REPLIES Made to the ANTIQUERIES OF Thomas Lie, who writes himself Minister of the Gospel at Chard. WHEREIN The Parish-Ministers, Call, and Maintenance, and divers other matters now in controversy, are handled and debated,  
By H. L. a friend to the people of God called Quakers.  — Yea, they are greedy dogs that can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain from his quarter, Isa. 56.11. For both Priest and Prophet are profane; yea, in my house have I found their wickedness, saith the Lord, Jer. 23.11. Thus saith the Lord concerning the Prophets that make my people err, that by't with their teeth and cry peace, and he that putteth not into their mouths they even prepare war against him: Therefore night shall be unto you that ye shall not have a vision, and it shall be dark unto you that ye shall not divine, and the Sun shall go down over the Prophets, and the day shall be dark over them. Then shall the Seers be ashamed, and the Diviners confounded, Mic. 3.5,6,7. 
London: Printed for Dan. White at the seven Stars in Paul's Churchyard; 1657.   

To the PARISH-TEACHERS OF ENGLAND.  
Friends,  
REfuse not to think upon that day wherein ye must give an account of your do; when not others tongues, but your own self-consciences shall be your accusers and witnesses; when not a fallible and corrupt minded man, but God that cannot err, shall be Judge. Then will you not have leave to plead, what cunningly may be said; but shall what is really known, confess. Then will no witty gloss deceive, nor nice distinction have place: Now will ye be pained as a woman in travel, and paleness will spread over your faces.  
But when especially shall come to your remembrance, those whom ye now do scorn, vex, and bitterly persecute, the harmless holy Lambs of Christ: Then alas! what will ye do? how will ye bear, sustain how can ye the presence offered of such a thought as this?  
Now surely will your hearts be pierced as with arrows, and the horrors of death will clasp you round; and to die ye shall wish, but death shall flee from you.  
Thus I say will it be with you except ye repent in time.  
H. L.   

Replies made to certain Antiquaeries propounded by Thomas Lie, who styles himself Minister of the Gospel at Chard, etc.  
THomas Lye. Answers returned to these Quaeres by one of those Ministers of the Gospel who in scorn are called Parish-Teachers, etc.  
section 1 Ans. The very beginning of this work is blemished with an untruth, for I did not so call them in scorn, but did purposely choose that word, as the which I judged less apt to give them cause of distaste. Yet this is a very meet foundation for that which is afterward built upon it, so like they be one to other.  
T.L. To be left at the house of T. B. of Ash, who is desired in the fear of God seriously to read and meditate on 1 Joh. 2.19. They went out from us, because they were not of us, etc.  
section 2 Ans. Yes truly they were of you, so long as (the earthly in them prevailing) they could take Tithes, etc. sprinkle Infants, sing David's Psalms in metre and wanton sounds: but after that the eye of their understandings was opened, and they turned from these Vanities to worship the Father in Spirit and in Truth, than went they out from you indeed, and ceased to be of your number, (being taken into a better society) even in like sort, and for like cause as just Lot with his family went out of wicked Sodom, then ready to be seized on with God's fiery vengeance, & wholly to be destroyed. And now do they stand as so many witnesses against your false Call, and manifold deceits and evil practices; what they know, what they felt in themselves, the same do they now against you testify. Add hereunto this also, That whiles they were of you, they were as so many Lilies among the Thorns for sundry good parts and virtues (which are wanting in you whom they left.)  
T.L. Whether those whom God hath competently qualified with Ministerial knowledge, 1 Tim. 4.6. and utterance, Col. 4.3. and who are solemnly set apart to the Office of the Ministry with prayer, tasting, and imposition of hands, Acts 4.23. 1 Tim. 4.14. & 5.22. may be justly charged to run when they are not sent?  
section 3 Answ. He that is in darkness himself, can badly see how for to turn others to the light; and who knoweth not whither himself doth go, an ill guide will he certainly prove in showing the way to others. And who knoweth not God, 
* Ipse notipsum.  [himself] how can he well teach others to know him? And yet such are all they that hate their brother; that sin; that are not in the New Covenant; and such (for these causes) are you also, who are called of men both Ministers and Masters; and this is even manifest to the children of light, and shall moreover (in the progress of these Answers, as occasion is offered) be openly showed and declared. What prayer and fasting had ye when ye were ordained Ministers? and what imposition of hands? was not the prayer made by them whose very prayer was an abomination to the Lord? and the fasting, was it not of them who fast for strife and debate? Also, the hands imposed upon you then, were they of other than a crimson colour, as having been stained with the blood of the Saints and Martyrs of Jesus? But to what purpose cited the Antiquerist all these Scriptures? as though the usurpers of the late devised Ordination were men of the same account, gifts and power, as were the holy Apostles, who were filled with the Holy Ghost, who did and spoke as they were thereof moved, who had the gift of tongue; and other miracles; these do we know, and own. But what are your Ordainers? Or came at any time the voice of the holy spirit to them, saying, Separate ye me such, or such a one for the work of the Ministry? Also, what gift do they give by their laying on of hands, which is to be stirred up? Is it the spirit of Power, of Love, and of a sound mind? yet such a spirit was received by, or with the imposition of the Apostles hands, 2 Tim. 1.6,7. see also Acts 8.17. & 19.6 Moreover the gift mentioned in the forecited 1 Tim. 4 14. was so given Timothy by prophecy, with the laying on of the hands of the Presbytery: Are also your gifts (if any) thus received? Is the Spirit of Prophecy assisting, or conversant in your feat of Ordination? Do your Elders at any time declare the truth of their Office and Calling by healing of the sick? 
jam. 4.  And yet was this gift and faculty annexed, or incident to the Office of Elders, who such were truly, and indeed. Now seeing these things are not so with them, with what kind of impudence then, or rather blasphemous arrogance do they yet assume and challenge to themselves the Name, when they have in no wise the thing itself? but do lack not only all these causes that did concur to the due creation thereof, but also all those virtues, gifts, and faculties that did accompany and show themselves in the right administration or exercise of the same; wherefore your Ordainers be like to certain Impostors that profess indeed the true Art of Physic, but cannot give a proof thereof by healing any one disease. Away then with this fasting, praying, hand-laying Ordination, which was never yet followed nor attested by a miracle, or any other visible effect; 'tis no better than that 
* Mat. 21.19.  figtree that bore indeed leaves, but no fruit at all.  
Shortly after he mustereth up a number of things, and calls them, Doctrines by your Party a●…erted; to which I forbear to answer▪ he having not respectively cited the Books and pages where they might be found: In the mean time it may not seem good proof that such or such a thing is truth, because so saith Thomas Lye. Neither ought it to be charged on our friends for error or blasphemy if they sometimes mistake the meaning of words, they being in this behalf unlearned, as also most of Christ's Disciples and Ministers were, whiles the learned Rabbles and Priests were bitter opposers and persecutors both of him and them.  
section 5 T L. Whether those godly Priests and Prophets that lived by a standing-maintenance, are those that are accused by Micah 3.11. to teach for hire, etc.  
Answ. Here would ye methinks allude and compare your maintenance to that of the godly Priests and Prophets of old time: First; Where in all the Old-Testament find you this Epithet [godly] standing so near the word [Priest?] I am sure it's a very rare conjunction. Neither is your implied comparison a whit better; theirs, that is, the Priests and Levites, was a voluntary contribution, and of God himself ordained; yours a forcible exaction, and by humane Law, if any; whereof more hereafter.  
section 6 Neither was this Querent well advised when he scoffed at She Prophetesses, (as he hath done) it being a part of Joels Prophecies, I will pour out my spirit upon all flesh, (saith God) and your sons and your daughters shall prophesy, etc. Also, Priscilla was one of those two that instructed eloquent Apollo's in the things of the Gospel; God gave the word, and great was the company of the She-Preachers (as the Hebrew reads it.) Psal. 68.11.  
section 7 T. L. Whether Christ hath not ordained, That they that preach the Gospel should live of the Gospel; and that they which sow spiritual things should reap carnal things, 1 Cor. 9.11,13,19.  
Answ. To sue men at Law for tithes, to recover treble damages, to distrain men's goods, and take much more than is claimed, is this to live of the Gospel? Did ever any Priest or Prophet in the times of the Law, or any Apostle or Minister since the Gospel, so live either of the Law or Gospel? Or will ye else grant us, That never any of Christ's Ministers (mentioned in the Scriptures) did live of the Gospel? Is it not much rather to be said, That to live of the Gospel is to live of such Alms and Contribution as men freely give to Ministers, as such, and that without the awe of any outward co-action, terror of treble damages, or other peril?  
section 8 Obj. We also live of such means as the Magistrate hath freely allotted for our maintenance.  
Answ. If indeed the Magistrate (or other) shall give of his own private Goods or Lands to what kind of Preachers soever for their livelihood, I have nothing here to gainsay: But if he shall give them that which is another man's, without his consent, to keep them in idleness, I see not how this can be justified by the Scriptures, or by any sound reason. This also were repugnant to Christ's own Otdinance, namely, That they which preach the Gospel, should live of the Gospel; and to live of the Gospel is not to live of any enforced maintenance, as above is shown; neither can you produce any one such Ordinance of Christ, that the Magistrate ought to take such course for the livelihood of his Ministers. Now the Ordinance above entreated, and to which the Scripture cited in the Quaery hath reference, we find in Luk. 10.7,8. And in the same house remain eating and drinking such things as they give, for the labourer is worthy of his hire: And into whatsoever City ye enter, and they receive you, eat such things as are set before you. From whence I note these things: 1. That the Apostles were to eat such things only as were freely ministered to them. 2. By them who should receive them. 3. Of their meat, who having a private and proper right therein, should so give, or cause to be given: Now whether the men of your quality do live after this manner and rule, let all sober men be Judges. And albeit it were true that you sowed indeed to your hearers spiritual things, yet should you not therefore reap their carnal by force, muchless take them being reaped. Now what kind of Seed it is you sow, doth by the Fruit appear.  
section 9 Obj. But if we have nothing allowed for our maintenance, but must depend of the charity of our hearers, soon may we either beg or starve.  
Ans. Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the Oven, shall he not much more cloth you? O ye of little faith! Therefore take no thought, saying, What shall we eat, or what shall we drink, or wherewith shall we be clothed, for after all these things do the Gentiles (or Heathen) seek Matth. 6.30,31,32,33. Now if so great be God's care of ordinary Christians, how much more shall he provide for his Ministers, who are as it were his Ambassadors, and have specially addicted themselves to his service? Are you his choice Darlings unto bliss eternal, and will not yet trust him with your bodies? Are you his Labourers, and will not yet rely on him for your Wages, no, not though you have his own word for it, and solemn Engagement? What greater infidelity than this hath any of the Gentiles ever bewrayed? Neither can you avoid the Edge of this Sword by saying, Your petitioning the Magistrate, indenting with the people for maintenance, etc. is no distrusting of God for your livelihood; forasmuch as the provision God makes (& hath made) for his Minister's Livelihood is by inclining men's hearts to supply their necessities, and that out of their own private goods, and not out of other men's, as elsewhere I have said.  
section 10 T.L. Then do men preach for hire when they make hire their chiefest end, etc.  
Answ. Yea; and if they make hire any end at all, do they truly preach for hire; Neither are we justly charged to entrench on God's prerogative in that we do judge you to preach for hire; for certes that can be no part of God's Secrets which is manifest to all men: By your fruits are you known; Your suing to the Magistrate or Patrons for the gift of the Benefice; your requiring of, and contracting with those that would have you, for great yearly sums; and all this before you settle any where to preach; also your late device of uniting of BENEFICES, but especially your remove from place to place, even out of New-England and Scotland hither, for sake of a better call, and a louder; that is to say, of a greater revenue; I say, all these things fully inform us what is the end of your preaching, that we need not to pry into your hearts to know that which is so openly written in your foreheads for every man to read.  
section 11 T. L. Whether the Scripture-saying concerning them that preach the Gospel, That he that ploweth should blow in hope; and that he that thresheth should he made partaker of his hope, 1 Cor. 9,10 doth not allow some respect to a maintenance for preaching the Gospel.  
Answ. Your ploughing and your threshing are of one consideration with your sowing abovesaid? And plainly, this place is not intended of any violent maintenance, nor yet of a State or Public Exhibition for Ministers, as such, which is the thing we oppose. And yet here would I not be thus understood, as if I were against a competent Livelihood to be allowed out of the Public even unto all men that be in want; this in the mean time not omitted, That idle persons who are able to work, be compelled thereto. But how can you be said to blow or thresh in hope of a Livelihood, when as this is always the first thing ye make sure of, and get possession of before ye settle to blow or thresh any where? Now that which is thus possessed or assured is no longer capable of being hoped for: So your own Weapon recoils upon you, and wounds you.  
section 12 It's very unlikely (what ever Tho. Lye believes to the contrary) That either the Hireling abides in true Doctrine, (Can an evil Tree bring forth good fruit?) or that he which preaches freely brings the Doctrine that's false; especially, if besides his free preaching he's sure to undergo for his doctrine sake all manner of despite and persecution. The Hireling is the false shepherd, and how can it then be hoped he will feed with Doctrine that is true?.  
T. L. Whether it be not lawful for the people of God to dedicate part of their Estates for the Worship and Service of God? And whether it be a sin for the Preachers of the Gospel to receive that which is so dedicated? And whether it smell not rankly of an Ananias and Saphira-like spirit to withhold that which is so dedicated? Durst you charge us, That though we feed ourselves, yet we feed not the Flock?  
Ans. Tell us who they were, or are, that thus have dedicated part of their Estates, when, where, how, by what mean and instrument, and finally, for what space of time. Then again, demonstrate that you are the men that have right to receive it. If this query relate to any such [supposed] dedication made by our Ancestors in times of Popery, I then oppose the Authority of a man well known by hear-say, viz. John Wickliff, who in his Complaint to the King and Parliament, (Printed together with other his works, Anno 1608.) Artic. 3. thus saith, Ah Lord jesus! where this be reason to constrain the poor people to find a worldly priest, etc. is pomp and pride, covetise, envy, gluttony, drunkenness, lechery, in simony and heresy, with fat horse and jolly, etc. Ah Lord Jesus! sigh within few years' men paid their tithes and offerings at their own freewill, etc. where it were lawful and needful that a worldly Priest should destroy this holy and approved custom, constraining men to leave this Freedom, etc. Also Tho. James, where he industriously maintaineth the Ministers right to tithes, allegeth yet no such dedication made by our Ancestors, but is forced therein to fly to the Analogy of Scriptures (as he calls it) where he also confesseth, That the judgement of our Common-Lawyers was, That tyths were not due to any particular Church, before the Council of Lateran, (which was yet a very sandy foundation) but that men might bestow them where they would, Answ. to 6. Obj. of Parsons. In the new Law the paying of the tenth part is by a Law that is made by the Church, that is (by the Bishops, etc.) Lib. de fund. Legum. Angl. But before I pass over Wickliffs' testimony, I shall for his greater Authority therein, note to the Reader these particulars: 1. He was a man esteemed to be of great and profound learning. 2 Of eminent piety, truth, & honesty. 3. He was himself a priest, & therefore not likely to have been disposed to do or say any thing unjustly against the Commodity either of himself, or the rest of his Order, but rather the contrary, & so is here as a double witness against you. 4 He is acknowledged to have been a man well skilled in the then Laws of England, & so it's not likely that he erred through ignorance. And fifty, he delivered this his to testimony in Complaint to the King & Parliament, to whom no doubt he was (as became him) pasing careful, & every way circumspect, not to offer any thing that might have savor'd of defect, either in knowledge, or charity; or of any dishonest affection, or private end.  
Suitably to this Witness may it also now be said, that there is no ancient la of this Nation, by which the called Ministers are enabled to sum for tithes &c in any Court of justice or equity that now is (the city of London & liberties thereof excepted.)  
And what then are they the better, if they have a Law, when they cannot by Law attain the execution and benefit thereof; your suing in the Exchequer is without all direction and countenance of Law; yea it is expressly 
† See Star. An. 32. H. 8. C. 7. & An. 2 Edw. 6. C. 13.  against the Law; & also upon most false pretences: As namely, when in your Bills you suggest, that you are disenabled to pay your 
* It may be 20. or 30. s. a year.  tenths and 
* A small sum paid at their first coming &c.  first fruits, because such or such a one, withholds from you the tithes etc. when as many times it is but one man against whom you so complain: Many times but a 10, or. 20 s. matter that you sue for; although you have both Glebe and Augmentations besides, to very great values; and the rest of your Tithes be quietly paid you: (if so I may use this word, where a thing is not due.)  
Furthermore I demand by what goodright, or way of conveyance, could our Ancestors give away the Lambs that should come of our sheep; the wool that should grow on our flocks: our apples and such like things, which never were theirs to give, nor then were not yet in being; neither were they capable of so much as being certainly known, whether as to their kinds or quantities. Again, it's in the choice of the owner of the land, whether he will manure & occupy it, or not: If he will not, then are there no Tithes payable for, or out of it, which is a point considerable: For now, were it granted indeed to have been in our Ancestors power to break, and transmit into posterity, the duty or obligation of paying such Tithes, as are above specified; yet would it notwithstanding remain in our own power still wholly to avoid all effect thereof; and this without being liable to be punished or questioned by the Clergy. Moreover, it is to be marked that our forefathers who were Papists did little intent, when they gave their Tithes, that they should go and redound to the maintenance, much less the luxury of Protestant Ministers (so called) who with such cruel hatred and detestation they persecuted even to bitter deaths and torments: And one of our great & ancient Laws saith; Let the will of the giver be observed.  
But if the Querent respect to latter times; neither here do I know of any effectual Law yet enforce for payment of Tithes. As for the late Ordinances of Parliament tending hereto; its true, that they were able to make a great noise, sitting the Parliament: But when once the Parliament was dissolved, they could not now longer lawfully be discharged. So you see you are disovvned both by Law and Gospel, (so called) as to your pretence about Tithes: whether will ye next go, ye wand'ring stars; whether will ye fly, ye Clouds without water.  
Now as concerning withholding of Tithes from parish Ministers, the forecited john Wicklife seemeth not to have smelled any such Ananias and Saphira like spirit in them that should so do: For thus he reasoneth in his complaint aforecited: Therefore if our Prelates or other Priests whatever they be, 
* Blemished.  blecked by sacrifice of Maumetry, as with covetise, that is, openly sacrifice of false Gods, and other great sins, as pride, Simony, Manquelling, Glotany, Drunkenness and Lechery, by the same skill (i.e. Reason) Tithes and offerings should be withdrawn from them by God's Law and be given to poor needy men at ensample of rightful Toby: and therefore it is lawful to Parishioners to withhold their Tithes for open fornication of the Curate, and turn them into better use: And much more they may & aught to withdraw their Tithes for great sins and open; as for Simony, that is Heresy (as Pope's Law saith;) and for covetousness, that is, worshipping of Gods, as holy writ saith, and for Pride, envy, and Gluttony and drunkenness, sigh by God's Law and man's Law God curseth such men's blessings and prayers. And a little after; the first, if Curates do not their office in word and in ensample that God commandeth, than their subjects (i.e. their Parishioners) are not bound to pay them Tithes and offerings; since the principal cause for which Tithes and offerings should be paid is wanting, the paying of Tithes should cease. Moreover in the same Article he thus determineth: But suppose that such Parish Churches (i.e. Benefices) were Lawfully gotten; yet sigh they be superfluous to such men, the Tithes and offerings should be given to poor needy men; as St. jerom and the Pope's Law teacheth. It seems, the Pope himself here to have been more modest, and sober, then to pronounce so black a judgement (as you in effect have done) against them that withhold their Tithes from the Parish Curates, or Ministers; for he alloweth the Parishioners, when the Curate, or Priest, hath superfluity of livings, to bestow their Tithes to other uses; and this without purpose of ensnaring them in the guilt of an Ananias and Saphira-like sin; (or casting them into prison.)  
Concerning Moses respect to the recompense of reward; I say that between your respect and his is a very great difference: His was to that which was eternal; yours to that which is temporal: His was to Heavenly glory; yours to filthy lucre: Neither is it to be thought, that Christ would have styled the false shepherd, an Hireling, if his respect had been only to the recompense of eternal life (as Moses' was) and not chief to the Tithe of Lamb and Wool, etc. (as yours is.)  
T. L. whether those whom jude condemns for running greedily after the error of Balaam for reward, were not the same with those that perished in the gainsaying of Corah? whose provoaking sin was, as some of yours is, an opposition of and rising up against authority in Church and State.  
An. If the querent had told us who this same were, that so rise up against authority etc. He had done us some kindness; for such do we mark, and avoid. Now who they be, and of what colour that are opposers of Authority in State, may easily be known: Read but King James' 
the second Epit.  BASILICON DORON, Doctor BAYLY'S History of john Calvin; but especially the relation of Christopher Love's Conspiracy; and thou shalt find that there lodgeth in this portion of men, a spirit of pride, stubbornness and rebellion, not much inferior to the Jesuits: Hereunto also may be added the 
† In his Disp. with Rivet.  testimony of Hugo Grotius which is (as I remember) to this purpose, viz. There is never any stir or rebellion in the Christian world, but they who be called Ministers of the Gospel, are chief contrivers [or Promoters] thereof; 
Where was your obediene to Authority then, when you not only refused to take the Engagement, but preached against it, than you refused to observe days of public Thanksgiving & Humiliation?  And this well know all Christian Princes. And that he did not here exclude the men of your Judgement, may easily appear, if we but consider the man with whom he hath there to do, and to whose reproach he spoke it. Now as to them that be called quakers, where and what opposition do they make against Authority, both in Church and State? Is not this indeed Nero-like, who burned the City of Rome, and then laid the blame upon the Christians? Name (if you can) one man of our way, that hath done any wrong to others. Contrariwise, what kind of harm, and injury have they not received from others, especially from the men of your Function? yet when did they render evil for evil; when did your cruelty overcome their patience? Thrusting, Beating, Haleing, and almost death itself do they many times endure at your hearers hands and fists; and that before your very faces, and even in your Solemn Assemblies: yet who of them made ever any resistance in such case? or did open his lips so much to revile? And is not both this a right Christian spirit, and that such a one as the Devil himself would be abashed to defend? But wherein do some of ours make opposition or rise up against Authority & c.? Do they not ever come, when the Magistrate sends for them? and go when he bids them go? or all the while they are before him (or elsewhere) do they do him any harm in Body, Goods, or Name? Did they ever break prison, or escape out of Custody? And for all those injuries they received & suffered at the Magistrates hands (which for multitude cannot be numbered) did they ever so much as seek for satisfaction or amends against him? Now name ye unto us on the other hand, of all your Party one only man (if you can) whom ye may dare to match and parallel with these men for true Christian meekness and patience, so bearing all kind of wrongs, and as touching the Magistrate and Authority for very friendliness and exact obedience: These of all men else in the world can better take wrong then give it: 
Matth. 18.22.  These are they alone that can forgive their brother's offences, though again and again repeated, though even unto seventy, times seven, they do at length amount. In these finally, now after long death and utter oblivion, is the true Christian spirit and perfect mind revived again, and unto mankind restored. No marvel is it then if they hear like slanders and reproaches, and the same entertainment do find and ●eel with the men of the world, as also their Lord and Example, Christ Jesus, did before them; He before them was accused to have a Devil, to break and subvert the Law and Religion; to have spoken blasphemy, and many like crimes and misdemeanours to be guilty of: And the servant is not above his Lord, neither must the Disciple expect to far better than his Master did before him: But it's like you intent their not putting off the hat, and refusing to swear, to be this opposition and rising up against Authority, etc. if so, than it seems by your account, that Mordecai also (a far better Jew than any or your Sect are Christians) was guilty of like opposition and rising up against Authority, for that he in like sort refused to bow to, or to rise before, or to do any reverence at all to Haman, the next man in dignity & degree to the King, who also had commanded Mordecai that he should reverence Haman, and that under such a penalty as threatened death to no fewer than to all the Jews in his Kingdom. But I ask, What is Authority the worse, or how is it more impaired by a man's keeping on his Hat before the Magistrate, then if he should put it off? Suppose that no man at all would put off his Hat to another, show us now what mischief or harm would by this means befall Authority, especially if they were in all things else equally obedient and conformable to Authority, as are the people called Quakers. Again, what is Authority the worse if men will not swear at all? Can civil Authority at no hand subsist without men's yielding obedience to the pride of man, and disobeying the Law of God? Now so confident I am of our cause, that to your own very conscience I appeal to say who they be that oppose and rise up against Authority both in Church and State, whether your ●riends or ours: Yours at midday, and in open place doubt not to strike, kick, pull, hale, drag and imprison men of rare innocency and of excellent virtues, that unto them had done no violence; that do not provoke them so much by any unseemly word or gesture; that being harmed of them, do no harm to them again; finally, that expose themselves also both unto all these, & yet farther sufferings for their souls good, who thus misuse them: And all these things have your friend's dove, without either Judge, Witness, or so much as Accuser. Tell me now what is this to be deemed but a kind of Rebellion, and broad-faced Contempt against the Laws of this Nation, and the Magistrate thereof? But what had these sufferers done? even this, Something being revealed to them from the Lord, they spoke the same in all soberness, he that first spoke having ended his speech, and this in obedience to the Lord, and according to the Scriptures, 1 Cor. 14.29 30,31. And again, are not they the very men that oppose Authority in Christ's Church, who break his Laws and Commandments daily? who drink down iniquity as an Ox drinketh water, and glory in their shame? and such be most of your friends and followers: Are these men like to be such great friends unto, and supporters of the Church's Authority? Indeed, without these your Synagogues cannot stand.  
T.L. Where are those warlike preparations? where those conspiracies for devouring of them that differ from us in Religion?  
Ans. Read but the Relations of the late Wars in Scotland, and specially of Christopher ●…oves conspiracy, and there shalt thou find where the warlike preparations were: Read also the Law, or Bill, made and contrived by the Assembly of Divines, so called, and by them recommended to the Parliament, and there wilt thou find the conspiracies for devouring of them that differ from you in Religion: Moreover what may we term those many Petitions that by the men of your order were not long ago sent to the Parliament? surely the aim and intent thereof was for devouring more persons than only James Nayler and his Adherents; let the effects thereof be witness: Look also on the children that since are born, and deny (if thou mayest) That a Priest was their Father? Who can it doubt that shall have once viewed and noted well their faces? So full of black lines they be, and signatures of malice; verily their sullen and mischievous countenance will not bear to be guessed that they came and took nature of other blood then which runs in your very veins: Pilate indeed condemned Christ, but 'twere the Priesthood that laid the plot aforehand: These, these were the men that not only as Authors, did devise shape, and prescribe to others the means, method, and order of betraying and killing Christ, but also as Actors themselves they did, and executed many things against him: These ministered as it were to the Ship, in which was embarked this so nefarious design, both Wind for the motion, and Art and Counsel for the steerage thereof and conduct. Be they any whit better now, who bear the same Name: Oh how much worse! Those, that is to say, the Jewish Priests, had for their proceed the countenance of a Law; these do all things [herein] 
* i.e. Instrument of Government.  contrary to the Law. Those killed not Jesus till above thirty years old; these would have stifled him in the Womb. Those in one body of flesh only; these in thousands. Those, for putting end to, and crossing their way of Worship; these for very practising and being what themselves profess and pretend to be: In sum; Those, though they were the worst of all Jews, seem yet to have been much better than they who would be counted the very best of Christians.  
section 16 T. L. Whether it be a sin to endeavour to take the Foxes that spoil the Vines? Cant. 2.15, etc. Ans. If all such Foxes were taken and kept in restraint, how many of you Teachers would then be at liberty? The Grapes of Christ's Vines are love, joy, peace, long-suffering, goodness, faith, meekness, temperance, Gal. 4.12. Now where are the Foxes among us that spoil such Grapes as these? On the other hand, What Congregation is there of yours in which are not plentiful Litters of such Beasts to be found, except for their ravening nature they be rather to be named Wolves than Foxes.  
section 17 And who they be that entice to serve other Gods, will then be put out of doubt, when as every man shall receive according to his works; and then shall sad tidings be to them who now for a while are counted and called Ministers of the Gospel. We serve that God who is worshipped in spirit and in truth, who is light, who is love; if other God ye serve then this, (for it may seem by your query you worship not ours) it's plain that it is the god of this world, who ruleth in the children of disobedience; and therefore it is that in this world also ye do receive your reward, the kingdoms of the World, and the glory thereof  
section 18 Surely the Apostle in Tit. 1.11. 1 Tim 4.1. (in the Query cited) did not mean that men's mouths should be stopped with a hand, or a fist, as the manner is of your disciples to do, with many a shrewd blow, and mischief besides: Neither meant he any outward restraint or force whatsoever; for when were the false Teachers mouths so stopped? it being as it were the lot and portion of false Teachers in all ages to have the earthly powers of their side, and all manner of favour, encouragement, and protection from the Magistrate, but they that will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3.2.  
section 19 Neither did the Angel in the Church of Ephesus, Rev. 2.2. use any outward violence toward them who said they were Apostles, and were not, etc. (as neither do the people of God to the false Apostles nowadays:) But by not bearing, here is meant not owning and acknowledging, etc. for otherwise it's very absurd to imagine that this Angel did beat, whip, stigmatize, pillar, fine, or imprison both the false Apostles here meant, and the rest that were evil, for these also were not born, (as aforesaid) which thing if you Teachers should once put in practice upon all your evil hearers, (and I think you count yourselves Angels) how many would you then have left for an audience? And it's plain this Angel was not so much in favour with the secular Powers, that he was able (if never so willing to have effected such penalties on the false Apostles and evil men; the Angels themselves in those times (as now also) being of all other most obnoxious to the wrath and cruelty of the Civil Power, as credible Histories do assure us.  
section 20 T. L. Whether it be a sin to hate the Whore, and to eat her flesh, etc. Rev. 17.16. Answ. It is not to be believed you love the Whore so ill as to eat her flesh. Go kerb thy lusts, vanquish thy affections, and bring them to submit to the yoke of Christ, and then shalt thou know the Whore here meant, and her flesh; till than thou dost but feed her of thy own flesh, instead of eating of hers.  
T.L. Whether we ought not to oppose Popery, though (Jezzabel-like) it appears under a specious paint.  
Ans. Yea; but than ye must be self-opposers: I will not here say what a very eminent man feared not to preach, and that before the Parliament, viz. That Presbytery was in some respects worse than Popery itself: See Peter Sterry's Sermon preached before the Parl. on occasion of the Victory obtained against the Scots, etc.  
section 22 T.L. Because many evil-doers did not turn from their wickedness in the days of the Prophets, Christ, and the Apostles, was therefore their Ministry successless? Isa. 53.3. Joh. 12.38. Rom. 10.16.  
Ans. If you Teachers had turned from their wickdness so many evil-doers as those here mentioned in this Quaery, (one of you with one of them compared) I should grant indeed your Ministry not to have been successless, but rather of great effect: But now if any man listeth to know the success of your Ministry, and so to judge of this question, let him but come into your Meetings, and there let him speak as soberly as he can, or else be silent, with his hat on, & soon shall he discern it may be with danger of life, or limb, what success your Ministry hath, or rather what spirit your hearers be baptizd into: Who were they, I pray; & what kind of proof did they give of the Ministerial success, who stirred up the people, & laid hands on Paul, being in the Temple, crying out, Men of Israel help; This is the man that teacheth all men every where against the people, and the Law, and this Place; and farther, brought Greeks also into the Temple, and hath polluted this Holy Pla●e: And all the City was moved, & the people ran together, and they took Paul, and drew him out of the temple, etc. And as they went about to kill him, etc. And when they saw the chief Captain and Soldiers, they left beating of Paul, etc. Acts 21.27,28, and so along. And yet if (a few Names only changed) this place were rehearsed any where in England, would any man doubt it to be meant and truly related of your Hearers.  
section 23 T.L. Is it not an Argument of matchless pride in you, thus boldly to condemn the whole generation of the just that either have lived, or do yet remain in the Land of the living, for evil doers, and persons not turned from their wickedness, etc.  
Answ. I never so condemned the generation of the just, as this query implies; for my query had reference only to your Hearers, whom when you shall have proved to be the generation of the just, I shall then confess your Argument; in the mean time I shall never doubt to account them for a wicked and adulterous generation, so long as I see them with the same ill conditions as had they whom therefore the Scriptures have so termed.  
section 24 But unto what purpose have ye mentioned the Noble Martyrs and their fiery Chariots, as though you with them had any affinity or conjunction? Verily you are the children of them who sent those Martyrs in fiery Chariots to Heaven (to use your own words) though you can now adorn and celebrate their memories as it were with garnished Sepulchers, as did your forefathers also, the Scribes and Pharisees towards the holy Prophets, whom yet in other bodies (as it were) they had most cruelly slain: Like as your Ancestors did to those you call godly Martyrs, so do ye now to the Saints of God so far as you have power; and that you extend not your cruelty to death itself, is no thank to you; nor may it be interpreted as the voluntary bound of your malice, as is well known.  
section 25 T.L. Shall all those, etc. Ans. The way to heaven is but one. and a very narrow one; it will at no hand receive the vast and spreading Compass of Tithes, Glebe, Augmentations, together with the love of the world, and lusts of the flesh; these in no wise can be gotten in, the way's so straight.  
section 26 T.L. Whether, supposing that Timothy followed the command of Paul, viz. in meditating on that Word which he was to deliver, etc. as also, in studying in the discharge of his Ministry, etc. he might therefore be justly charged to speak visions of his own heart?  
Answ. Timothy was an holy man, and holy men of God spoke as they were moved by the Holy Ghost, 2 Pet. 1.21. Also had Timothy received a gift which was given by Prophecy, with the laying on of the hands of the Presbytery, 1 Tim. 4.14. and the spirit of power, of love, and of a sound mind. Now dare ye say, (even he that is most arrogant among ye) That such a gift, such a spirit as was in Timothy, ye also have received? The Bee can convert into honey such Juices as she gathereth from Flowers: The Spider contrariwise is said to turn the same Juices into poison. Pick out the meaning.  
Timothy when he cited the say of other holy men, well known what he spoke, his understanding and spirit also being suitable and commensurate with the things he said: Neither did his life give his Doctrine the lie.  
section 27 T.L. Whether those that so far slight the Majesty of the great God and his Divine Oracles, as upon pretext of immediate inspiration, to rush upon them without premeditation, etc.  
Answ. Suppose ye that they who spoke as the spirit gave them utterance, Acts 2.4. as they were moved by the Holy Ghost, 2 Pet. 1.21. in whom the Spirit of the Father did speak without their taking thought how or what to speak, Matth. 10.19,20. I say, did all these premeditate what they should say? and yet were they not therefore slighters of the Majesty of the great God, and his Divine Oracles, as impiously this query (by consequent) supposeth them to have been.  
Or think ye that they who were Christ's Ambassadors, did by long premeditation & study engender and compose those Messages which as Christ's Ambassadors they did deliver to others? The Woman that speaketh not without taking thought aforehand what and how to speak, here duty is (not to teach others, but herself) to learn in silence. Go learn what this meaneth.  
section 28 To the following query, concerning reading, quoting, and making use for edification the Books of the Prophets, Apostles, etc. I answer, That he that is duly called to this honour may take it; but unto you, thus saith the Lord, What have ye to do to take my word into your mouths while ye hate to be reform? Or can ye, being evil, speak good things? Or can ye prophesy when the Spirit of the Lord never resteth upon you. It was not for every one to bear the Ark that had a shoulder; neither yet is it lawful to every one to say The Lord liveth, although he have a tongue, and a voluble one too, left he be found a transgressor even in speaking that thing which is true, because not commanded, or nor meetly qualified thereunto.  
section 29 T. L. Whether these queries which you sent us were immediately inspired▪ or rather, Whether there were not a conspiracy among you for the inventing and penning of them? etc.  
Ans. The Author of those queries pretended not himself to be a Minister of the Gospel, but did direct them indeed to such as say they are Ministers, and are not, but are found liars, Rev. 2.2. Neither was there any the least conspiracy among us for inventing and penning those queries; neither were they gleaned out of the Papers and Pamphlets of any seducing Leaders: Ye thought we were such ones as yourselves; but our ways are not like yours:  
T.L. Whether it be an Argument of covetousness in an humble and orderly way, to desire opportunity, liberty, countenance, and maintenance from a Christian Magistrate for the comfortable discharge of our gifts and abilities?  
Answ. A Christian Magistrate will readily give opportunity, liberty, and countenance to the Ministers of Christ for to discharge their Ministerial gifts and abilities, though by them never hereunto desired, (will he forbid or restrain them) or else shall he be no Christian Magistrate, but rather an Antichristian: And as for maintenance, that will he also provide them if their heavenly Father (as Christ hath promised) feed them not, Matth: 6.26. But friends, if ye seek first of all the kingdom of God, and the righteousness thereof, (though you never in this humble and orderly way desire of the Magistrate food and raiment) all these things shall be added unto you: But you by not believing the promises of God, but seeking after all these things, do openly bewray of what generation ye are, for after all these things do the heathen seek, Mat. 6.32.  
And here by the way I cannot but this observe, That you who with such open confidence claim to yourselves the glorious titles of Ministers and Ambassadors of Christ, do yet reckon yourselves it effect to be less regarded of God than the very Fowls of the air, for these the heavenly Father (and not the Magistrate) feedeth, (and rayeth too) Matth 6.26:  
Here also I do require of you to show any one example in the New-Testement, or any thing like an example, where the Ministers of Christ did ever once sue the civil Magistrate for any of these things mentioned in the query: But hereof more hereafter.  
section 31 Obj: There is as much equity for a public maintenance to be allowed to the Ministers of the Gospel now, as there was herotofore to the Tribe of Levi under the Law.  
Ans. 1: The Levites were forbidden to have any Inheritance among the people, Numb. 18.25.  
Ans. 2: The tithes under the Law were not only for the sustenance of the Tribe of Levi, but also of the stranger, the fatherless, and the widow, that they might eat and be filled Deut. 26.12.13. Deut. 14.29 So that the store-house for Tithes mentioned Mal. 3 19 had far greater alliance and resemblance to Hospitals and Almshouses, then to the called Ministers Parsonage-Barnes, and Places of receipt etc.  
An. 3. The man and his house were also to eat of the tithes or the proceed thereof Deut. 14.26.  
An. 4: The year of tything among the jews was on the third year Deut. 26.12. Deut. 14.28.  
An. 5: The Owner of the tythable Lands was to lay up the tithes within his gates Deut: 14: 28: And not the Levite to carry them Captive into his own private Barns; as now the called Ministers use to do: from whence, as to the relief of the stranger, the fatherless and the widow, (with many of them) there is no more return, then is redemption out of Hell.  
An: 6: The Ministers of the Gospel ought to be conformable as well in point of maintenance as in other things, to the ordinances, rules, and examples, touching this matter, which are contained in the new Testament, which also you do pretend to be your rule of life, as well as of faith: Who so do otherwise, albeit they be called and counted Ministers of Christ; yet is it manifest that they serve not the Lord Jesus, but their own bellies Phil. 3.19. where also they may read their Doom: Whose end is destruction.  
And here I shall admonish the Reader once for all, that for the most part in this controversy touching Ministers maintenance, I thus have disputed with the adversaries, as men yet personating true Ministers of Christ: certainly my answers have equally concluded these also as to the maintenance here debated; whereupon it follows that though all those Scriptures & reasons above alleged were valid enough to warrant a state or public maintenance for Christ's true Ministers; yet will they stand our adversaries in no stead at all, but be unto them as broken staffs, until they also shall have proved themselves to be such Ministers, which is a difficulty no less then for a Camel to pass through a Needle's eye.  
T.L. Whether your Seducing Leaders may not be as justly charged to scent fat houses at vast distances (even as far as Dan to Beersheba, from the North to the West of England) as Ministers to scent fat Benefices?  
An. The Leaders among us (nor others) do not break up men's houses nor distrain their goods; nor finally use they any forcible or sinister means, whereby they may have to live of: But are freely invited to those thou callest, fat houses; and there what is set before them do they eat; according to Luke 10.7.8. Do your Leaders also do so too? No, yours are first to go in an humble and orderly way to the Magistrate, for Warrant to collect and recover a large Revenue, before you espouse your gifts and abilities to any particular Flock (as you call't:) 'tis muck makes marriage with you.  
Think ye in your consciences, that our Leaders, as you call them, would have relinquished their own Country's Habitations, Kindred's, Callings, Estates, with many other things dear to men; for to travel so many miles & with so many difficulties to conflict, such & so many scoffs, taunts, stripes, hurly burlyes, and tumults; stocks, questionings, perils, and finally both long and grievous imprisonments, voluntarily to undergo and endure, and all for sake of a Fat house, or the like? sure, ye cannot so think; say what ye will. Although, (to retort this matter upon yourselves) it be not only thought, but even certainly known; that whole swarms of the men of your faculty, have come out of Scotland and New England hither, for sake of our larger Benefices; though its like enough they felt no great want (certainly not such a pinching one, as to make them start so great way,) in the places where they formerly resided.  
But how much the men of your Coat, do prefer their own outward ease, before the service of Christ, is manifest by this; that on every light occasion, untouched, unharmed, they cross the Seas, and away for another Land; wherein they seem one degree (at least) worse than the Hireling Shepherds in john 10.12. for he first saw the Wolf coming ere he left the sheep and fled; whereas your fellow shepherds hast away, when as there is no danger in view; so far they are from laying down their lives for their sheep, which yet is the part and property of a good shepherd, (john 10.11.) Also what kind of shepherds were they, and what title of honour deserve they for their courage who in the late wars, so unanimously left their flocks, and fled, not once adventuring to sustain the least hazard, either for them, or with them: Are not these rather Cowards than shepherds; and Mercenaries rather then Volunteers? And yet of this sort consist your holy godly Orthodox Ministers, and renowned Champions for truth (miscalled so.)  
section 33 T. L. Whether there be not many Ministers (whose record is on high) that never solicited to obtain, but were much solicited to accept of those particular Flocks, over whom the holy Ghost hath made them overseers?  
An●… Even those of your order, that thus are solicited to accept your particular Flocks, I trow they be not such yet, as be content with the Lamb and wool, only of those sheep, which (as in recompense of their Pastor's care) are willing to give them these things; I believe their hands are of yet a far wider grasp: Do not even these your choice ones, your rare ones, your men for ostentation, Reap where they never Sowed? Spoil they not of their fleeces, these sheep also which never were accounted as of their Fold; but always rejected their care, and overseership?  
Neither did the holy Ghost make such men overseers; but their own, and their followers wills, and deceit.  
section 34 T. L. Whether it may not be lawful when the glory of God and good of Souls require, to leave a less and go to a greater congregation?  
An. Do ye not much more frequently go from greater to lesser congregations where ●he profits yet be greater? for who is there now so blind among us that seethe not clearly, that all such your motions and trudging from Parish to Parish do rest always, as in their centre, in places of larger revenue, than those you last left? Have you the boldness to deny it? I cite for witnesses against you, not hundreds, nor thousands, but well near all the Parishes in England: As for those Benefices, that are poor and having little Dowry; are they not like a widow forsaken? Have these their doors ever knocked at by you? exce●… perhaps at a Harvest time, or other good season, it be for your profit (not for God's glory, and good of souls) to visit them; truly you can pass by such (how sick and ill soever) as the Priest and the Levite (your Ancestors) did by the wounded man going to jericho. So that it may seem you account all mean Beneficed Parishes to be but flocks of Reprobates; and so not to be for the Glory of God to endeavour their salvation; but rather to promote their damnation; to make for the Glory of his justice: (as you sometimes speak.)  
T. L. Whether those Ministers at least must not by yourselves be pronounced not covetous, that have either gone section 35 from greater Benefices and sat down in lesser, where the work has been more, and the reward less? or else have remained in lesser, and oftentimes refused the proffers of greater?  
An. How many such Phaenix's can ye number among you? How many such black Swans? May not all of your Tribe that be such, be conveniently covered under a Bushel, and this without lack of room? It may have been indeed, that heretofore in the times when tithes were in danger to be abolished, some of your brethren, being pretty well beloved of the Parishes where they dwelled, thought it no part of prudence to change a certainty for an uncertainty, though of greater value for the present: So still here was cherished the plant of covetousness, though in a walled Garden.  
section 36 T. L. Whether it be not a slander cast on many Ministers in this Nation, to say that they indent for a maintenance [An. 'tis true that many of the called Ministers do so indent, and therefore no slander to charge it on many: Note here by the way, Reader, the querent calls it a slander, to charge them with such indentings for a maintenance; If the thing be lawful to be done, and agreeable to the Scriptures (as most of these men pretend it to be) why do he yet call it a slander, if one affirm it of them? for slanders are of things evil in their nature, and not of things Lawful to be done: This is therefore no less than an implicit confession, that who so of the called Ministers, thus indent for maintenance, they do commit that which is evil; seeing if this matter be charged on another, that hath not done it, 'tis by them called a slander; That is, an evil matter falsely charged.]  
Further he saith— When as 'tis well known many of them live on a free contribution [An. Call ye not that a free contribution which men yield unto you for fear of the Law, and of treble damages etc. When they give you that, which if they refuse, ye are ready to take by force to their great loss and trouble to boot: Such a free contribution as this, is, when a true man delivers his purse for fear of the sword or Pistol.]  
Again saith he— And others very many preach hundreds of Lectures gratis. etc. An. And how many hundreds be there among you, that take a stipend, or other reward for their Lectures? But who seethe not this business of Lecturing, is even become with many of you Preachers as an occasion of merry meetings, and a kind of recreation? (To omit other ends yet worse than these:) Most commonly the Lecture is but the second edition of a Sermon formerly preached, and for which ye were richly paid; and so ye might well afford to give it away another time gratis.  
section 37 T. L. For those who in these unsettled times, think it fit to be at some settlement with their people, [An. It should seem then it is in their own power and choice to settle where they list, and are not at God's disposal to be sent to this or that place; as unto him may seem good: Made ye were Ministers by the will of man, and so is the administration of your office suitable to its creation still in the will of man.] He addeth— Whether a prudent care of providing for their own, and so not being worse than an Infidel, 1. Tim. 5 8. [An. If ye be of the flock of Christ; much more if ye be his shepherds (as you pretend to be) this prudent care is needless; for the Heavenly Father provides for such; see before: Neither is it lawful for you to shun this point of Infidelity, by taking, or begging other men's estates to providefor your own, no more than it is for a man being in want to take or beg an others goods of him that cannot justly give them.] ' It follows— and fear of giving occasion of offence, if really forced to remove forwant of a competent maintenance [An. Doo we any where read such sentences in the Scriptures? Here hath the querist in effect confessed, that their Removals (at least sometimes) is for want of a competent maintenance: What's that? let us be informed: Whom of these Removers shall we take, as having defined unto us what, and how much his competent maintenance is? Some have removed from 50 l. 60 l. 70 l. 80 l. 100 l. 150 l. 200 l. by the year, to places of greater profit. Now say that 80 l per Annum is a competent maintenance (and I trust ye will not deny it) all such then, as having this maintenance or a greater, did nevertheless give ear to the call of a louder Benefice, must needs be condemned of Avarice, love of filthy lucre, and that by Judgement not to be reversed, no, not in your own Court of conscience; so corrupt and partial as it is: Now how many such there have been, is not my purpose here to recount; nor scarce a great Volume would suffice to contain them; nor are their names worthy even to be remembered; so many and so bade they be: Then saith he; ' As also the fear of tempting God instead of trusting him, Matthew 4.7. [An. There's no fear at all of Incurring God's wrath by thus tempting of him; which were indeed but to confess his truth, and honesty, by trusting to his own promise; see before: But what makes this Scripture to the purpose? Did Christ in that place forbidden you, or the Ministers of the Gospel, (while he reproved the Devil) to depend upon God for livelihood?]  
It followeth— ' Are not sufficient grounds to induce some Ministers to procure a promise of a Gospel livelihood, [An. A Gospel livelihood is, having food and raiment, to be therewith content; not to have our lusts supplied to all excess, and luxury, both in food and raiment. But where do we find this kind of bargaining for Minister's mantenance in the Scriptures? Indeed we do read such a thing in Micah. 2.11. The Priests thereof teach for hire, and the Prophets thereof Divine for money etc. Also, we have such Teachers foretold in 2. Pet. 2.1.2.3. But there were also false Prophets among the people even as there shall be false Teachers among you, Who privily shall bring in damnable Heresies etc. & through covetousness shall they, with feigned words, make merchandise of you: and in ver. 14. Having eyes full of Adultery, and that cannot cease from sin, beguiling unstable souls: an heart they have [Mark what a one it is;] exercised with covetous practices; cursed children which have forsaken the right way, and are gone astray following the way of Balaam the son of Bosor, etc. This Balaam is he that prophesied for gifts and rewards: See also judes' Epistle; and there mayst thou see these Mercenary Teachers limmed as it were in a Prophetical picture or Idea, when as yet they were rather seen then felt. But to the query briefly thus I answer; If ye be Ministers of man, and not of Christ, it's then consentaneous, that from man ye do also procure a promise for maintenance, and not that ye rely on God in this behalf; seeing his promise and care hereabout respecteth true Ministers, and not such as ye are. But be it supposed, that ye should procure no such promise for your maintenance: Suppose all forced maintenance were taken a way, Do you believe notwithstanding, that God and the people would administer to you a competent maintenance? If you do so believe, then what need of this indenting, and procuring of promise for such competent maintenance; together with your suits to the Magistrate and others? (For none of these things did Christ's Ministers of old time practice, and yet had they food and raiment even to contentment.) If you do not believe it, but do doubt thereof, then do you clearly manifest that you esteem yourselves to be less regarded both of God and man, than those you count and call seducing Leaders, and Teachers of Heresy, Blasphemy, etc. for all such, you see, have a competent maintenance, and yet do they never indent, or use other such means to obtain it, as you do: Neither yet are they Murmerers and Complainers as both the false Teachers in Judas 16. and most of you are, about things pertaining to maintenance; Will ye deny it? I appeal to the Court of Exchequer (which yet is your greatest friend) I appeal to all the Parishes (almost) in England, If such ye be not. And for a conclusion of this Answer, I do seriously commend unto you (ye indenting Covenanting Preachers) the reading of Matth. 26. especially the 15. verse. And [Judas] said unto them, What will ye give me? etc. and they Covenanted with him for thirty pieces of Silver. Is not here your very type? Can any two things be more alike, than Judas and you? What will ye gi●e me (saith he)? Acknowledge ye not this language? And they covenanted with him, etc. And is not this your 
* For Covenanting is a mutual or reciprocal Action.  practice also? Not one Egg more like another.  
section 38 T.L. Whether the Apostles did ever forbid all Suits before Christians? 1 Cor. 6.1,2,3,4,5.  
Answ. By the place here cited, it appeareth, That the Apostle reprehended, and that severely, the Corinthians, for going to Law before the unjust and unbelievers; advising them in effect to refer their Controversies unto the Judgement of the Saints and Christian Brethren. Now the Christians in those times, as is well known, were not Judges of Civil Courts, and so had not power to enforce the execution of their Judgement (if at any time they had judged of Controversies) or otherwise to punish the Contemners thereof. Had you also sued in such manner, and with like event, we should then have little to say against you, touching this point. And yet here doth the Apostle allow no better event, and fruit of such Judgements, than is above employed: For had he been otherwise minded, I see no reason why he should have so grievously taxed these Corinthians. But how sure a Patron the same Paul is to your unreasonable Suits at Law; If ye list to know, read but the 9th verse of the forequoted Chapter: N●w therefore there is utterly a fault among ye, because ye go to Law one with another: Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? Oh, how is this Scripture, so full of right Christian Spirit, by men of your Trade contemned! Do you never go to Law, but before the Saints, as Paul here adviseth? Do you never Sue before the unjust, which Paul here dissuadeth: Think ye it was suitable to this mind of Paul, to approve your many and costly Suits, with your treble Damages to boot; especially your title to the thing Demanded, and other circumstances being withal considered? Yea, rather with what indignation and bitterness, would he have pronounced, There's utterly a fault amongst you? See more in the next Section.  
section 39 T.L. Whether Ministers may not make use of one Ordinance of God for the upholding of another, viz. Ministers Maintenance? 1 Cor. 9.14.  
Answ. You are first of all to prove that you are that, whereof you deceitfully vaunt yourselves, viz. Christ's true Ministers: In the mean time you do but strutt and swagger under a false Name, like as sometimes vile Scenicks do in a Prince's robe and Person. To your Query therefore I give this Answer; If Christ's true Ministers ye be not, than it follows that your Ministry is not at all to be upheld, but rather cast down. But if ye be such; then again it is evident, That never had these need (that I read, or know) to make use of the Magistracy for their maintenance; at least not such a maintenance as is here disputed. To the Scripture cited in the Query, I Answer; That the livelihood there meant, was the voluntary Contribution of Believers (as I have showed before) and not forced maintenance, (as you would have it.) But it's apparent John Wickliff (whom also I have formerly alleged) was of quite another mind and judgement than you are: For thus he saith, [Art. 3. Complaint] Of which authority it is plain and open, That the things that be due to Priests, should not be asked by Strength, by Violence, or by Cursing; but be given freely without Exaction or Constraining. And a little after; Also Christ with his Apostles lived most poor life as it is known by all the process of the Gospel, Nothing Challenging by Exaction, nor Constraining; but lived simply and scarcely enough of Alms freely and wilfully given: Therefore they that pretend themselves to be principal Followers of Christ's steps, should live and walk as Christ did, and so live full poor life, taking of things freely given, as much as need is. Doubtless you think it foul scorn, and much beneath your worth, to follow this wholesome advice of Wickliff, albeit it be grounded on, and exactly conform both to the Commands, and Examples of Christ, and all his Apostles.  
section 40 T.L. Whether a Child may not run, when abused, for redress, to his Nursing Father? Isa. 49.23.  
Answ. Think ye that the Magistrate, is there called Nursing Father, because of his feeding the Ministers of Christ, or others, with earthly food? And yet 'tis not long since, that ye called him Dry Nurse; namely, when he diverted from your mouths (then gaping wide to receive it) his milk of Bishops, and Dean and Chapters Lands.  
section 41 T.L. Whether the Tenth part of the Increase be not by the Law as due to Ministers, as the Nine parts remaining to the Possessor?  
Answ. Your Right to the Tenth of the Increase of People's Goods, is it not one and the same with the Right of the late Monopolists, which they had to their Pensions out of Pins, Soap, & c? For this did they beg of the Magistrate; and by what other way do you come by your Right to the Tenth of Increase? The People do buy their Lands, Sheep, etc. for money, at reasonable Estimations; and that of the right and private Owner: Do you in like manner acquire your Right to the Tenth of Increase? The Title you get by Begging, what is it else but a Beggarly Right?  
section 42 T. L. Whether Ministers, when all peaceable means; & c?  
Answ. When ye shall have proved yourselves to have as good Propriety in Tithes, as other men have in their Estates, we shall grant you then, That you may as justly appeal also to the Christian Magistrate, for the obtaining thereof, as any other man for the procuring of his demands.  
section 43 T. L. Whether your decrying of treble Damages, & c?  
Answ. It's well for the false Prophet, he hath the Beast to ride on: But tell us of that Magistrate that gave you treble Damages, or other Mulcts, that ye now can lawfully sue for in any Court that is extant? What one Magistrate for you did, 
* i.e. Took away the Ecclesiastical Courts; wherein alone it was lawful to sue for Tithes.  another hath undone; as I formerly noted.  
section 44 T.L. Whether it be not covetousness, and no conscience to refuse to pay that, which is due, and unjustly to detain that which is neither yours, nor was your Fathers by Gift or Purchase?  
Answ. If any man there be that so doth, far be it from me to defend him. But what say ye to them, that bought All their Closes, Grounds, Tenements, etc. and this without all exception of the tithe, or any other part? You'll say perhaps, he did not buy the Tenth of the Corn, Hay, etc. Answ. No more did he buy the ninth, seventh, sixth, or other part, viz. in words express: Is it lawful thereupon for another to go to the Magistrate, & beg all these parts of the increase of my land; or could the Magistrate justify such a Gift? Although it may seem in this matter, ye count all Fish that comes to your Net. The Magistrate gives; Ergo, you may take, be it right or wrong, you pass not for that Which is language more befitting Court-parasites, and filching Monopolists, than such as go under the name (a great way you are beneath it) of Ministers of Christ.  
section 45 T.L. Whether Ananias and Sapphira, Acts. 5.1,2. and those mentioned Mal. 3.8,9. had not as great reason to pretend Conscience, as those that withhold others due?  
Answ. 1. When you also in like manner can avenge your cause on them that withhold your Tithes (so called) as Peter there punished the sin of Ananias and Sapphira; men will lay the Tithes at your feet, and never stand out to a trial with you.  
Answ. 2. We grant we are as well like Ananias and Sapphira, as you are like Peter.  
Answ. 3. If our Case be the same with Ananias and Sapphira's, your Right is then extended, not now to the tenth, but or the whole price of our Possessions: and so we shall be but as your Alms-men, or Tenants by courtesy, for the other Nine parts we keep.  
section 46 T.L. If by Petitioning you mean the late Petition handed in this County; we ask, Whether that abominable Blasphemer, Nayler, and his adherents, & c?  
Answ. It's notorious that those your Petitions, embraced a far greater number, than Nayler and his adherents, who were not above six or seven (as I remember:) Yea, surely your Petitions were as large (at least in aim and vote) as Hamans' Decree, Esther 3.13. namely, for destroying the whole Race of the Jews; as before I have noted. And if even they be blasphemers, who say they are Jews, and are not, Rev. 2.9. then are not they abominable blasphemers, who say they are Christ's Ministers and Ambassadors, and are not, but are rather so many Chieftains in the Synagogue of Satan? Yet did we never Petition the Magistrate against you, nor wish you any evil; but rather desire that with persecuting, and blasphemous Saul, ye may be converted, and your sins forgiven. So fulfilling the Commands of Christ, who saith, Bless them that curse you, do good to them that hate you, pray for them that despitefully use you, and persecute you.  
section 47 T.L. Whether Ministers, or yourselves, occasioned the Tumults and incivilities (if there were any) at the time of your Meeting at Aish?  
Answ. If there were any! Why, what plainner Tumult could have been made; and what greater incivilities could have been committed, than were at the Meeting at Aish? Thrusting, pushing, pulling, haling, renting of clothes; throwing of apples, dirt, sticks: hooting, shouting, loud laughters, scoffing, jeering, etc. Do not, I say, all these amount to a Tumult? Any one of these things in your Meetings would be counted occasion enough for a tumult. And when did this savage uproar begin? When those called Ministers came to the Meeting. How, and with whom did they come? They came with a multitude of rude Fellows, having Corn-pikes, clubs, staves, even in like manner, and with like company, and almost like armed, as Judas their elder brother, came against Christ to betray him, Matth. 26.14,15.47. But I hear the Relation itself is to be Printed; to which I refer the Reader.  
section 48 T. L. Whether your usual course of coming into our Assemblies, and railing at, and reviling at Ministers without the least provocation, be not an occasion of Tumults?  
Answ. It was not railing, nor reviling, when the true Prophets called the false Teachers, Preachers for hire; Diviners for money; Dumb dogs; Greedy dogs; Idol shepherds; Ravening Wolves, and the like. And what occasion is it of Tumults (in a Christian; yea, in a civil, or reasonable Congregation) if these or the like names be now also given, to those, to whom the same do no less truly belong; and that through the move and impulse of the same holy Spirit, as led the said Prophets to do so before? But a very small matter will put your Disciples into a tumult, who never were in any good order: And a slight offence will them provoke, who are the children of wrath, and have fingers ever itching to shed blood; the blood of the innocent.  
section 49 T.L. He queries, Whether when the Scriptures speak of the Saints being Perfect, they be not to be meant of the last day?  
Answ. Ye do prudently, Friends, to adjourn Perfection unto the very last day; as being conscious to your own selves, The Womb of your Ministry is too base and barren a thing, to bear and bring forth so goodly fruit. But if the Saints may be perfect on the last day, why not as well a day, a month, a year before? Your Case is even thus; You are convinced by a many plain Scripture, That the Saints are perfect, (as anon I shall also prove) Now because the Scholars of your School (with the Masters and all) are at so great distance from perfection (though they be ever learning, 2 Tim. 3.7.) They have invented this Artifice to salve the matter; No man, say they, is perfect but when he's a dying, (as some) or till the last day (as others say.) And now do they think they have got a sure shield, for to ward off all Assaults of them, who may charge them with sin, and imperfection: perfection: But this shield is too narrow for their turn, as may appear by the Scriptures ensuing: 

1 To be perfect is one of God's Commandments, Matth. 5.48. And the Commandments of God are not grievous, 1 John 5: 3: If not grievous, than not impossible; seeing even that which is grievous, is yet possible to be done: And he that keeps God's Commandments (which may be done) the same is perfect.  
2 Ye are my friends if ye do whatsoever I command ●ou, Joh. 15 14: The Saints are Christ's friends; and therefore do they whatsoever Christ commandeth them: and they that so do are perfect.  
3 The Saints are God's workmanship, Eph: 2: 10: But the workmanship of God perfect, Deut: 32: 9:  
4 He that neither sinneth, nor can sin, is perfect: But such are they that are born of God, 1 Joh: 3: 9: 1 Joh: 5: 18:  
5 He (Christ) gave some Apostles, and some Prophets, and some Evangelists, etc. for the perfecting of the Saints, Eph: 4: 12: 13: Did not those Apostles, Prophets, etc. attain the end for which they were given? Or else did their Ministry suspend its operation and effect until the last day?  
6 It's possible for the Saints to come unto a perfect man; to the measure of the stature of Christ's fullness, Eph: 4: 13,14: And they that be here, be surely perfect. Now that these things are all attainable in this life; and that also many years before the hour of death, is evident by what is immediately subjoined, viz. That we henceforth be no more Children tossed to and fro, and carried about with every wind of Doctrine by the slight of men, etc. It's said [that henceforth] that is, From the time of their being a perfect man and of being come to the measure of the stature of Christ's fullness; else, will the sense be broken, jarring, and altogether incoherent. And surely all those things that follow [Henceforth] do imply a much larger time, than the last day. Had Paul here been of the Querents mind, That perfection comes not till the last day, would he have said, That henceforth; that is, That after the Saints be perfect, and be come to the measure of Christ's stature, They be no more children tossed too and fro etc. For what space, time, or danger or possibility, could he then have conceived, of their being tossed too and fro with every wind of Doctrine etc. This is, after the last day: on which day the querents supposes that the Saints are to be made perfect; and not before.  
7. If any man offend not in word, the same is a perfect man Iam: 3: 2: Now it's impossible that there should be such men, as james here describeth. Or did he here only propose the Idea or Pattern of a perfect man, which never yet had, nor never was to have actual being? This were rather to make him a Platonic Philosopher, than one of Christ's faithful Ministers: and a nugatory speculator rather, than a teacher of things to be done.  
8. Now the God of peace— make you perfect in good works to do his will Heb: 13: 20: 21: If we be not made perfect till the last day, what space of time than remaineth, wherein, after one is perfect, he may do the will of God. Think ye that this prayer regardeth only the last day? Was it needful to pray that believers might be made perfect in good works to do Gods will on the last day? Would you not have Gods will to be done before that day? See 2 Cor: 13.1. Finally brethren farewell; be perfect, be of good comfort, be of one mind, live in peace &c: Are all these things not attainable before the last day? Or are some before; and some (or one) not till then?  
9: Mark the perfect man, behold the upright, for the end of that man is peace Psalm. 37: 37. Do these words so sound as if David held no man perfect until the last day? Is not the peaceable end, here spoken of, the effect or concomitant of perfection? But if no man be perfect till the last day what sense can be gathered from these words? What end is the perfect man to have at, or after the last day? And who is then to mark it?  
10. Heb: 7.19: For the Law made nothing perfect, but the bringing in of a better hope did &c: He doth not say shall; & that at the last day: Again Heb. 10.14. For by one offering he hath perfected for ever them that are sanctified. They therefore that are sanctified, are likewise Perfected: But men are sanctified before the last day. 
Also Heb. 12.22.23. But ye are come unto Mount Zion etc. and to the spirits of just men made perfect etc. Now how could the Saints be then come to the spirits of just men made perfect, If it be true, that none be made perfect till the last day.   
11. Let us therefore as many as be Perfect be thus minded Phil. 3.15. Now if neither Paul himself, nor any other were at this time perfect, this exhortation were void of all sense and reason: For if none were then perfect whom did he then exhort?  
12. Howbeit we speak Wisdom among them that are perfect, 1. Cor. 2.6. Now if none can be perfect till the last day, then will it necessarily follow, that either Paul spoke Wisdom among them that were not perfect, or else among none at all. But both these are false. 
Objection: Paul himself professes that he was not made perfect Philip. 3.12.13. Ans. The perfection there spoken of, is to be understood of a certain degree or measure of perfection, which Paul at that time had not attained unto; and not of perfection, simply considered: Otherwise this place should contradict other both many & evident Scriptures; yet doth the same Paul say in the following words: But I follow after if that I may apprehend that for which also I am apprehended of Christ: and in Verse 14. He saith, I press toward the mark etc. Now did he follow after, and press towards this degree of perfection in faith, or not in faith? If in faith, then did he believe it possible to be attained unto. See more of this point hereafter.   
13. Finally, the Scriptures give this testimony of Noah, Job, and others, that they were perfect men, Gen. 6.9. Job 1.8. and this was long time ago.    
section 50 T. L. Whether can you rationally expect that our hearers should be more perfect than the eleven Apostles. [Answ. I grant indeed 'twere very absurd to expect your Hearers should be perfect while they are under such imperfect Teachers.] Those stars of the highest magnitude in the Church. [Answ. And yet the Priests, Scribes, and Pharisees could not abide them, but sought to pluck them out of their Firmament.] Whom yet Christ upbraideth with unbelief and hardness of heart. [Answ. There is a childhood in grace, they had not as yet received the Promise of the Father, which was the gift of the Spirit; neither were their understandings yet opened, etc. joh. 15 26. & 20.22. Luk. 24 45,49. Act. 2.1,2,3,4.  
section 51 Ob. Eccles. 7.20. James 3.2. 1 Joh. 1.8. Answ. I do not deny but he that is a Saint may commit sin; but ye the that abideth in Christ sinneth not: Resist the Devil and he will fly; Here I demand whether it be possible to resist the devil and all other temptations to sin? If thou say it's possible at all times so to resist; than it follows, That a Saint may forbear at all times from sinning, and so never sin: But if thou say its impossible so to resist, and that he must needs give way to temptations, and so commit sin, Then is this not to be counted a sin which thus is not willingly committed, but as an enforced passion, and is of the same account with a Rape, which a woman may suffer without any guilt of sin.  
section 52 T.L. Whether, though none of our Hearers in this life either are, or can be free from the relics and remainders of sin, Ro. 7.23,24. yet whether many of them are not perfectly freed from the condemnation of sin, Rom 8: 1: & 33,34. yea, & so far from the dominion and power of sin, Rom: 6: 14: that though sin be in them, yet they are not in sin? but that we may comfortably believe that testimony of them which the Scripture gives of job, job 1: 1. That they fear God and eschew evil? And that notwithstanding their human frailties and infirmities, yet nevertheless their hearts, as the heart of Asa was, are perfect all their days, 2. Chron. 15.17. so perfect as to be sincere and upright?  
Answ. Concerning the righteousness and perfection of your Hearers; I Answer: That by their fruits they are known. And if they be not free from sin, than not dead to sin; and so under the Law and not under grace, Rom. 7.6: Rom. 6: 18: 22:  
In Rom. 3: 23,24: Paul declareth his warring estate, at which time he was carnal, sold under sin, verse 14: brought into the captivity to the law of sin, verse 23: At which time he also cryeth out, Oh wretched man that I am, who shall deliver me from the body of this death! But the same Paul in other places doth witness a far different estate from this: for thus he saith, When we were in the flesh, verse 5: Ye are not in the flesh, Rom. 8.9. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death, Rom. 8: 2: How can we that are dead to sin, live any longer therein? Rom. And if Christ be in you the body is dead because of sin, Rom. 8.10. See also Rom. 7.6. From these, and many other places that might have been alleged, it is most evident, That Paul in this seventh Chapter to the Romans, treateth of his warfare, & of the condition he then was in while yet he was not wholly dead to sin, nor had yet obtained the victory over the carnal part; and so was not yet delivered from under the thunders and tempest of Sinai's condemnation.  
section 53 T.L. Whether any of you received the mystery of Christ by Revelation, the same way that Paul did, who received it by Christ's speaking to him in the Hebrew tongue: compare Eph. 3.3,4,5. with Acts 26.14.  
Answ. This seemeth to me a very silly quaere; as though the language in which God speaketh, when he calls any one to the Ministry, or other service, were of any consideration or moment, as in respect to the validity of such a Call, and authority thereby received: Let the Reader compare these two Scripturers (in the quaere) and he shall find the latter end of this question yet worse than the beginning.  
section 54 T.L. Whether those faithful men at Ephesus to whom Timothy committed those things that he had heard of Paul, 2 Tim. 22. and 3.14. And whether those Elders that were ordained in Crect, by Titus, whom Paul left there for that purpose, Tit. 1.5. might not be truly styled Ministers made by Jesus Christ, i. e. by Christ's appointment; though they were not Apostles, Prophets, or Evangelists?  
Answ. 1. To that of Timothy, I Answer; 1. They were to be faithful men. 2. It follows not, That this committing of things heard, &c unto them, did make and constitute such men ipso facto Christ's Ministers. 3. Timothy was able to judge who were fit and able, To teach others also. Did such a man, or men, as Timothy was, give any of you commission to teach others? Of this before.  
Answ. 2. Neither doubt I but Titus had good Authority to Ordain those Elders, (so as the place importeth.) And had your Ordainers as good also, I should as little doubt theirs too.  
Answ. 3. If your Ordainers had Ordained such Ministers as Paul there describeth, and appoints to be Ordained, Tit. 1.6,7,8,9,10. I believe I should readily own and embrace them: For such had been blameless, sober, just, holy, temperate, and not given to Filthy Lucre, etc. which are such virtues and graces we cannot yet see in any of you, no, not though we stand never so near you: Whereas the contrary vices are so vigorous in you, that you yield a bad scent wherever you come; with them that have senses incorrupt, to smell it.  
Answ. 4: And is it not rather to be said, That this ordaining of Elders was not a constituting of Ministers simply; but an assigning or appointing of them, that were such before, to some new, and special, or particular charge, or service? The word is as well, if not better englished, Settle, Place: Also this sense, the cohering words do favour; In every City; He saith not of such or such a place, or Church; nor yet Elders simply.  
Finally, It's here to be remembered what kind of Ordination was in use in those Primitive times; For this see Sect. 3.  
section 55 T.L. Whether Christ's promise, That he would be with his Apostles unto the end of the World, Matth 28.19,20. can be any otherwise made good then in his being present with ordinary Pastors, that should succeed in the Church to the end of the world?  
Answ. If the place be so to be understood as the Quaerent taketh it, then where were those Pastors and Successors to the Apostles; and how was God with them for so many hundreds or years, even during all the time of Popish Apostasy, which began even in the Apostles age? But your main business is, to prove yourselves to be true Pastors of Christ; which ye never can do, so long as ye continue Hirelings (See john 10.12.)  
section 56 T.L. Whether ordinary Pastors and Teachers are not as well said to be given for the Work of the Ministry &c as well as Apostles, Prophets, Evangelists, Eph 4 11,12. and that till we all come to the measure of the stature of the fullness of Christ, vers. 13. which is not, cannot be till the end of the world; compare Ephes 4.11,12,13. with 1 Cor. 12.28.  
Answ. 1 I deny your distinction of Pastors into ordinary and extraordinary (taking the word Pastor as distinct from Apostle, &c) This is your case; ye are ashamed to claim to yourselves the name of Apostle or Pastor in a Scripture sense, which you seem to call extraordinary; This one name therefore ye craftily divide into two; that being driven from the possession of the one (i. e. exttaordinary) ye may yet as a reserve, have the other to fly to: imitating herein (after a sort) those Spirits, that being commanded to go out of the man, prayed they might have leave to pass into the Swine.  
Answ. 2. Ye cannot away to hear of the Saints arrival to the measure of Christ's stature: Why? Because ye yourselves are so short thereof: Also well know ye in yourselves, That as many as are come hither, or fair in the way thereto, be now tall enough to overlook all your deceits and failings.  
Answ. 3. I demand, Whether All the Saints shall come to this neasure all at one time; that is, (as you say) at the end of the world? If ye say, Yea; than it seems (after your sense) the Saints shall neither till then come to the unity of the Faith, or the knowledge of the Son of God: Forasmuch as both these are coupled together with the other; which were very absurd to affirm, (taking the end of the world in that sense you take it) and openly contradictory to many other places of Scriptures. Whosoever is truly in the Faith; is one with all others who are likewise in the same Faith. The Believers of old time were all of one heart, and of one soul (Acts 4.32) were not these come to the Unity of the Faith; & also in the way of attaining to the measure of Christ's stature, & c.? The one Faith being in many, makes them all of one heart, mind, and consent: We are one bread; fellow-members of the same body. See also, 1 John 1.7. Again, how can a man be a true Believer, that is not, in some measure, come to the knowledge of the Son of God? See john 17.3. 1 Cor. 2.2. Phillip 3.10 2 Thes. 1.8. 1 John 2.3. & 2.13, etc. Now that all these things, namely, Unity of the Faith; Knowledge of the Son of God, and Coming to be a Perfect man, are referred to one and the same time, (i e. the time of this life) with coming to the measure of the stature of Christ's fullness, is very plain, in that they are all alike joined together in one form, and manner of speech under the word [until.] See more of this in Section 49: 6.  
section 57 T L. Whether Magistrates are not truly styled Ministers of God, though ordained by men?  
Answ Magistrates indeed are Gods very Ministers, but in Civil, not in a Spiritual account: And yet if the Magistrate, so well as ye now account him, should once abandon your Function to voluntary Contribution, you would turn your Tale, I believe:  
section 58 T: L. Whether those that say none other things than those which Moses and the Prophets did say should come, Acts 26.22. and that determine to know nothing; yea, to Preach nothing but Jesus Christ and him Crucified, and that according to the Scriptures, may not be rightly styled to speak as the Oracles of God?  
Answ. They only are to be said to speak as the Oracles of God, who speak by inspiration or revelation of the holy Ghost; or else in the Light speak those things which themselves have handled and tasted, both seasonably and aptly for the edification, or benefit of the hearers: But they that are in the flesh cannot please God, (Rom. 8 8.) whatever they say, or determine to know, or preach. And though ye may use the words of Scripture, yet cannot ye thus be covered: the Tempter so did, and that cunningly too; and yet got he thereby no thank at all at Christ's hands: No more do you neither by Preaching long Sermons compiled of words stolen in like manner out of the Scriptures, (and other Books)  
T.L. That these are very virtues, etc. And yet we affirm, That, through Grace, some; yea, many of us, have attained to this, That even the piercing eye of malice itself cannot see so far as justly to charge us.  
Answ. The eye of wisdom than sees farthet than the eye of malice; for this sees you full of iniquities: Now the eye of malice is of your side, and therefore not so apt to charge you, how far soever it may see into your guiltiness; yea even this piercing eye hath a mote in itself, and therefore cannot see a beam in yours.  
T.L. That our Gifts and Conversations are not, at least, in a competent measure, suitable to that high Calling, whereunto we are called; However not unto us, not unto us, [you mean not here of Tithes, and Augmentations, etc.] but unto our God's name be the praise.  
Answ▪ Our Gifts— If ye were indeed wise, yet your Gifts would blind your eyes: Your Conversations, they are like a menstruous garment, whereof is no part remaining clean, but is wholly defiled Your Calling is from the Serpent, and your Gifts and Conversations are suitable to it. But why is your Calling an high Calling; Because it sets you in the Pulpit on high? It's certain, were it not for Tithes and rich Live, the most of your number would turn the deaf ear to this High Calling, and say they never heard sound thereof. But how bountiful ye are to God To his Name be the praise. A few empty words without any true ground. Go, offer unto God the firstlings of your flock, and the fat thereof; until ye so do, the Lord will have no more respect to your Sacrifice, than he had unto his, who for envy slew his Brother; (a vice most truly yours)  
section 60 T.L. Whether when the Obedience and satisfaction of Christ, our Surety, unto the Law and Justice of God, is by God the Father freely imputed to us, the righteousness of the Law may not in the Apostles sense (Rom 8.4.) be truly said to be fulfilled in us, or by us, 2 Cor. 5 19,21.  
Answ. Here may the Reader take a taste whereby to judge what kind of Interpreters ye are of the Scriptures; the which where they fit, not your purpose, or fancy, ye stick not to wrest, contract, extend, at the beck of each frivolous Opinion, just as if they were a Nose of Wax But Paul hath sufficiently declared what he means, when he saith, That the righteousness of the law might be fulfilled in us [not out of us,] in that he adds immediately after, Who walk not after the flesh, but after the Spirit; And they that so walk, do verily fulfil the righteousness of the Law. By these words therefore he expresseth the mean, or way, wherein, or whereby such righteousness is fulfilled  
section 61 T.L. Whether those that are said, 1 Cor. 14. to speak by immediate revelation were not extraordinary Officers, and such as continued only for a time in the Church of God and its first planting, and are now ceased?  
Answ. While the Churches did abide in the Truth and ways of God, so long was God also with them; and they did feel the movings of his Spirit, and spoke accordingly as of it they were moved: But when they began to forsake their first love, and to join with the whore and false Prophets, and to worship the Beast, than did God also justly withdraw himself from them; then did their Sun begin to set, and the shadows of Night ensued. Now heard they not the Word of the Lord, nor the workings of his Spirit did they perceive, but became estranged thereunto. In these days did they make a Calf, and offered sacrifice to the Idol, and rejoiced in the works of their own hands  
section 62 T.L. Whether those extraordinary Officers were not styled Prophets, Eph. 4 11. 1 Cor. 12.28.  
Answ. Though all in the Primitive Churches were not Prophets, yet was it lawful in those true Churches (though forbidden in yours) for any man to Prophesy, without exception or restraint: For thus saith Paul, Ye may all prophesy one by one 1. Cor. 14.31. and in Verse 1. he saith, Fellow after Charity and desire spiritual gifts, but rather that ye may prophecy: Also Vers. 5. I would that ye spoke with tongues, but rather that ye prophecy. Hence it is manifest that Paul permitted any one to prophecy: and not only so, but secondly, also exhorteth them all indifferently to desire the gift of prophecy (not the office:) And, thirdly, He declares his willingness that they 
* Declaring himself to be of the same mind with Moses who desired that all the Lords people were Prophets.  all might prophecy, etc. Now in Verse 3. he explaineth what he meaneth by prophesying, namely, A speaking unto men to edification exhortation and comfort; and this by revelation of the spirit; as may be gathered of Vers. 30 Let us now erect a comparison, between the speaking and order that were in the Churches of Christ of old time, and the speaking and order (such as it is) that are in your meetings at this day. 1. In those it was lawful, and according to order, for All to speak: In yours only for One to speak. 2. In those they did speak by revelation of God: In yours they speak by imagination of their own brain. 3. In those they did speak for edification, exhortation and comfort of others: In yours for Augmentation, Decimation, and benefit of themselves.  
section 63 T. L. Whether when the Apostle saith that all may prophecy, he doth yet suffer a woman to speak in the Church &c  
Ans. joel (Chap. 2. Verse 28) prophesied, that (not their sons only, but also) their daughters should prophecy etc. Where? To whom? Doth not prophesying serve for them which believe? (1. Cor: 14 22) And if to one believer, such prophetesses might rightly prophecy; why not also to two, to three, or more? If in a place where these beleivers did or do not usually meet; why not likewise in a-place where they usually meet? If out of a house; why not as well in a house? To a Church in a house? Philemon, 2 Or say ye that the number and place do make and give being to the Church of God? Define unto us then, how many persons be necessarily required to the making up of a Church? and also what place it behoveth to be, that with such number must concur, to the so making up of a Church  
section 64 T. L. Whether he doth not also exclude private members from intruding on that great office of prophesying when he demands, Are all Teachers etc.  
Ans. What private members doth Paul exclude from prophesying, when speaking to the Church he saith, Ye may all prophecy (1. Cor 14 31) Neither doth he only permit (or rather declare it to be lawful) that all may prophecy; but desireth also that they all might have the gift of prophecy (Vers. 5.) And finally exhorteth the whole Church indistinctly that they desire the gift of prophecy; as is noted before. Agreeable to this mind of Paul was also that of Moses; I would (saith he) that all the Lords people were Prophets, and that the Lord would put his spirit upon them, Numb. 11.29. Where also it is to be noted, that though Eldad and Medad had never been counted or acknowledged as Prophets, but were private members of the jewish Church, yet did they prophecy, and that in the Camp; not waiting for the trial or approbation of man, nor for any Solmn Investiture into the office of Prophets: It was sufficient authority to them, to prophecy, that the spirit of the Lord rested upon them (Vers. 26.) Now Moses when he heard thereof (yet not yet by what warrant they prophesied) what did he do? Verily he set not the rude multitude upon them to beat them, pull them, tear them, neither charged he the civil Officers to apprehend them, and carry them away for endless Imprisonment: None of these things (I say) did Moses; But saith he, Enviest thou for my sake? would God that all the Lords people were prophets etc.  
It's plain therefore neither Paul nor Moses to have been of your Teacher's mind, (to forbid any to prophecy;) but as far distant from you herein (as in most other matters also) as namely becomes the true servants of God, with Satan's Ministers compared.  
section 65 T. L. How can they i e. how can they lawfully and as to God acceptably preach, except they be sent? Rom. 10 15.  
Ans. Apply this place unto yourselves. Ye Preach for hire, and Divine for money: ye are not the men that bring glad tidings: [who deny men may be perfect and free from sin in this life;] that publish peace: [who bring along with ye the black Threats of war, and manifold miseries against all that will not put into your mouths] Neither do ye publish salvation, [but keep men ever learning, that never come to the knowledge of the truth, and the end of faith.] Understandeth not the Apostle in this place such a Sending as his also was? who was not sent of men, neither by men, but by Jesus Christ. And though the operations of the spirit be divers, yet do they not all alike proceed from the spirit? Did not the same spirit that made heretofore Apostles, make Pastors also? And dare you that call yourselves Pastors of Churches, pretend to have received such office and quality immediately of the spirit? I have seldom known any of you so impudent. Wherefore your operation is not by the same God; neither is your gift by the same spirit, neither your Administration by the same Lord Jesus, 1. Cor. 12.4.5 6. And if no man can say, that Jesus is the Lord, but by the Holy Ghost: How then do you talk whole hours of Jesus, without the Holy Ghost? But if ye yet challenge to have the Holy Ghost, then make it to appear, by showing the fruits thereof; such are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; are these things in you, or so much as the very shadows, or counterfeits thereof? rather, bring you not forth such fruits as be clean contrary to these? Let the spiritual man be judge.  
section 66 T. L. Whether it be not usual in our Churches to give liberty to several Ministers, to exercise their gifts and discharge their office successively one by one decently and in order.  
Ans. Ye seem to have propounded this your practice and order, as having some resemblance and agreement with the practice and order which Paul did advise to be observed in the Church at Cornith: But even in this point do ye greatly differ and swerve from the right pattern, and foully miss of your mark: For 1. The men that you suffer to preach in your meeting houses, they be such as are known to have been ordained or approved for this office of preaching, by man. 2. Such Preachers, are Pastors or Ministers (falsely so called) of several Churches (so named) and not of one: 3. They first have the leaves of the Teacher of that Parish, where they are to preach. 4. They bring along their Sermons with them ready prepared; and so do but rehearse what before they had invented and composed. Now all these things, to omit many other, were quite otherwise in the Churches of Christ of old time, where due order was observed. Will ye give liberty of speech, or prophesying to any one in your Assemblies, that is not made Minister by, or according to man? That speaketh forth that which God revealeth unto him? No; you appropriate the use of speaking, as it were a Monopoly, to yourselves alone you may speak what you will, none may control you, without danger of great harm and imprisonment.  
section 67 T. L. Whether to be hated for this very cause, because we profess ourselves Ministers of the Gospel, etc.  
Ans. We do not hate you because you do profess yourselves Ministers of the Gospel; nor yet at all: Although we do not doubt but ye are hated of the Lord, for this your Blasphemy, etc. Rev. 2.9. Ye do indeed profess yourselves to be Ministers of the Gospel, but oh how short do ye come of approving yourselves as such, 2 Cor. 6.4.5.6 7.8.9.10 Where's your much patience? [while ye cannot endure to hear a man speak in your Assemblies, though moved of the Lord thereunto:] Where your afflictions? [who cruelly vex, and persecute others, even the Saints of the most high, doing you no harm at all] where your necessities and distresses? [who live at ease in the flesh, faring dilitiously every day, and vie with the great men of the world, in gay apparel and sumptuous buildings:] where your stripes and imprisonment? [do you not cause both these almost every week, to be infflicted on others, even the Innocent?] where the tumults ye sustain; labours, watch fastings: where the pureness, knowledge, long-suffering, kindness, Holy Ghost, love unfeigned, etc. Do you not both cause others to suffer the former, and of the later are not ye wholly void? Now then is it any way likely, or consentaneous to any sound reason, that ye who call yourselves Ministers of the Gospel, and Successors to Paul in this office, be such as ye avouch yourselves to be? seeing not only none of the things aforesaid which Paul sustained ye likewise suffer, but contrariwise by your means and malice ye do even cause the same things to be suffered of others, and that most wrongfully. Blush then and be ashamed any longer to arrogate to yourselves this name, when as ye do suffer none of all those things that always did accompany the same where it was truly owned.  
section 68 T.L. Whether our calling to the Ministry be not that which doth provoke your spleen and bitterness against us.  
Ans. Your calling to the Ministry doth no whit provoke us, but your hypocrisy, but your deceit, your covetousness, pride, gluttony, luxury, cruelty, and the rest of your vices: Yet do not these neither so provoke us, as at any time to pull you, hale you, stock you, stone you, imprison you, rifle your goods, etc. Neither ever did we so much as desire that any of these things might be done unto you, at least not since the time we were called Quakers, our witness is on high.  
T.L. Whether many scores, and hundreds of Ministers of the Gospel (such as are we) have not laid down their lives in the very flames for living godly in Christ Jesus.  
Ans. What stout Martyrs your brethren have been in times of persecution, is sufficiently known to all English men whose ages do number forty years or upwards; for in such men's remembrance, for fear of the Bishop's Apparitors, or other small trouble impending, they shipped themselves by scores for another land as is also before touched But these things not so willingly do I remember, as well knowing that they who so fled away were of the very best of your number  
Those you call Ministers of the Gospel in the Quaerie, were not such as ye are, save in name of Religion and certain Tenets; but were (at least in spirit and frame of mind) as far unlike you, as you are like them who so made them lay down their lives in the very Flames (as the Quaere hath it.) Do not you likewise persecute men for living godly in Christ Jesus, as these also did? Blush to deny it. Do not you and your disciples yet far outstrip in wrong and barbarous cruelty, all the generations of persecutors that ever were of old time? Those executed their malice (for the most part) by Process at Law, with show of Order and Civility; You or your learners (with your well liking at least) doubt not to commit all manner of harm and savage cruelty not only without any legal Process, but without any Law itself; yea, clean contrary to 
† The Instrument of Government.  Law. You make them to suffer, by whom partly you reign: You make them poor, by whose means you are rich: You cast them in prison, by whose bonds and travels you enjoy your liberty. I say these things have ye done partly in vote, and partly in fact, as is well known.  
Tell us now ye that are yet alive, or ye that have gone before us, if ever like unkindness to this, ye have seen with your eyes, or heard by report of others?  
section 70 T.L. Whether you durst appeal to the Tribunal of heaven, who are persecutors in heart, word, deed; you or we.  
Ans. O singular impudence! O boldness not to be matched! Provokest thou us to heaven's Tribunal for trial of such a question, as almost all (both men, women and children) on earth can judge and determine, and that without danger of erring? Does not almost every city, town and village in the Nation ring and resound of scoffs, taunts, clamours against them that be called Quakers? Is there ever a Prison in England in the which are not some of our friends detained? What Judge is there? What Justice that hath not had an hand in condemning of our friends to some kind of punishment? Many other things I here might recount, but I am even grown weary to mention them: And now to bring the matter home to your own doors; Is there any one grievance or injury that our friends do suffer, but it pointeth unto you as the cause thereof, and is to be charged on your account? And this may you not yourselves deny, while ye dare not but confess of your many and infinite accusations, informations, subornations, testifications, abominations, countenancing, and abetting, etc. whereby all these wrongs and afflictions have befallen our friends: And if there be happily any such among you so far dissenting from the rest of their brethren, that have not yet stained themselves with the guilt of any the things above remembered; yet likely it is that even these also have tacitly and in heart assented thereto, and approved the same: Or if there be, who are even hitherto clear, yet I challenge you all to this, viz. To name me the man amongst ye, that openly and of his own accord, hath rebuked and earnestly testified against those many open sins and abuses which their Hearers daily commit on those that are called Quakers: Or that hath so qualified and disposed them afore hand by sound teaching, godly instruction, and example of innocent life, that they be not now apt to commit or intent such violence and fury? But why appeal ye to Heaven? Is it hence, because that ye fear to refer your cause to the judgement of any here on earth? But whatever it be, if ye so will appeal, I assure ye we dare to join with you herein; provided ye will interpose good Caution to meet us there: for this of your part do we very much doubt, except ye mend your lives while ye be here on earth.  
But to what end hast thou mentioned the Marian days in the following Quere? You are not much liker those Martyrs in spirit and temper of mind (though you succeed them in name of religion and certain opinions) than the Popes are like Peter, whose Successors they likewise pretend to be.  
section 72 What godly men do we call Vipers, Serpents, children of the Deull, false deceivers? even such persons, as holy men have formerly branded with the selfsame names: And therefore ought you neither to call us Railers for so useing these names; unless you can prove that these also who so have done before us, were Railers too.  
section 73 T. L. To run up and down stark naked, as one of your Brethren at Exeter, and one of your Sisters at Westminister etc.  
Ans. I know not of any of our friends that so have done, as here is surmised: As for one of them, I am sure he was disowned of our friends; and touching the other, whom you call our Sister, I am verily persuaded she never was acknowledged as such a one by our friends neither.  
Note here Reader, that albeit so many evil eyes do so diligently watch for our haltings; yet the accuser was fain (when he had objected one trifle done at Exeter) to go as far as Westminster for a nother. Thus is the charge not only repelled, but turned even greatly to our commendation and praise.  
section 74 T. L." Whether those that profess such Doctrines mentioned S. 3. 3. before, and are guilty of such practices as are not to be once named amongst us [Ans. No? what think ye then, of Adam and Eve and of Isaiah the Prophet? for all these did go naked; and that a far longer time, than those above named are said to have done: Is it long of your superexcellent holiness, and purity of mind, that such things as were done in the state of Innocency, & by the greatest of Prophets, would yet annoy your ears, if they were but named amongst you?] (" as we have them quoted in Fords Answer to Speed) will stand with that Innocency etc.  
Ans. Read Speeds reply to Fords Answer and thou shalt find his refuge of lies to be swept away: But what kind of proof is this? One of you invents a crime against us; then reports it to another, or prints it himself, and ever after this serves for judicial evidence, whenever you have occasion to use it. And generally concerning such accusations and crimes, as were objected or witnessed against our friends by any of the mercenary Teachers, this I say, and admonish, that as their testimonies and authorities are not to be regarded, much less believed; because such men are both our mortal Enemies, and also parties themselves, in most the controversies and contests wherein we are engaged. This Ford is the man, of whom when he lived in the Western parts, this jest was carried about, viz. That he had stolen the Bishop's Lawn Sleeves, to make him boot-hose tops of; [then was he noted of pride.] I have also since heard of him, that he is a very troublesome man to his Parishioners, in exacting of tithes: [here he is taxed of covetousness, and of cruelty.] Mark now Reader what kind of men they be, that witness against us. For thou mayst guess the Lion by his paw, (as the saying is.)  
section 75 T. L. Whether though all inordinate care concerning the things of this life be a sin; yet all holy careful duties to preserve our lives be not our duty? Eph. 5.28. Gen. 30.30. 1. Tim. 5.28.  
Answ. Call ye these holy careful Studies to preserve your lives, namely, to beg of the Magistrate or Patron power to receive 100 or 200. l. per Annum, for preaching the divinations of your brain? To cast men into prison, and be but for 12 d.? To beggar your Neighbours (whom you ought to love better) with long and costly suits at the Law, and that upon false pretexts, (as is afore shown:) To 
† See I benson's book hereof.  distrain their goods and take much more than ye claim? To procure a supplement of Augmentations, though ye had a sufficient, yea, many times a large maintenance before? to seek Annexation of another neighbour Benefice, to that you had before, if your friends shall but estimate it within a 100 l. per annum; (though it happen many times to be more worth) which practice heretofore in the Episcopal Clergy, was even by the men of your own Sect, greivously censured and condemned: I say, are such as these your holy careful Studies to preserve your lives? What could the very Heathen have done more in point of self-preservation, than you have done? Even such holy careful duties as these, were those of Micah's Priests and Prophets, (ch. 3. Vers. 11.) Isaiah's also & Ieremiahs, & finally Peter & judes' false Teachers, murmurers & complainers, etc. did practice like holy careful Studies to preserve their lives; Where at length may we find those Belly-Gods (Phil. 3.19) if these be not they? where them that mind earthly things, if not here? Would it seem here, Reader, to have aught of the nature or likeness of a Slander, to call such men as these be, Hireling Shepherds, and ravening wolves and greedy Dogs, that never can have enough? And yet will they say they be reviled as oft as they be so called? As if it implied no inconvenience at all, to be counted true Ministers of Christ, and at the same time to be the Devils Servants, in doing all manner of sin? I say moreover, that they that are holy, do cast their care on the Lord, who careth for them; and they that will save or preserve their lives, shall lose them.  
section 76 T: L. Whether the penalty of not eating be not to be inflicted on those that are Idlers in God's Vineyard, and on such of your party as wander and labour not.  
Answ: The penalty of not eating pertaineth to them all, whatsoever they be, who being whole and able of body, and specially wanting food & raiment of their own, do yet think it matter of fowl disgrace to them, to work in some honest calling, (though Paul and other Ministers so have done;) but chose rather to live after the manner of Drones, by devouring the fruits of others labours and cost; like as did also their Predecessors, the false Priests and Prophets of old time, who did eat of the fat and cloth themselves with the wool, not sparing the flock, Ezek 34.3:  
As concerning those of our party, name who they be that wander and labour not. Wnder indeed did the Saints and Ministers of God in old times, and that very 
* Heb. 11.9  poorly arrayed; and not sat they still in a 
† Wander indeed they might, & that long enough before they found it too.  fat Benefice, in the glory of the world and the friendship thereof; as the Ministers of Mammon in these times do. Of these things also elsewhere.  
section 77 T. L. Whether there is no labour but that which is handy etc.  
Answ. With you it is some labour to invent and write your Sermons, which after ye may recite to the people for money, or moneys-worth: a practice utterly unknown to the ancient Ministers of the Gospel; save what they had read in the old Testament, touching the false Priests and Prophets there reproved for this very cause  
section 78 T. L. And whether hath not the mind its labour, and that even to defatigation.  
Answ. Think ye that Paul, Silvanus, and Timotheus, with the rest of Christ's true Ministers, went not so far in the labour and travel of the mind, as any of you? And yet for all this did they not omit, much less did they scorn to labour with the body also, for sustenance of the outward life, (as none of you ordinarily do.) Of this more at large elsewhere.  
section 79 T. L. Whether Paul doth not judge labouring in the word and Doctrine to be labour, 1 Tim. 5.17. And our Saviour saith The labourer is worthy of his hire.  
Answ. Though Paul did indeed so judge, as is supposed in this quere; yet letted not this, but that he used handy labour too, and that night and day, earnestly pressing and exciting, withal, other Ministers to follow such his example: For our Saviour's saying (cited in the quere) it is plain, that he here, by alluding to (or alleging) the case or right of a labourer in respect of his hire (as being a master notorious and of all men confessed,) insinuates only the like equity and reasonableness of his Apostles taking necessary supply of food and raiment of them they should Minister to in the Gospel: There being a certain portion and parity of reason between the one & the other in this behalf: And in no wise doth he mean or imply, that his Apostles should or might lawfully be hired, (even as a labourer) to preach for money, or like reward; or that they might or would preach and teach for sake of the same; for so should he altogether cross and oppugn, aswell what himself hath said, (john 10.) by way of noting and condemning the Hireling Shepherd▪ as also the many and vehement testimonies born against this mercenary Teaching, by the holy Prophets and his own Apostles. But were the matter even so here as the Quere seemeth to take it; yet ought the labourer in such case to require & take his hire of them who hire him, for whom and to whose benefit he laboureth; and not of others, who hire him not; who refuse, reject, and detest, both his labour as vain and fruitless, and himself as a counterfeit and deceiver. See also, §8.  
section 81 T.L. Whether Ministers are not to give attendance to reading, to meditate on those things? And whether 'tis possible for them so to do, at least, to give themselves wholly to them, and yet follow handy labour? 1. Tim. 4.13.15.  
Answ. Both Paul that so adviseth, and Timothy so advised did yet (notwithstanding their many travels & offices pertaining to their Ministry, and the meet discharge thereof) work with labour and travel night and day, that they might not be chargeable to any, etc. And this (beside other causes) To make themselves an ensample to others to follow them etc. (Ministers not excepted) with this command also, or penalty rather, That if any would not work, neither should he eat. Afterward they note such as walk disorderly, not working at all, whom they command and exhort by the Lord Jesus Christ, that with quietness they work and eat their own bread, 2. Thess. 3.7.8.9.10.11.12. By these things it doth appear, how much Paul and Timothy, whom yet you have avouched for your Patrons, do befriend your idle cause. See elsewhere.  
section 82 T. L. Whether Pastors and Teachers are not to wait on their office? and whether handy labour be not a means of distraction and hindrance to the labouring in the word and Doctrine, etc.  
Answ. Did not Paul, Sylvanus, Timotheus, and the rest laudably wait on their office? yea; did they not better wait on their office then the best among you? And yet did they (this notwithstanding) put their hands to labour, as is a foresaid. Neither is such handy labour more a distraction and hindrance, to Christ's true Ministers now, than it heretofore was. But and if I should grant the thing to be so as the quere would have it; yet would it not straightway follow to be lawful, that, to relieve their necessities arising by their not working and waiting on their office, they may beg, or take a way other men's goods; especially theirs, who make no part of their Flocks, to whom they sow no spiritual things, nor plough, nor thresh, nor any labour take, (except to do them mischief, and harm.)  
section 83 T. L— Though they had an extraordinary spirit to assist them etc.  
Answ. Are there more holy spirits than one, as this quere seems to imply? The Scripture saith, There is but one spirit, Eph. 4.4. And again, There are diversities of gifts, but the same spirit, 1. Cor. 12.4. If so it be, what mean ye then by extraordinary spirit? Now seeing there is but one holy spirit; and this the Apostles had, let the Reader than judge what a spirit yours is, which is not the same which the Apostles had, but some other. Say ye that I wrong you by such a Deduction? what else do your words import? If the Apostles had an Extraordinary spirit, and you have not this extraordinary spirit; then have you not the same spirit as they had, but either another; or none at all: But if ye Retract, and affirm, that ye have the same spirit indeed, as the Apostles had also, but not in that extraordinary measure, as they had it: Mine Answer then is; show it by the fruits proper unto it, Gal. 5.22. Also I ask, if your spirit be fallible, or infallible? If fallible, than not Gods spirit, If infallible, How cometh it then to pass that ye can neither preach, talk nor write without so many Errors, and contradictions both unto your own selves, and to others, like spirit with you, both having and pretending? Doth this your spirit guide and instruct you what to preach? what need then of inventing and penning your Sermons thus aforehand? Doth the same spirit ever move and direct you to go to such a place, or people? Whence is it then, that it moves you never to bestow your Ministry upon a leane-Beneficed Parish, if a fatter may be obtained? whence, that it stirreth you to change Parishes so often, and still for earthly advantage? Now tell us which of the very meanest of Christ's true Ministers of old, did ever do any of these things: Of the contrary part, how many of your number, even the best and greatest of them, these things have not done, and yet do? (unless perhaps as to some or one of them there lacketh opportunity or faculty, or other requisites for achieving thereof:) Now by these notes and arguments, (though there be many more added) it is no hard thing to determine what spirit it is you are guided by; and what is the god that ruleth in you ye sons of disobedience  
section 84 T. L.— Yet thought it reasonable on this very account, not to serve Fables, that so they might wholly and continually give up themselves to the Ministry, etc.  
Answ. The Apostles (saith the Quere) thought it reasonable for Ministers of the Gospel, not to serve at Tables; I grant that they might refuse to do it.  
The same Apostles command & exhort the Ministers of the Gospel, to work with their hands; are they not here also to be heard and obeyed? But the querist was somewhat overbold in this place, to set the Apostles against the Apostles; to oppose one authority against another: To the reason of the Quere, I say, that there is not the same Analogy or likeness of reason in both the cases: For where they command to work, they command even that which pertaineth to the sustentation of life; to the honour of the Ministry, and Gospel, by making it not 
* 2 Thess. 3.8. 1 Thes. 2.9.  chargeable to others. And lastly, charity and beneficence; seeing that by thus labouring, they may be enabled not only to supply their own necessities but 
* Acts 22.24.  others also, that be in want Now in the matter of waiting at Tables, none of these reasons do hold place (at least, not in equal breadth) nor yet any other having parallel moment, and necessity with these. So it will not follow, that because one of them may be dispensed withal, as to the Gospel Ministers, for to avoid distraction and hindrance; therefore the other may be also, for the selfsame cause.  
section 85 Object. It was necessary in the first Plantation of the Gospel, that the Pastors should work, because that the Churches than were poor, and under persecution; but so it is not now.  
Ans: This reason is nowhere alleged in the Scripture, where at any time it is entreated or mention made of such working but other and divers reasons, as both before is, and hereafter shall be declared  
section 86 T.L. Whether these words, Freely ye have received, freel● give, Mat. 10.8,9. are not to be limited to miraculous Cures, and only to that extraordinary time of first planting the Gospel?  
Ans 1. The Scriptures do make no such limitation of freely giving unto miraculous cures; nor do they confine this free or gratuitous Ministry unto any time at all.  
Answ. 2. These words viz Freely ye have received, freely give, do relate to the Apostles whole Ministry; and preaching was a part thereof. Now they had a like freely received the gift of preaching, as that of doing Miracles; and therefore were here commanded, to Administer both a like freely. And to heal gratis (like good Physicians) and not Preach for money like bad Ministers: Briefly thus; whatsoever those Ministers of Christ (as such) had freely received of Christ, the same were they also to give to others freely: The gift of Preaching, as well as that of Miracles, they had freely received: Therefore etc.  
Ans. 3. The reason of the gratuity or freeness of this their Ministry, was perpetual, and discharged of all respect to time or place etc. For that, that Christ's true Ministry always both was, and is freely received (without money and without price:) Therefore is it also, and that according to Christ's own mind and reason, freely to be executed, (without limitation of time) With the like probability of reason, (and same measure of impudence) may ye also except, and say: We are not now bound to follow that Precept of Christ, viz. Learn of me, for I am meek and lowly of heart: Because (might ye say) this was commanded at the first planting of the Christian faith, when yet the embracers thereof were poor and persecuted; at which time it became them indeed to be meek and lowly; but now the times are changed: Nay; may you not by the like way of reasoning, or cavilling, rather subvert and vacuate the whole body of precepts, and directions contained in the Scriptures? And so make them like an Instrument without any strings, save what your own ends and conveniences are pleased to give it to sound by.  
section 87 T. L. Whether in this Text our Saviour doth not only moderate the affection, and prohibit a mercenary affection and greedy appetite of gain; and in the mean time permit to eat and drink and take supply of necessaries where they preach?  
Answ. Y●●, he doth so: But permitteth them not with all to take from men, meat and drink perforce: Nor yet to beg other men's goods of the Magistrate; neither to sue at Law, cast into prison, distrain &c. (as your practice is:) Neither doth Christ in Luk. 22.35.36. (cited in the following quere) give his Disciples authority to make provision for themselves, out of other men's money or goods; but out of their own only.  
section 88 T. L. Whether requiring that which is legally our own, may be justly styled a coveting of other men's gold or silver?  
Answ. 1. Prove it to be legally your own.  
2. Prove that it is lawful for Ministers of the Gospel, to beg, and receive of the Magisrate, a power to take other men's goods against their wills, or indeed any other maintenance.  
3. The Magistrate hath no propriety in the goods of his Subjects; but a mere trust only, and that of well disposing them for the Subjects good and benefit, so as right reason doth require: Now it is plainly against both these, that the Subjects, (many of them being poor themselves, and needy,) be constrained to contribute for maintaining others unto all points of luxury and excess: especially being such as cannot plainly demonstrate, that their Profession or Ministry do bring any good or benefit to the Commonwealth or people; (but rather the contrary may be shown:) Seeing withal if they could so do, yet such over large contributions and allowances for bodily sustenance, would dispose them to sundry vices; and so also lessen and destroy the hope and benefit of such their labours.  
4. You covet Tithes, Glebes, Augmentations etc. before they are yourss Therefore you covet that which is another's: (for certainly these belong to some body, before they be given you; else also the giver gives you that which was none of his to give)  
5. You covet all these things without purpose of rendering for, or in lieu of them, any price or compensation of equal value; nay, or any value at all.  
6. You covet more than is requisite unto necessary food and raiment, and the rest uses of life; which you ought not to do: seeing ye both beg, and receive these things, as mere Alms or charitable relief.  
section 89 T. L. Whether all the Apostes did follow handy labour, or rather were not maintained by the Churches, among whom they laboured?  
Answ. I have showed before that Paul, Silvanus, and Timotheus (so Barnabas also) did not only use handy labour themselves, but commanded and exhorted other Pastors and Elders also, to do likewise; and that in most vehement sort. And though true it be, that Paul had power, as he saith, to forbear working, and to give all his time to the Ministry; yet did he choose working rather; as preferring it before not working. And this he did (as one cause thereof) to propose himself an example to others. By like he did even then foresee, that in after times there would creep in (by fair words, and the Magistrates power,) such Teachers into the Churches, and obtruders; (or that such men should pretend to be ministers of the Gospel,) as should have hearts exercised with covetous practices, and who would take upon them this office chief for gifts and rewards: And therefore against this sort of men, it seemeth, he thought it meet and necessary to fence, and shut up the office of the Ministry, by enjoining thereunto, and as it were annexing handy labour, well knowing, that now very few would be forward to undertake this office, (to which no outward privileges were annexed) but such as should be moved thereunto of zeal and good will: And indeed this is one good Criterion, by which the false Teachers may be known and distinguished from the true  
section 90 T. L. Whether Paul did not yield up his right, and wrought with his hands on extraordinary occasions, viz. to avoid the show of covetousness; to ease the poor and distressed Churches; and by his example to win authority to his command, concerning labour.  
Ans. If Paul did well to use handy labour for these ends and reasons, Why is it then that none of your Tribe do think him a pattern worthy their imitation herein? Now Paul's ends and reasons for using bodily labour, we shall here collect, and rank together.  
1. That he might have to sustain his life, and supply the wants thereof: Here was he led by necessity of nature.  
2. That he might not be chargeable unto others: Here he discovers his Nobleness of mind, and Christian amplitude.  
3. That he might make the Gospel without charge: Herein did his wisdom appear; since to have overburdened such as entertained him, might probably have frayed them (and others) from embracing the Christian Religion, and have brought them into misliking and wearisomeness towards the Planters thereof.  
4. That he might make himself an example unto others: Here was his fatherly care, and the property of a good Overseer and Planter of the Gospel.  
5. Because as he had freely received his Ministry, so he might also freely give the exercise and benefit thereof; here is his justice seen: He would not again sell for money or price, that which himself had freely received.  
6. Because it was more blessed to give, than to receive: Here was the happiness of his choice; with Mary, he chose the better part: Are not these ends, reasons, and motives all, both for nature, full of weight and worth, and also for durance of time perpetual? Do they not alike obtain, and hold in all times and places indifferently? Are they any part of the old Law? Are they typical, and so out of force and use with Christians?  
section 91 T. L. Whether the main grounds of Paul's forbearing to receive maintenance from the Corinthians and Thessalonians, were not fear of giving offence to the one, that were very proud, and of burdening the other, that were very poor?  
Ans. 1. Those were neither the only, nor yet the main grounds of Paul●s forbearing to receive maintenance of the Corinthians, or Thessalonians, as the Reader may easily perceive, by reading the places themselves, where mention is made of Paul's working, and forbearing to take maintenance, viz. 2 Cor 11.7,8,9 1 Thes. 4 11,12,13. 2 Thes. 3.7,8,9,10,11,12. In these two last places, the Reader shall find other ends and inducements for Paul's and others working, besides these here surmised in the Query, viz. 1. That we might not be chargeable to any of you (which yet doth not necessarily imply them to have been proud or poor.) 2. To make ourselves an ensample to you to follow us. 3. For we hear there are some among you that walk disorderly, not working at all (not working at all was disorderly walking) 4. And to work with your own hands, as we commanded you, that ye may walk honestly towards them that are without, and that ye may have lack of nothing.  
Ans. 2. But what do you say to the Elders and Pastors of the Church at Ephesus, mentioned Act. 20.17. Were they also with their Churches, poor, or proud? And yet even unto these did Paul in sad and solemn manner commend his example of handy working, not doubting to tell them, that so labouring they ought to support the weak, finally enforcing such their duty, and his advice, with the unquestionable authority of the Lord Jesus, who said, It is more blessed to give, than to receive.  
Ans. 3. There are the same ends, reasons, and motives, why Ministers of the Gospel should now also work for their live, (if not otherwise hindered and withheld therefrom by their travels, and other employments to which they be called and commanded of the Lord) as in the Primitive times, (so called) if not far greater; for there be now as proud, and as poor, as were then, for aught appears to the contrary: Certainly in this one thing at least, do the times that now are, even far exceed those in which the Apostles lived; namely, in disputes, controversies, objections, and criminations moved about, and grounded upon the idleness and avarice of them who are called Christ's Ministers; and therefore were there no other reason but this, this alone were enough (if they more regard had to their own authority, or the honour and success of their Ministry, than to luxury of food and raiment, and other carnal respects) to drive them to cut off such occasion, as afore is said, by working with their hands, and abstaining from taking even voluntary contribution; abundantly more ought they (for the cause abovesaid) forbear to sue at Law, to distrain, to imprison for triple damages, etc. under pretext of a competent maintenance; and all these things do they practise many times against these, for whom they never sowed, ploughed, threshed, or planted a vineyard, being such as do reject and disown them, and never did or could profit by them; yea, not rarely, even such as live many miles distant from them, whose very faces they have never seen.  
section 92 T. L. Whether it hath not always been the cognizance of false Apostles to pretend to teach freely, only to disgrace true Pastors?  
Ans. This cognizance had not the Priests and Prophets, against whom the Prophet Micah cried, Mic. 3.11. and against whom Jerem●ah, and Isaiah in so many places do thunder; and yet notwithstanding they were false teachers. Also Judas Iscariot, and Demas, together with Jude's false teachers, not only have not this cognizance given them, but even such brand, description and character, as they hold in common with all you Parish Teachers; as face answers face in a glass, so you and they in every point agree.  
Were all the Prophets of old time false Prophets? and for such to be discerned by the foresaid cognizance; namely, because they preached and prophesied freely? (without money, and without price.)  
Were Paul, Silvanus, Timotheus, and the rest of Christ's true Ministers, false Apostles, and for such to be known, because they wrought with their hands, that they might not be chargeable to others, and so make the Gospel without burden?  
But who seethe not how vain and senseless a thing it were for false Apostles to pretend to teach freely, only to disgrace true Pastors? Seeing they also that are, (or were) true Pastors, do likewise (and ever did) preach freely. Why do not you also make use of this stratagem to bring those you call false Apostles into disgrace? questionless it would prove a matter of no small advantage to your Ministry; but no respect sways so much with you, as love of fleshly pleasure.  
section 93 T. L. Whether Paul did not reckon his labours among his sufferings and afflictions? 2 Cor. 6 5.  
Ans. Let the Reader consider the coherent words and circumstance of the place, and he shall find that the word labour there is to be taken for grief or pain of body or mind, which a man is compelled to suffer against his own will or choice; and so will the Greek word also very well bear to be taken, and not for a voluntary working, which a man of his own choice useth to get his livelihood by: And yet if it were to be taken in the Querents sense, verily Paul, and those who (with him) were true Ministers of God, did by this and other sufferings approve themselves as such, 2 Cor 6.4,5,6,7,8. A proof, which rather than the Parish Teachers will yield of their Ministry, they will turn (most of them) once every year, if the change of the Beast shall so require; they can (if need be) be Papists one year, and the next year protestants, a third Presbyterians, Independents the fourth; like white wool, they can take any colour for worldly advantage sake.  
But I have formerly shown, that Paul's handy labouring proceeded of his own choice and accord, and that for very weighty ends and purposes.  
section 94 T. L. Whether Christ in Matth. 23 6,7,8. condemneth all these external actions there mentioned, or the pride and hypocrisy which the Pharisees manifested in them. &c Whether can you fix this charge on us, and prove it against us?  
Ans. If you also (as the Pharisees did) do love the uppermost rooms at feasts, the chief seats in the Synagogues (or meeting houses) greetings in the Market, and to be called of men Master, then are you liable to the same reproof, as the Pharisees also were: But now it is manifest that you love all these things, why else do ye take them? some of them always, and the rest most often; and certainly such be very ignorant of the temper of your hearts, as cannot persuade themselves you would be sore displeased, if you should not be led to the highest seats at a feast, or some other should possess your Pulpits, without your licence first obtained, or if men should forbear, though out of conscience, to salute you in the Market, or elsewhere; or should call you by your names, omitting the title Master, is it credible, that your Parishioners and others would be so diligent and regardful (as they are) to salute you, to call you Master, etc. were they not persuaded you both loved, and looked for these things at their hands? (they do forbear to use them to such as they know do not love them) or that ye yourselves, if ye loved them not, would so kindly accept them being given, and that with such elaborate significations of your thankfulness, and being well pleased therewith? What say ye to this, that many of your Coat have been known to be grievously offended, even to rage and evil speaking, when as they have been denied the honour of any of the things abovesaid? It's clear then beyond all chance of a doubt, that men love that thing, and expect it too, which being performed to them, they make much show of thankful acceptance: and again, if the same be withheld from them, they are of the contrary, much displeased, and all of a rage.  
section 95 T. L. Whether it be not as unlawful to call any man Father, as Master, Mat. 23.7.9. and yet is not the word Father owned in the Scripture, Eph 6 1,2. yea, and Master too, Eph 6.5. Col. 4.1.  
Ans. I do not deny it to be lawful for a Son to call him that is his Father, Father; or for a servant to call him that is Master, Master; but if a man call him Father, who is not his Father, or him Master, who is not his Master, do they not both hereby say that which is in effect an untruth?  
Again, when a man entreateth of those duties (or otherwise discourseth of things) that belong to persons, as they stand under such or such relations, he is here by necessity driven to use such names or terms of relation, such as are Master, servant, Father, Son, etc. so that such usurpation of relative names, which very necessity constraineth unto, giveth men no warrant at all to assume or require such names between themselves in ordinary communication and talk, especially when such names are immediately given or taken; as namely, if Peter talking with Paul, should have called him Master Paul; a dialect and calling unread of in the later Scriptures, except as it relateth unto Christ. These are the words of a man of great name; 
Lud. Vives. Com. in lib. 8. c. 17. Aug. de l. Dei.  Christ forbids his Apostles to assume the name of Master, to sit high at tables, or love salutes in the streets, and commands that the chief should be but as a Minister; for honour arose with heathenism, and should fall therewith, and not survive in the Church, etc.  
section 96 T. L. Whether Ministers may as lawfully be called Masters, as Teachers, Eph. 4.11. Overseers, Act. 20.28. Rulers, 1 Tim. 5.17. Ambassadors. 2 Cor 5.20. Masters of the Assemblies, a wise Masterbuilder?  
Ans. 1. It's a kind of incongruity in speech, to call him Master, who is their Minister, that is, servant: This concerneth your respective Parishioners, whose Ministers you say you are.  
Ans. 2. To these holy, wise, and spiritual Ministers, these names and appellations did indeed belong: But what is this to your Fraternity? Those you said a little before, were assisted with an extraordinary spirit, which was indeed the very ground and foundation that verified all these denominations and titles, above recounted, yet notwithstanding was it not usual for Paul, or other Apostles, to whom yet these titles truly agreed, to be called in familiar conference, Teacher Paul, Overseer Paul, Ambassador Paul, etc. wherefore these things make nothing at all to your justification, who require to be called Master John, or Master Thomas, even in common speech.  
section 97 T. L. Did not Paul exhort his hearers to be perfect? and would not he have blushed to have affirmed himself to have been perfect? Phil. 3.12 13. Was Paul therefore like the Scribes and Pharisees, that said, but did not?  
Ans. 
This even the blind Papists could see and acknowledge. Eng. Col. at themes Annot. on Phil. 3.12.  There was a measure or degree of perfection, which Paul was not then come to, toward which he yet pressed, etc. yet this letteth not, but that he was even then also perfect, that is to say, in a lower degree: And thus much in effect he blusheth not to imply a little after, saying, Let us therefore as many as are perfect, be thus minded. See more of this before touching perfection.  
Neither ought we at all times, in the things of God, to be confined to the notions and definitions of men, but may warrantably so understand, and use the Scripture words, as we find the same words before to be taken, and used in the Scriptures themselves. And thus it appeareth that Paul was clear of this Pharisaical vice, and inconstancy; it remains now for you likewise to purge yourselves of the same, if you can.  
section 98 T. L. Whether there may not be a lawful respect of orders and degrees among men, without such a respect of persons as is condemned by James, & c.?  
Ans. We blame you not for the very doing of any act of kindness, love, humanity, nor yet for any modest and comely signification given thereof; but for this do we reprove you, and justly, namely, because ye make so great signification of respect to the rich, as bowing, flattering, complementing, standing uncovered, etc. whiles ye despise the poor, howsoever rich in faith, because ye give flattering lying titles to the Great ones of the World; as Worshipful, Honourable, Excellent, etc. Contemning in the mean time those of low degree. In sum, your fault is this, That ye make not the Image of God, nor any true worth or virtue (most commonly) the Cause and Measure of that respect and honour ye do unto men (whether in word or deed) but merely those things that perish and decay: Which while ye do, ye honour the Creature more than the Creator: which is Idolatry.  
section 99 Concerning Paul's calling of Festus Noble; It may thus be Answered, namely, That this word proceeded from him upon an urgent and present occasion, and that as a due testimony and grateful acknowledgement yielded to the justice, moderation, and fair behaviour of the man; shown, namely in that his Controversy (then depending before him) with Tertullus the High Priests Orator, Acts 25. The same Paul also called Agrippa, King: being a title or name of Office (as well as of Dignity and degree) and which truly did agree to him as a modest confession thereof, and not in a way of flattery.  
Now the things that we reprehend in this kind, are, 1. The giving such honourable titles and nominal additions to men to whom they be not truly compatible: And this is a Lye. 2. The giving or using these same in ordinary speech, whether with the men themselves, or of them: And this is Flattery.  
section 100 Neither is it in any wise incongruous to our manners or judgement, To call, affirm, or confess to be Kings, Lords, Noble, Excellent, them whom we know or judge to be such: But we may not so do, when the title, testimony, stile, etc. do lack foundation of truth: Neither yet can we use these words in a way of Flattery, without all necessity, or occasion leading thereto; so as if the name of the man had espoused such title or addition, and with it were inseparably conjoined.  
But how came it to pass, thou couldst find no titles of honour given to the Saints, as such? The Scriptures call them Kings, Priests, Sons of God, joint-heirs with Christ, etc. And all these things are most truly and excellency said of them; yet notwithstanding it would be ridiculous to call a Saint in ordinary talk, King John, Priest John, Son of God John, etc. or after this manner to stile or write them in Letters, Charters, etc.  
They who expect or require from others titles of honour and superiority, do plainly bewray a proud and Antichristian spirit: And Christ himself hath openly forbidden such affection; saying, Matth. 23.10,11. Neither be called Masters, for one is your Master, even Christ: But he that is greatest among you shall be your Servant; and whosoever shall exalt himself shall be abased. Now if it be unlawful to Christian men to affect any greatness or exaltation above their Brethren, it can be no less unlawful to affect or expect the names or words by which such greatness or exaltation is signified and confessed.  
And is it not of equal vice and unlawfulness to affect or assume the title of Master on a Civil account, as upon a Religious? Seeing the reason or ground that makes the former unlawful, is equally found in the latter: namely, Haughtiness of mind, and love of pre-eminence.  
But how fully and clearly doth Christ determine this Controversy, and put the matter quite out of doubt, when he saith, How can ye believe, that receive honour one of another, and seek not the honour which cometh of God only? Joh. 5.4.  
section 101 There were in the times of Christ's Apostles they who ruled well, and who were in honour rightly preferred before others; and this yet without being called, or expecting to be called Master, Lord, etc. at least in familiar converse.   

CONCLUSION.  
NOW he that alone judgeth rightly every Cause, being free from all bias of prejudice, or other effect, be judge between YOU and US, and let him render to either according to their works.  
To the poor in spirit let him give the Kingdom of Heaven, while the rich he send empty away.  
The Mourners let him comfort, while they that laughed do mourn and weep.  
To the meek let him give to inherit the Earth, while with the froward he deal perverslie.  
Fill he them that hunger and thirst after righteousness; while they that seemed to themselves to be full, repent of their error in famine real.  
Let the merciful, mercy obtain; as for the cruel, with what measure they meeted to others, the same meet he unto them again.  
To the pure in heart let him grant to see God, while the filthy be shut up in utter darkness.  
Honour he the Peacemakers with being called the children of God; as for them that accuse the Brethren, and make war with the Saints, let them also be called after his Name whose works they do.  
Finally, To them that thirst after blood, let him give to drink of the pure Wine of his fiercest Wrath, till fearfulness and trembling come upon them, and the horror of death overwhelm them; till they consume as one in a sickness, and wear away from amongst the living; till their very Names do rot and perish, and their memories be no more with men, except for a proverb and byword of infamy; except for a monument of His much-bearing Clemency; except for examples of most detestable wickedness, and the dread Wrath of God revenging.  
Thus, thus be it done unto them, for they are worthy.   
FINIS.  

ERRATA.  
Pag. 58. lin. 12. for Fables, read Tables.