no Martyrs Look your Book and see but all within the communion of Rome were so What Record have you for this who sayes so besides your self none doubtless but they who are wont to ask us where our Church was before Luther Our common answer to that Popish taunt is point-blank contradictory to this Assertion of yours it was where it is now for all was not Popish then Anatomy of the Masse not in their form of worship for did you never hear of the famous Peter Moulins Confutation of Popery out of their own Mass-book much less were all Papists in that communion Is it not known that Luther rising up to preach against the Pope did it plaudente orbe universo the whole world applauding him Did not the Christian world groan under the burden of Popish tyranny and cry out for a free General Council or any effectual meanes of Reformation do not al our Writers against Rome prove by sensible demonstrations that Poperie that now is was but a Faction in the Church bringing in their innovations now one then another till they were advanced into that body they are now in by the Council of Trent yea it was possible that errours creeping in by degrees and not imposed upon any of necessitie should at once carry away all like a floud before them no man opening his mouth nor so much as believing to the contrary where was the voice of the true Shepherd then could Arminianism rush in so upon us in the Bishops times or can it now as it is brought in again at the back door by Sectaries yea do not all know what moderation there was in many of the Trent-Fathers and how many of them were sent away in disgrace all overborn by the violence of the Romish partie If al was Popish what need the Pope fear so much a General Council as he did what need that packing shuffling as was in Trent why so many Italian Bishops many of them titular ones thrust in so much exceeding those from other Nations that they might over-ballance all good motions by their numbers what need things be so strangely carried there that their own friends cried shame of it and the French Nation for a long time rejected it as an unlawful Council and yet this a Conventicle pack'd for the nonce to carry on the Popish cause otherwise great fear lest their cake should have proved dough too Nay when many I know not but all of our Divines doubt not but God hath his company in the midst of Poperie at this day now that so considerable Bodies of Nations are departed from them and they as evil men seducers are wont to do wax worse and worse and they think Rev. 18.4 leads them plainly to be of that minde yet this man makes no bones of concluding concerning the former much better times of Romish communion that all was Popish then Not likely such considerable bodies should have fallen off from them at the time of Reformation and no doubt of them that shook their heads at the Romish abominations yet durst not depart from that Communion Erasmus was not the man only neither I have found perverse men ready to say any thing rather then let go an errour they have once espoused Let it not be so with you Neighbour I am assured you wrote this inconsiderately rashly and headily as you have many things in this Book besides It is certainly untrue and most dishonourable to our common Faith no Papist but will be glad of such a concession and no Protestant I think knowing or ignorant ever yielded it but you Let it go for shame and let no more such frantick Assertions fall from you That the Acts and Monuments fetch all their ground for Tithes out of the Mosaical Law does not appear to me I finde little disputed for tithes and two Martyrs Walt. Brate in Rich. 2. time and William Thorp in Henry 4. time disputing against it the former against the necessitie of them the later against the lawfulness in both little is said in their behalf only one word from the Arch-Bishop to Thorp is of any weight Thou wouldst hereby make the Old Law more free and perfect then the New Law and this is a New-Testament Argument I finde also King Ethelstanes gift there Recorded and for it alledged Jacobs vow a place in Matth. and a sentence much used by the Fathers If thou withhold from God the tenth he will withhold from thee the other nine or to that purpose But the Mosaical Law I finde not urged by any much less that only Other things are said that not at all yet I may be deceived something may escape my hastie search you may perhaps finde that ground elsewhere yet that ground is not all if anywhere at all herein your relation must be blamed So when it is said a King at his death-bed gave to the Priests that then were I cannot certainly say no yet I doubt this is not so they were wont to give to God and the Church and that it was out of a Popish perswasion that they were due by the Law of God I want your proof for the fact you did ill you set it not down For the Charter of England it onely confirms the Rights and Liberties that were then known and had of which Tithes at that time were an undoubted part but expresses not them nor any ground of them much less was the Mosaical Law the ground and all the ground What meant you to affirm an untruth where it is so easie to find you out The Tithing-table of England is a Book I never saw and you have not seen this seven years that in it the Mosaical Law should be the only ground is incredible and if it should prove true either you have a very good memorie or write at random true or false at a venture But be this so they pleaded the Mosaical and that onely yet all the Mosaical Law is not Ceremonial Tithes may be morally due out of the Mosaical Law and if so for what you have demonstrated to the contrary this may have pleaded right But that we have done with suppose the ground of the Plea whatever it was to be naught yet it follows not that the obeyers of that Councel acted upon those grounds I have not found any certain evidence of such a thing and the Lawes about Woodland c. the prevailing customes in so many places about the manner of Tithing cutting the Minister short of a precise Tenth are evidences that the Divine Right of Tithes was not so much regarded by the Donors and Confirmers of them Yet again admit Priests so pleaded for them and people so gave them will the Donation therefore fall to the ground frame it then into a general rule All those deeds of gift which are granted upon a mistaken perswasion are ipso facto void and of no force Do you not see this a manifest untruth power to give and power to receive will
Moses and Aaron OR THE MINISTERS RIGHT AND THE MAGISTRATES DUTY Vindicated from the Exceptions made against both by Richard Kingsnoth in a late Book of his Entitled The true Tything of the Gospel-Ministers By DANIEL POINTEL a servant of Jesus Christ and Rector of the Church of Christ at STAPLEHURST Prov. 18.17 He that is first in his own cause seemeth just but his neighbour cometh and searcheth him Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacriledge Psal 77.20 Thou leddest thy People like a flock by the hand of Moses and Aaron LONDON Printed by T. C. for Samuel Gellibrand at the Golden Ball in Pauls Church-yard 1657. An Apologetick INTRODUCTION to my dear Brethren the Church and People of STAPLEHURST I Have found this cause between me and my neighbour among the saddest things that have befallen me since God brought me to this place And of many things deeply afflicting this is not the least that I am forced to a publick vindication for a publick offence and therein know not how to clear my self without shaming an aged disciple who is both the wrong-doer and the false accuser It is not much agreeable to my spirit to print upon any thing especially in this youth of mine but to print upon this Subject hath been much more against my spirit then most things else not but that the matters are weighty and greatly useful to the Churches welfare and the debates of this present time so it will be a word spoken in season But many others are concerned in it and who am I that I should stand up as a Champion for the two great Pillars of the Land Magistracy and Ministry in a time of shaking through so many fierce contradictions against them both 2. Besides this Cause is fully pleaded already by sundry learned judicious pens never yet answered nor ever likely to be answered whereas as to the matter of Tythes though many indeed appear against the divine right especially of our beyond-sea Divines both Popish and Reformed yet few or none of any judgment appear against the lawfulness of them 3. Because all undertakings of this nature are likely to meet with misconstructions enough from those men that know not how not to look asquint upon any thing we either say or do That charity that thinketh no evil how is it fled from the earth it will be thought by many a sufficient answer to all that is brought on the Ministers behalf to cry out covetousness and to all on the Magistrates to cry out persecution 4. But then when an unwelcome cause must be managed after an unwelcome manner the cause not to be handled in Thesi but in Hypothesi and that drawing in many personal things and mixing affections with judgements so that we have now to answer not Errour onely but anger peevishness self-will self-interests and as flowing from them calumnies false accusings unfaithful dealings c. Upon these thoughts I have been tossed up and down in my minde sometimes for replying sometimes against it till very necessity hath compelled me At the first reading of this Book I thought I might safely let it alone and that it needed no answer but when I understood how it was cryed up by that party and how prized by himself and that this perswasion was entered into others not Anabaptists that some things in it were not to be answered and seeing how unlikely it was that any Books new or old would ever be looked after by them to remove this prejudice unlesse some one were brought to their hands from a person known to them and fitted to this Book and Cause in which many things of fact are mixed with the matter of right which no mans Book could answer but mine and which I have understood have and do lie in the way of some though I hope not of many who have had a greater account of my Ministry till this unhappy debate sprang up These things have resolve'd my former doubtfulnesse and produced this Treatise here presented unto you Dr. Tillesly's whole Book against Selden is of this purposely It hath added to my encouragement in this work to see not much time needed in this question to turn over the writings of Ancients they to whom I write valuing them not and that work being done to our hands already by many for their sakes who do value them and our Learned Adversaries of the Divine Right of Tythes acknowledging what is pleaded upon that account not onely out of the monuments of Heathens they are said to have done it astutiâ Diaboli more probable I think what we finde in the famous Law of Edward the Confessor That the withholding of Tythes was Instinctu Diaboli then that the meer paying of Tythes was Some also enquire why the 7th of time among the Heathens should not be as much astutiâ Diaboli Rivet in Gen. 19. as the tenth of goods As for Fathers they are after a cleanly ingenuous manner put with patres excusari possunt c. So then Heathens Fathers are confessedly ours Clem. Alex. Stro. 5. p. 600. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similia 6 to Strom. 685. we must try out the rest by Scripture only for they that will not be pressed by us with the authority of Fathers will not I hope presse us with the Authority of later Popish Monks the Pontificial Schoolmen who are all in this cause and good reason why against us Had my neighbour spared injurious speeches and not filled his Book with so many unkind calumniations but kept himself close to the question of right I should never have found fault with his omitting the narrative of matters of fact But seeing he hath sprinkled his Book all over with so much of that unsavoury salt I am forced to let you understand thus much that covetousness is a sinne that hath deep roots and is not plucked up many times when we think it is and when it is stubbed up in the main root it will yet leave many small fibra's behind which will often be a springing above ground and require a constant hand watchfully and industriously imployed in plucking them up and it would be more worth my neighbors time now in his old age among other things to enquire curiously into his own heart about this sin rather then spend his approaches to the grave in peevish quarrellings with and revilings of his neighbour who would fain have liv'd at peace with him Did I take any joy in recriminations it were no hard matter to evidence sore suspicions of covetousness in him even in the matter in debate between us I offer to take half the worth of what was in my account due to me for peace sake he offered about half of that which I would have taken and no man but will say he might with as good conscience have offer'd enough as any thing a greater proportion then a tenth freely given would have prevented this suspicion whereas a much less offer'd and onely
to break off the agreement upon the account of the sum to be paid does not I promised upon his intreaty to forbear him if he came in any reasonable time to pay me and I kept my word above three years together He promised to compound with me by the pound rent consenting to my termes offered and broke his promise adding contempt to boot by laying me down twenty shillings for three yeares who had laid me down fourty shillings for one year as he said because he had promised me I dealt with him fairly and openly he dealt deceitfully with me for after he had chosen to compound with me by the yearly rent liking that better as he said then to compound by the Acre for then he might use his Land as he pleased he offer'd to bring me his Lease that I might see what rent he paid whereas it is known there are some pounds reserved of his Rent which are not specified in his Lease I am perswaded this was never done by his Landlord my truly honored friend to abuse the Minister The goods controverted I am ready to make good my claim to by that which determines all mens claims among men to things of this nature the just and righteous Laws of the Land he avoids that tryal even with contempt and rebellion after contempt to the lawful commands of the Supream Magistrate as not having any title at all to them that is pleadable in any Court of England and if the Law of God makes them his I desire to see that Law such an evidence I hope will satisfie Magistrates and me too If he detain them by mans Law let him plead it if by Gods Law let him shew it if by neither P. .9 it plainly appeares he hath no right at all and I should pray him to detain them no longer it is sin I never doubted the lawfulness of receiving Tythes he never denied the payment of them or a composition for them to buy his peace till he had to do with me whence I suppose he alwayes held it lawful so to do neither hath he given us one reason in his Book why his mind is chang'd Add that he saves his goods by a deed of gift to his Sons and ventures his person though a person of that moment to soules as an Elder preaching freely to a Congregation baptized many years What truth there is in this pretence let his own heart judge what honesty there is to convey a mans estate to defraud creditors let others judge but what piety it is for an Elder of a Church the freedome of whose person is of that precious value in the exercise of his Ministry to secure his goods in a contest and venture his person when the debate was about the goods not about the person let the members of his own Congregation judge These are sore suspicions in him of the sin I am so often charged with even in this very business yet I dare not with all this evidence name him so I know these dealings may be referred to other causes of which some are not so bad as coveteousness and some are worse I only should advise him to consider his wayes Neither dare I wholely excuse my self from this sin though I could say much to clear my self in the day of man and I know this mans accusations are without proof I hope grace enabling me to approve my heart to God a greater witness then man I say no more then this he is aged and I though but in the thirty fourth year of my life am weak as being lately pulled back by a powerful hand of God from the very Brink of an Hectick Feaver and still in a constant inclination thither again we had need not accuse one another rashly Rev. 12.10 there is one will shortly accuse us both more vehemently then we can one another and it will be our best wisdom to prepare both of us with all seriousness how to answer his accusations P. 21. But how could this word drop from my neighbours pen that Englands Priests never yet learnt in every condition to be content what not so much as one excepted and never I could tell you neighbour of one the least of ten thousand that professeth in the sight of God that the greatest discontent he doth and hath for a long time gone under is his own and yours and other mens sins and yet not of so vast an estate as may be an eye-sore to stir up the plague of envy in any man P. 18. Oh Neighbour in the fear of God consider what Spirit it is puts you upon judging the hearts of so many alive and dead known and unknown to you many of them such as have been the glory of the Churches of Christ all the world over I say not the Lord rebuke you but I say the Lord give you repentance and make you know that a friendly admonition about the breach of Gods Law is no threatning you neither before in the eighth nor now in the ninth Commandement Let profane wicked ones who will not get out of the danger of the Laws penalty say they are threatned when they are told of a Law of God the Law is not against them that are lead by the Spirit Gal. 5.23 direct them it does but you are an old Disciple other apprehensions become you and a more willing conformity to the mind and will of God I used no sharp words then neither do I now do not put forth your hand to take and keep your Neighbours goods against the lawful owners mind it is against the eighth Commandement do not bear false witness against the hearts of so many multitudes of whom the world was not is not worthy it is against the ninth Commandement God is the Judge he will require it think of it I intreat you as a Father That expression of my resolution to recover my right from him if he and I lived together as he proposes it does savour at least of unadvised passion if not of revenge but he professeth he did not publish it with that intent and I accept of his profession though his repeating it often and especially his leaving out my own explication of my self that it was a resolution grounded upon conscience of my duty that I ought not to lose the Title to so considerable a part of the publick revenew given for the good of souls of which I have only the benefit during my present service in the place which in another place himself sets down leave but small ground of credit to this profession of his Had he now set both together P. 6. I am most resolved to endeavour the recovery of my right if you and I live together and added what followes I say I am most resolved I shall sin if I do not c. it would have took out all suspicion of revengefulness out of the Readers mind concerning me I being necessitated to write so openly he mis-interpreting
of it written in Scripture let him adde the help of all the great Masters of Nature that ever wrote in the world Rom. 7.7 Paul was of our mind in this thing when he tels us he had not known sin but by the Law And Scripture is clearer in that which is knowable onely by revealed light then it is in that which in part is also knowable by the light of Nature if in any thing it exceed its self in clearness True but men know not Scripture so well as they might and they must be acquainted with this greater Light else it will not condemn them Not know Scripture we know them that scorn to be pleaded for thus they will tell you none know Scipture but they But what do they not know Not that there is but one Christ that we are purchased by the blood of God that to lye against the Holy Ghost is a lye against God c. We speak not of things doubtfully defined or of tolerable differences in the less vital parts of Religion Men here may be ignorant of Scripture and God forbid we should stir up Magistrates against them if they would hold peaceableness and unity but are they ignorant of such things as these how dare they how can they will God take this at their hands for a sufficient answer and in their ignorance will they venture to blaspheme too May not some Ranter with as good Arguments plead that Adultery is no sin and Levellers that to overthrow all propriety is no sin and Traitors that to assassinate Magistrates is no sin will ignorance excuse here They have Moses and the Prophets let them hear them We are under the highest dispensation for the attaining of knowledge and by it eternal life already If therefore men hear not these we may well conclude Neither will they be saved though one rise from the dead But these are innocent creatures hurt no body with their evil 't is to themselves and there is none the worse for it Most false this of the smallest Errour that is much more of those soule enormous ones against the first Principles of the Gospel Why should God be provoked and his vengeance brought upon the Nation Is it not evil that the Word loseth its Authority upon sinners to their eternal undoing through the perpetual violent clamours of contradicting men That Gods worship is visibly and professedly despised with that impudence as no Turk almost durst doe the like That thousands of well-meaning people are drawn aside to the hazard of their soules That mutual evil speakings estrangements oppositions heart-burnings boiling up the more for a State-connivance prepare for civil Combustions and letting one another blood That all offices of mutual love are forgotten The great Gospel-law of Unity broken and we that live but two fields asunder should be as far from one another when call'd to assist in any work of mercy for common good as if we liv'd at a hundred miles distance Pray why was Hymenaeus delivered to Satan I would they were even cut off that trouble you 1 Tim. 1.20 Gal. 5.12 What a word is this against false Teachers Surely Paul was too surly he was not merciful enough to tender Consciences What need all that art in 2 Cor. against false Teachers good men they were for Christ as well as he only for Heresie and Division too Why should Christ threaten the 7 Churches of Asia so sharply Teaching Jezebel a Prophetess what harm had she don that her children should be killed with death See pray False Doctrine was the sin of those Churches Christ himself was the Threatner he hath executed those threatnings long since Laodicea is not to be found upon the face of the earth 't is swallowed up under ground so spewed out of the mouth of Christ too So great an enemy to tender Consciences is Christ himselfe To teach us all what a kind of mercy it is to spare Jesuits and such Malefactors as are worse then Jesuits for the whole Nation to be involved in the curse of God and Christ The Ministers third Plea for his Portion The Right of Donation I Am now at last arrived at the last of our Pleas for the right of Tithes my Neighbours own beloved free will-offering the Plea I have alone insisted upon to him it being with me a Rule that if the same things may be obtained upon pâ—inciples not controverted I would never trouble men with those that were I have found successe in so doing with other persons in other matters blessed be God but have been extreamly unhappy with my Neighbour in this he it seems interpreting my peaceable forbearance of things controverted to be from an inward conviction of the badness of the cause I was engaged in and for filthy lucres sake was resolved to persist in and defend as well as I could however the relieving of him from those uncharitable thoughts hath been the design of what hath been said upon the two former Arguments that he may know there is enough from both to bottom a good conscience on it what I have done and do I have little to say to this third because there is little said against it P. 10. if it were so sayes my Neighbour I must resign it and yet himself shows us not one word to prove it was so 〈◊〉 â—â—mself gives us some instances publick and private to prove at was so yea the most part of that little answer he gives runs upon the supposition that it was so as that it was out of a Popish perswasion that they were given by the Law of God c. yet he resignes not though himself acknowledge he must if it be so which he contradicts not by one Argument to the contrary nay he supposes nay he proves To what purpose then my Christian Friend that wild extravagant discourse of Tyrant Kings giving away what 's none of their own yet conquest upon a righteous War is a just Title though William was no Conquerour held not his Crown by that Title much lesse does Oliver Protector The Beast Rev. 13. and the Whore c. 17. what come they in for Do they prove themselves the Beasts off-spring by freely giving their own and the Whores by taking what is freely given Remember man 't is the Right of Donation is now stood upon which you reply to Why should I mind King Henry VIII suppressing the Popes supremary and taking it to himself or our reverend Fathers the Bishops the Lords Bishops What 's all this to the Title of Free Donation and what is this better before God think you then the hood c. This what Free Gift Is this also from that Holy Father the Pope What have we here to do with Henry the VIII P. 11. P. 11. taking of Parsonages with Princes Laws or Popes workings Our Flock if Faithful will be a willing people they have been so have freely given it is not left to the Magistrates pleasure Princes and people have freely
reforming restoring Repentance not only of your Brothers goods but your Brethrens good names more precious to us then our goods For my part I had rather impute this to the craziness of your head then to the malice of your heart But these six lines are full of weight however and strike the matter dead at a stroke See what they are fraught with P. 8. I know no such thing and therein you goe beyond my memory and understanding and I now must take your word for it Your Landlord will expect you should take his word for his Title to the rest and I may as well expect you should take my word for my Title to the Tenth Tenants are not wont to enquire into Titles if no stop according to Law they pay their rent where it is pretended to be due Yet I shall not engage you to take my word you had time enough given you to search into the truth of my Plea What if it be beyond your memory that makes the Title the better in all Law and Reason if possession be held by vertue of that gift all along and why cannot you understand this Is it so hard in other cases as to the poor to Hospitals to Colleges to Schools Can you understand how gifts should be perpetually bequeathed to these and is the like to Ministers only not to be understood Can you understand how a man may by Will passe over his Estate to his children and their posterity for ever and is it not as easie to be understood how he may give gifts to other persons out of those Lands either for a time or for ever what thing more ordinary How hard is man to understand what he would not should be true But you know no such thing Before you withheld your payment you ought to have known the contrary It seems for what you know you have wronged me and as it is certainly none of your so it it may possibly be mine by as good a Right as ever man enjoyed a Legacie for ought you know P. 10. This may be then and if it be you must resign your self hath said it Now what have you done to quiet Conscience in not resigning have you consulted with those Records which might give light about such ancient things Have you enquir'd of one able Lawyer to know the truth of this pretended Right Shew me one among so many friends and adversaries that will give it under his hand that the pretended Donation of Tithes in England is a meer forgery a Constantine's Donation Oh Neighbour surely conscience hath been much asleep if you can withhold a payment due upon the supposition of such a gift by your own confession without so much as once examining whether there were such a gift or no. Is it possible that a tender conscience should not tremble to keep goods in his hands which for ought he knowes belong to another man is or may be sure they belong not to him and that with so much eagerness of contention I hope you are not altogether without such motions of fear I would not have you past feeling But it concerns me to prove such a gift who claim by it By no meanes no owner of Land who hath enjoyed possession by descent for many generations would think it equal to be forced to shew how they came first into the Family No Purchaser of Lands troubles himself with such a question above 60. years uninterrupted possession is enough How many are able to shew how their Estates come to them from 450. History of Tithes c. 10. P. 235. years Even Mr. Selden whose grant is counted most sparing yields us so much for Parochial Tithes and for Tithes paid at large much sooner And must Ministers be put to that which no man else is are we persons uncapable of common Justice the benefit of that which a Turk having possessions here might enjoy are we wilde beasts that may be destroyed any how per fas nefas Surely others will count it enough to justifie a Title long enjoyed against any thing may be alledged by any man to the contrary yea and others will provide they bring their plea within the memory of man otherwise they expect it should not be admitted at all no man being supposed to be so long negligent in his own matters if he be currit lex contra negligentem and there must be an end of strife But so shall not I deal with you do you shew how a Right to the goods questioned hath descended to you by any Lawful meant from any person whosoever the owner of Spillshill farme either within or without the memory of man and if I do not prove mine a better Title I will give over my right Suppose a Landlord altogether unacquainted with the Lawes of the Land cannot at all prove his Title to his goods or land he holds must he therefore forfeit them to him that uses the land who hath no title at all to them Examining old deeds of gift belongs to another profession not to yours and mine How many deeds of gift were never enter'd upon Record how many Records are worn away by the injury of time or consumed by several casualties May we not verily believe that to be true which is verily affirmed by all knowing men friends and enemies and that in a matter of fact without further enquiry I know no man that ever denied that such Donations have been no not those those that prefessedly write against them Me thinks in a business that belongs to another calling it might be a fair Argument to suppose such a thing done when we see things that are not likely to have come to pass otherwise Imagine the thing to be done now if one or two might be gull'd or forced might al men be cheated out of so considerable a part of their estates let it go they know not how or if this generation could be so stupid would the next be in so deep a sleep too so universal a violence upon that which our Forefathers were as tender of as we their estates pass away in silence ages after ages no man among the many thousand covetous persons haters of God his Word and the Ministry of it to this day not opening his mouth to the contrary especially when we finde such tugging about the manner of enjoying these deeds of gift as about wood-land new-broke ground c. They that had courage enough to question the manner would they not much more have questioned the thing if any just cause had been found Lesse matters then this would satisfie me that the thing was done by consent as their own act and deed I know not what will you Yet I shall try a little further Donations are either publick or private we have both if both will serve Of the former you may peruse a Book entitled The Civil Right of Tithes by C.E. sent down to me by the name of Elderfield among which the very first
his own and not leave behind him those that shall be burdensome to the Church when he is gone So much as will answer all this are Gods bounds not the mind and heart of the gâ—ver Let us now see exactly and curiously all that is said for this monstrous licentious Doctrine I finde some things taken to this purpose out of the Old and some things out of the New Testament Out of the Old Testament we have P. 17 18. Exo. 35.5 21 22 29. 1 Chr. 29.5 1. Examples The people offering willingly for the Tabernacle and for the Temple Answ True we finde free-will offerings here and many times elsewhere even in Sacrifices themselves and we find stinted contributions also under the Old Testament as well must of necessity one juâ—le out the other in the New Testament which stood so friendly together in the Old Or if they cannot agree now one must give ground Let Gods command maintain the field and mans Free-will go off it is but good manners so to do A voluntary act may expire without much ado but a command of Gods not so easily especially when the free-will offerings mentioned were single extraordinary acts once done and no more whereas the Law was for a perpetual standing duty and if a pattern be to be drawn for Ministers maintenance under the Gospel from what was done under the Law it should rather be a standing provision imitating a standing provision rather then what was special and extraordinary Ministers maintenance rather imitating Ministers maintenance then something else Moses preparing for the Tabernacle or David for the Temple I will tell you my Friend what conclusion I should draw from these instances That there is nothing in a free will-offering more Evangelical then in a Stint that having been of use in the Tabernacle in the Temple in Sacrifices too then which nothing more Ceremonial And I will tell you what manner of proof would have been to your purpose could you have made it good that a free will-offering was never used in the Old Testament and a Stint alwayes whereas a free will-offering was alwayes used in the New Testament and a Stint never but if we find both under both administrations it seems the wayes are in themselves indifferent to either 2. 1 Chro. 28.9 Your second Old Testament proof is from Davids Command to Solomon to serve the Lord with a willing mind And the third is like to this Ps 110.3 a Prophesy that Christs people should be a willing people in the day of his power a weighty proof no lesse then six times repeated what 's the conclusion thence it must be this that God hath left his Ministers maintenance undetermined to the free will of them that are taught if any way of concluding this out of these Scriptures it must be thus If God hath left the greater to the free will of men much more the lesse if no Law determining us in serving the Lord nor in submitting to the Rule of Christ then not in maintaining the Ministers we admit the consequence for should men be more under engagements to us then they are to God But we abhorre the Antecedent what God not determine us by his Command in the matter of his own service and of subjection to his Son but leave us in such high things to our own minds and hearts Many Sons of Belial would fain have it so and those men that cast off Scripture guidance and count nothing sin but what they think so have found out a way to perswade themselves it is so But for you Neighbour I do not think you to be so wicked 't is an Hackney reason this in every ignorant mans mouth and you took it up in the High-way without examining it The willingness in these Scriptures hath an opposition to constraint not to a Command Alas that you should not see this Come I know you will rectifie this mistake you will not dispute down all Gods and Christs Laws under pretence of disputing down Tithes I know you will not try now whether any better successe may be hoped for out of New Testament Arguments they are 1. That Command of Christ Math. 10.8 which we are thrice told of Answ I. This Commission of Christ to the Apostles was not intended in all things to be a standing Law to the Church the charge Verse 9.10 was extraordinary the extent of their bounds to which they were confined was a straitned Compass Verse 5.9 and their Commission temporary it being to be with him and that he might send them forth to Preach occasionally in all likelyhood Marc. 3.14 and where himself did intend to come others will tell you this and it will be hard to prove that this freely Verse 8. is not of the same nature as the without Shoes Verse 10. 11. But I give you this answer that the Apostles were to heal the Sick c. freely and that freely was by neither demanding any thing for their Cures wrought nor yet taking any thing had but thus much been permitted them the Apostles might have grown exceeding rich and the miracles would have lost their end becoming a meer trade to get money by t is dayly seen that multitudes of ordinary Physitians grow very rich by taking only without ever demanding any thing of a Patient who often refuse and never ask the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports it and so they had received Christ in the Communicating this power to them neither asked nor took you would not have this a rule for Teaching too if you would Christs own express words at the close of Verse 10. contradict you I hope now you will let this Scripture go the freely is another thing then what you took it to be and does concern another matter 2. The rest of instances to establish your free will offering are from the History of the Acts and the Epistles P. 3. Act. 24.17 2 Cor. 8.1 They were willing to Contribute to Paul say you nay do not thus deceive men that are willing to trust you upon your word the gift was to the Saints and Paul was but a Messenger among others to convey it to them Verse 4. of this speaks also Prov. 11.25 and which Scripture another mentions though you do not Rom. 15.27 it was to the poor Saints at Jerusalem this it seems a debt too and it is well it pleased them to do their duty to all which I say only thus much that Ministers are not the peoples Almes-men and that there is a wide difference between the poor of Churches and the Rulers of Churches That matters of charity should be determined by the discreet tender-heartedness of the giver may be allowed but that matters of strict Justice should be so left at liberty will by no means be hence concluded and though the learned Capel fetch the Ministers maintenance out of these Contributions to the Poor this will hardly be made good by a clear Scripture proof in the
Churches of the Gentiles the Jewish had all things in common and yet it will not help the cause it is produced for by him and may be by others for though payed both at once they are payments distinct in nature having several grounds and several measures to direct and determine conscience by asmuch as if they were paid never so much asunder P. 18. Yet this instance is made a Rule for all Churches to walk by and to this purpose 1 Cor. 7.17 and 1 Cor. 4.17 are produced neither of which speak to the matter of maintenance particularly if at all Now to see the unhappiness of this man in all his reasonings be all this granted that the Ministers maintenance is no otherwise determined by God then the Poors and that the Apostles Ordinance about this in one Church is a Rule for all Churches it will then deserve an inquiry to know what that Ordinance was this we must take at the first Original Law about it not upon an after-Act upon special reasons varying in one particular from the first general constitution That we find a punctual Law indeed and pretty general 1 Cor. 16.1 2. but this runs quite in another strain the Rule is determinate and a very strait one too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arian Epict. l. 4.15 Proclaim that thou art at peace with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever they do to thee not as God hath prospered him in yet that is not the proportion of the heart and mind of the Giver but whatever he hath thriven in the whole increase of their stock in trading that week uncertain you will say that and whether we will or no we must leave it to mens wills and consciences unius cujusque arbitrio conscientiae what shall we leave so most Excellent Capel not the Law that 's determined in the Text it must be his obedience to the Law and that the Apostle left indeed not to mens wills that 's unhansome that word arbitrio but to their consciences that they deal faithfully in obedience to his Command to the utmost of their knowledge and for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a caveat sufficient indeeed Answer this to that learned mans exception about personal Tithes for which he brings those words This being the Laws in Corinth it met with a proud sturdy covetous people with whom the whole increase of a great gainful trading that City flourished in would have amounted to too great a summe for an evil eye contentedly to part with the Apostle having notice of it and their proneness upon every occasion to division through the influence false Teachers had among them takes quite another course in the second Epistle from what he used in the first not commanding them peremptorily without a reason nor appointing them what to give in any sense of the words but because of the hardness of their hearts leaving them free in the summe and endeavouring to raise them up another way by many most melting Arguments in two whole Chapters which course he had omitted altogether before so it appeares this was a special indulgence upon special causes relaxing the rigour of a severe Canon to the Corinthians and to them only as to all other Churches remaining in its full force vertue You will say this could not last long for men to bear all the losses in trading themselves and others to carry away all the gain true no more it did not the order it self expresses its own expiration when the Apostle came to carry away their charity to Jerusalem and for what I can see to the contrary it was but one weeks burden so far is it from being a perpetual Law for Ministers maintenance that it was not so much as a perpetual Law for Collections for the Poor so exceeding inconsiderable is this allegation to the purpose in hand yet one place there is which speaks to the Ministers maintenance indeed Phil. 4.17 18 19. we find diverse such in the Old Testament to Prophets especially which were never therefore pleaded Rules that so it ought to be done alwayes and no otherwise yet this is plainly and fully to the instance Payments to Ministers are either out of duty to supply them as God hath Commanded them to be supplied these have their measures bounded and not left arbitrary to the discretion and will of the people Other payments are out of courtesy as Testimonies of that love and kindness which is comely good people should and many do bear to their Ministers these are altogether arbitrary a little signifying love aswel as much Which of these two sorts the Philippians were does depend upon the knowledge of the Apostles then state if not necessitous we may admit the free will-offering in this place it being an Act of courtesy and Christian care if necessitous as it seems by Verse 14. and 16. the Gift was not free but a matter of plain duty will any deny this bounded as hath been forementioned and smelt never the worse in Gods nostrils for being Commanded and having an other Rule and measure besides mans own will See v. 10.14 The summe of this is Contribution to the Apostle in a necessitous condition was in it self a duty in its measure so far as it had a correspondency with Gods bounds then pointed out and known as hath been declared that was a duty too if in any thing their bounty exceeded this will be referred to their courtesy and was indeed a free Gift and as then so it is now the Stint does not thrust out the free Gift if men have hearts to exceed P. 2. P. 18. But these are the Sacrifices alone which are accepted with God that only and God accepts no other it must needs be so then indeed we have cause to look to that see what 's brought to convince us 1 Chro. 28.9 Again that What will not serving the Lord be accepted unlesse without a Command if will-worship become the only acceptable worship in your account how at randome do you write 1 Chro. 29.5 6 9. Accepted no doubt these were but the word only is wanting there were other Laws acknowledged at that time and were these snares to men they must obey them because Laws but they could not be accepted in their obedience to them because Laws too Oh do not write so reproachfully to the goodness of God 2 Cor. 9.14 and 8.1 Contribution is called a grace and that to their power Verse 2. was a grace enabling them to do their duty if the Apostle reason well Rom. 15.27 beyond their power was grace enabling them to an uncommanded Act of mercy obedience to just Commands is of grace Where there is a Ye must needs be subject Rom. 13.5 this done for conscience sake is a grace and accepted too is it not so still here wants the only Phil 4.17 18 19. The free Gift is an odour phy P. 2. P. 18. why put you in the word free 't