THE PRIESTS ROUTED IN THEIR FRONTGUARD OF TITHES. OR An Answer to a Paper brought in Mr. NALTONS' name (Teacher of Leonard Fosterlane) to some of the Inhabitants of that place. Entitled The dreadful danger of Sacrilege, the withholding of TITHES, etc. A true Copy whereof is herewith Printed. By the SHOEMAKERS of martin's Legrand. MICAH. 3.5. 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 apainst him. Therefore thus saith the Lord, behold against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye go haughtily. Micah 2.3. London, Printed by Hen. Hils and are to be sold at his house in Fleet-yard, and at William Larnars living at the Blackamoor near Fleet-Bridge. 1652. Considerate Reader. HOw much mankind is engaged to his maker by those rich manifestations of love which he hath cast forth as strong Cords to draw the Soul unto himself, we doubt not but thou art in some measure sensible, if thou hast but tasted (though never so little) of the waters of life; And therefore we are confident thou findest in thyself a Spirit strongly moving towards some kind of reciprocal acknowledgement. And wherein can the love of a servant more appear then in vindicating the honour of his Master? or wherein is the integrity of a Saint more discovered then by bearing witness to the truths of his Saviour? who witnessed a good Confession when thereby he wrought our Redemption. In persuance of this duty, which indeed is the chiefest amongst others, we are constrained to speak something according to that talon of knowledge which the God of wisdom hath given us, by way of witnessing against those innovations which covetousness and corruption hath introduced and imposed as heavy yokes upon the sons of men, by which the man of Sin mightily exalts himself where God should have his throne; neither do we conceive how we should escape the same guilt that stained and condemned the slothful servant, if we put not forth our strength and abilities, which God hath given us, in this spiritual conflict against sin and error so much the more evil by how much the more it boasts itself in claiming its descent and patronage from God. We have told thee what we are, therefore expect here no learned or flourishing discourse: but if truth meets and embraces thee, bless God, we shall rejoice. If we come short in handling the matter as it requires, Remember that we get our living by the labour of our hands, this being the first we ever made upon this last; but we have aimed to take measure as exactly as we could. If any of a different judgement shall think fit to reply to it, we desire he would set down his opinion and reasons with that perspicuity and modesty as we have endeavoured to use in this Paper: if any shall use railing speeches or unnecessary diversions from the cause, we may justly construe it to be a strong sign of the weakness thereof. But we hope the Reader who loveth his own salvation, will be a more indifferent Judge, in things that concern the glory of his Creator. FAREWELL. THE PRIESTS ROUTED IN THEIR FRONTGUARD OF TITHES. By the Shoomakees of martin's Legrand. WE wonder what kind of Spirit possessed the Author of this Bamphlet at the writing of so inconsistent and menacing a piece as the same is: wherein every sentence speaks him to be of a far different nature from what he would represent himself to the people in the Pulpit (and we are confident we mistake him not) whilst he seems with tears to compassionate them; And yet in paper denounces nothing but destruction against them, in case they will not empty their purses into his lap, under the notion of tithes: without which (he affirms) it is as impossible for the Gospel to be propagated amongst men, as it is for a lamp to burn without oil. Truly if this Paper had not come from his hands we should scare have believed that any other had been the Author of it but a Papist, justifying the authority of his Papal Tyranny. But why should he be so fiery at the first entrance? That the nonpayment of Tithes is a perpetration of theft. Why would he have them put to death that refuse it? If they are guilty of theft, as he alleges, then are they also guilty of death by our Law, though the value be far less than the tyths he demands. But we will take a view of his Paper and answer the same in order as it lies. First he says, It is a direct breach of the eighth Commandment, which saith, Thou shalt not steal. Sir, Before you had endeavoured to fasten on us the infamous sin of theft, you ought in due manner to have proved your own title to that which you so confidently affirm to be your due; for sure we are, that no man can be guilty of this sin but he that takes and retains that which properly and truly belongs unto another man: but because you know yourself altogether unable to prove it, you are therefore willing to beg the question, and take that for granted which lies on your part to prove. For first you should prove yourself by the Scriptures to be a Minister of Christ. Secondly, that tyths do belong to you as incident to your Ministry. Both which we deny; for albeit you could prove yourself to be a Minister of Christ (which we believe you never can) yet tyths would never the more appear to be your due, seeing they did only belong to another dispensation, as we shall prove anon. The Scripture you cite is Rom. 13.7. Render therefore to all their Deuce, Custom to whom Custom: This Scripture is altogether impertinent to the thing in hand. For, If the Apostle in this place hath no relation to the paying of Tithes, than whosoever denies payment of tithes can no ways be found a breaker of those customs the Apostle here speaks of. But evident it is, That the Apostle in this place hath no relation to paying of tithes; therefore whosoever denies paying of tyths can no way be found breakers of the Customs here spoken of. The Antecedent all men will grant; The consequent or Assumption is clear from the express words of the Text, for the Apostle here presseth subjection to civil Magistrates, ver. 1, 2. and in ver. 3. calls them Rulers, For Rulers are not a terror to good works, but to the evil: and in ver. 4. For he is the Minister of God to thee for good: and in ver. 5. wherefore ye must needs be subject: and in ver, 6. For this cause pay them tribute also: For they are Gods Ministers attending continually upon this very thing, meaning this very thing of Magistracy: and in the seventh verse exhorteth them to pay custom to them. Now what is all this to your purpose, or what customs belong to you from hence unless you can prove yourself a lawful civil Magistrate? But because you are not able so to do, therefore it is your great grief that you had so little influence upon the Magistrates of this Commonwealth flate. So that all things continue out of frame with you, except the Magistrates will become your Journeymen to do your Drudgery, by compelling all, bond and free, poor and rich to embrace your humane inventions and impositions; 'tis strange to see, that whilst you had any hopes of this, Then curse ye Meros', curse ye bitterly, because they came not out to belp the Lord against the mighty; but these expectations being frustrated, then common sense (we will not say honesty) failed in you. For even you that had laid the foundation of the war, and consequently of the late King's execution, seeing yourselves disappointed of the ends you aimed at, wheel about, and nothing would serve the man of sin, clothed with the mantle of Presbytery, but a subversion of our liberties by the restauration of the young Tyrant, and destruction of our ever honoured Parliament. Thus doth pride and filthy lucre cause you to say and and unsay, do and undo, yea, to become the common observation amongst men, in respect of your impieties and dissimulations, Again, you tell us that tithes are due by the laws of the land, and therefore the Minister hath as much right to his tithes, as the Landlord hath to his rent. First, we answer, that as no Landlord can truly claim any title to the rent of a house, unless he hath a property in the house, and reserve such a rent from the Tenant that holds it; So neither can you claim any interest or right unto tithes, before you can prove that Christ hath appointed Magistrates to force the people to pay tithes to you, as Tenants pay their rent to Landlords: for though the same may haply be done by the civil Magistrate, as in times of Papacy and Prelacy, yet the bare doing of a thing will in no wise justify the thing to be good, unless it be in obedience to some command of God, now in force: Therefore though there werenever so many civil laws made for payment of tyths, yet would that no ways avail you: for we hope your pretended Divine office, must have a Divine maintenance, and a Divine means to support it, else it will follow, your office is humane; for always he that hath power to appoint the office, will in prudence make provision for the maintenance of that office, by such means as are suitable to the nature of it; and therefore we judge the maintenance of the Gospel is not by such hoterogeneal and mischievous means as you would have it, than which all the ten persecutions, did never so much hinder and quench the propagation of the Gospel, as this Coloquindita of tithes hath scandalised and disparaged it. But we know from what sink this water of death had its original, from no other verily, than the Conclave of Rome, by whose Antichristian power, tithes (forsooth) were appointed, in imitation of the Jewish law, for the maintaining Popish Priests, and so hath it run along, as blood in the veins, in all the Limbs of that hierarchy. So that we hope the End, viz. support and maintenance of Popish Priests being removed, the Means will be also laid aside: the first whereof, viz. the End, hath been so effectually accomplished by our present Magistrates, in the abolishing and ampulating one great limb of Antichrist, the Episcopacy, that we have little cause to doubt of the second, viz. the Means, namely, the total abolition of Tithes. And though for present you are permitted to have them, yet we cannot believe that the Parliaments intentions therein, was to heighten your pride, or that you should insult over their friends: but rather out of indulgency to encourage you to peaceableness. And whereas you frame an objection, that tithes are Antichristian, and therefore not to be paid any longer. We answer, herein you speak truer than you are ware, and so your own tongue is fallen upon yourself. But to prove this objection false, you raise this argument. That which our Saviour enjoined, is not Antichristian. But our Saviour enjoined Tithes, Ergo. As it is the manner of false teachers to couch their words and phrases in dark and obscure sentences; So here the Major proposition is delievered to us, to deceive us with doubtfulness of expression: for if by the word [enjoining] the Author means an approving of what was not then abolished but in force, and that then only to the jews, the proposition is true: but if by [enjoining] he means a new institution to continue in force under the Gospel, the same is utterly false, and consequently the Minor proposition included therein. Again, to make it more evident that the Major is no pillar to lean upon, as to the matter in hand: Take an argument arising from the same proposition thus. That which our Saviour enjoined, is not Antichristian. But our Saviour en oyned his Disciples to prepare the Passeover, Luke 22.8. Therefore to prepare the Passeover is not Antichristian. Again, That which our Saviour enjoined is not Antichristian. But our Saviour enjoined the Apostles not to go into the way of the Gentiles. Therefore, not to go into the way of the Gentiles is not Antichristian. Which argument because it is not so easily apprehended, we will only change the terms, and keep the sense, and so present it to your consideration. Whatsoever our Saviour enjoined aught to be observed and practised. But our Saviour enjoined the Apostles not to go into the way of the Gentiles, Mat. 10.5. Therefore not to go in the way of the Gentiles ought still to be observed and practised. How absurd the Consequences of these two Arguments are we doubt not, the judicious Reader will quickly perceive: but if the Author's major proposition should be granted, yet Reader observe, tha● Christ is not in this place about to establish a maintenance for his Gospel-ministers, but reproveth the hypocrisy of the Scribes and Pharisees, in seeming careful to perform things of so small account, and leaving undone those things which were of greater concernment: besides, the jews being bound up by God under that dispensation, to pay tithes, it was their great sin to neglect it, and therefore God accounts it a Robbery done to himself, in case they did neglect it. Mal. 3.8. but what is this to the purpose, or the thing in hand, seeing it was spoken to the jews only as jews, as appears from the words of the text compared with Mat. 23.23. where you shall find the word [ye] relates too the jews only, to whom then he spoke, ye pay tith, mint and rue, etc. see Mat. 23.23. Woe unto you Scribes and Pharisees hypocrites, for ye pay tithe, of mint and anise, and cummin, and have omitted the weightier matters of the law, see v. the 24. ye blind guides, for ye make clean the outside of the cup, v. 25. now although these and many other Scriptures, did require an express performance of the jews, of things under that administration, yet is this nothing at all to the Gentiles, for the maintenance of the Ministers of the Gospel, as being under another dispensation of a fare different nature. And therefore if you have any divine right to tyths, it will necessarily follow, that you must have it by virtue of the ceremonial law, and consequently have other things also which were then commanded, as well as tyths, you must have that kind of sacrifice then in use, Circumcision, a Tabernacle and an Altar too, or else a Salomons Temple erected, yea you must not be ashamed of the employment of a Butcher but kill the Bullocks, and Sheep, and Lambs, and Pigeons, and Tuttle Doves, and in conclusion turn Jew, and deny Christ to be come in the flesh, and as the Apostle tells the Galatians, if they were circumcised, Christ would profit them nothing, so may we say to you, if you go to the levitical Priesthood, and would have the maintenance belonging to it, Christ will profit you nothing. And that we are now under another dispensation, we think the Author will not in express words deny; but if he should, the Apostle avouches it and with many arguments, clearly proves it by comparing Christ and Aaron together, in as much as there arose another Priest, after the order of Melchisedec, and not called after the order of Aaron, Heb. 7.11.15. and therefore the Scripture speaks of him, as one not made after the law of a carnal commandment, but after the power of an endless life, Heb. 7.16. and that he continues for ever, whose Priesthood, is unchangeable, v. 24. so the Apostle Heb. 6.20. clearly proves the change of the Priesthood, in that, even jesus is made an highpriest for ever after the order of Melchisedec, Heb. 7.13, 14, for he of whom these things are spoken, portaineth to another tribe, of which no man gave attendance at the altar, for (saith he) it is evident our Lord sprang out of judaea, of which Tribe Moses, spoke nothing concerning the Priesthood; whereupon the Apostle affirms, that the Gospel is established upon better promises: and we may truly infer that it hath a better means to support and propagate it, than money, exacted from men, under the Notion of Tithes; for proof whereof, may be added what the Author to the Heb. 7.5. saith, And verily, they that are of the Sons of Levi, who received the office of the Priesthood, have a commandment to take tithes of the people, according to the Law: clearly implying that tithes were only for that time, during the levitical Priesthood. And now the Priesthood being changed, there is made of necessity a change also of the law, Heb. 7.12. For further proof whereof, take these Arguments. 1. Argu. That which was enjoined upon the jews, only for the maintaining of the Levitical Priesthood, doth no ways concern the Gentiles for maintaining of the Ministers of the Gospel. But tithes were enjoined upon the jews, only for the maintaining of the Levitical Priesthood: Therefore doth no way concern the Gentiles. The Major is granted on all hands. The Minor is clear from these Scriptures, Heb. 7.5. Num. 18.9, 10. Mal. 3.9. 2. Argu. If Christ hath appointed another maintenance for his Ministers contrary to that of tithes, then must tithes needs die with that Priesthood, to which it was annexed. But Christ hath appointed for the Ministers of the Gospel, another maintenance contrary to that of tithes: Therefore must tithes needs die with that Priesthood to which it was annexed. The Major proposition we presume you will not deny, the Minor is proved by these Scriptures, Mat. 10.8. Luke 10.4.7. which maintenance under the Gospel, is nothing else but the free gift of the people, compared with 1 Cor. 9.10, 11. 14. 3. Argu. Whosoever bringeth in, or imposeth a jewish rite, ceremony or custom, as an ordinance of God, doth therein deny Christ to be come in the flesh. But he that brings in tithes for the maintenance of the Ministers of the Gospel brings in a jewish custom, as an Ordinance of God: And consequently, doth therein deny Christ to be come in the flesh. The Major is clear from Galatians 5.2. The Minor is proved thus. If the paying of tithes did only appertain to the jews, than they that bring in tithes in the time of the Gospel, must needs bring in a jewish custom. But the first is true, therefore the second. 4. Argu. Those Ministers that require a maintenance for their preaching of the Gospel, contrary to that which Christ hath appointed in the Gospel, do therein deny Christ to reign over them. But those Ministers, who require tithes for their maintenance for preaching the Gospel, require a maintenance contrary to that which Christ hath appointed in the Gospel: Therefore those Ministers that require tithes for their maintenance for preaching the Gospel, do therein deny Christ to reign over them. Your second Objection is, but we do not come to hear him, why then should we pay him, since we have no benefit by his Ministry. To this yourself answer, they that live in a parish where a godly Minister is seated, aught to hear him, for he doth the work of the Lord. The Apostle Paul Rom. 16.18. takes notice of certain persons who had insinuated themselves into that Church, and with fair and gilded speeches seduced the hearts of the simple, having oil in their mouths, but Gall in their hearts, and therefore the Apostle ver. 17. brands them with two infamous characters; first, that they are authors of differences, dissensions and scandals amongst the Saints; secondly, that what ever they say or pretend to the contrary, they serve not the Lord Jesus but their own bellies. We could wish the application were not so easy to be made as in truth it is, for (not to speak of the Author of the Pamphlet in question) The general voice and clamour of that generation of men (that call themselves Ministers) is for maintenance, so that like the covetous Merchant that knows no end of his wealth, adventures through all difficulties and dangers for advancing of his estate, and yet never satisfied; so are these men utterly deprived of all power to set any limits or boundaries to their inmeasurable desires, still contriving how they may increase their Benefices or relinquish them for better. Is not the whole world filled with observation of their dispositions and actions? so that men either dispute whether their is a God that these men worship, or else are much discouraged from making any search after him, to fear him and trust in him, when those that pretend to be his Ministers do manifest they have so little confidence in him; what pains do they take! what friends do they make! what industry do they use to gain an augmentation a benefice, or some other preferment, if there be but a glimmering probability of it! So that if we compare these men with the Bishops, we may truly say, the men indeed are changed, but not the manners, no, for they hold perfect agreement and union in preying upon the souls and estates of men, and yet style themselves God's heritage. We have been the longer in this particular because we find mention of the word Godly Minister in the answer to the objection, made use of (as we have too much cause to judge) to work upon the weaknesses of those to whose reading the Pamphlet might haply come, and so with good words and fair speeches be deceived. And therefore for Answer to your Answer, we say, That the word Godly Minister is oftener said then proved, and 'tis no small arrogancy in men of your profession so frequently to attribute it to yourselves, yea generally to appropriate it; and truly this Answer of yours wherein you would place the force of an Argument on your behalf, seems to us little less than ridiculous, for doth it follow, because Timothy did the work of an Evangelist, 2 Tim. 4.5. and was able to make full proof of his Ministry, and did do the work of the Lord, that therefore everyone that assumes the name or title of a Minister doth really do either the one or the other, namely either make full proof of his Ministry, or do the work of the Lord? Neither of which indeed is he in any capacity to do, not having the appointment or authority of Jesus Christ thereunto. And therefore 'tis no marvel to see with what variety of lusts, covetous and ambitious affections they are tossed to and fro; even in that calling wherein (if it were true) would be the greatest comfort and contentment: when as for gain only they thrust themselves into the Priest's Office, and that gain is the principal mark they aim at, the Pampleteer is not ashamed to justify and aver, by laying a greater degree of Sinfulness upon him that comes not with his money or maintenance to the Minister, than upon him that comes not to God by faith and hearing. Now whether of these two be the greatest evils, I think needs not the Judgement of any subtle Casuist to determine. But alas what are these overtures, but the same Man of Sin working in a Mystery, as was before the dissolution of Monasteries and suppression of Popish Priests; whose guilt in making a trade of the word of God, and merchandise of the Souls of men, may be justly extenuated, being compared with this generation, who have found out a more refined and subtle way of beguiling. You say 'tis a Sin for a man to withdraw his presence, but a greater to withdraw his Maintenance. You have we perceive pointed out your grief by the putting on of your finger; is it that which troubles you the withdrawing of maintenance? Truly we believe it, and if we did but send our purses, it would be no great matter for our persons. But how contrary the Apostle Paul's mind and practice was to yours, himself will tell you, who writing to the Corinthians tells them expressly he sought not theirs but them, 2 Cor. 12.14. Nevertheless though we so contend against Tyths as being both Jewish and Antichristian, and no way having the least descent or countenance from the Gospel, yet as we judge it our duty to glorify God in our bodies, 1 Cor. 6.20. So we also know we ought to honour him with hur Substance, Pro. 3.9. which we can in no respect do by paying of Tyths or maintaining an Antichristian Ministry. Your next objection is, But the Minister will not give us our due in the Sacrament. This Objection together with the Answer framed by yourself thereunto savours of such defectiveness and impertinency to the matter in hand, that it doth in no respect fall under our consideration; For we claim no due in your Sacrament, but do absolutely deny both your Ministry and Administration. And whereas you say, All things must be done decently and in order, we grant it, but not upon such terms as Papists and Episcoparians formerly, and now last of all Presbyterians would have it, that is, according to their strained interpretations, and ridiculous consequences; it is strange to consider how much the Scripture, from whence these words are taken, hath been abused by these three kinds of men, and by them wrested to the establishing and imposing of absurd Ceremonies, Jewish Customs, Heathenish observations, and sinful superstitions on the souls of men; So that it hath been a Common Anvil or Forge out of which they have forged all or a great part of their abominable inventions; And now the Author of this Pamplet is not ashamed (we know not by what kind of Alchemy) to transmute this Scripture of the Apostles into a Metal fit to receive the impression of his Tithes, as though the Saints could not do things decently, and in order except they turn Jews, by observing their ceremonies, but we are satisfied, that Paul's order and yours, hold no agreement one with the other; for yours, if it were introduced, would quickly thrust out, and subvert the order he requires. But the Pamphleteer being conscious of the weakness of his proofs and the fallaciousness of his inferences from Scripture, recommends his Readers to a certain Dagon, or Idol-Treatise set forth by the Provincial Assembly; what to do? that poor souls may be deceived with some good words and fair speeches therein, and be made the more willing to pour out golden oblations to these sacrificing Priests; 'Twere happy if these men had but so much prudence and honesty, as to begin to relinquish and lay aside these in croaching and oppressing practices of tithes, lest the fire of the Lord being kindled against their elder brethren the Papists and Episcopists, consume them also with the rest, for being found treading, yea, sporting themselves in the self same paths. In the next place you tell us, it is a sin of a high nature, because it affronts and robs God. We answer, we have granted before, that when the Jews neglected their duty, in not paying their tithes, God accounted it a robbery done to himself: but we may say with Job, How forcible are right words, but what do your arguings reprove? Job 6.25. seeing we are no way concerned in that dispensation as we have proved before. Again, you tell us, that the Landlord lets his house the cheaper because the tithes should be paid. Is it because your reasons have no more weight in them, and because you want the sword the Word God for your defence, that you take hold of lies, and run to them, as to a sanctuary? Surely, the Lord hath permitted you to be infatuated, else such assertions so repugnant to common knowledge, would never have proceeded from you: but we hope as it is an argument of your sinking stare, when every rotten stick that lies at hand must be catcht hold on to support it, so the Structure of your carnal Ministry, and consequently your tithes, will suddenly fall by the power of the same breath that hath made so eminent a breach upon your elder sisters, Papacy and Prelacy. But we blush to repeat your next assertion, which affirmeth, that because tithes are withheld, godly Ministers are discouraged, their hands weakened, and their spirits broken. Whose eyes are so dim, are understanding so weak, as not to discern the vileness and sensuality of this assertion? what doth it more clearly intimate, then that the main and principal end of your Ministry, is for the belly? when as no preaching, no praying, no working, no glory to God, or good to men, would be by you practised, unless this cursed gain of money, anoint your chariot wheels; Nay, in your eyes, of so essential concernment, is the offering up of tithes to your shrine, that without it, the Gospel can have no progress, no success. What manner of God is this money and profit with you, which the Scripture every where stigmatizeth with such infamous brands to discourge men from the love of it? and yet how highly do you advance it, as that the heavenly Gospel cannot be preached or propagated, without such earthly dross? We bless God, that hath thus unvailed your hypocrisy, unmasked your dissimulation, and exposed you, now to be seen in your proper shape, fulfilling herein the same which the Apostle spoke of such kind of men, that their madness should be manifested to all. But if for want of tithes such dangerous consequents or effects follow, as the discouragement of godly Ministers, the weakening of their hands, and the breaking of their spirits. We wonder how the Gospel got such footing in the world, as it did when no tithes were spoken of: Surely, in the beginning thereof, there was discouragement enough in this respect to the Ministers of the Gospel, and yet, where do we find any of the Apostles complain for want of tithes? nay, we find Paul affirming, that he choosed rather to get a maintenance by the work of his hands, than be burdensome to the Corinthians, and yet saith expressly, woe to me if I preach not the Gospel. But see the absurdity which follows. If not paying of tithes be a discouragement to the Ministers of the Gospel, than Christ who never appointed tithes, left out that which should be a main encouragement to them in their work: if so, than he hath not been faithful in all his house, which the Apostle affirms he was; yea, by consequence he should be a sinner, and our faith in vain. So that you see how fruitful a Parent one sin and error is in the production of a numerous offspring; No, no, the Apostle well knew the vanity and wretchedness of such Creature-incouragements, and therefore he hath a better fountain to drink at, for his encouragement in the Ministry: (1 Thess. 3.8. 2 Cor. 7.13, 26.) than at the standing and stinking pool of tithes. Neither doth Hezekiahs' example help you at all, seeing the jews were a National Church according to God's institution, and he King of that Nation; yet did he never require any thing at the hands of strangers to that Church, of whom they ought not to take any thing, Levit. 22.25. But if paying of tithes were writ for our example, i. e. to imitate, how comes it to pass that you circumcise not your children, and perform all other ceremonies written in the law, but seeing you will be sure to impose nothing but what serves ambition or to advance profit, what is the reason you cry not up killing of bullocks, for than you should have the shoulder, the two cheeks and the Maw? Deut. 18.3. In your fifth reason, you say, That those which pay not tithes rob their own souls of that Benefit they might have by such a man's Ministry; We cannot find any rationality in this reason, nor can we discover how the Nonpayment of tyths robs a man of any spiritual benefit; yea rather we affirm that such nonpayment of tyths doth exceedingly enrich his soul in all heavenly blessings; for if God hath promised his spirit and blessings to his own ways and appointments only, than he denyeth the same to all humane devices and inventions introduced into his worship, whereof this of tithes is an Elder Sister, and one of the first born, as we have showed before; and therefore certainly God hath denied his spiritual blessings unto tithes, and consequently the nonpayment thereof in obedinece to the mind of God doth the more richly furnish the soul with spiritual enjoyments, by how much the more conformable a man is found to the Will of the Lord. In the sixth place you tell us that, Nonpayment of tithes causeth God to curse a man in his outward estate, so that they turn Bankrupts, and are ashamed to show their faces for debt. Two absurd propositions are couched in this assertion. 1. That all they who become Bankrupts do not pay tyths, and therefore are cursed. 2. That all that do pay tyths never turn Bankrupts, but are blessed. Both which are repugnant to common knowledge and experience, and therefore false and need no other refutation. Seventhly, you say, It is a sin against the Gospel because it hinders the progress and success of it, and such men do as much as in them lie to extingish the light by taking away the oil that feeds it. Here the Author doth not mutter out his words as if he were loath to be heard, but rounds it aloud in your ear, That tithes is the oil that feeds the light of the Gospel, In which small room there lies a great mass of absurdity consisting of these six propositions. 1. That tithes are the essential means or conservant cause of the Gospel. 2. That whatsoever Ministry or dispensation, that shall be found without this necessary supporting means of Tyths, is not the Gospel. 3. That whosoever withholds Tyths doth by degrees quench the Gospel. 4. That such a person is an unbeliever, and consequently in a damnable condition. 5. That tithes being so effential as aforesaid, and such pure oil, as to make the light of the Gospel shine resplendently: that whosoever pays tithes, doth thereby help forward the progress of the Gospel, increases the light thereof, is an undoubted believer, and consequently shall be assuredly saved. 6. That seeing tithes are the oil that preserves the light of the Gospel, and the Apostles were never made partakers of that oil, It follows, that the Apostles Gospel was as a lamp without oil, and consequently preached but a dark Gospel. To all which, there needs no other answer, but the consideration of the ridiculousness and absurdity of them, take an example in the second particular, thus. Whatsoever dispensation is without tyths, is not the Gospel; but the Gospel of Jesus Christ, is a dispensation without tyths, yea, whereby tyths are abolished. Therefore the Gospel of Jesus Christ is not the Gospel. Though this Argument naturally flowing from the said assertion be very absurd in itself, yet the Conclusion being favourably interpreted may be true, if we make it thus. Therefore the Gospel of Jesus Christ is not the Author's Gospel; that is, wherein he believes, for if it were, sure he would there find better oil to fill his lamp, and feed his light, than that of tithes: now that all these six propositions, are directly deducible from his Assertion, is manifest, for thus is his similitude. Like as oil is essential for the conservation of light in the lamp, and the light is impossible to be preserved without it. So are tithes essential to the conservation of the light of the Gospel, and the light thereof is impossible to be preserved without it. Yea, that you may not seem to want words to express your meaning, you affirm that the persecutors took away only the Ministers, and their blood was the seed of the Church, but taking away tithes, took away the Ministry itself, here a man may see by this doctrine, what manner a thing tyths is; and of what absolute concernment, as being a foundation whereupon the Gospel is built, so that if you do but remove it, or take it away, the Gospel itself falls down and breaks in pieces: could shamelesness itself have broached such a doctrine as this? No, but a spirit breathing forth blasphemies hath avouched it. Did Julian take away tithes, (as you affirm, though we think you have little ground for such an assertion) yet he did rather establish the purity and sincerity of the Gospel (though against his will) than any way weaken or impair it: for if we consider the state of the Church before Constantine, who seemed the greatest benefactor in respect of outward things, and compare it with that which followed after, we may truly say according to that which hath been most truly observed; When there were wooden Chalices, there were golden Priests, but when there were golden Priests, there were wooden Chalices. So great was the change arising out of the worldly pomp and munificence that was conferred upon those that claimed the office of the Ministry, that the Gospel of Christ was laid aside and buried: But when these large benevolences were wanting, as in primitive times (which notwithstanding were never called tithes) how sweetly did the Gospel flourish? and how quietly did the Professors thereof enjoy God and themselves, willingly suffering the loss of all? as in the ten persecutions, rather than be found to have an eye to any worldly advancement or enjoyment: but since tithes got footing, the Gospel hath been no further esteemed by persons contending for them, then as it hath been instrumental to fill their Coffers. But alas, what shall we say, covetousness hath no limits less light, and if it be in the chariot, it drives furiously to support worldly self: but we know God hath other oil to preserve the light of his Gospel withal, than tithes, the refuse of that dark and legal administration. Neither know we any other light of the Gospel than Jesus Christ, who is the true and only light, enlightening every one that cometh into the world, John 1.9. who we are sure is not surpported by tithes. 8. You affirm, It is a sin that will not be pordoned upon repentance, without restitution, according to that of Augustine, whose words (as you say) are, Non remittitur peccatum nisi restituatur ablatum; surely you thought the Shoemakers of martin's Legrand did not understand Latin, or else that they could not procure the interpretation of it, otherwise you would never have wrested Augustins' words as you do the Scriptures, to a sense never thought of by him, at least not mentioned or recited in your own Pamphlet, for Augustine by the word ablatum, doth not signify your tithes, as you would vainly enforce, for they were never taken away from you, neither had you ever any right to them, as we have proved before; but his meaning is, to show that there can be no true repentance, where that which is by violence and unjustly gotten, is willingly and knowingly detained: we thought an University-man had been better read in fathers. However, if your quotation of Augustine had been real, and not feigned, as it appears to be, for the blearing of the eyes of the simple, we should have laid him aside, as to the business in hand, with as much ease and more reason than you did cite him: but you are fain to make use of patches, for want of whole cloth, if your Scriptures had been strong and eresistible, why should Angustine be brought in to take up the quarrel? but he is little beholding to you, and the more ungrateful are you to him, when you wrong him being dead. 9 You tell us, It is a sin that will cry for vengeance, when the sinner on his death bed is craving for mercy, as appears from James 5.3, 4. Your gold and your silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were with fire; ye have heaped treasure together for the last days, behold the hire of the Labourers which have reaped down your fields, which is of you kept back by fraud. Here are two things observable. 1. The manifest perverting of the word of truth (a thing every where usual with the Author of the Pamphlet) to such a sense as common sense, may perceive to be inconfistent with the Apostles words. 2. The Contradiction it contains to the former assertion, where the Author affirms, such as refuse to pay tithes, turn Bankrupts, and dare not show their faces for debt, but here brings in the tyth-refusers, as having heaps of gold and treasure, so that the very rust thereof, shall cry for vengeance: But no marvel we meet with so many contradictions when the Proverb saith, It behoveth a liar to be a mindful; for certain it is, those that abound with gold and silver, cannot in any kind of probability turn Bankrupts. However, let us take the application as it is made by the Author, and consider the inward parts of it, whether they will not cast some savour into his nostrils. 1. That the Apostle intends this for a reproof to all such as pay not tithes. 2. That the nonpayment of tithes is a damnable sin, and the persons go to hell. 3. That the Ministers or Priests claiming these tithes, are mere hirelings, and that for money as labourers are. 4. That if this hire be not paid them, they will relinquish and abandon their Master's service, as labourers do. 5. That these hirelings are not sowers of seed, but reapers down of the corn, that is, use all the means they can to quench, cut down, and depress the flourishing graces of God in his Saints, by setting and using rolling stones of restraint and violence upon them. 6. That there is no other consideration inducing them to undertake their service but wages and hire as it is with labourers. But if this Diana of tithes, a Diana only to her Priests, but a Hydra or a sevenheaded monster to the people, we say if it were a thing of such deep concernment, of such necessary consequence as you would in force upon it, whence is it that it had not the honour to have a name no not so much as to be mentioned in all the Epistles of the Apostles, except it be by way of Abolition, as in Heb. 7.5. no not in those places where the Apostle Paul hath occasion to exhort the Saints to part with their carnal things to them which minister spiritual things; either the Apostles had supinely forgot it, or else had no Commission either to commend it or command it: the first is not like to be true, no, we believe the Author will not affirm it; therefore the second is true. Having now finished our answer to your jewish Tenet, set forth with a thundering title, and proclaimed as with the roaring of a Lion, supposing thereby to amaze and a fright the lambs of Jesus feeding peaceably in the pleasant pastures of his word and ordinances. We pray that the Lord may so give us understanding in all things, as to keep our feet steadfast in the ways of truth, without sliding and falling upon the slippy Ice of humane inventions and superstitions, and that the same Lord will so open the eyes of the blind, and turn the hearts of the obstinate, that they may not lift up their hearts or voices against the appointments of the most high, and that none may be afraid, either of the power of the flesh on the one hand, or the roaring and threaten of Satan in a spiritual disguise on the other hand. FINIS. There is likewise to be sold, An answer to this paper here following, at William Larnars, or at Henry Hils, living at Fleet-bridge, and Fleet-yard, Entitled An Answer to an Outrageous Outcry for Tithes. The dreadful danger of Sacralidge held forth in this one Proposition, namely, The withholding of Tyths from a Minister that labours in the Word and Doctrine, or denying those accustomed rates upon houses, which have been paid to the Minicters successively, time out of mind, is a great and grievous sin, highly displeasing to Almighty God, as appears by these Reasons. 1. Reas. BECAUSE it is a direct breach of the Eighth commandment, which saith, That thou shalt not steal; and directly contrary to the Rule of the Apostle, Rom. 13.7. Render therefore to all their deuce, Custom to whom Custom, &c Yea Tyths are due to the Minister by the Law of the Land, and the Minister hath as legal a right to the Rates set upon houses, as the Landlord hath to his Rent; Therefore to deprive the Minister of them is a breach, not only of God's Law, but also of man's Law, and who so breaketh this hedge, a Serpent shall by't him, Eccless. 10.8. 1. Object. But tyths are antichristian, and therefore not to be paid any longer. Answ. This is a false opinion, as appears by this Argument; That which our Saviour enjoined, is not Antichristian. But our Saviour enjoined Tyths, Luke 11.42. Ye tithe Mint and Rue, and all manner of Herbs, and pass over Judgement and the Love of God, These aught ye to have done; that is, ye ought to pay Tyths, Therefore they are not Antichristian. 2. Obj. But we do not come to hear him, why then should we pay him, since we have no benefit by his Ministry? Answ. If thou live in a Parish where a godly Minister is seated, thou art bound to hear him, for he worketh the work of the Lord, as well as those of greater parts, See 1 Cor. 16.10. If thou do not hear him, nor pay him, thou addest sin to sin; for first it is a sin to withdraw thy presence, and then it is another, yea a greater sin to withdraw his maintenance. 3. Object. But the Minister will not give us our Due in the Sacrament of the Lords Supper, therefore we may justly deny him his due. Answ. First, The Sacrament is not due to all, but only to those that come in a regular way, according to the order of the Gospel; for all things must be done decently and in order, 1 Cor. 13.40. Now the order of the Gospel is this, that the power of examining those that are admitted to the Lords Supper belongs not to the Minister alone, nor to the Minister with the whole congregation, but to the Minister and ruling Elders, as is undeniably proved by that singular Treatise set forth by the Provincial assembly, called The Vindication of the Presbyterion Government, pag. 70, 71. Secondly, the Sacrament is not due to those that live in any scandalous sin; but theft, or robbing of God is a scandalous sin. 2. Reas. It is a sin of a high nature, because it affronts God himself, Mal. 3.8. Will a man rob God? Yet ye have rob me. But ye say, wherein have we roobed thee? in Tyths and Offerings. To rob a man by the high way, doth deserve death; to rob a King of his Plate and Jewels, deserves a tormenting death; but to rob the King of Glory, deserves the fire of hell. 3. Reas. It is a complicated sin, wherein fraud or cheating is added to theft: for the Landlord lets his house to the Tenant at a lower rate, upon this account, namely that he shall pay the duties to the Minister; as for example, if the house be worth 21 l: per annum, The Landlord lets it for 20 l. per annum, on purpose that the Tenant may (perhaps) pay twenty shillings a year to the Minister. The Tenant notwithstanding pays nothing, but keeps it back from the Minister by fraud, and puts the Landlord's money in his pocket. Here is fraud with a witness. 4. Reas. It is a sin, whereby godly Ministers are discouraged in their work, their hands weakened, and their spirits broken, so that they cannot go on in their Ministry with joy, but with grief; This is directly contrary to the practice of that godly King Hezekiah, (whose example is written for our learning, Rom. 15.4.) for it is testified of him, 2 Chron. 31.4. That he commanded the People that dwelled in Jerusalem, to give the portion of the Priests and Levites, that they might be encouraged in the Law of the Lord. 5. Reas. It is a sin wherein & whereby the Defrauder robs his own Soul of that spiritual benefit and advantage which he might get by such a man's Ministry; for it is just with God to say to such a man, thou withdrawest maintenance from my servant, and I will withdraw my blessing from my own ordinance, so that the word preached (by whomsoever it be dispensed) shall do thee no good at all, but rather it shall be a savour of death, to thy own condemnation. Thy soul shall never thrive or prosper by any Sermon that thou hearest. 6. Reas. It is a sin that provokes God to curse a man in his outward estate and trading, as appears by that forenamed place, Mal. 3.9. Ye are cursed with a curse, for ye have rob me; it is usual with God to pay sinners with their own coin; they rob God in tyths, and God robs them of their trade & livelihood; they grudge the Ministers a maintenance, and God grudgeth them even bread for their Families, so that they usually turn bankrupts, or are so much in debt, that they are ashamed to show their faces. 7. Reas. It is a sin against the 〈◊〉, because it hinders the progress and success of it, for such 〈…〉 much as in them lies to extinquish the light, by taking away the oil that feeds it, it is observed in that excellent book Vindic. Presb. Gou. pag. 81, that Julian the Apostate, that cursed enemy of Christ and his Gospel, did by taking away tyths do more mischief to the Church of God, than all the persecuting Emperors that were before him: for the Persecutors took away only the Ministers (and their blood was the seed of the Church) but taking away tyths took away the Ministry itself. 8. Reas. It is a sin will not be pardoned upon repentance, unless there be a restitution as well as repentance, accordiog to that of Augustine, Nonremittitur peccatum, visi restituatur ablatum, Thy sin shall not be pardoned, unless that which thou witholdest unjustly, be restored. 9 Reas. It is a sin that will cry for vengeance, when the sinner on his deathbed is crying for mercy; as appears by that remarkable Scripture, Jam. 5.3, 4. Your gold and silver is cankered. and the rust of them shall be a witness against, and shall eat your flesh as it were with fire; Ye have heaped Treasure (that's of wrath) together for the last days. Behold the hire of the Laborers which have reaped down your fields which is of you kept back by fraud crieth; and the cries of them which have reaped are entered into the years of the Lord of Sabbath. Now if the hire of the Laborers in men's Vineyard, kept back by fraud crieth; how dreadful will the cry be of the hire of God's Laborers in God's Vineyard, kept back by robbers & defrauders? I tremble to think of it. Consider what hath been presented unto you in this paper, and the Lord give ye understanding in all things. FINIS.