The Grand Oppressor, Title page 1 – Title page 2
THE Grand Oppreſſor, Or, The Terror of TITHES; Firſt FELT, and now CONFEST:
By WILLIAM ERBERIE.
LONDON, Printed by G. D. for Giles Calvert, and are to be ſold at the Sign of the Black Spread-Eagle at the Weſt End of Pauls, 1652.
The Sum of a Letter written to one of the Commiſsioners in South-Wales, Aprill 19. 1652.
SIR,
YOU willed me to write unto you concerning the hundred pound which you were pleaſed to promiſe preſent paiment of, if your Treaſury were not empty:
But ſince I ſaw you laſt, the Lord appeared ſo terribly unto me, that (having torn the caul of my heart) he diſcovered the hypocriſie and covetouſneſſe that lay hid, Hoſ. 13.8.and cloſe covered in my fleſh.
That which brought it forth (next to the eternal ſpirit and everlaſting burnings within me) was a buſineſſe of Tithes, which I took at firſt from your hands as a maintenance allowed me by the Lord, in you and the reſt of the honourable Commiſſioners, who in much love appointed this as a portion for my poor Family, and as a reward for my former ſervices and ſufferings for the State, and the Saints in Wales.
Which undeſerved favour (as I thankfully acknowledge) ſo did I quietly poſſeſſe the ſame in ſilence and quietneſs of mind, till the Lord God Almighty began to roar like a man of War, Iſai. 42.13, 14and to cry like a woman in travel within me, bringing forth himſelf in that I ſhall now declare unto you, and to the Churches in Wales.
I told you Sir in private, that in my late publique Teachings I was carried forth contrary to the inclinations of my own Spirit, willing rather to ſit ſtill in ſilence, and ſpiritual retirements with my God, waiting for his glorious appearance with power in all his people.
But ſo it was, that by a ſpeciall providence I came abroad to the people, whom I acquainted that to my preſent apprehenſion, I was not certain that I had any call from God or man, or from my ſelf, but meerly by a ſtrong hand, I know not how, I was thruſt forth into the Harveſt, where I was immediatly met with the noyſe of Tythes in this manner:
The firſt Scripture I opened, not to preach, but onelyonly to expound, (according to the Teaching of God in mee) was Iſaiah 61.1, 2.
There I ſaw and ſaid, that God in Chriſt had glad tidings to ſpeak, and great things to doe (in theſe laſt dayes alſo) for three ſorts of people; for the poor, for the oppreſſed, and for the Priſoner.
The meek thats the poor, as Chriſt interprets Luke 4.18. the broken hearted, thats the oppreſſed, as every County can teſtifie, and the opening of the priſon doors to them that are bound, is good tydings for the Priſoner.
This day (ſaith Chriſt) is this Scripture fulfilled in your …ares; and this have we heard and ſeen in our dayes, God ſo appearing in the preſent powers, that 'twas hoped this was the acceptable year of the Lord, for the people of the Land to look for their long expected and promiſed liberty to the Captives, who, by an Act of Juſtice and Mercy from the Parliament of England, are ſet free from their ſeverall Priſons, (yea, from forrain captivity in part) as the firſt fruits of that following Redemption which the oppreſſed, and the Poor of the Nation doe likewiſe hope for.
But before I heard of that News, I had formed my matter in this Method; March 7.the firſt monethmonth of the year I began to ſpeak for the poor from theſe Scriptures on ſeverall Sundayes, Iſa. 61.1, 2. and 14.32. Zeph. 3.12. Pſal. 72.4.
With this laſt I began the ſecond monethmonth for the oppreſſed, Pſal. 72.4. Aprill 4. May 2. to 30(as afterward I ended the third monethmonth with the Priſoner, from Iſai. 42.6, 7, and 49, 8, 9. Zach. 9.11, 12.) but before that I ſpake for the oppreſſed, from Pſal. 72. v. 1.4. that when the King and his Son ſhould come to raign, he would break in pieces the oppreſſor, oppreſſion muſt ceaſe, and the oppreſſed muſt have eaſe.
The next firſt day of the week, I ſpake from v. 12, 13, 14. That the bloud of poor oppreſſed men is moſt precious in the eyes of God, for he eyes them and all their oppreſſors as another Prophet phraſeth it, Zach. 9.9.
Upon this God began (as I ſaid before) to roar in my Spirit, and I to hear nothing within me but the cry of the oppreſſed, 'twas far (me thought) from my temper to tread on a worm, or to oppreſſe the pooreſt creature in the world, but ſtill 'twas told me both waking and ſleeping that God would break in pieces the oppreſſor, and that the bloud of the poor was precious in his ſight.
Then the oppreſſion of Tithes came to my eares, and the cry of the oppreſſed filled my heart, telling me, That I and my children fed on their fleſh, that we drunk their bloud, and lived ſoftly on their hard labour and ſweat.
All the Petitions againſt Tithes were preſently preſented and ſpread before me by God, who asked, Is it not the gain of oppreſſion that thou and thine live on?
Truly Sir, there was never a day went over my head, but I heard ſomething of him from God, and from men alſo, who, not knowing the working and wrath that was within, did continually hit me in the teeth with ſomething of Tithes.
One came to my Chamber, a worthy Gentleman from England, complaining of the Commiſſioners of Monmouth-ſhire, who (as he came along) had a meeting at Chriſtchurch, to take a more ſtrict account of each mans Tithes, and that he met with many poor country men in the way crying out of their oppreſſion, and that (as they ſaid) by the people of God.
Another day an honeſt man of our Country, comes in and tells me, he had formerly taken a good bargain of Tithes from the Commiſſioners or Glamorgan-ſhire, but he had no reſt in his ſpirit from the time he farmed it from them, but was continually tormented till he delivered it up, which he did (as he ſaid) very quickly, elſe he thought in his heart he had run ſtarke mad out of his wits.
And truly Sir 'twas ſo with me in this, though I have been afflicted from my youth, and ſuffered the terrors of the Lord to diſtraction, yet (for the time) I was never ſo diſtracted, confounded, and filled with feares in all my former temptations, as in this of Tithes.
And yet this trouble was not like thoſe legall terrors I ſuffered of old, but it was like fire in my bones, which I beleeve is the eternall Spirit, and everlaſting burnings, which will ſhortly break forth upon all the oppreſſors of the land, to burn up their fleſh, fulneſſe, and thoſe fair buildings which they have raiſed on the ruines of others, enriching themſelves in the Nations poverty.
The fire that was within me had new fuell caſt thereon, which to my feeling increaſed to feircer flames, for every day I opened my Bible to read (the remembrance of Tithes coming ſtill to my mind) the firſt line that darted in mine eyes, was alwayes ſomething againſt Oppreſſion, as Iſay 5.7, 8. Micah 2.2, 3, 8, 9, 10. ver. Again, Iſaiah 9.16, 17, 18, 19, 20. Iſaiah 30.10, 11, 12. Jer. 22.17. Ezek. 7.19. Theſe and many other Scriptures came not in by way of a Concordance, nor yet as ſought out by me, but they found me out, ſo that I once feared to open the book any more.
But there was a book within me, Iſai. 29.18.which though I would ſhut, and be willingly deaf to what was written therein, yet I was made to hear with a witneſſe, Iſaiah 33.14. The ſinners of Zion are afraid, fearfulneſſe hath ſurprized the hypocrites, who among us ſhall dwell with the devouring fire? who among us ſhall dwell with the everlaſting burnings? he that walketh righteouſly, and ſpeaketh uprightly, and deſpiſeth the gain of Oppreſſion, &c. he ſhall dwell on high, &c.
This was my morning thought, which made me riſe up quick from my bed, April, 8.and after ſecond thoughts I haſtened away to Church, where the Sheriffe and Judges were expected to come unto ſermon, there I reſolved in the face of all the Country to caſt off the gain of Oppreſſion, and burthen of Tithes, intending (with their Honours leave) in the end of all, to have ſpoken a few words on Pſal. 68.5. But the Judges not coming that day to Church, the Preacher did no more but expound in the pue (there being but a thin Audience) upon this my former reſolutions fell, and I thought within my ſelf, ſurely the Lord would not I ſhould openly meddle with this point, nor be too ſcrupulous in an outward thing, as this of Tithes, ſo I quietly heard the Man, and God alſo, in the very words then read, Eccleſ. 7.7. Surely Oppreſſion maketh a wiſe man mad, and a gift deſtroyeth the heart.
For all this I returned home without the leaſt touch, or trouble of conſcience, ſaying, now I ſhall have peace and be ſtill, provided for as formerly, I have been to offer up my Iſaack, my beloved Tithes, but the Lord hath ſpared it and accepted me; I ſee a Ram caught in the buſh for a Sacrifice, that is, my carnall mind and imagination, for now I looked upon this of Tithes but as a fleſhly outward thing, a poor low buſineſs for any ſpirituall man to be ſcrupulous of, therefore I ſaid, I would go to my heights again, if once I might ſee the King in his beauty, and the land that is very farre off, Iſaiah 33.16.17.
The next day I came to your chamber, where I was welcomed with reſpect and kindneſſe, but before I could ſleep that night I was awaked again, and the Lord began to anſwer in the ſecret place of Thunder, Pſal 81.7.he that deſpiſeth not the gain of Oppreſſion ſhall not dwell on high.
Then down I came to the deep, and dwelt that night in the dark, in the ſhadow of death, yea, in the belly of hell, I cryed the next day alſo, O Lord I am oppreſſed, undertake for me, Iſai. 38.14.
This Scripture was that dayes Text; when I was to ſpeak good things to the oppreſſed, I heard nothing but bad newes and ſad tidings to my ſelf, ſtanding there under the gain of Oppreſſion, I could experimentally tell this truth, that God would plague the oppreſſor, in whoſe ſtead (me thought) I was that day chattering like a Crane, and mourning as a Dove, in my cry, O Lord I am oppreſſed, undertake for me, it was anſwered, thou art an oppreſſor of men, and now thou art juſtly oppreſſed by God.
That was the ſumme of that morning exerciſe, how men oppreſſe God in mans oppreſſion, and then that God oppreſſeth alſo their ſpirits as they doe his.
Truly to that time I never found the experience of this ſo true, The love of money is the root of all evill, evill of ſin and of puniſhment, for by this I began, not onelyonly to erre from the faith, and from truſting on God, but to be pierced through with many ſorrowes, yea, to be drowned in perdition and deſtruction, 1 Tim. 6.9, 10.
And yet how often did my deſire to be rich make me fear to be poor, and my proud heart ſeek to ſilence the cries of God and men within me, to ſhift off the thoughts of oppreſſion, and the buſineſſe of Tithes, as a thing not belonging to me, but for the States to reform? Again, my heart told me, that Tithes are now new modled and ſet in another form, with ſome moderation alſo.
And again, Tithes are coming into the Treaſury of the Common-wealth, God forbid ſaid one within me, but thought I, why may not I take at preſent this free gift from the civill powers, as the Paſtors, Teachers, and Preachers of the Goſpel in Wales this day, who are maintained by Tithes.
Oh this renewed my former troubles, enraged thoſe terrors, telling me, if now I be ſilent, I ſhould not onelyonly betray my Country, and the Governours of our Common-wealth to the judgement of God, but be baſe, and lye to the Churches, not ſpeaking the truth, which many poor Chriſtians, not attending to, doe daily wound their weak conſciences by a little too much worldlineſſe (as in other things) ſo in farming of Tithes, which all the godly Preachers and people of God in Wales, did formerly profeſs, preach, and pray againſt.
Thus many Miniſters alſo are unſenſibly fallen into a new light, which themſelves condemned in others, for my part I follow the old, and profeſſe, that I can ſee yet nothing in Tithes but the gain of Oppreſſion, continued and kept up meerly by Miniſters, and Church-Members, who being men of power this day, might eaſily prevaile to remove this and many other oppreſſions, at leaſt, with the people of the Land to petition the preſent Governours, to eaſe the oppreſſed of their burthens, as to releaſe the priſoners from their bonds, and to releive poor families with bread by a publick ſtock.
I ſpeak not now of thoſe Tithes which are part of mens temporal eſtates, but of ſuch Eccleſiaſtick revenues appointed at firſt for Popiſh Prieſts, now for Preachers of the Goſpel, this being a greater oppreſſion than the tithes of former times, my ſpirit was oppreſſed by the Lord, till I had quite thrown away this abhomination, and burthen of the Land.
Thus then to me it is preſented as more oppreſſive than Prieſtly Tithes; ſecondly, more oppreſſive than Popiſh Tithes; and thirdly, than Prelatick, or Presbyterian Tithes heretofore.
Firſt I ſay, Prieſtly Tithes under the Law had the command of God. Secondly, 'twas not forced on men by the power of the ſword, but either freely given by the people, or urged by the Prophets with promiſes and threats to ſuch who were diſobedient or unwilling: Thirdly, Deut. 14.28, 29.the Prieſts did not eat up all the Tithes themſelves, but as there was a yearly Tithe for the Prieſt, ſo every third year, there was a tithe for the poor; Oh, that the poor might have their Arrears out of the unreaſonable gain of Goſpel-Prieſts. Fourthly, Prieſts under the Law had but the tenth, our Preachers of the Goſpel take up the fifth or fourth of mens lands and labours. Fiftly, the Prieſts who had Tithes paid them, had no other portion or temporal eſtate as moſt of our Miniſters have, who may therefore preach the Goſpel freely, if they can.
Secondly, they are more oppreſſive than Popiſh Tithes in forrain parts, France, the Kingdome of Aſſes (as 'tis called) hath not ſuch an oppreſſion in Tithes for their Prieſts, as our Proteſtant Teachers and Preachers of the Goſpel doe burthen this free Nation; for as 'tis credibly reported by ſome, who have long liv'd in France, that there and in Spain alſo, onelyonly Tithe of hard corn is paid, that is, of Wheat and Rye, but no Tithe of Barley, Oates, Peaſe, Beans, Fitches, Tills, much leſſe Tithe of Hops, Hemp, Flaxe, Saffron, or of garden Hearbs.
Secondly 'tis not the tenth ſheaf as ours, but onelyonly the twentieth ſheaf of Wheat and Rie is paid with them. Thirdly, if there be but nineteen Lambs, there is none, if thirty nine there is but one Lamb for the Prieſt, as one of twentie, and two of fortie is his Tithe, but our Goſpel-Prieſts muſt have one Lamb of ten, yea, one of ſeven if there be no more. Fourthly ours have not onelyonly the tenth Lamb, but tithe of the Wool of the nine remaining, wherers the Popiſh Prieſt hath no tithe of wool at all. Fifthly, They take no Tithe of calves, hay, hay-graſſe, or juſtments, much leſs tithe of pigs, geeſe, apples, eggs, and of every thing almoſt the poor live on our Goſpel Miniſters muſt have their tithes.
Thirdly ſince the Independent Paſtors are turnd Parſons and Preachers of the Goſpel, Pariſh Prieſts; the burthen of Tithes hath been more oppreſſive in them, than in the Prelates and Presbyters heretofore. For firſt, Theſe were Nationall Miniſters, and did ſervice to every Pariſh in the Nation, therefore the National maintenance was more of right proper for them, but the Independent Churches, ſeparating from the Nation, and profeſſing a Goſpel-practice, cannot for ſhame deny their own Principles, as to keep up Tithes, but rather to look for a maintenance from their own Churches, or to live of the Goſpel, if they preach to the World, I ſay of the Goſpel, that is, to live by faith in God, who will doubtleſſe feed his ſervants, and cauſe men freely to contribute unto them who preach the Goſpel freely. Secondly, The Tithes formerly were never ſo farmed out to Commiſſioners friends, who rackt the poor Pariſhioners to raiſe their own private gain, though they get forty or fiftie ſhillings yearly by the bargain. Thirdly, as 'tis more reaſonable for the Pariſh to farm their own Tithes with the former abatements, ſo in theſe times of publike Taxes, Contributions, and neceſſary burthens on the Nation, the oppreſſion of Tithes is more intollerable, but our Independent friends load the people, who hoped to have been eaſed of all by their meanes. Fourthly, Godly men in Wales, who have ſuffred much for the State, and in tenderneſs of conſcience could not pay Tithes to the Prelates of old, yea, who were indulged in thoſe dayes, are now forced not onelyonly to that, but to pay all their Arrears of Tithes formerly ſpared. Fifthly, as Tithes under this oppreſſive Form was firſt eſtabliſhed by the Churches of Wales, who have given example for the Engliſh to follow the pattern and oppreſſion; ſo conſider what the Churches there have gained by this, even more Officers in the Church than ever Chriſt commanded, as Commiſſioners, Treaſurers, Sequeſtrators and Collectors for Tithes, a thing which neither Law nor Goſpel, nor former Ages ever heard of. Sixtly, Hoſ. 6 8, 9.God compareth ſuch unto Thieves and Robbers: Gilead is a Citie of them that work iniquitie, and polluted with bloud, or as the Margen reads, cunning for bloud: And as Troops of Robbers wait for a man, ſo the companie of Prieſts murther in the way by conſent; the Geneva notes Gilead to be the Citie where the Prieſts dwelt, and the companie of them was like a Synod or Claſſis. Independents and Presbyters agree together and conſent in Tithes. Seventhly, Doe not the Churches by this rob God alſo, (this at leaſt being a Typical expreſſion of their ſpiritual robberie) Will a man rob God? yet yee have robbed me, Mal. 2.10, 14, 17. Mal. 3.7, 8, 13.ſaith the Lord: But ye ſaid, Wherein have we robbed thee? In tithes and offerings, Mal. 3.8. Pray obſerve in this and in the former Chapters how oft God ſeeks to convince the Prieſts ſix times together, but the Prieſts will by no meanes be convinced by God himſelf of their manifeſt hypocriſie. Secondly, That God ſpeaks to the Prieſts in both Chapters is plain from Mal. 2.1. And now, O ye Prieſts, this word is for you, and 'tis their word alſo, Mal 3.14. What profit is it that we have kept thy Ordinances, and walked mournfully, Or as the Hebrew reads it, walked in black, that is their garbe, as Baals Prieſts are called Chemarim, Zeph. 1.4.or Black coats: Now, What profit is it (ſay they) that we have kept thine Ordinance? It is not Ordinances, but thine Ordinance, the Lords Ordinance (as I ſhall ſhew another time) is the Spirits preſence and power from on high, this was the firſt Goſpel-Ordinance, the Baptiſm of the Spirit and of Fire, for the appearance of the Spirit was on every Ordinance of the Goſpel, Acts 1.4, 5. Acts 2.38. Acts 8.6, 28.in water-Baptiſm, there was the promiſe of the gift of the Spirit, and the power of the Spirit in ſome viſible gifts appeared with every one that did baptize in breaking of bread, 1 Cor. 12.13. 1 Cor. 14, 15. 2 Pet. 1.12.they dranke into one Spirit, they did ſing in the Spirit, pray in the Spirit, preach the Goſpel with the holy Spirit ſent down from heaven; yea, in truth, all outward Ordinances of the Goſpel were but the Ordinances of man, though appointed by God, the appearance and power of the Spirit was the Ordinance of God, but what profit (ſay the Prieſts) is it that we have kept thine Ordinances, waited on the Spirit, there's no profit in this.
Truly, the Spirits preſence was more waited on, and the Saints in Wales were far more ſpiritual before their Church-fellowſhip, more ſimple-hearted, ſincere, ſelf-denying, and dying to the world, yea, though they walkt in Ordinances, there was no talk then of Ordinances, they were dead unto them (it being the worlds Religion) the Saints were all drawn up to the Spirit, which made them to be ſcoft of the world, which now they follow in their principles, practice, and deſire of profit? What profit ſay they? Oh, there is no profit in the Spirits preſence in the Ordinance of God; the power of men, the Ordinance for Tithes, and maintenance for Miniſters hath more profit with it.
Well Friends, you muſt ſhortly walk in black, and mournfully with your Forefathers, the Prelates and Presbyters, becauſe you follow their ſteps in the height of your Spirits, and lowneſs of your walkings, in your worldly deſigns, in your deſires for profit, your tithes, augmentations, conſolidations, Church offerings and ſuch things, unheard of in Goſpel-times, yea, it was a ſtrange language to latter dayes.
But how doe the Prieſts rob God in tithes and offerings? the people rather ſhould be ſaid to rob the Prieſts in this, and yet it is proved before that all was ſpoken of the Prieſts, they rob God in Tithes.
Certainly there's a Myſtery in this (as in all other legall expreſſions (Mal. 1.11. Iſai. 66.23.) For as Gods Tith or tenth is that ſmall remnant of his people reſerved from the Churches Apoſtaſie, Iſai. 6.13. In it ſhall be the tenth, &c. So the Lords offerings is all the people of the land: Bring yee all the Tithes into my ſtorehouſe that there may be meat in mine houſe, Mal. 3.10. The Lords Houſe is of a larger building then the gathered Churches have ſet up, as you may ſee Iſaiah 66.19, 20. Where many Nations, yea, ſtrange and ſavage people are brought into the houſe of God, who (I beleive) in his due time will gather theſe three Nations into one Church, (as the firſt fruits of his glory and fame to the world)
So then the whole Nation is the Lords offering, a Nation to be offred unto God. God is now rob'd of this offering by our Goſpel-Prieſts, not onelyonly the Tithes, the ſcattered Saints, but the Nation, even the Lords offering God is robbed of by the gathered Churches and their Prieſts.
For ſo it is clearer expreſt by Malachy, c. 3. v. 9. Ye are curſed with a curſe, for yee have robbed me, even this whole Nation, not that the whole Nation did rob God, as the words ſeem to import, but taking away the word [even] not in the Hebrew, the ſence is clear, ye have robbed me this whole Nation; that is, as [God with us] is the Nations Motto, ſo God in the Nation, or the whole Nation, as the offering or people of God, the Independent Churches will not own, though the Presbyters in this are of a better judgement, who profeſſe the Nation to be in Covenant with God, and his people, and upon this account baptize all their children, &c.
But ſure 'tis a truth not onelyonly in the Myſterie, but in the Hiſtorie or Letter, The Prieſts in Tithes and Offerings doe rob the whole Nation, for the Nation is even ruined by the oppreſſion thereof, Therefore our Goſpel-Prieſts, who by the power of the ſword take up their Tithes, or other wayes force a maintenance from the people, are called thieves and robbers by God.
Oh how ſecretly and ſuddenly is the day of the Lord, or the Lords day ſtollen upon the Churches of Wales, Chriſt being come as a Theif in the night to ſpoil them of all their glory and honour, yea, their goodneſs is quite gone, and carried away into captivity.
For how hath God prophaned the Princes of the Sanctuary, or the holy Princes, as the Hebrew reads. Iſai. 43.28.The holy Princes in Church and Commonwealth are not onelyonly become prophane, covetous, cruel, cunning for bloud, but they are prophaned by God, this the holy Princes will not hear that God ſhould prophane any man, but now they may learn by experience, and be made to cry at laſt; Lord, why haſt thou made us to erre from thy wayes, and hardned our hearts from thy fear,? Iſai. 63.17.
Oh what prophaneſſe is this, that the holy Princes ſhould be not onelyonly proud, peeviſh, &c. but thieves and robbers in the way, to rob the whole Nation, Iſai. 43.28.to rob God and man at once?
No wonder, God doth give Jacob to the curſe, and Iſrael to reproaches: This is worſe then hanging it ſelf to have the curſe of God, and the contempt of man; truly it is far from my temper to reproach any man, much leſſe the people of God, but if God ſhall give them to the reproach and the curſe, what man can help it.
I will ſend a curſe upon you, and curſe your bleſſings, yea, I have curſed them already, becauſe ye have not laid it to heart, Mal. 2.2. Behold I will corrupt your ſeed, (or as the Margent reads, I will reprove your ſeed, and not onelyonly the Word you preach, but the tithe-corn you gather for pay, and the tithe of your cattle too, I will ſpread their dung on your faces, and the dung of your ſolemn feaſts, and thanksgiving dayes, when ye look up to bleſs my Name, I will ſpread dung on your faces, v. 3.
And then it followes one ſhall take you away with it, v. 3. One, Who is that? Sure there needs not the ſtrength of many, but one man, yea, a babe in Chriſt can take away the Church with the Prieſt from their ſetled places. How eaſie is it for one, for a very child, with his little finger to puſh down all the Churches in Wales, being fallen already by their own diviſions and defilements in worſhip, and in their walkings alſo, their wrath, worldlineſs, and which is worſe, the thing of Tithes, wherewith they have foul'd their fingers.
Yee are departed out of the way, yee have cauſed many to ſtumble at the Law, (or in the Law) yee have corrupted the covenant of Levi, v. 8. Whats the Covenant of Levi? Oh to live in the Lord alone, to look for maintenance from him onelyonly, no other maintenance but himſelf, for he was Levies portion.
Thus it was with Levi, and the Prieſts of old under the Law, the other Tribes had portions in the land, but the Lord God alone was Levies portion, and yet his allowance was from all, ſo Levi wanted nothing, though he had no portion but the Lord. Thus 'twas with the Apoſtles and Primitive preachers of the Goſpel, Luke 22.35.they went forth without ſcrip or ſilver in their purſes, yet they wanted nothing, and having nothing, they poſſeſſed all things, 2 Cor. 6.10.
But our Goſpel-Prieſts muſt have portions in the Land, Mal. 2.9.or pay in their hand, elſe they will not preach: Therefore ſaith God, I have made you contemptible and baſe before all the people. Truly Sir, as I was forcibly carried forth to ſpeak at firſt, ſo now to write my laſt, which I pray receive as the words of a dying man, deſiring to dye to all things below God to my own life and livelihood.
Others preach for a hundred pound a year, I have now preached to loſe it, in which indeed I have found my life, and a better livelihood in the Lord, who hath promiſed that he will not leave me, nor forſake me, Hebr. 13. And truly you may beleeve me, I have more content, quietneſſe, comfort in my preſent loſſe, and low eſtate, Mich. 5.7.then in all my gainfull Tithes.
I then laboured to be rich, I now learn to bee poor, to be Independent indeed, to depend on no man, Micah 5.7.not to wait on men, nor the ſounes of men, but on the mercifull providence and diſpoſe of God for my abode and being. Thus ſaith the Lord God, Jer. 49.11.Leave thy fatherleſſe children, and I will preſerve them alive, and let thy widdows truſt in me, my children are now fatherleſſe, and my wife a widdow, but God will be a father to them and a husband to her, yea, her Phyſitian alſo according to promiſe, Iſai. 58.6, 7, 8. But all men are my fleſh alſo, and becauſe I would not hide my ſelf from them, Iſai. 58.7.I had it once in my thoughts to take this hundred pound at preſent, and to give it as a publike ſtock for the poor of Cardiffe.
It was preſently anſwered unto me, Iſai. 61.8.I hate robbery for burnt offerings, &c. God will ſhortly provide for the poor, though Man will not: Yea, men ſhall at laſt, whether they will or no, when God ſhall appear in them as fire to burn up all their fulneſſe, when the ruſt of their ſilver ſhall eat up their fleſh as fire, Iames 5.3. Iſai. 2.20.when they ſhall caſt their Idols of ſilver and gold to the Moles and the Batts, who lye now in the duſt, and flie in the dark. Laſtly, In the day of wrath, Ezek. 7.19.when they ſhall caſt their ſilver in the Streets, then God will find a way to feed the poor out of the bellies of the rich, who ſhall not onelyonly make reſtitution according to their ſubſtance, but ſhall vomit up all that they have ſwallowed, yea, it is a wonder, their children ſhall ſeek to pleaſe the poor, and reſtore all their goods, Job 20.10, 15, 18. compared; I am waiting for the fulfilling of his Word, which God will haſten this in his due time, in mean while, I can but pitie the poor, and the rich alſo, even the great Oppreſſor, whoſe plague is coming, I have no more to ſay, but to aſſure you that I am in truth:
Sir, Your much ingaged Friend and Servant in the Lord, WILLIAM ERBERIE.
THE Sword Doubled To cut off both the RIGHTEOUS AND THE WICKED;
Drawn forth in two following Diſcourſes, By WILLIAM ERBERIE.
ISAIA… 31.4.
Thus hath the Lord ſpoken unto me, like as the Lyon and the young Lion roaring on his prey, when a multitude of Shepherds is called forth againſt him, he will not be afraid of their voyce, nor abaſe himſelf for the noiſe of them; So ſhall the Lord of Hoſts come down to fight for mount Zion, and for the bill-thereof.
LONDON, Printed by G. D. for Giles Calvert, and are to be ſold at the Sign of the Black Spread-Eagle at the Weſt End of Pauls, 1652.