FESTERED CONSCIENCES New lanced: OR TITH-PAYING DEFENDED Against WILLIAM WESTUP and THOMAS PUCKLE. Penned By way of an Epistle to every one, who had rather disburden his Purse then burden his Conscience. By HIEROPHILUS, a young Fencer. Thou that abhorrest Idols, dost thou commit Sacrilege? Rom. 2.22. Alexander the Copper smith did me much evil, the Lord reward him according to his works. Of whom be thou beware also; for he hath greatly withstood our words. At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge, 2 Tim. 4.14, 15, 16. Now I beseech you Brethren, mark them which cause divisions and offences contrary to the Doctrine, which ye have learned, and avoid them, Rom. 16.17. LONDON, Printed for W. WEEKLEY, and are to be sold at Ipswich. 1650. Festered Consciences New-launced. COURTEOUS READER: MY task requires not much pains to perform, nor brains to understand, it have been always my desire with heart and hand to embrace the true Ministers of the Gospel; and therefore as a wellwisher to them, it shall be mine endeavour in some measure to maintain their maintenance: The times we live in do discover daily the malignity of Spirit that is in many men against them, insomuch that though they can not (blessed be God) occidere Presbyteros, yet their aim is occidere Presbyterium, though their malice have not an opportunity to lay hands on their persons; yet they would fain finger their maintenance, which being once taken away, it is no question but the Office will fall too; They would deal by the Ministers, as the Devil did by Job, he first robbed him of all his goods, afore he touched his skin, they would plume their feathers first, and then they should soon make them despicable to the eyes of all, Envy on the one side causeth them to pine at the eminency of honour, and competency of livelihood that the Ministers have, and Covetousness on the other side makes them Preach this saving doctrine: The truth of it is, this distemper have too much broken forth at the lips in public places; I hope mine eyes shall never live to see English air infected with it; for my own part my Conscience prompts me to pray for the Ministers as Moses did for Levi, Deut. 33.11. Bless Lord their substance, and accept the work of their hands, smite through the loins of them that rise against them, and of them that hate them, that they rise not again. Former times have but half-cloathed some Ministers, not much unlike unto David's servants, whom the King of Ammon ill handled; but this generation intends to rob them of all, and in this sense to discover their nakedness to the Kingdoms, when they have made them the Almes-men in the Commonwealth. The chief occasion that induced me to set Pen to Paper, wa upon the sight of a certain Pamphlet published against the maintenance of gospel-ministers; the work, I suppose, of a Legion, (though it needed not so many heads to compose it) yet owned by Two, whose character, I fear the Apostle in his Epistle to Timothy hath plainly set down, foretelling the nature of those men, that should make the last days perilous, 2 Tim. 3.6. Of this sort are those that creep into houses, etc. I am sure by their Callings they were never appointed to that work they take upon them: God never liked the strange fire of Preposterous zeal, nor the over-officiousnesse of Vzzah: When the material Temple was a setting up, God commanded that no Smith's tools should be heard in it, 1 Kings 6.7. And I read but once of Axes and Hammers in the Temple, but it was for an ill work, not to repair it but to deface it, Psal. 74.6. And I may justly fear by the actions of some men, it will prove too true in the Spiritual temple, which I pray God in mercy timely to prevent? It is not mine intent to fight it out with these Champions of error, but only to send them and their followers to school to two learned Divines, that have lately writ upon this subject, Carlton and Sclator, who have confuted better arguments than these men have brought against Tithes; I suppose their want of reading made them so Presumptuous, to appear for that which was long ago foiled, when it had other manner of men to stand up for it; These days have brought forth no such new lights, but what the Devil had afore kindled, though truth have hitherto prevailed against them. There are sparks in the world that fly from the anvil of Hell, yet they have been heretofore quenched by water that came down from Heaven, and until I see these Books well answered, I shall not trouble myself much with the smell of an old Sore, or unite my Conscience and Purse so near together, as they have done! yet give me leave to strike a little whilst the iron is hot, to view the print of their black thumbs, and if a little rubbing will do any good. I shall be glad to bestow that on them, that so others may not be defiled by them, in prosecution whereof, I shall not endeavour so much to strengthen the subject I treat on, as to weaken their arguments. The title of their Book doth state their question, viz. Gentile-Congregations no Tith-payers; or if you will in words equivalent, Heathen Synagogues no tithe payers, 1. Cor. 5.1. Certainly these men have something forgot that new name which the Disciples took upon them at Antioch, Acts 11.26. They ceased to be named Jews, or Gentiles, and were called Christians; yet I may Apologise for them, they having denied and renounced their Baptism (as I am informed) they may very well call themselves Heathens or Gentiles. In this question the subject of it is as incertain and indefinite, as they would have Ministers maintenance; for whether by Gentile-Congregations they mean Turks and Infidels, or Gentiles, that have taken upon them a new name (Christians) may be questionable by their words: But because they, being conscious to themselves of their own inability; have desired me not to judge according to appearance, I shall rather look upon their meaning, which I suppose may be this: That it is unlawful for Christians ro pay Tithes, or more properly as some of their Arguments do manifest, to yield any certain maintenance unto Gospel-Ministers. This Position they have backed with many Arguments, which their own tribe, as it seems in their Epistle, being as ignorant as themselves have judged worthy to be committed to the Press. But in the first place let me tell them, that their work is not so well cut out, as Masters of their trade should do. Secondly, I shall draw their material Arguments into Syllogisms, that I may the better sinned out, where the shoe pincheth. And Courteous reader. I must needs reinforce my request to you, that you should not expect, that I should decide the Controversy of Tithes, to what Law they do belong, whether Moral, Ceremonial or Judicial, I know it is the trick of all errors and their maintainers ●ever to look bacl to that which is written against them, but to bring 〈◊〉 their own opinions as new lights, that were never heard of afore, when they have been afore extinguished, and buried is the grave of silence; this makes me to desire, these new Doctors to lay aside once more the Awl and Hammer, and to take upon them to answer those two Authors , that so I may receive conviction from them, in that which their own reasons leave me wholly unsatisfied, in regard of their proofelesse denials and affirmations, as I doubt not but with God's assistance to demonstrate to any rational man or Consciences either, that are not already seared with an hot iron. Their first Argument runs thus. Whatsoever was appointed by God for the maintenance of the levitical Priesthood only, is wholly unlawful to be paid by any, for the maintenance of gospel-ministers. But Tithes were appointed of God for the maintenance of the levitical Priesthood only. Therefore, it is unlawful to pay them to gospel-ministers. Their first or major Proposition they prove out of Hebrews 7.12. and Heb. 10.8. Which though it be but ill proved, yet I may grant that without giving them an inch in their dispute. Their Assumption they prove out of Deut: 14.22. to the end of the Chapter, which in my mind do not at all prove their assertion, and they might have brought other places more suitable to their purpose; they that wade in the waters of the Temple ought to have their feet better shod with the preparation of the Gospel of peace: for in all those verses there is no particular command of God for the payment of Tithes to the Levites; nay the party himself is enjoined to bring his Tithes to the place that God shall choose to set his name in, either in kind, or else in money, if distance of place should make the paying in kind too tedious, and there to bestow it for whatsoever his soul desireth, and to rejoice with his household and also the Levite, and in the latter end of the chapter, he gave a command not only to call in the Levite, but the stranger, and the fatherless and the widow, that they may also eat and be satisfied; and how this proves their Position, that Tithes were appointed to the maintenance of the levitical Priesthood only, I leave it to the world to judge, and more judicial expositors to determine: yet I will grant them that Tithes were assigned to the levitical Priesthood, saving this only out, for it was the practice of Godly men, afore Levy ever was borne or the levitical Priesthood under which the people received the law, Heb. 7.11 (that they plead to be abolished) was appointed for Levy, paid tithes in the loins of Abraham, Heb. 7.9. and if it was the practice of Abraham, who is the father of the Faithful, and without doubt did do nothing but what was of Faith, their Consciences need not to be troubled with such a qualm, nor their purses with such a gift of Continency, as they plead for: But further, I would be willing they would clear that place in the chapter to the Hebrews and the eight verse, where the Apostle seemeth to distinguish betwixt the levitical assignation of Tithes, and the perpetuity of them, as due to one that liveth, in these words, and here men that die receive tithes, but there he receiveth them of whom it is witnessed that he liveth; you may see it further applied in Carleton. The second argument why these Gentiles or Heathens cannot pay tithes may be framed into a syllogism after this manner. All types and shadows of Christ the truth and substance ought to be abolished. But tithes are a type and shadow of Christ the truth and substance. Therefore Tithes ought to be abolished. Both propositions of this Syllogism may be denied, and therefore their consequence is altogether invalid, yet they will not want Scripture to cite, though not to prove, the Devil could quote that; yet nothing to the purpose; all their places not one whit mentioning Tithes, but carnal rites and ordinances, Heb. 9.10. And thus fare I agree with them, that such tips and Shadows ought not to be used ●n the service of God, longer than the time of reformation; yet I think those things that were Tips may he used in a civil use; because the Ark was a type, shall we therefore have no Shipping? Because the sleying of Bulls and Goats were tips, shall the Butchers ●ade therefore fall? But to speak to their Assumption, they say tithes ●re a type of Christ, but they tell us, not what they signify; The Author to the Hebrews argues more rationally in the two Chapters ●o the Hebrews cited by them; and if Tithes be a pattern of heavenly things they must needs figure something; this kind of arguing ●uts me in mind of limming in its infancy, Pictures then having so little form or fiigure of the Creatures they should represent, that they were forced to write underneath them, this is a Dog, this is a Lion: even so do they, tell us Tithes are a type of Christ, but in what or how we may go seek. Having thus laid down their argument they leave it with an expostulation, and here they show the seam both in the inside and outside, the malice of their hearts now breaks forth, and though they have gone down to the Philistimes, to grind their tools, yet they are not so sharp, but they may be blunted: They now bring us in a distinction by head and shoulders, when as they have nothing at all treated of one member afore, to wit; the judicial Law, which if thou acknowledge Tithing to have its power, it Battereth down all their arguments, unless they will give no power to the Magistrate in matters judicial; but I conceive this absurdity ariseth either from the Printing, or else their Ignorance, for (Judaical) was the word they meant. But they would know of the Ministers, why they call themselves the tribe of Levi? May they not as well quarrel with the Apostle for calling Believers the seed of Abraham! Rom. 4.12, 17. It follows not therefore that they were Jew's or circumcised, no more do their argument hold, that Ministers are really the tribe of Levi: Christ calls himself a Door, a Vine, his body Bread, his blood real Wine? Is he therefore a real door, and a real vine, or his body real bread, and his blood real wine? they argue well for the Papists to prove Transubstantiation, that will not allow of an Allegory or Metaphorical expression. In the next place they stumble upon the Church, which they have not much troubled a long time, and because they understand not the original, they are puzzled what name to give it: they wanted the knowledge a Metonimy, to have cleared this to them, that the continent is often put for the thing contained and so è contra: I would wish them to study Rhetoric afore they make any further progress in Divinity. But being come to the Church they are much disturbed with a writing upon the wall; Belteshazzar was so when he was guilty o● the same sin, that these men are, to wit, Sacrilege, in drinking in th● vessels that did belong unto the Temple; this writing upon the wal● meeting with his guilty Conscience did make his joints to tremble as well it might do, it being a robbing of God: But they further blame the Ministers for citing that place in Mal. 8.8, 9, 10. Where God expostulates with his people for robbing him of his Tithes, so that it is clear God owns them for his, and if so there had need be a dispensation from his own mouth afore they be taken away, and that a more particular one then they have yet shown: but yet they should not have needed so much to cavil about it, if they had observed what the Apostle saith 2. Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; I hope ye do not deny Malachy to be Scripture, why then let me make it profitable for reproof to you: Was God so urgent for the maintenance of his Priests under the Law, and do ye think he is less urgent for his Ministers of the Gospel: do ye think it is his intention to whom he commands there should be double honour given, 1 Tim. 5.17. To allow them less maintenance? Shall the Levites that fed the people with shadows have the substance, and the Ministers that feed them with the substance have nothing but shadows to live on, the charity of people? Certainly as their office is more noble, in that they bring the joyful tidings of salvation, they ought to have the best entertainment. But though these men will not allow any arguing from the levitical law for the maintenance of Gospel Ministers, yet the Apostle doth in the next verse to the last recited, place in Timothy, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn; and therefore God surely had an eye to the maintenance of his gospel-ministers even in the levitical law: But if all that they drive at was there merely for the abolishing of Tithes, this fester of Consciences might be easily cured by letting out their purses, the Ministers will not require the just tenths, which they say is a Shadow, so as they will add more substance, and I suppose that cannot be any scruple, seeing it is warranted by practice in the Apostles times, Acts 4.35. But it is my fear that their disease is rather in a Pravity of their wills then in their Consciences: they may by the same argument make all things Tips, and it is probable enough in process of time they will neither pay their offerings they speak of in their Third reason, because they were commanded under the levitical law, Levit. 22.18. Levit. 23.38. And so at last, out of Conscience they dare not give the Minister any thing. But now I come to their third Reason, where they have hit the nail on the head, and their main aim in their Book appears, afore they gave one knock upon the Hoop the other upon the Barrel, but now the hammer sounds high if this noise produceth their wished effect, many Farmers, will think to cast off their shoes before they be half worn, the tenth part will serve to buy new; For now the Ministers maintenance that in their conceit is justly due, is what every one will freely give them, or to term it according to the levitical law offerings, which were over and above the Tithes, and I suppose Ministers may well have this maintenance too if the people will give it them for all their other; But if they shall have only that, I do not think there will be so many shoes worn out with carrying of so many gifts of benevolence that they had need to be nailed, to make them more lasting; Most of the world being too much addicted unto Covetousness will be but as friends at a Sneeze, the most you can get of them is God bless you, like unto those great benefactors the Apostle james speaks of, jam. 2.15.16. That only say to a naked brother or sister, depart in peace, be ye clothed and be ye warmed: I shall presume to speak more particularly to these men: I pray do not ye intent to be such benefactors? Your tongues shall not need to speak louder, than ye have already spoken in that respect. I suppose ye would prefer them to be Mendicant-Friers, for if such as ye are shall be at their choice to allow them maintenance, they had need vow Poverty and Chastity too, for your covetous gift of Continency is not to be questioned. But it may be rather, ye would have them trencher-Chaplaines (it is most probable that that is your mind, by the place ye cite, Luke. 10.8.) and so consequently Men pleasers, that must make the bread of life to be pleasant to every , as the Jews fabulize their Manna was, they must be afraid to open their mouths against sin, for fear the people shut their purses upon it; me thinks ye look too much towards Rome, and begin to usher in the Pope's Authority, if Heaven comes once to be sold for money, and Ignorance spread in all parts of this Jsle for lack of maintenance for Ministers; for it is not to be supposed that these offerings will cover the face of this Nation from D●n to Beersheba, we must needs conceive the Jesuitical policy, will soon undermine the Gospel: further: I am verily persuaded there is one of your opinion, though his name be not to your Book, that will give his verdict in the affirmative for this Doctrine, even the Prince of this world, who ruling in the hearts of the children of Disobedience, will rule in their purses too and keep them close enough to gospel-ministers, but leaving this Proloque let me come to your argument, which may be framed into this Syllogism. If the Lord jesus Christ have appointed a new maintenance for gospel-ministers; which is only a free Contributien; then the other of tithes is to be abolished. But, the Lord jesus Christ have appointed a new maintenance for gospel-ministers which is only a free contribution. Therefore, the other of Tithes ought to be abolished. I did expect in this argument, it being their Masterpiece, a pair of Right-ups, but for all their under-laying they will tread awry: I shall not meddle, with their major Proposition, but come to their minor, in which their strength consists, which they would prove out of Luke 10.8. It is my desire to be very cautelous in the exposition of Scripture and to submit myself to better judgements, I know I am not infallible as the Apostles were; yet give me leave to show how those who attribute to themselves the same infallibility of Spirit, that the Apostles had, do wrest Scripture as being unlearned to prove their own fancies and perverse opinions. For first, how can this place of Scripture be alleged for abolishing of Tithes, when as Christ after that approves of them, Luke 11.42. And if Tithes are Moral, as they have not as yet disproved, certanely, it was not the intention of Christ now to appoint a mintenance for his Ministers, but to leave Tithes rather after the veil of the Temple should be rend in twain, as a due maintenance to them; for Tithes being assigned by God for a time to the Levitical Priesthood, the Lord Christ, who came to establish the Law, would not afore the expiration of their term take them from them. But secondly, why do they not as well argue in respect of Apparel, that Ministers ought to wear no Scrip or shoe? That chapter will as strongly prove that, as what they would prove out of it; but they, I s●e; are loath trading should fail in that respect, their own interest being too much concerned in it, I am sure if they may have their wills, the Ministers shall have neither Scrip or shoe or any thing else. But 3. was it the intention of the Lord Christ, that all his Ministers should be altogether Peripatotickes travailing from City to city, without any abiding place, living wholly at other men's tables? Surely I think not, be pleased to look into Titus 1.5. And ye may see, that Elders were to be ordained in every City; God will have fixed stars in his Church; and every Bishop must be such an one as ruleth his own house well, 1 Tim. 3.4. Therefore surely he may have an house of his own. And I pray resolve me another question: if such a free contribution be only the maintenance that a Bishop ought to have, how can he be given to hospitality? Or, where is any maintenance at all appointed by our Saviour Christ in that 10 of Luke. For his wife and children? Was it his intent they should be starved? It is lawful enough for him to marry, 1 Tim. 3.2. I pray consider these things, here are two chargeable duties imposed upon a Minister, the one is that he be given to Hospitality, which never any Almsman could well be, the other is, that he provide for his Family, unless ye will have him worse than an Infidel; These things may be done with the people's free contribution, when mine eyes see it, I shall believe it; Let me but instance in the poor man's case, which God owns for his, to whom he have commanded Charity to be enlarged, yet how is the Magistrate often enforced to wring out of many men's purses diminutive livelihood for him and his family, and do ye then think it will come in so freely to the Ministers? Surely ye are mistaken. Let me compare one Scripture more with your place and see how they agree: 1 Cor. 9.14. Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel; Certainly if ye mark well, these words (even so) have no reference to your recited place, from whence ye should draw your way of maintaining Ministers; I take it otherwise and that this (so) have not an unlimited exposition, but declares, a certainty of maintenance that the Lord have appointed and ordained for his gospel-ministers: Do but consult with the context, and ye shall see how the Apostle proves a certain maintenance to be due to gospel-ministers from a similitude, his meaning is evident to be this, as they that Ministered about holy things, and served at the Altar had certain maintenance, even so God have ordained that Ministers of the Gospel should have a certain maintenance. Now I pray did the Priests and Levites live upon the free contribution of the people? Your arguments prove their allotted portion; then certainly it ought to be so with the Ministers for God have ordained it so; and therefore it is no sin, for the Magistrate to ordain it so; I remember the Pope was once very bountiful to the King of France and did give England to him, but for all that he was to conquer it afore he could have it: do ye think God gives his Ministers their maintenance thus? ye would make his Gift, which he have made absolute to be conditional, that God have ordained a maintenance for Ministers, yet it must be always provided that ye will pay it them. I conceive the ordinances of God are more valid then to depend upon the wills of men, for what he commands, it is your duty to pay, and the Magistrate to enforce. They further proceed, having thus granted their own argument without proof, to raise an Objection: But some may say, how if the people will contribute nothing? And they answer it as wisely; that it signify to them, that their Ministry and Doctrine is much to be questioned, that it works no better effects and fruits: This is full of reason, but it is to prove the Church of Rome the true Church, where are sufficient effects this way of its Ministry; all Seducers may well argue thus, because commonly they have most followers; Aaron's golden Calf wanted nothing that the people could afford, Exod. 32.3. But it is otherwise rather with the true Ministers of Christ, though the Corinthians, were the seal of Paul's Apostleship; yet he did not find this effect of his Ministry amongst them, 1 Cor. 9 and 4. Peter did catch many Fish, but I read but of one that came up with money in its mouth, the entertainment that the world gives to the Ministers proves neither Pro nor con, CHRIST tells his Disciples that he sent them out as Lambs amongst Wolves, but by your argument, if ye see a Lamb worried by a Wolf, ye will therefore judge it is no Lamb, new-vaumped Errors had need be better stitched. Further to illustrate this, they say, Christ made no question but that where his Doctrine was received, his Ministers should have maintenance; nor do I neither, for I suppose if Morality teacheth men to allow maintenance to the Minister, Divinity much more: But to answer their answer more fully, all this time they take no notice, of tha● effect the Ministry have wrought upon this Commonwealth, in tha● our Parliaments (which are the Body representative of the Republic and in whose Acts by our Law every one is and aught to be a party) have with an unanimous suffrage given freely to them of their Carnals, that administer to them of their Spirituals; ye will allow the Magistrate to raise maintenance for other uses, and why not for this the more pious the use, is it the more to be condemned? I hope y●● have not taken measure of John of Leydons foot, who called himself King of Zion; but it may be feared ye will be as high in the instep as other Anabaptists have been before you. Your next aim as I conceive, is to prove the quite annulling of a Duty, because it was dispensed with by the Apostle Paul and others in times of Persecution and in the infancy of the Church, that there might be no scandal: So that by your consequence ye would have the Ministers at all times alike; though the Commonwealth make a feast, neither Nathan the Prophet, nor Abinadab the Priest shall be invited to it, mean apparel and slender diet shall serve them when ye wallow in Luxury: Because the Apostles were hungry, thirsty, naked, buffeted and had no certain dwelling place, 1 Cor. 4. Therefore all Ministers ought to be so; because they were made the off-scowring of all things and as the filth of the world, therefore all Ministers ought to be so too: Is this the double honour that CHRIST have appointed for his Ministers? Is this the clothing, diet, and habitation, that the Ministers of Christ are to have in all times and places? It is your desire to see the Ministers conformable to their head in all sufferings, and ought not the people to be so too! Do not your Argument hold as well for People as Ministers? God in his old Law would have a proportionable portion for his Levite, and he came in with a blessing to the People, but ye would have the Ministers of the Gospel to be at what you please Sr. But ye instance that the Apostle Paul rather than he would be chargeable did work with his hands, and counselleth the Elders of Ephesus so to do, urging a sentence of our Lord Christ, That it is better to give, then to receive; and without doubt so it is, but none ●an give afore he first receive: But let me argue with you a little, ●●e ye account of the Ministry of CHRIST as such a sleight matter, ●●at a man may work of his Trade, and follow that too? God nee●ed no bellows to blow the fire upon his Altar, for that never went ●ut: Ministers, as one saith well, aught to be always either Preaching or studying, either with Peter and Andrew a Fishing, or else with James and John a-mending their Nets, Moses and Aaron departed not from the Tabernacle; Ministers are Ambassadors, and aught 〈◊〉 be either delivering their message, or else taking Instructions from their Lord that sends them; like the Orenge-tree they are to bear ●●rth fruit all the year long: It is a sign ye know not what belongs to the discharging of that Office, ye think it so easily done: He that rightly understands Paul's charge to Timothy, will think himself footloose from all other employments, and count his course well finished, if he can by any means perform that only, 2 Tim. 4.1. etc. (Me thinks this should make their ears to tingle, that ●ookes so meanly upon this high Office appointed by Jesus Christ) and the Apostle enforceth this his Charge with a strong Argument, for else he tells him he will be rejected, for the people having itching ears will heap up unto themselves Teachers, so that they shall ●●ve teachers by heaps, more than a good many, that shall Preach ●●lse Doctrine, and he fortifieth this argument in the 14. verse with his own experience; Alexander the Coppersmith withstood his words, and it is probable enough he called his Ministry into question, as some of his fellow Tradesmen do our Ministers in these times, Paul's hand was not free from a Viper; and well may our Ministers expect the same. The Apostle in his other Epistle to Timothy, commands him to be attendant to reading, exhortation and Doctrine, and to give himself wholly to these things, 1 Tim. 4.13. and Act. 6. chap. to the end, Then there is surely no part of him left for other employments; and I conceive I should not be much erroneous, if I should affirm, that though the Apostle by reading here meant chief the Scriptures so called for their excellency; yet he did also intent other Books of Learning; I am sure it was his own practice in one sense to bring the uncircumsed into the Temple of God to convince false Teachers, that subvert whole houses, whose mouths ought to be stopped, we may read a verse out of Epimenides an heathenish Author ●ited in one of his Epistles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I shall not need to English it, the Apostolical gifts which I suppose ye attribute to yourselves will reach higher than so. Give me leave a little more to expostulate with you: Do ye think the waters of a Smiths-forge and of the Temple are of the same depth? Ezekiel declares the contrary, Ezek. 47. They are too deep for every shallow-brained Sciolist to wade in, nor is the measure thereof ordinary, it must be a strait Reed of a certain length, Ezek. 40. which every Tradesman have not in his shop: The law of God and his testimonies are the rule, not the crooked and perverse fancies of men: Ministers are called Overseer, and they do truly oversee that follow other employments, whilst the Shepherd is a mending of his Boots, his sheep may well straggle; they are labourers in the Lord's vineyard, and by the way be pleased to look into Cant. 8.12. And ye shall see that the keepers of the Vineyard ought to have something: the work of the Ministry is a laborious work, 1 Tim. 5.17. They labour in the word and doctrine, and no man need to take upon him any more laborious employments then one. But ye say is it not evident the Apostles did otherwise? I answer with the Apostle Paul, are all Apostles, 1 Cor. 12.29. because Elisha caused the iron to swim, 2 Kings 6.6. Can ye therefore do it? Where are your Apostolical gifts? Is the spirit poured upon you in that measure it was upon them? It appears not in your Book: Nay did not God make them as the Sun, and are not our Ministers rather as stars, that give light, but by way of reflecting that light, they receive from them? Deny this if ye can, unless ye will make their Epistles and words of none effect; bold is the presumption of some men in the world, that if they have but a voluble Tongue and a little braine-knowledge, they are then gifted, they think for the Ministry, though their judgement is altogether erroneous; which falsely glozing upon the Scripture do make the Spirit of God which is unity itself, a Spirit of Contradiction; when as he that speaketh, aught to speak as the oracles of God, 1 Pet. 4.11. Or else let him hold his tongue: But further they tell us, that Apostle had a liberty to receive, and so have I if they will offer any thing to me, and no more had the Apostle by their Argument, so that I (though I am not a Minister) have the same power to demand maintenance from the people as the Ministers have: the Apostle declares, that he had a power to enforce maintenance, 1 Cor. 9.2. Thess. 3.9. Though for divers ends he did forbear to use it: And what power I pray was this? A passive power, ye answer, to take it, if the people will offer it; the same power have the Sea in a full measure, ye may throw all your wares into it, there is a power to receive them; but assuredly this power employs an Authority and Dignity too, If they please to view the original; and so the Apostle manifesteth to the Thessalonians, 1 Thess. 2.6. And he tells the Corinthians, I rob other Churches taking wages of them to do you service; he calls it robbery, and yet wages; declaring his Authority that even there, where at that time he did not administer of his Spirituals, he used a kind of force as I may say, according to the signification of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to cause them to give him of their Carnals. I shall not multiply any more words concerning this, but come to the Conclusion of their argument: Then say they, if there be any that will not be content with this free contribution of the people, and work with their hands as the Apostles and all the Ministers in the Scripture did (which they have not proved, See the falsity of this assertion, 1. Cor. 9.6. Nor if they could, do it argue any thing against a precept) they then desire them to leave their places for such able men as are (but it is as they say without any proof) fitted both to teach the Gospel, and also to work with their hands, and shall be contented with what the people will give them: It is observable what a plausible way Wolves in Sheeps-clothing have to win upon the affections of men, especially such who make gain their godliness; the Devil will play at small game, rather than stand out; and give me leave according to an Italian proverb, to pause at a good pennyworth, for it is most probable either the commodity is nought or else ill got, or there is some other plot in it; There is no wise man, but will question his skill that will work for nothing, especially in any office that requires more than ordinary knowledge, I do not think, but I may pattern, though not in the same kind these free workmen they speak of in Jsay. 44.12. etc. The Smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms, yea he is hungry and his strength faileth, he drinketh no water and is faint; and wherefore is all this work of this poor man, merely to make a graven image, to do the Devil's journy-worke. I am afraid that these free labourers in the Lord's vineyard have some ill work too it may be if once let in, they will stub it up: I am verily of the mind they feed the people with that, that cost them nothing, no great Study, for they are extemporary Preachers, but I think they can scarce preach, so well, as those they would turn out, their book if they be the men, makes them workmen that ought to be ashamed, if their extemporary Preaching do excel their Book, I must needs apply that proverb to them, which many attribute to women, they are wise upon the sudden, but fools upon premeditation. Howsoever they affirm that these men they speak of are fitted by the Lord CHRIST to be contented, if Trading fail. I confess they may be fitted for a free contribution, but how they are fitted for the Ministry they have not told me, if they speak of an Immediate Call they must manifest, the same measure of the spirit and gifts that were in the Apostles, though CHRIST did call Fishermen, yet he marks them out with a sign from heaven, so that all the City took notice of it, Acts. 2. And certainly if God had called these men Immediately out of the Shop into the Pulpit, it would have been with the rushing of a mighty wind, all should have known it; but whereas I know they will object that they have an inward Call, and are gifted for it; yet I may tell them, there shall be many at the day of Judgement that have fare exceeded them, and yet CHRIST will not own them, Math. 7.22.23. Therefore that can be no proof of their Ministry without some other call, there are false Apostles, 2 Cor. 11.13. I read of a sad judgement upon some Jews (and it may be a warning for Gentiles) who without any Call, would take upon them (to do as Paul did) but the evil Spirit, prevailed against them, Acts. 19.15.16. I fear where the Minister have no call, the Devil prevaileth both against Preacher and hearers: But do they think in earnest that a man may now both work with his hands and perform the work of the Ministry too, because the Apostle Paul did so; I suppose they mean themselves, I desire they would resolve me in these Questions; were they brought up at the feet of Gamaliel? Are they instructed in Learning as he was? Why then do they presume to compare themselves to him, as ably to perform the work of the Ministry and to work with their hands as he could? And observe by the way, though their followers cry down Learning because they have it not, yet all the Apostles, had it either miraculously infused, or else by industry obtained, and God did so approve of it in Paul, as that he made him his chosen Vessel to bear his name afore the Gentiles, and to suffer great things for his name, Acts. 9.15. 2 Cor. 11. And are not his works and Epistles upon eternal record more than any one Apostles else besides? Did not God, by this imply that his Ministers ought to have some other gifts than they have? Paul argueth with the Gentiles out of their own Books to convince them, therefore he was well read in them, Acts 17.28, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but our days have brought forth teachers, that know more of divinity, than they do of morality and good manners, and think themselves fit to teach others, that which they do not know themselves; Let me entreat such men to put off their shoes, for the place they stand on is holy ground, the lights upon the candlesticks in the Temple were not made of Shoemakers wax, it is not for every one that can clinch a nail to turn Minister. As for their contented disposition, I cannot much admire at it, he that comes in at the window, and not at the door may be contented whether he have any thing or nothing; his bold action making him rather liable to punishment. But seeing they have compared themselves with the Apostle Paul, I am of the mind, if their argument be well sifted, we shall find it to be in the comparative degree and that their arguing doth prove themselves better gifted than he was; (I hope they will not blame me, that I apply their own words to themselves, their manner of life doth too much verify who are the Ministers they mean) Let us but consider the Apostle Paul's condition and we shall find him a single man 1 Cor. 7.7. Yet he found the work of the Ministry so great, that he could scarce spare time for his hands to Minister to his own necessities 1 Cor. 4.11. I think the Apostle doth signify in the said Epistle, cap. 9 vers. 5.6. that those Apostles that had a wife and family, did not follow handicraft trades nor work with their hands, nor should he needed himself to have wrought with his, it was his freewill offering, and therefore shall it be, enjoined as necessary for an example to all Ministers? The Apostle was day and night employed in the Ministry Acts 20.31. Yet let me speak it to the honour of these men, they can provide for themselves and their family, and yet do the Lords work well enough: I cannot say too much Learning have made them mad, but too much Ignorance have made them presumptuous to take upon them to do that the Apostle could not well do: Howsoever they should persuade the Ministers to leave their places for them and such as they are; indeed they should then prove themselves not the Ministers of Christ, to lay down their Ministry at the entreaty of men, these men would feign step into their places, having made themselves wand'ring Planets, they are very desirous to be fixed Stars: but let me tell them; that as Ministers have their mission from CHRIST, so they must have their dismiss too only from CHRIST; see what a charge the Apostle giveth to the Elders of Ephesus, When Wolves were entering into the flock, and men speaking perverse things should draw disciples after them, Acts 20.28, 29.30. Ministers are overseers of the flock, and though the Wolf come they are not to leave them, and if his teeth ought not to force them away, their words will scarce persuade them. I come now to their fourth Reason, which have its dependence upon their two first; and therefore for want of proof that Tithes were only appointed by the Jewish law taken in a strict sense, it is of no consequence, for without doubt, it was not the intention of the Apostles Elders, and Brothers in that decree to treat upon the Moral law, than it were lawful for the Churches of the Gentiles to lie, murder, and steal, because they are not mentioned in that decree: It is an easy thing for a man to draw a conclusion when he grants this premises; I think Ministers of the Gospel ought to be better disputants. I proceed to their fifth Reason, I must needs desire brevity for I have been over-shoes and over boots already. They tell us it is unlawful to pay Tithes, because the Apostle did never draw any argument from the law of Tithes to enforce a Gospel's maintenance for Ministers; I know not the strength of this argument: yet I think they did something oversee, nor can I judge their applauders as noble as them of B●rea who searched the Scriptures daily (and I know not what Scriptures are there meant unless it be the old Law; therefore take notice, that is still to be searched whether those things were so, Acts 17.11. Their customers rather than Disciples take all things upon trust, as though they had no bad ware in their shops; I desire them to take a review of that Chapter which they cite, 1 Cor. 9 And tell me the meaning of the 13 and 14 verses, from whence the Apostle draws his argument: Were not Tithes and appointed maintenance for them that did Minister about holy things, and did wait at the Altar? Even so hath the Lord ordained etc. The spirit of God had need to write more plain for their understanding, a Periphrasis is something too high for their learning, that can find out nothing unless it be nominally and expressly set down. But give me leave to view, how they turn the current of the Apostles other arguments contrary to his intention, the Apostle did not intent to tell them who was to pay the Soldier, but from that, which is, so evident unto this whole Nation, the certainty of soldiers pay, he draws an argument for the certainty of Minister's maintenance, and seeing that pay is so justly due unto the Soldier, maintenance to the Ministers is as justly due too: But what they mean by them they war against, I scarce well understand: I know all Christians fight with them, that would willingly give them nothing but cuts and wounds, Ephes. 6.12. There is no maintenance to be expected for Ministers from them, but yet flesh and blood may pay them maintenance, for they do not fight with that: but give me leave to guess at their meaning; I suppose they look upon them, that are none of their flock as them, they war against; I know no other construction; therefore let me drive this nail a little homer with my hammer; for Warriors though they take no pay of them they war against, yet when they have conquered them, commonly they claim all, let them therefore that admit themselves into their flock, look to their whole fleece, I am of the mind they will be Apostolical, and require all to be laid at their feet. In the next argument of the Apostles from the Vine-keeper they expostulate; by what right can any eat of the fruit that he planted not, without he pay for it, or it be freely given him! This question they have need to answer to try their title to that they take upon them; this Nation is a vineyard planted by the Ministers thereof, and therefore for these men to offer to meddle with the fruit thereof, or to blast it, what is it but high impiety? From the next argument of the Apostles taken from a Shepherd they question thus: by what right can a man eat of the milk of the flock he feedeth not? Suppose a company of straggling wand'ring sheep will not keep pasture, but break hedge and ditch to feed by themselves, shall therefore the right Shepherd lose all his profit? Sometimes he may want a Dog to fetch them to their fellows. In their next expostulation concerning the Apostles argument taken out of the levitical law, that the mouth of the Ox that treadeth out the corn should not be muzzled, I can scarce find out their meaning, but I conceive by all their queries, like some kind of cattles that will give no milk to others, they draw wholly to themselves, for I fear, they having rob God's vineyard, seduced his flock and ploughed ground they have nothing to do with, they would prove a maintenance due to them: yet I may fail in their scope, and therefore they are my remembrancers of the Devils oracles, which commonly speak so doubtfully that they might be taken in several senses, and such arguments do rather dim truth then extinguish it. In the next place they fall out with the Magistrate, for taking by force maintenance for Ministers, from such as would willingly have saved their purses, and do as much as tell them flatly, that they know no power or warrant out of Scripture for the Magistrate to do it. To answer this, let them consider what title Psalmist giveth unto Magistrates, Psal. 82.6. They are called Gods, but too too many in respect of God's worship or any deuce belonging unto him would make them idol gods, that they should have eyes and see not, mouths and speak not, ears and hear not, and hands and act not; to whom should the Minister appeal but to God's vicegerent, who is and aught to do according to all the law, that God have commanded? Josh. 1.7, 8. He beareth not the sword in vain but is to be a terror to evil doers, to do justice to every one, to give to every man his due, for this cause pay we tribute, Rom. 13.6. And certainly if they that are called Gods and are Gods deputies upon earth, shall neglect his commands the account of their stewardship will be but a sad one at the tribunal of jesus Christ? When our Saviour CHRIST sent out his disciples, Luke. 10.10, 11. he tells them, That into whatsoever City they enter and they receiu● them not, that then they should wipe the dust of the City that cleaveth on them against that City. Now I would feign know of them, when a City is reputed to receive an Ambassador, for the Ministers are the Ambassadors of CHRIST, 2 Cor. 5.20. Certainly it is not when one or two in a City do give them entertainment, but when the Magistrates do respectfully use them, and provide for them, so it is with a Nation; and therefore that Nation cannot be said to receive the Ministers of Jesus Christ, whose magistracy makes no provision for them nor the Gospel neither; for the words of Christ do express his Ministers in the first place, and they receive you not, etc. It is no act of particular persons that can be meant in that place, for the word City is a word collective, and the Magistracy is chiefly included in it: when Lydia was converted she and her household were baptised, Acts 16.14, 15. And was this all? no than she besought the Apostles, that if they had judged her faithful, to come into her house and abide there; and the text saith, she constrained them; a Nation is but a great family, jer. 10.25. And without doubt where God have opened the hearts of the Magistrate they will endeavour to make all under their Jurisdiction of the household of faith (their superiority is rather higher than a masters of a famity) and with Lydia constrain the Ministers to abide with them, and compel too those under them to minister unto them, as it is no question but Lydia did, if they did not freely and willingly. But to proceed, it is not mine intention to take notice of their extraordinary patience and silence that they mention, comparing themselves to Christ, who was more obedient to Authority than they are; this their Pamphlet and former ignominies, that they and their followers have cast upon the Ministers are sufficiently known to all that know them: But they object, (which is too true) that it is their fault (or rather perverseness) that they are not fed with the Flock: but they plead an excuse, that they have been drawn away by being pushed in the shoulder (alas poor men! I suppose it is out of joint, and because ye cannot follow your Trades ye would find another way of living) and ruled with rigour and made to eat the trampled pasture (that is the reason ye seek a new way to Heaven, the old way is too much beaten for you to follow) and to drink pudled waters: I know not well what they mean by this pushing in the shoulder and ruling with rigour, unless the Ministers did perform: their duty as the Apostle commanded Titus, by rebuking them sharply, that they may be sound in the Faith, Tit. 1.19. Their teachy Consciences could not suffer a word of reproof; and therefore with a Choleric man they fly the room, and will come no more there: Such ruling with rigour becomes the Ministers of Christ; especially when they meet with perverse dispositions. They go on with other Metaphorical expressions, calling the Doctrine of our Ministers trampled Pasture and pudled water: This is no railing, nor do they prove what they say: howsoever I cannot but applaud the ability of their parts, who are scarce Scholars in Divinity, to judge so peremptory of their Teacher's doctrine, and of them that are set over them, Yet let me tell them it is not false Doctrine; because they say so: If I could prevail with them, I would persuade them to leave those broken Cisterns, that they have made for themselves, and to come to the Fountain of living waters, I suppose their palates were out of taste, or some ill sparks had blinded their eyesight; they were with Hagar near the Well, but did not see it, I wish them to come once again and try upon my word, it may be the Angel will move the waters, that they may go in and be healed. These new Doctors having thus writ a large discourse to little purpose, unless a man will grant what they grant without proof; like two grave Judges, that never heard what the other party could say for himself, they proceed to judgement, and judge it wholly unlawful; for believers, being Gentiles to pay Tithes, though the Ministry of England can be proved the Ministry of CHRIST, which they much question, though they cannot disprove; for if they could their Book had been more enlarged, for they are not so shamefaced as to go bacl from their word, if they can but have any colour for it. Howsoever let me tell them that which they take no notice of with thankfulness, as they ought, how it have pleased God to make the Ministry of this Land a great blessing to it, if it were but in the Translating of the Bible, whereby they communicate daily of Spirituals even to them, and to others; to whom the word of God might have been as a Book sealed up, if our Ministers had had no other Gifts than these men have, and by the way, I desire them to bless God for Learning, which though they contemn, he have made it the Conduit to convey water of life to most Nations; a means to propagate the Gospel to enlarge the kingdom of CHRIST, to bring light unto them that are in darkness, and life to them that sit in the shadow of death, so that many Nations that speak in several Dialects, can say of the Ministers of CHRIST in general, as the Multitude, in the 2. chapter of the Acts, did affirm of the Apostles in particular, That they hear them speak in the tongues, wherein they were borne, the wonderful works of God. In the next place they put their Question by way of Supposition, supposing Tithes lawful, yet they would prove that it is unlawful for them to do so lawful an act, as to pay Tithes. Their two first Reasons tend to one and the same effect; and therefore, one answer may serve for both: Let them be pleased to peruse that Rom. 14. Chapter that they cite once more, and they shall see the Apostle did not intent to make the Moral law a matter of Conscience, which they have not disproved Tithes to be, but he speaks of things indifferent, which neither God's law, nor the Ordinances of the Magistrates have made absolutely lawful; For certainly it was not his intention, who in the foregoing Chapter commands them to obey every Ordinance of man for Conscience sake, to give them a dispensation from any, that is not contrary unto the word of God, because of Conscience: he shows only our Christian liberty in things of their own nature indifferent, and did not intent to enlarge it to licentiousness, as they would have it. Their third Reason, takes away their Supposition, treads over at the heel, and steps bacl to their first question, to prove that: Learned disputants! that know not how to keep themselves to their subject in hand. They reason after this manner, that it is unlawful to pay Tithes, because there is no word of God, nor example in Scripture, that ever it was required of Gentiles or paid by them. I answer to this, that Moral law binds both Jews and Gentiles, and in Exodus and Numbers we may see, that one Law was to be to the stranger, and to him that was borne in the land, Exod. 12.49. Num. 9.14. And therefore Tithes were requried of Gentiles, of howsoever may not they aswell plead concerning obedience to Magistrates, that they know no word of God that ever it was required of Englishmen or performed by them; therefore the ought not to obey Magistrates? They must have every Nation distinctly set down in the word, as though God's commands were not universal. In other matters they do not so much search the Word, for I know no command in the word or example either, that any Tradesman should enter into the Ministry without an Immediate call by name from Christ himself, and that such an one as makes others, take notice of, as well as themselves; And whereas they urge whatsoever is not of Faith is sin. I answer, it is very true not only in respect of Tithes, but all other moral Duties, obedience to Parents and Magistrates, if it be not of Faith it is sin, shall it therefore not be enjoined? There is no one act or moral virtue that wants this grace, but it is sinful, for without faith it is impossible tn please God. I shall not trouble myself with their tautologies, nor perplex my pen in manifesting the folly of their arguing in their other reasons; I may well grant them all, and yet no whit advantage them. I shall speak but one word more concerning this subject of Tithes, which by no strength of their arguments is the least shaken: the Apostle commands that Teachers should be partakers in all the good things of him, that is taught, Gal. 6.6. And why then may they not have the tenth part, as well as any other? I think there can be no better rule of equity, than what God himself did set out; surely there was no unjustice in his proceed: And further, I think our law doth look upon Tithes, as that which neither the purchaser doth buy or the lessor doth let, but in all conveyances are in the Law excepted and therefore what they would not pay out of Conscience, it none o● their own to keep, but is in law a due debt belonging to the Incumbent of the place, and therefore great injustice for them to detain it nor do I think farmers will far ever the better, incase Ministers maintenance should be at free, as they would have it; for most Landlords will; make their tenants pay that in gross to them for rent, tha● their Consciences do so much scruple to pay by itself to thei● Ministers. I had now made an end, had not their close made such melodious music, as to force me a little to listen after it, their words are very flattering, but I suppose it is because they durst do no otherwise: they reiterate the word Conscience; alas tender creatures! that durst not pay the tenth part to the Minister out of Conscience, the Magistrate shall do very well to enjoin them to pay the ninth, and then the world shall see, whether it be Covetousness, or some worse root of impiety from whence this their book have belched forth; yet let me take notice a little of their Spirit; they tell the Magistrate that it is his duty not to require any thing of theirs till they be satisfied in Conscience of the lawfulness of what they do: If the offender's Conscience must first be convinced, afore justice be executed, the Magistrate shall have work enough, and it will prove the greatest delatory plea of any: Give me leave a little too to take notice of their envious and covetous disposition, though they profess the contrary, it is evident enough to all that know them, that they pay not so much to the Ministers, as to afford them cause to boast of it, and I much question whether they pay any thing or no, or whether they ever sustained such damage as they speak of; were the matter well examined this cause of Conscience would be found none of their own, but rather a Purse-scruple of some of their followers, who would morefreely Contribute to them, were but once Ministerial maintenance abolished; and therefore the weapon they speak of, is in effect to save their own purses: I could wish them that if ever they take this weapon into their hands again that they manage it better, and not to turn Master-fencers upon the public Theatre, when they know not how to guard themselves, other edge-tools are more suitable for their calling. A word or two to their Postscript, and then I shall desire to try my gift in Poetry; their Apology seems to me to be as needless, as their former Arguments are proofelesse, Ignorance dictating to them, that they had done amiss, when as they had honoured the Ministers more than they were ware of, they speak evil of those things they know not, Judas 10. Had they had any skill in the Etymology of words, they would have saved so much Paper as their Postscript doth contain, the word Priest being nothing else but Presbyter contracted; and therefore without any disparagement to that reverend Function, may this word be assumed by them; or if they take the word as signifying (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then let them be pleased to take notice, that our Saviour Christ took this title upon him, Heb. 7: 24, 26. It is also attributed to all the Faithful, 1 Pet. 2.5.9. Revel. 1.6. And well therefore may the Ministers be called so, in regard of the excellency of their Office, which is a lively representation of them that served at the Altar. I must needs desire these men not to trouble themselves with words, until they know the derivation, and true meaning of them; and I could wish them, to leave these Controversies to more understanding men, neither they nor I are fit to profess ourselves disputants, had truth no better Champions, it would soon fall; I shall therefore entreat them, as I intent to do myself, and which is the Apostles counsel too, 1 Cor. 7.10. To abide in the same calling wherein they are called; let not the Shoemaker go beyond his last, nor the Smith go from his anvil, and without doubt, the Church of God will have more quiet, and this Nation be the sooner freed of those many Distractions it is involved in. Thus courteous Reader, have I perused this grave piece of Divinity, and the more I consider of it, the more I admire, where the pride of these men's hearts should find materials to build up a window of Self-conceit, for them to climb in at, to the Office of the Ministry; I had not taken upon me to answer this Book, but that I saw so many deluded by it. I hope your ingenuity will pardon what I have done amiss, and be my Compurgatour in so clear a Truth, as these men chief endeavour to extinguish; I doubt not, but if my Scriptures be compared with theirs, my Arguments will prove most weighty in the balance of the Sanctuary, I appeal to yourself as my Judge; for my own part, as I look upon the Ministers as the Chariots and horsemen of our Nation, so without Envy can I allow them golden furniture, from whom this Land receiveth so much safety: If by this my labour I shall unmask Error, clear the Truth, knock off those yron-shackles, wherewith too many are captivated, I shall account my time well spent and my pains well rewarded. I shall only crave leave now, according to my Promise, to wind up my discourse in a few Verses, the more to encourage those young Poets to enlarge their gift that way. RAre, most rare Fancies, whose Poëtick strains In Nature's Cell do run through Jron veins: What need our Varsities wits to refine? The Blacksmith's-Coales do more inflame then Wine. What need our Schoolmen Quest'ons to decide? The Awl knows better how to part the Hide. The Muse's work with hands, APOLLO'S fire Our Tradesmen's-braines with Raptures doth inspire: It was some Revelat'on sure, that thus VULCAN proves another PROMETHEUS. Go on, Wit's Champ'ons, I should find no fault, Were but your Muse once freed from the String-hault, Which makes her tread too short, yet let no blame Discourage you, VULCAN himself was lame. Your Rhymes like Brains and Stairs make melody, (Tithe) and (Grieve) do sound forth your Malady, Though not with equal Noise, yet here's the Cry, And doleful tune of a Purse-sympathy. But to be short, let me excuse their quill, These were their first, Schoolboys have made us ill. FINIS.