and Christ, I say these particular visible societyes of believers 
1 Thes. 1. 1  are also called the Church. The Apostle writes to the Church of the Thessalonians, in God the father, and in Jesus Ch●ist: a Church in God, and in Jesus Christ, is Persons who have fellowship together, in the faith, obedience and worship, which God the father, and his son Jesus Christ requires.  
Again know also that the very places of Christian Assemblies, where Christians meet to perform solemn service to God and Christ, and to enjoy holy ordinances, these also are in holy Scripture styled the Church of God: namely: the Local Church, thus the Apostle speaking of the assembly of the Corinthian 
1 Cor. 11. 22  church, and abuses therein, saith: have ye not houses to eat and to drink in? or despise'ye the Church of God: the opposition which he puts between their own houses (which were places, proper for their own ordinary and Common businesses) and the place where the Church was publicly assembled (which was no man's house but a place for the common use of the Church in things only spiritual) plainly shows that the Apostle calls the place of Christians assembling, for Christian purposes, the Church of God. And he confirmed it, by saying afterwards when ye come together to eat, tarry one for another: and if any 
1 Cor. 11. 33, 34.  man hunger, let him eat at home: so than the very place where the Church Rational of God's people publicly meet, is by the Apostle called the Church of God: his Local Church: not men's home, but God's house, of public worshipping him, where 
Mark. 11. 17  ever such a place be in any nation.  
Though thou in derision calls the place of our holy Assemblies a steeple house: yet it is our comfort, that the Apostle calls it the Church of God: and that God himself hath promised to come, and meet us, and bless us in it, as he will all his holy people in all other places, where his name is recorded, and 
Exod. 20. 24.  called his, as namely, God's house, God's Church and the like: and where his Rational Church of holy people meet, to remember him, and to learn to be improved in all his holy ways and service,  
3. Quest. What scripture hast thou for sprinkling of Infants?  
Answ. I will tell thee. 1. What the Scripture holds out touching sprinkling, as no ways condemning the use of it in baptising: and then I will, 2. Tell the some scriptures enjoining the baptising of Infants.  
First. know that though holy scripture requires that in baptising a such an application of wtter unto the party baptised should be made, as may express representatively or signifingly the virtue of Christ's blood, in washing a way sin: yet seeing it not where enjoins expressly, that the manner of that application should be, either by dipping and dousing in agreat quantity of water: or by pouring, or sprinkling a little water on the party baptised: therefore the Scripture allows that baptism which is performed by Sprinkling, as well as that baptism, which is done by dipping. I the rather think so; because the Holy-ghost in those holy writings doth not make choice of the expression of dipping, dousing, or ducking, to signify the application of Christ blood but he have made choice of the word sprinkling, to notifiy so much. Thus, the sprinkling of the unclean with Hyssop, dipped 
Heb. 9 13. 14 Numb. 19 18, 19 Isa. 52. 15. Heb. 10 22 Heb. 12. 24 1 Pet. 1. 2. 1 Pet. 3. 21  in the water of purification, did testifiy faith on Christ's blood, applying that blood for our cleansing. It was prophesied of Christ that he should sprinkle many nations. we are said, not to have our hearts dipped, but to have them sprinkled, from an evil conscience: Christ's blood is called the blood of sprinkling, and the sprinkling of the blood of Jesus Christ is an expression, whereby the Apostle intimates our justification: whereof baptism is the representation.  
Secondly, know that I have these scriptures warrantizing me, and other Ministers to baptise Infants or little Children. 
Math. 28. 19 Ps●. 117. 2. Psa. 148. 12, 13 Acts. 2. 38 39 Rom. 15. 8. 9 10   
Our Saviour commands his Apostles to baptise all Nations: excepting none of the Nations, no not infants who are (in the Psalmists opinion) a very considerable part of them. He having in one Psalm said: Praise the Lord all ye nations: in another he doth call on Kings of the earth, and all People, to praise God, and he recounts children among the particulars mentioned, both young men, and maidens, old men, and children, let them praise the name of the Lord.  
Again Peter exhorts the Jews to be baptised: because the promise was made to them, and their children, and to all that are a fare of, even as many as the Lord our God shall call. seeing then the promises of Grace belongs to the infants of believing Parents, therefore according to holy scripture they are to be baptised.  
Again the Apostle saith Jesus Christ was a Minister of the Circumcision, for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God fo● his mercies: as he saith Rejoice ye Gentiles with his people.  
Christ discharged his ministerial Office, among those of the circumcision, the Jews, to confirm the promise made to the fathers, and that the Gentiles might have a portion in the same promise; that so both Jews and Gentiles might rejoice together before God. What Christ in discharging his ministry a-abolished: in the Covenant made with the Fathers, is abolished, but that is still confirmed and to be in use, what is therein specified, and was not abolished, either by himself, or by any of his Apostles.  
This scripture affords a double proof of the lawfulness of baptising the Infants of believing Parents. One is from the confirmation of signing those, with the seal of the Covenant, who where formerly signed. The other is from Christ's command enjoining Baptism to be the seal of the Covenant; and not exempting from it any Infant of believing Parents.  
1. God at the first making of the Covenant commanded that the Children of believing Parents, or Parents in Covenant, should be signed with the seal of the Covenant: which command was not repealed by Christ, the Lord of the house which is the Church: but he confirmed the promises made to the fathers. and  
2. Christ himself commanded that Baptism should be the seal of the Covenant: and Infants (not being exempt by him, from the bond of the Covenant: but being such as he would have brought unto him, and of whom he hath told us, that of such is the Kingdom of God) are therefore to receive the seal of the Covenant, appointed by him, which is Baptism. These Scriptures (to name no more) do justifiy the baptising of the Infants of Professional believers.  
4. Quest. What scripture hast thou for the word Sacrament.  
Answ. The 28. of Math. v. 19 26. Math. 26, 27. 1 Cor. 11. 23. etc. are scriptures which do positively enjoin those holy institutions, and actions, which are called among the most of Christians, Sacraments, however some styles them the seals of the Covenant, and though the word sacrament be not in Scripture: yet seeing what is thereby meant is fully set down in holy Scriptture and the word is not used by any, true Protestant in their Theologically writing, to signify any thing, which disagrees, from 
No men nihil hahet Criminis quod non perturbat sensum Religionis. Hilarius lib. de synod: contra Arium. rope finem.  what the scripture asserts; therefore none ought to blame this, and other Theological terms, used for explanation of some scriptural truths: and never used to be additions of something unto the holy scripture, which it mentions not: nor to be perversions of the true sense, meaning and intent of any part of holy scripture concerning any of the Ordinances and truths, which it enjoins and contains.  
5. Quest. Hast thou heard God's Voice immediately from heaven, as Prophets and Apostles did: or Christ's Voice.  
Answ. Though I have neither heard God's voice immediately from heaven, as did the Prophets and Apostles, whom he extraordinarily inspired, and sent with his immediate messages to his people? nor Christ's Voice immediately as did the Apostles and Disciples, who conversed with Christ while he lived on earth: yet (as it becomes the Ministry, which I have received from him in his ordinary way of mission) I have in all these doctrines (which I taught to his people) communicated to them, that very voice or mind of God and Christ, which was heard immediately by the Prophets, and Apostles and have tighrly informed them concerning these: for I have said no other things than those, that the Prophets, and Moses, and Christ, and his Apostles said and taught. God in these 
Heb. 1. 1. 2  latter days hath ceased to speak any more as he did of old, to the father by immediate voices, and other extraordinary ways: and now he speaks to his people by his Son: People are therefore said to be all taught of God, because they 
Joh. 6. 45  have the doctrine, or teaching of Christ, who is God, whose doctrine is the Gospel, or the the spell, or speech of God. Now Christ the son of God, from his word written, by the mouth of all his holy Ministers in their interprating, and applying his whole revealed will or voice, touching the ways of his service, and their salvation, doth preach and speak: 
Eph. 2. 20,  that his people might be built on the foundation of the Apostles and Prophets Jesus Christ being the corner stone. And this his preaching by his Ministers, from and out of his word written, 
2 Pet. 1. 19  is called a more sure word of Prophecy: It is a word more sure for the benefit of the Church, than any immediate voice whatsoever.  
6. Quest. Dost thou believe that a man shall come to that which is perfect, while he is up on the earth and have the body of sin put off, and be free from sin.  
Answ. I believe all things which are written in the Law, and the Prophets, and in the writings of the Evangelists and Apostles: and therefore I believe not otherwise touching those things whereof thou asks here what is my belief, then according as I find what is contained in these holy writings. Take then this distinct account of my belief, concerning what thou demands.  
1. I believe that in some places, the holy scriptures speaks of that which is perfect, to which they only have come, who are in heaven: but thereunto they who are on 
1 Cor. 13. 10 Heb. 12. 23 Phil. 3. 12.  earth have not come: though while they abide on earth, they must be still striving, that they may come to celestial perfection.  
2. I believe that the holy scriptures saith, that believers are perfect or complete in Christ their head: by reason of their union with him, and justification by him, who supplies 
Col. 2. 10 Heb. 12. 14. 1 Thes. 3. 10 Col. 1. 28 Eph. 4 12 Gen 6. 9 1 Cor. 2. 6 Phil. 3. 15. Eph 5. 14. Heb. 6. 1 2 Cor. 13.  them with all things necessary for their salvation; and yet though these believers have from Christ supereminent prerogatives and surpassing spiritual influences, they are nevertheless not perfect in themselves, for as much as they need perfecting that which is lacking in their faith, however they are men to be esteemed in the way of perfecting or completing.  
3. I believe that the Holy scriptures speaks of some, who are comparatively perfect: that is, perfect in comparison of others; so was Noah, a man perfect in comparison of the wicked, who live in his generation. Thus strong Christians who out strippt weak ones in the knowledge of Christ, in grace, and piety, and in the practice thereof, are called perfect in comparison of such, who adhere to Mosaical ordinances and privileges, and who were rude and raw, even babes in the knowledge and practice of Christianity: yet such who were called commparatively perfect, were not so perfect but that the Apostle exhorts them to a proceedure unto further perfection: and he wishes the absolute perfection of those, who yet were strong or in some measure perfect.  
4. I believe that the holy scripture in some places speaks of some, who were evangelically perfect, that is, whose 
1 Kings 15 14 2 King. 20. 3 Job. 1. 1. Luk. 1. 9  Obedience was not hypocritical, but sincere and upright, such were Asa, Hez●kiah, Job, Zachariah and Elizabeth, and others, and yet the holy Scripture shows, that these were not legally perfect: that is they, were not such, whose obedience 
2. Chro. 15. 10 2. Chr●. 32. 25. 26. job. 7. 20. job. 9 20. Luk. 1. 20.  had so exactly conformed to the Law of Righteousness, as that from it, they had not at all swerved: for it records their particular defaulting, however God was pleased to account them evangelically perfect: because he accepted the uprightness of their intention, instead of perfection justly requirable in their obedient actions, pardoning all what was amiss, and their falling short of exact perfection in their performances.  
5. I believe, that though holy men on earth may be called perfect because they have grace, which is the good work begun in them for perfecting them: yet they are not perfect, by their bare having Grace: because the holy scripture exhorts all gracious ones to abound in grace, and to strive to be perfect in the 
2. Cor. 8. 7. 2. Cor. 13. 11. Ja●. 1. 4. Psal. 84. 7. R●m. 1. 17. Phil. 3. 15.  highest degree or pitch of grace, and to let their grace have its perfect work; and it tells us of gracious men's progressions in grace, they going from strength to strength, according as the righteousness of God is revealed from faith to faith. Yea the Apostle who counted himself perfect, in respect of his Grcace in Christianity: yet acknowledgeth that he was not perfect, namely in respect of the supereminencyes of those graces after which he 
Phil. 3. 12  pressed hard.  
From all thess assertions of the holy scripture, it is, that I do believe that a man while he is on earth, may come to have that perfect proportion, or measure of grace given to him, which God sees convenient for his state, standing, and service in Christianity while he lives: yet seein● the fullest 
Eph. 4. 7.  measure of the most eminent in grace on earth, is far short of that highest pitch, to which Grace may be extended, and which shall be hereafter attained to in heaven; therefore I believe that though a gracious man is, and may be called perfect, in respect of that stinted measure of grace, which is allotted to him on earth: yet he is not absolutely perfect on earth, because he hath not as yet attained to that ultimate consummate, heavenly perfection, which he is to press after on earth, and which shall be by him possessed in heaven, when he shall their be glorified.  
6. I believe, that a man on earth may have the body of sin put off: that is, he ●ay have it mortified, or so destroyed, as that sin shall not reign in him: and that he shall not serve sin. But I have no ground to believe, that while a man is on earth, he can have the body of sin put off: that is: so mortified or utterly destroyed in him, that no Relics of his corruption should remain in him: This I cannot believe because it is contrary to holy Scripture, which describes a regenerate man to be one, who is not altogether spirit, but in whom there is both flesh and spirit: and these in him lusts one against the other: and it is certain, 
Gal. 6. 17.  the war between them will not cease, until he himself hath fought the good fight of faith, and hath finished his 
2. Tim. 6. 12. 2. Tim. 4. 7.  course, sin therefore will not be so mortified and destroyed in any holy man, while he is on earth: that he shall never more conflict and combat with it: for so long as he lives he shall be less or more troubled, with its inherency, turbulence, and Tyranny; though it shall have in him no regency, no Sovereignty, no conquest, to cause him to serve sin. The Apostle knew that the old man was crucified, that the body of sin might be destroyed, that henceforth he and others in Christ should not serve 
Rom. 6. 6. R●m 7 17 18, 19, 20, 21, 22, 23, 24, 25,  sin: yet he complains of the Inbeing of his corruption, and of its powerful working presence, In crossing him the motions of the spirit unto good, and in haling him to be a captive unto evil: though he acknowledgeth with thankfulness, that it shall not have any total and final, conquering prevalency over him.  
7. I believe according to the holy Scripture: that there is no living man upon the earth, who is free from sin: a personal sinless perfection is not to be found among any mortal men on earth because the Scripture telleth us. Their 
1. King. 8. 46. Prov. 20. 9 Eccl. 7. 20.  is no man that sinneth not: and again who can say I have made my heart clean, I am pure from my sin: and again there is not a just man on the earth that doth good, and sinneth not. The meaning is he sinneth in doing good, for so the Prophet acknowledgeth: all our ri●hteousnesses are as filthy rags. Again, one 
〈◊〉. 64. 6. ●●m. 3. 2. john 1. 8.  Apostle saith, in many things we offend all, he includes himself: other Apostles (as great as he in holiness, and both of them were very holy men) excludes not himself saying: If we say that we have no sin, we deceive ourselves and the truth is not in us. I believe the truth of all these scriptures, and therefore I do not believe, that any mortal man, while he is on the earth, is free from sin.  
7. Quest. Dost thou own that salvation, that is wrought out with fear and trembling?  
Answ. That Salvation, the working out of which with fear 
Phil. 2. 12 13  an trembling, the Apostle exhorts to, because God worketh in us, both to will, and to do, of his good pleasure, is properly the work of obedience and Piety, which one works, who is in the State and course of Salvation. This is called salvation, because it conduceth to and will end in salvation: for a man who continueth to the end, in the course of true Obedience, and 
Mat. 29 13  piety, is sure to obtain felicity: he who endureth to the end shall be saved. I say then, that  
1. I own that salvation which is to be wrought out, I own that their should be a finishing the work of obedience, and graciousness, which tends to salvation, even of all such good works, which God hath ordained that we should walk in. and 
Eph. 2. 10.   
2. I own that this obedient and pious working (which tends to further us toward the end of our faith, the perfect salvation of the soul) should be wrought with fear and trembling, that is (as these words as here conjoined do genuinely signify) with an awful, reverential, humble carfulness, neither to offend God, on whom their must be a dependency, or ability to work; nor to deserve his Judgement, by any proud arrogancy in presuming on the work which we do, though it be good, seeing it is of his pure grace, of his good pleasure, that the very working out, the very doing and finishing of any good, is effected by us.  
I do own this holy fear and trembling commended in Scripture which is an holy dread in the soul whereby it stands in awe of God, having a great carefulness to walk humbly with God, and fiducially to depend on him in all holy working. And I do verily believe that this fear and holy awe of the soul, in its endeavouring to observe God's commandments, and to departed from evil, is a surer evidence of one that works out his salvation in fear and trembling: then are the quakings, shake, wrest, and wring of any body whatsoever, for it is well known that in some men, bodily quake, have been the effects of their 
D●ut, 28. 65 Psa. 69. 23  bodily diseases: in others they have been the fruits of Satanical possessions: and in some they are from divine curse and infliction.  
8. Quest. Dost thou own the same Revelation and Inspiration, that the Apostles and Prophets had now in this age, yea or no?  
Answ. I own all those self same revelations which were revealed to the Apostles and Prophets, by the inspiration of the Spirit when they indicted the holy scripture: for in the writings of these his holy Penmen, Christ hath now fully and finally recorded the whole will and counsel of God, concerning the way of his service, and concerning all things necessary for man's salvation: these are able to make wise unto salvation; and seeing that God now only in these last days speaks unto us 
1. Tim. 3. 15. Heb. 1. 1. Iuk. 10. 6. Math. 28. 20.  by his son, and his son speaks to us teachingly from his word written by his Ministerial servants, with whom he hath promised to be, until the end of the world. Therefore I disowne all those immediate Revelations, which some in this age pretend to have: knowing that these cannot reveal any saving truth, which is not already revealed, in the writings of the Prophets & Apostles: knowing that they all are accursed who seek to add to the Prophetical and Apostolical Revelations, any new Revelations: or to preach unto men, any other Gospel, then 
Rev. 22. 28. 19 Gal. 1. 8.  that which is received, My faith is grounded (as all good Christians faith ought to be) upon the divine Revelations, which the Prophets, and Apostles received, and have recorded in holy Scripture: but not upon any other revelations, which either in former ages, or now in this age, any other learned or holy persons have received.  
9 Quest. Dost thou own the Prophesying sons and daughters in this age; and that the Lord will pour his spirit upon all flesh.  
Answ. 1. I do believe that the Lord did pour of his spirit in plentiful measure of extraordinary gifts in an unusual manner so as they who received it in that manner, did speak on a sudden in various and sundry languages, the wonderful works of God: 
joel. 2. 28. Act. 2. 7. 18. 19 Act. 2. 1.  this I believe, because the Prophet Joel said, that it should come to pass: and the Apostle Peter said that it was come to pass: and the Evangelist Luke hath told, when it came to pass, on the day of Pentecost, when the Disciples were all with one accord in one place, than was joels prophesy fully fulfilled in respect of the extraordinary effusion of the spirit. But I do not believe, that such an extraordinary pouring out of the spirit, in such a visible manner, with such an apparent abundance of gifts and donations, was ever known in the world, either before that time or since, or that there shall be the like in any of the succeeding ages. This I do not believe, because I have no ground from holy Scripture, on which I can establish a belief, that their shall be such a thing. And therefore as I disowne any of the Sons of men in this age, who pretend that they are Prophets, by an extraordinary mission, and 
2. Cor. 14. 34. 25. 1. T●m 4. 2. 11, 12.  enabling inspiration, unless they confirm both these, by ungainsayable proofs and evidences, or by true and real miraculous operations, as they in the old and new Testament did, who had extraordinary mission and commission to prophecy, or preach, so also because the holy Scriptures hath plainly prohibited women to preach: therefore I disowne all preaching Daughters of men which are in this age, both the Jesuitisses among the Papists, and the Prophetesses (in imitation of them) late sprung up among deluded Protestants, notwithstanding their great pretensions to extraordinary abilities, and their extraordinary immodest impudence; in delivering (as they prate) messages from the Lord. I disowne these because the Scripture disowne 
Is●. 27. 11.  them, an hath told us: that God will neither have mercy on them, nor show them any favour, who are the fiery zealous auditors, and followers of these feminine predicants.  
2. I do not own or acknowledge that their is or will be in this or succee●ing ages of the Church any such pouring out of the Spirit on the sons and daughters of men, who are the 
Eph. 4. 8. 11.  servants and handmaidens also of God, or the children of the Church, to make them all Prophets or Preachers: because the Apostle saith: that when Christ ascended, he gave gifts unto men. He gave some Apostles, some Prophets, some Evangelists, some Pastors and teachers: He gave some, therefore not all to b● teachers: yet I do own or acknowledge, that there is now, and in other ages of the Church, such a pouring out of the Spirit, which will make men holy and heavenly disposed, wherefore though sons and daughters cannot in truth be said to Prophecy, as Prophesying signifies the public expounding 
1 Cor. 14. 1 1 Cor. 13. 9 2 Thes. 5. 20 1 Cor. 11. 5  the writings of the Prophets: because they only do thus lawfully prophecy, who are thereunto peculiarly called, to wait on that service yet they may be said to prophecy, according to such significations of the word Prophecy, which the Scriptures allows to any Professor (though he be no Preacher) of the gospel. As namely, they Prophecy, when they attend diligently with their presence on the Ministerial teaching, which is the public unfolding, and applying of the Scriptures, called the sure word of Prophecy, whereby they are 
1 Per. 1 19 Joh. 6. 45.  taught of God. And they are said to prophecy, when from a clear understanding of holy mysteries, which they have heard and learned, they magnify and praise God, either by singing or by holy discoursing, for his wonderful works, and saving mercies, And thus both men and women, sons, and daughters, can bear a part in prophesying; But God 
1 Chro. 25 1 Ps●. 66. 10  hath excluded all women, and the most of men from being his officers in prophesying, as it signifiys, the Preaching of his word officially.  
3. Though I do own and acknowledge, that the Lord hath poured out his spirit on all flesh: yet I cannot own or acknowledge, that he doth in all times of his Church, and upon all persons pertaining to the Church, power out such extraordinary gifts of his Spirit, as he once did visibly, miraculously, and plentifully pour on his Disciples in the day of Pentecost, 
Act. 2. 4.  whereby they were filled with the Spirit, and fitted for plantting the Church, and for confirming at first the Gospel in all Nations. For these extraordinary inspirations and donations of the Holy-Ghost, have already obtained those ends, in the primitive times of the Christian Church: and are not further useful: seeing Churches every whe●e are planted, and Pastors are set over them, and the Holy spirit is pleased, now by the ordinary means only, of reading, meditating, praying, studying, sifting searching, finding out and setting in order Scriptural truth, to bless his servants, with the treasures of that wisdom and truth, comely order and free utterance, whereby his Church is best benefited. I do therefore account such men highly presumptuous, who dare pretend in these days, that such forerecited extraordinary effusions of the Spirit rests on them and in them, yea and I am confident, that they who believe it of themselves, are given up to a strong delusion.  
4. I own or acknowledge, that in all and several ages of the Church, the Lord hath ordinarily poured out of his spirit on all ●oly good Christians men and women, young and old, sons 
1 Pet. 4. 14  and daughters, for their sanctification, to make them Holy and fit them for glory: But I do not own or acknowledge, that the Lord doth ordinarily pour from his spirit, the gift of interpreting Scripture, on every one whom he sanctifyes by his Spirit, neither do I own, or acknowledge, that any are therefore authorised, to preach to others, or are made vessels in the Pastoral function, because by the gift of Sanctification, they are made Holy vessels, to receive full salvation in their glorification.  
10. Quest. When Christ saith to his disciples; Be ye not called Masters, for ye have one Master, and ye are all brethren. Where dost thou read, Mr. Paul. Mr. Matthew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus, that these transgressed the command of Christ?  
Answ. I have already in answering the second head of thy demands answered this. There I proved that one of these here mentioned, was named Master: and I showed in what respects: Paul and Philip was named so, and likewise how a Minister of the Gospel, and any other Christian professing subjection to the Gospel, many lawfully be called Master: and yet none of these formerly did, nor now do therefore transgress Christ's command. I shall not need to repeat my answer there given: read, and ponder on it, for it may give thee satisfaction, if thou art not resolved against being satisfied.  
11. Quest. Is not he Antichrist that transgresseth, and the Deceiver, and hath not God nor the Son, and is not to bebid God speed, read John's second epistle, and answer me?  
Answ. I have read both the second and also the first Epistle of John, in which he speaks of an Antichrist, who in his days was to come, and who in our days is already to come. He speaks also of many Antichrists, who were in the world in his time. And doubtless both the one and the other were transgressors, and deceivers, and neither had communion with God, nor with the Son of God: and God's people are charged to show unto them no tokens of communion or familiarity.  
Surely they have most uncharitably transgressed, and are grossly deceived, who apply what the Apostle John, or Paul, or any other holy Writer, ha●h recorded concerning Antichrist, and Antichrists unto the faithful Ministers of the Reform Churches: for these Ministers do teach the truths of God, but not the traditions of men: they teach the doctrines of Christ, but not the doctrines of Devils, nor the dotages and decretals of any mortals. They also from the Apostolical writings, do convincingly detect unto the world the grand Antichrist, and the fry of many Antichrists: both which abuse the world, with their lying deceits, errors and heresies.  
I will say something concerning the Antichrist, and Antichrists, whom the Apostle describes: and then I will punctually answer to thy demand.  
Antichrist) as the name signify) is one, who opposeth Christ, the scripture intimates, that he is such an one, who covertly under the Vizard of professing Christ, and his Doctrine opposeth him.  
There is One, who is more eminent than others in this 
1 Joh. ●. 18. 2 The●. 2. 3, 4 Rev. 9 11.  Opposition, he is called in scripture The Antichrist; And the man of sin: and the Son of perdition, who opposeth: and the King of Locusts, or the chief, over such swarms of seducers, who also are inferior Antichrists; and pretend that they come in the name of Christ Jesus, and do in all places seek with subtlety to oppose, and over throw the pure doctrines of Christ. This great Antichrist hath his seat in Rome Papal.  
Their are also a multitude of false teachers, who were and are opposers of the Doctrines of Christ. These bring in privily damnable heresiyes, thereby seeking to oppose and destroy Christ Doctrines: These are called by the Apostle Antichrists, 
● Joh. 2. 18  many Antichrists, for they are many in number, and many in factions: and they vent many false notions, many unsound poisoning doctrines: thinking thereby to draw many Disciples after them; and to be Masters of their faith, or Sectmasters these Antichrists are creepers into houses, to lead captive them, who are silly, especially sinful women: and they mostly reside among their popular intertainers.  
Both the Grand Romish Antichrist: and these puny Roaming heretical Antichrists, are such (as thou demands after) namely who transgresseth, and are deceivers, and have not God no● Christ, and are not to be bid Godspeede. I will in these several particulars named by the Scriptures demonstrate it, of them both.  
First both the grand Antichrist: and these Heretical Antichrists, are such who have transgressed: it were easy to write volumes of the particular transgressions of them both. Suffice it to know,  
That the holy Scripture calls the papal Antichrist a man of sin: that is: a man transcendently vicious, peerlesly infamous 
2 Thes. 2. 4  for all unrighteousness. The very Popish Chronicles and Histories of the lives of Popes, do testify that many of them were both themselves men of sin, and that also they made others sin.  
The holy Scripture likewise reckons up a catalogue of such sins, whereof Heretical Antichrists (either as they are distinguishable from Papists, the followers of the grand Antichrist: or as 
2. Tim. 3 ver. to the 10. 2. T●m. 4. 3. 4.  they are considered as conspiring with them) are commonly guilty. The Scripture tells us, that they are self lovers, covetous boasters, proud, blasphemers, disobedient, to parents, sierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of ●od, having a form of godliness, but denying the power thereof: that also they are 
2. Pet. 2. Judas. 8.  scoffers, mockers, walkers after their own lusts: that they despise Dominion, speak evil of Dignities: that they turn the grace of God into lasciviousness: that they are separatists, sensual having not the spiri●: they are thus (as the Papal Antichrist al-also is) transgressors, and their endeavour is to corrupt others, and make them also in like sort transgressors, like themselves.  
Secondly as the Papal Antichrist: and the heretical Antichrists, 
2. Epist. Joh. v. 9  are such as trans●resseth so they both do not abide in the Doctrine of Christ.  
Whosoever shall compare the Doctrine of the council of Trent, touching faith and worship (which Doctrine the Papal Antichrist maintains, and curseth all who disclaim it) with what is extant in Paul● Epistles, he must acknowledge that the Papal Antichrist is a great Apostate: and the Head now of that great Apostasy from the faith and true worship of God, which at this day is found among such, who profess Christianity; and whosoever compares the holy Scriptures aslertions, touching the faith and true worship, which God requires, with the sundry principles, and positions, touching these, which the heretical Antichrists of this age do contend for, and defend, damning all who are otherwise minded than they themselves are; he must affirm, that these heretical Antichrists have shaken hands, with the Papal Antichrist, and his confederates, in Apostatising from the faith which was once delivered to the Saints, & which was kept sound, and incorrupt in the purer times of Christianity.  
The several heresies about the several heads of the Christian saith which at several times were preached by several Heretics in the Apostles days, and afterward, were so many standing puddles of false Doctrine, which much annoyed the Christian world for some space of time. At length Popery prevailing in the Western part of the world, it became as a corrupt Sea, into which most of the filthy streams of former heresies therein did run, and was received: and they with the additions of pestilent, poisoning, popish mixtures, do slow out again, as oft as the Papal Antichrist, and his instruments, do thereby hope either to infest, or to infect the Evangelicall or reform Churches.  
I will name only two Doctrines of Christ: wherein the Papal antichrist, and heretical Antichrists have not abode.  
1. It is a Doctrine of Christ, that Christ's is come in the flesh The papal Antichrist and heretical Antichrists, do not in direct terms deny it, for both use the name of Christ in their words, and writings, and some of them in words say so much; yet because the Apostle calls them deceivers, (the word signifies, such who profess the Cozening of others, even while others 
2. Epist. John. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  looks on them) and Antichrist who do not confess that Jesus Christ is come in the flesh: therefore it is certain that though some of them profess it, yet both do consequently deny it in some of their tenants.  
The papal Antichrist and his adherents, acknowledge in word, that Christ is come in the flesh: but while they maintain that the bread and wine in the Lord's supper is turned into the very body and blood corporal of Christ: they thereby affirm, that Christ's body is made of bread and wine, and so do implicirely deny, that Christ is at such a time, come to them in the flesh until that very instant be come, wherein the Priest utters the words of consecration.  
Some heretical Antichrists say, that Christ is come in the flesh: but when they are asked, what Christ it is, whom they own or acknowledge in the flesh? they reply, that it is no other, but Christ in their flesh, Christ in them, disowning and denying that there is the man Christ, who is a man different from other men, and who is the Mediator between God and man, whom God raised from the dead, who ascended into 
2 Tim. 25. pag. 5.  heaven, and is now sitting at God's right hand, making intercession for his Church, who shall come again to judge the quick and the dead at the last day. This Christ they deny, and speak very contemptuously of him, and of that body of flesh, which he had on earth, and hath now in heavenly glory. A printed paper of theirs called, the sword of the Lord drawn, hath this blasphemous jeering expression, your imagined God beyond the stars, and your carnal Christ is utterly denied and testified against by the light. These men led by the lying spirit of Antichrist, deny that Jesus is the Christ: and they confess 
1 joh 2. 2● 2 john 7.  not that Jesus Christ is come in the flesh.  
Thus both the Papal Antichrist, and his confederated instruments and followers, and the heretical Antichrists with their associates and disciples, have not abode in this doctrine of Christ, that Chri●t is come in the flesh.  
2. It is also ● Doctrine of Christ, that the holy Scriptures, are the written word of God given by inspiration 
2 Tim, 3. 15. 16. Psal. 119. 93. Rom. 1 16  and are sufficient to direct, and inform in all things, absolutely necessary unto salvation: and that God by its precepts doth quicken his people, and that the Gospel, is the power of God unto salvation; Christ's doctrine doth magnify the excellency of holy Scripture.  
The Papal Antichrist, Pope and Popelings deny, that the holy Scriptures are sufficient for edification in things of salvation, without traditions, and some of them have reviled the holy Scriptures, calling them a Dead letter; and blasphemously, the word of the Devil, as Protestants (whom they call heretics) alleged it: and one of them said, that the Church had 
vid. Tilen. loc. come. 2. Sec. 35.  been better provided for, if there had never been any Scripture.  
Some heretical Antichrists, Quakers, and others in our days speaking from the spirit of Antichrist, have vented the like venomous breath, against the holy Scriptures, saying, that they are insufficient for guidance in things belonging unto salvation, in comparison of the light within them, and those Inspirations and Revelations, which they imagine that they themselves have. They do not acknowledge, that the holy Scripture are the declaration of God's mind: but they call them the declaration of Saints conditions, intimating thereby, that they being not to us of this present generation: but that they only concerned the Saints of former ages: This conceit thwarts the holy Scriptures: yea, and some of these heretical Antichrists, have licked up the Popish slavering Rhetoric, in calling the holy Scripture a dead letter; and some of them have said, that some 
Rom. 15. 4.  pa●t of the Scripture is the word of the Devil, and serpent's dust; not considering that though these words, which were originally uttered by the Devil are recorded by God's Penmen in the Scriptute: yet being now recorded by these Penmen of God, who have related the true history, of what the Devil spoke, these words, are now the words, of the God of Truth: namely his true relating the Devil's words. Moreover some of these heretical Antichrists have said, that it was no great matter, if all the Bibles in England were burned: and that it had been better for one (to whom one of them spoke) if he had never read the Bible.  
It is evident by what is writ, as it might be also, if we would in other points parallel the great Antichrist, and the petty Antichrists, that they both have transgressed and have not abode in the doctrine of Christ.  
Thirdly, Both the Papal Antichrist, and the heretical Antichrists are deceivers The Papal Antichrist comes (saith one Apostle) with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, 
2 Thes. 2. 9 10.  that they might be saved. The heretical Antichrists or false teachers, bring in privily (said another Apostle) damnable heresies, denying the Lord that bought them, and many shall 
2. Pet. 2. 1. 2. 3.  follow their pernicious ways, by reason of whom the way of truth shall be spoken evil of, and with feigned words they shall make merchandise of Christians. Both these sorts of Antichrists are deceivers, and do manifest themselves to be so, for they do not hold the form of sound words, but do delight purposely, and affectedly to use cloudy and obscure expressions, thereby to confound the understandings of simple men, from apprehending aright the truth, yea and their pretendings to extraordinary holiness, and strictness, in their conversation and religion, beyond truth, is but a crafty deceit under a mere show of religion.  
It were an endless labour to recount all that cunning craftiness, and those deluding fallacies, and subtle wiles, and cheating tricks, for ensnaring souls, and all those depths of Satan, which they have used for gaining, and for retaining those Proselytes which they have gained. It is enough to know that the Papal Antichrist, and the Heretical Antichrists, are deceivers: because the holy Scripture hath branded them with that name.  
Fourthly, both the Papal Antichrist, and the Heretical Antichrists, have not God, nor Christ, both these sorts of Antichrists do pharasaically and arrogantly appropriate only to themselves 
Rev. 2. 9  and their followers, the name of the Church of holy ones, yet both are in reality no other, then of the synagogue of Satan. Their transgressing, and renouncing, through their Apostasy, the doctrine of Christ, is a sufficient evidence, that they have not God and Christ in communion: neither have they their favour in this world, and without repentance, they shall 
2 Thes. ●. 11. 12.  not have any communion with God and Christ in glory: for God hath sent on them strong delusions that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness.  
Fiftly, As they have not God, nor Christ in Communion: so believers are not to hold communion, or any intimate conversation with any of them. The Apostle enjoins, Receive 
2 Epist. john. 10.  him not into your house, neither bid him God speed. They are not to afford any entertainment, or encouragement to any Antichrist what ever; not entertainment? I suppose lest thereby such gain occasion of seducing by Antichristian doctrine from the doctrine of Christ: nor encouragement, lest thereby they be partakers of his evil deeds.  
Thou hast now a full answer to thy question, and therewith a true discovery from holy Scripture, who is the Antichrist, and who are the Antichrists of whom it speaks, in brief according to it. He who is an Antichrist is one, who transgresseth the Doctrine o● Christ, and abideth not in it, and he is also a deceiver and hath not God and Christ, and is not to be received into true Christians houses, neither are they to bid him, God speed.  
All this ●● true of those, who are indeed and truth the Antichrist Papal, and his pertinacious adherents, and who are the Heretical Antichrist, and their perverse followers, both which do resist the truth, and oppose the Doctrines of Jesus Christ. But not one word of all that scriptural description of Antichrist, and of Antichrists, is justly appliable to any faithful Minister of Christ who both teaches, and abides in all Christ's Doctrines: as hath been abundantly proved by me, in this treatise: and by sundry other faithful servants of Christ, in their several laborious works, and writings, for the benefit of the whole Church.  
I do somewhat wonder, to what purpose, this question touching Antichrist was proposed, for if he belongs to the Papal Antichrist, who contrived these questions, to get thereunto from me an answer; then I dare boldly think, that he is some puny Antichristian Emissary, and ill advised, if he hoped thereby to gravel, any faithful Minister of the Gospel, in any of the reformed Churches; because much lee neder heads in the Papacy, than his own, have found experimentally that their stirring in this question, hath ever been to the great disadvantage of their Roman cause, and to the better enabling of the meanest Evangelicall Ministers, to understand more clearly that the Head of the Papacy is that Idol shepherd, the great Antichrist, against whom the Prophet Z●chary denounced a dreadful woe, and unto whom both Hierom and Lyra do expound that that threat will certainly 
Zec. 11. 17  fall. But if he or they who contrived these questions do belong to any of the other heretical clangs of Antichrists, or false teachers, than I dare boldly charge him, or them, with hypocritical blindness in beholding the motes in Ministers, and imagining these to be huge notes of Antichristianisme; when he or they did not consider, that their was apparently in him or themselves, the real beams of those characters, wherewith the scripture deciphers, the Heretical Antichrists of the last times.  
According to thy request, I have now answered every one, of thy seventeen Heads of questions, which thou gavest me in Writing, and desired, that an answer might be returned thee also in Writing. Their are couched in these seventeenth Heads no less than seventy seven questions, and because thou bids me not say that they are foolish and nonsense: therefore I took the greater pains, to sift every word and sentence, that I might the better understand, what grain or chaff was contained in them: If God Almighty make this answer instrumental, to remove from thee, and thine, your present delusions, I shall be much rejoiced: and much the more, if I could see a return unto, and a walk again in the truth, from whence ye have swerved. In all this pains took for your satisfaction, I like a faithful Pastor have aimed wholly at your souls good: therefore read and consider seriously what is written, I adjure thee and thine hereunto, as 
Deut. 30. 19  once God's faithful Servant did his people: I call heaven and earth to record this day that I have set before you life, and death, Blessing and Cursing: therefore choose life, that both thou and thy seed may live. Thou hast in writing now a full answer returned to thee, from   
John Bewick, the servant of Chrst, in the work of the Ministry unto his people of Stanhope in Weredale.  
Thanks be unto God through our Lord Jesus Christ.  1 Corinth. 15. 57 
FINIS.   

A Table of such places of Holy Scripture which are in the foregoing Treatise cleared, illustrated and vindicated.  
Chap. Verse. Pag.  Gen.  14 19, 20, 21, 22, 23 112, 113  Levit.  27 30 22  Numb.  28 24 23  Prov.  3 9 7  Eccles.  6 7 71  Isaiah  55 1, 2. 3 19, 20  4, 7. 25, 27  Isaiah  55 3 30 56 10, 11, 12 18, 19  Jer.  5. 21, 22 40,  23, 24 41 5 31 34, 35 23 24 36 23 32 97  Ezek.  34 many verses explained, 51, 52, 55 34 10, 11, 12, 13, 14 59, 61, 62  Joel  2 28 154  Micah  3 11 43, 44  Zac.  4 11, 12 135  Mal.  3 8 32  Mat.  8 4 130 23 7 16 23 16 8, 9 23 23 7 23 34, 35 134  Luke  10 7 133, 134 11 42 6 14 7, 8, 9 10 10 22 35 122  John  3 10 12  Acts  2 17, 18, 19 147 17 25 19  Rom.  12 10 13 13 7 13 15 4 114 16 23 126 16 7 68 13 4, 6 138  1 Cor.  2 1, 2, 3, 4. 5, 6, 7, 8, 9, 10 3 3 9, 10 12 9 4 126 9 8, 9, 10, 11, 12, 13, 14 3, 23   109   110   111   117   132   133 9 10, 16, 17 133   133   138, 139  2 Cor.  11 7, 8 4  Gal.  6 6 5, 120  1 Tim.  3 2 125 3 3 8 3 4 126 5 7 13 5 17 121  2 Tim.  4 2 74 3 17 110  Titus  1 7 8  Heb.  7 2 112  2 Pet.  1 2, 3 79 2 17 88, 89  2 Epist. of John.   10 149   

AN ALPHABETICAL TABLE, DIRECTING To some special Materials in the precedent TREATISE.  


A  
ABraham paid tithes to Melchizedeck both of his substance and of the spoil p. 112, 113  
Abraham paid tithes to Melchizedeck more than once 113  
Affectation of magnifying themselves, was the sin of the Pharisees and Scribes 10  
Antichrist described 148  
The grand Antichrist, who ibid.  
False Teachers and Seducers are in Scripture language petty Antichrists 148  
Why they are called many Antichrists ibid.  
Ministers of the Gospel are no Antichrists ibid.  
The grand Antichrist and the heretical Antichrists parallelled in their transgression 194  
Both deny the doctrine of Christ p. 160  
Both deny that Christ is come in the flesh 161  
Both deny the sufficiency of holy Scripture, in what they do so 160  
Both are deceivers 149  
Both have no communion with God and Christ 148  
Sound Believers are to hold no communion with any Antichrists ibid.  
The Apostolical practice of receiving maintenance in their times 4, 5  
The Apostle Paul's practice of personally forbearing to receive from people maintenance, doth not bind any other Minister to do the like 5  
No Apostle, nor Saint, nor Christ himself spoke one word in the Holy Scripture against tithes, or paying of Tithes to Ministers ibid.  
Augmentations may lawfully be took by the Ministers of the Gospel 124   

B  
balaam's way, what 83  
Ministers of the Gospel do not walk in his way ibid.  
Romish Emissaries and Heretics do walk in Balaams' way 84  
Baptising Infants or little children allowed by Scripture p. 146, 147  
Belly, and what it is to serve the belly, and what is not serving it 70, 71  
Briars, Thorns and Thistles, what is in Scripture said of them 94, 95  
Wicked men are Briars 96   

C  
cain's way what it was 81  
Ministers walk not in cain's way of Cruelty, nor in his way of Infidelity 81, 82  
Popes, and his Factors, and other false Teachers, walks in cain's way 82  
Careless Servers of God, and deceitful payers of tithes to his Ministers, are Walkers in cain's way 83  
Christ is Mediator of the Everlasting Covenant 27, 28  
Christ is a Priest of Melchizedecks' order for ever 108  
Christ's Priesthood is differenced from Aaron's 109  
Christ hath ratified the Law of tithes 3, 4  
Christ's laying down his life for his s●eep, is no ground for his sheep to detain tithes from his ministerial Shepherds 132  
Christ's biding people learn of him, doth not warrant them to neglect the hearing of their Ministers, and to withhold from them their maintenance p 132, 133  
Christ saying that he is the way, doth not hinder Ministers from being guides in the way, neither doth it discharge them from having maintenance and deuce paid to them for their labours 133  
Christ is a faithful witness ibid.  
Christ being a faithful witness doth not allow people to deny due maintenance to his Ministers 134  
Christ's anointing is no exclusion of Ministers from their work, nor an expulsion of them from their means 135  
Serving of Christ 68  
Christ frees no comers to him from Tithes 131  
Christians Primitives were exact and righteous payers unto others all deuce, and were no detainers from others their Rights 2  
Church: a rational Church, what 145  
A local Church allowed of by holy Scripture ibid.  
The local Church of Stanhopes Assemblies are vindicated thus 145  
The Church of Corinth corrupted ibid.  
Clouds carried with a Tempest, who 87, 88  
Clothing with wool, what 52  
Comers unto God are to tender unto him what he requires of them, and what that is 19, 20  
Congregations are not out of order, when all things in them are done decently and in order 92  
The fauls of some appertaining to a Congregation are not to be charged on it ibid.  
Covenant: what the Everlasting Covenant is 27  
Covetousness, what lawful, and what is unlawful 74  
Covetous who so called in the old and new Testament 75  
The Ministers are not covetous for demanding their deuce 76  
People are not covetous for demanding and taking their due debts ibid.  
They are truly covetous, who seek to bereave Ministers of the Gospel of the Tithes which God and Law gives unto them. 77   

D  
DIrections for observing of spiritual mercies 25, 26, 27, 28, 29   

E  
Eat. Ministers have titlc to more than to eat a little meat, and drink a little drink 120, 121, 124  
Enthusiasts are one sort of false Prophets, who in our days teach and divine for money 44, 45   

F  
FAT. What is meant by eating the fat which was the sin of wicked Shepherds 51, 52  
Fed. What is meant by killing them that are fed 53  
First borns maintenance or double portion 121  
Fruits. The fruits of Seducers will whither 103  
The fruits of holy Ministers will not whither 104   

G  
GAin. Looking for gain from ones quarter, what meant by it 17, 18  
gleab lands may lawfully be possessed by Ministers of the Gospel 123  
God is no ways benefitted by aught from man 19  
What things God requires of those that come unto him 20  
Coming unto God without money, and without price, what is signifies 19  
Gospel. What it is to live of the Gospel 111, 119, 120  
Living of the Gospel in tithes, the Ministers thereof have more, then to a power to eat and drink 121  
Tithes are the things of the Gospel on which Ministers are to live 116   

H  
HEarers must not withdraw from hearing their Teachers, though they be faulty in some things 9  
Hearers of the Word are not hindered from profiting, because their Ministers who teacheth them receive titbes 25, 29  
Hire. What the Hire of Ministers is 139, 140  
Ministers are not hired by the people but by Christ to preach the Gospel 139  
Ministers may lawfully take means from those people that never heard them 138  
Ministers are not such who teach for hire 44   

I  
Jeremiah did not disallow of the maintenance or means which the Priests and Levites had in his time 32, 33   

L  
LAW. The Commendation of the just Laws of a a Nation 60, 61  
The Law is clamored against by men who do wrong, and desire to do wrong 61  
Prooofs from the Law for tithes and other things in the new Testament and unabolished, are not to be cavilled against 117  
Living of the Gospel what it implies 111, 119, 120  
Love. What kind of self-love is lawful and what unlawful 73, 74  
Ministers maintenance is no filthy lucre 8   

M  
MAintenance of Ministers is not by the Apostle called filthy lucre 8  
Master, the several acceptations of of that word 10, 11, 12, 13  
The word Master is not to be given to any but to Christ, as it signifies one who hath power and authority over another's faith and spiritual obedience 11  
Pharisees and Scribes affected to be called Masters of others faith ibid.  
Ministers are not in this sense of the word Master, called Masters ibid.  
Not being Masters, but they being called Masters, or the affecting of Sovereignty over others faith is condemned by our blessed Saviour 10  
Master as signifying a subordinate teacher under Christ, or the Master of a family may lawfully be imposed on a Minister, or any other 12  
Master as a civil title of honour may be lawfully imposed by others, and accepted on by those on whom it is imposed 12, 13, 14  
To be called Master in some senses of the word, doth not thwart Christ's saying, Be not ye called of men Masters, and how 13  
Paul, Silas and Philip were called Masters or Sirs in Scripture record ibid.  
Means or maintenance which the Priests and Levites had in Jeremiahs' time was not disallowed by him 32, 33  
What is meant by ruling, by bearing rule by means 35, 37, 38  
From the ordinary way of living in this world by means or maintenance 38  
No Ministers are exempt ibid.  
The Rule which Ministers have in the Church, is not by their means or maintenance, though while they rule they have means or maintenance 38, 39  
Melchisedecs Priesthood is contemned 108, 109  
Melchizedeck had from Abraham tithes of his substance, and of his spoil, & more than once he had from him tithes 112, 113, 114  
Mercies of David what they are, and why so called 25, 26  
Micah full of power and honour 46, 47  
Ministers are Christ's Messengers 133, 134  
They are no Messengers of Satan, nor Ministers of unrighteousness 137  
Ministers toils and pains 45, 73, 74  
Ministers do work for all people who are within their charge 137, 138  
The scope and end of Ministers preaching, is to testify their love to Christ, their care to discharge conscionably their duty, and their compassion to the souls of their people 45  
Ministers must fight against their people's sins and errors 46  
Their words in preaching tends not to cause divisions and offences 70  
Faithful Ministers will not desist from the work of the Ministry, though tithes be took and detained from them 66, 67  
A Minister is not to cease from his labours ministerial, though he find that his people continue unreformed 102, 103  
The fruits of faithful Ministers will not whither 104  
Faithful Ministers are no self seekers, but self-wasters for the people's spiritual good 73, 74  
The established faithful Ministers of the English Church are no false Prophets and false Apostles, and false Teachers, and Hirelings 131  
Peoples believing or not believing that one is a Minister, doth not make or unmake him one 6  
Ministers may justly require tithes from those people under their charge who come not to enjoy their labours, but withdraw from their public Assemblies 141, 142  
Ministers are no wranglers in demanding their due maintenance of Tithes and other deuce 2, 3  
Ministers are not covetous for demanding their deuce 76  
Mockers and Scoffers who they are, which the Apostle said should come 93, 94, 95  
Money. Who divine for money, and teach for hire 43  
Ministers do not divine for money 43, 44  
Preaching for money is a sin 48   

N  
NOvice, who is, and who is not a Novice 91, 92  
A Congregation being out of order, doth not prove that the Minister thereof is a Novice 92   

O  
OBstinate people are usually those that have eyes and see not, and ears and hear not 41   

P  
PArdon of Offenders is easy to God, but not so to man 29, 30  
Parsonage houses may lawfully be enjoyed and possessed by the Gospel 123  
Perfection whither attainable by men on earth, and what perfection men may, and to what they canno● come, while they are on earth 149, 150  
Pharisees condemned for affecting a magnifying of themselves 9, 10  
Places of holy Assemblies for divine service and holy purposes, are lawfully called Churches 145, 146  
Popes by sacrilegious acts in alienating tithes from Ministers to Monks and others; have proved themselves to be therein Anti-christs 7  
Popery the sink of Heresies in the Western parts of the world 160, 161  
Preaching of the word doth not profit many people, the causes whereof is not in the Preachers, but in the people, and what these causes are 98, 99, 100  
Priesthood of Aaron's changed, but Melchisedecs is not 108  
Priesthood of Christ's and Aaron's differed 109  
The Law of Aaron's Priests is changed 109  
Priests of Aaron's order had a Law to take tithes which is disannulled to them, and yet the Law of taking tithes is not disannulled to Ministers 110  
Priests who were in Jeremiahs' time had their lawful rule settled on their order by divine Authority 34  
Romish Priests are the Priests in our days who divine for money, and teach for hire 50  
Prey twofold ibid.  
How the people was preyed on in the dark and cloudy day 59, 60  
Price what it is 20  
Prophets false are threatened, and with what 47  
Prophesying sons and daughters at this age who are not 144, 145, 146  
Prophesying or preaching daughters are disclaimed 145  
How sons and daughters are said to prophesy 156  
Psalms of David are enjoined to be sung 105, 106  
Singing Psalms is enjoined to worldly men as to sanctified men 106   

Q  
Quakers are no such comers to Christ, and professors of his Truth as they pretend 132  
Bodily Quakers are no absolute evidence of salvation wrought with fear and trembling 144   

R  
REligion. The first principle of true Religion; what 144  
Rvelations now a days of saving Truths unrevealed in the revelations and inspirations which Prophets and Apostles had in penning of holy Scripture, are all of them utterly disowned and disclaimed 144, 154  
Long robes not condemned, but the ambitioas seeking to be clad therewith 14, 15  
Romish Teachers and Sectarians are they who with feigned words and covetousness make merchandise of God's people 81  
Bearing Rule by means, what is thereby meant in Jeremiah 35, 38, 39   

S  
SAcrament. that word is lawfully used by Christians 148  
Salvation wrought with fear and trembling in the Apostles sense, what 153  
Holy Scripture was not indicted to be an history to relate every particular act done by those holy men whom it mentions 114  
Seducers their fruit will whither, what it is, and how it will whither 103, 104  
Seducers are guilty of filthy Lucre 8  
Self-love what lawful and unlawful 72, 73  
Shepherds, against whom Ezekiah complains, what is meant by wicked Shepherds eating the fat 52  
What by their clothing with the wool 52, 53  
What by their kill of the fllock that were fed 53, 54  
The particular neglect of wicked Shepherds in not exercising their Calling 55, 56  
The faults of evil Shepherds 57  
Sheep. God's promise to seek his sheep doth not warrant any of the flock to have wand'ring sheep, and to turn away from the Shepherds set over them 63  
Gods promise to deliver his sheep, doth not allow the sheep to detain tithes and deuce from their Shepherds ibid.  
God's promise to feed his s●eep on the mountains is no warrant unto his sheep to forsake the public Assemblies or Congregations of his true Church 64  
Singing Psalms enjoined 106  
Sin. The particular sins for which God threatened by Jeremiah to visit the people 37 38  
Wicked men's sins are fruits which proceed from themselves and not from their faithful teaching Ministers 96, 97, 98, 101  
No man can so put off the body of sin while he is on earth that he shall be free from sin 151, 152  
Soldiers are bound to pay a tenth of their spoils 112  
Son of God is come to end all similitudes and liknesses 118  
Spirit, The Spirits pouring out doth not make all Preachers 145, 156  
Spirits pouring out of all flesh, how 145  
The Spirits extraordinary inspirations and donations are now ceased 156  
Sprinkling of Infants is allowed 146, 147   

T  
TEaching lies, errors and encouragements in sin, and security is a ruining in sin 47  
They do not teach for money and lucre who take tithes 49  
The duty of one who hath more understanding than his Teachers 27  
False Teachers are in the way of Cain and Balaam 79, 80, 81, 82, 83  
False Teachers are wells without water 87, 88  
And inwardly ravening wolves 100  
They are known by their fruits 100, 101  
They are called wicked 101  
Thorns, Briars, Thistles, what 'tis said of them according to Scripture 95, 96  
False Teachers are not by the name of Briars, Thorns and Thistles described to be false Teachers, but thereby to be wicked men 94, 95  
Tithes are Gods Rend to be paid as acknowledgement of his Sovereignty over all 22, 23  
Tithes Christ's right 23  
And how Ministers are appointed to receive his right ibid.  
They demand from people only Christ's right in demanding Tithes 23, 24  
Tithes are for ever to be paid to Christ, by paying them to his Ministers 109  
The fundamental reasons of paying Tithes of all 112  
Tithes are not the price of Ministers preaching unto people spirituals 21  
Tithes and money are no ends of Ministers teaching 45  
Tithes were paid to Melchizepeck more than once 113, 114  
Paying Tithes is a standing duty to be paid by all ever after Abraham's time 115, 116, 117  
Tithes are to be paid by all though they come to Christ 129, 130  
Denyers of paying Tithes is a renouncing of God's Sovereignty over them  
Refusing of paying of Tithes to Ministers are in that act of theirs followers of the Pope, but no Disciples of God and Christ 6, 7  
Taking Tithes is no making of Prey upon people 59  
Christ biding his Disciples and Apostles to eat what is before them, doth not inhibit the the taking of Tithes 121, 122  
It is no unrighteous thing to demand Tithes 137  
Faithful Priests, Levites and Prophets of the Jewish Church are not blamed by any holy Prophet for taking Tithes or ministerial maintenance 17, 18  
Tithes were not disallowed and condemned by Jeremiah 32, 33  
Tithes and taking Tithes are in no place condemned or reproved by Ezekiel, neither dirst he do so 57  
Tithes are none of the Figures, similitudes and liknesses to which Christ by his coming put an end 118   

U  
UNcontentedness which God and the Law of the Land allows is a sin 48  
Voice. The immediate voce of God is not heard by Ministers, and yet they communicate unto people the voice and word of God 149   

W  
WElls without water, who, 88  
What is meant by using good words and fair speeches 69, 71  
Wrangling, demanding, and enquiring after deuce, is no wrangling 2, 3    
FINIS.