A Discourse OF PAYING OF TITHES.

By T.L. M.A. Pastour of the Church of Christ at Tavistock in Devon.

Together with an APPENDIX, by way of Apology for the seasonableness thereof.

LONDON. Printed by T.R. & E. M. and are to be sold by Francis Eglesfield at the signe of the Marygold in Pauls Church-yard. 1656.

TO HIS Highness THE Lord PROTECTOUR OF The Common-wealth of ENG­LAND, SCOTLAND, and IRELAND.

May it please your HIGHNESSE,

THAT Gods Holy Morall Law may be duly ob­served, Christian Liberty not encroached upon, the inward Man commanded by Trueth, and Toleration tolerable be tolerated, is the designe of this short ensuing dis­course. It had its conception many [Page]Moneths ago, and was intended for the late Supream Authority of this Com­mon-wealth of England, but now it casts it self before your Highness, whom God hath raised up, and into whose hands, power, and opportunities are put to bring great designes into action. This is your day to honour him eminently, by whom Kings Reign and Princes decree judgement. The brood of Travellours returned Exlies must be served too for Christ's sake, who is their Lord and yours. That it is a piece of your work to take away Snares that have been spread in the way of Saints, and yet ly unremoved, I humbly suppose you know much better than I can tell. These Lines rightly understood, refin'd, and observed, may be a Cloud like a Mans hand for further fruitful Rain, that your day may not slip to you, or slide too fast for us, is the prayer of your Highness humble servant,

THOMAS LARKHAM.

CHAP. I. Containeth the Preface or Intro­duction.

IT is and hath been often in my thoughts, to com­municate mine Appre­hensions touching that Ball of Contention, and rock of offence, and snare to tender Consciences, the payment of Tithes, as now they are payable and re­quired by Law of the Inhabitants of Towns and Villages within this Common­wealth. This is looked upon by some as a very great burden to the people of these Nations; and not only so, but as a great Let to the People of God, whereby they are kept from, or disabled in the doing of their [Page 2]dutie to them that teach them in the Word, and in doing good to all, especially to the Houshold of Faith, as Stewards of what the Lord hath entrusted them with, especially (as some hold) of the Tenth of their Estate judged to be the Lords portion by a moral Law (though not primarily, as neither is the Law of a seventh dayes Sabbath.)

Now (say many) when men are enforced to pay Tithes to Nobles, Gentlemen, Col­ledges, or such Ministers as are thrust upon them by corrupt Patrons or otherwise, and whom they cannot look upon as their Pa­stours sent of God and set over them regu­larly, hereby they are put out of their way, and the Lords portion goeth not the right way, but is diverted out of its proper chanel in the judgment of such as hold Tithes due by divine Right, which are not inconside­rable either for number, judgment, and lear­ning or piety.

And (say others otherwise judgemented) it is a burden which we hoped the shedding of so much blood and expending such summes of money, would long before now have freed [Page 3]us from, but we are as we were (alas) an old penny for a new, and scarce that. Now I shall humbly propose a few considerations in or­der to the removal of these inconveniences, and for direction or advice to the giving of content to all considerable Complainants: (being for my part one of them that do judge the Tenth part of Estate, and Se­venth of time to be holy to the Lord) And that those confusions which Antichrist his followers have brought upon the face of the Christian World may be taken away, and Gospel-worship be ordered in moral duties thereunto belonging, according to the will and mind of God and our Father, whose rules we ought to walk by in all observance both to him, and our neighbours. And if this be a trueth (which I know no learned Man to doubt of) that the subject matter of Church-admonitions and Proceedings is Bonum & malum, rectum & iniquum, pium & impium, that is to say, Good to be observed, and evil to be avoided; why should not Christs own way be walked in for the effecting of these things in his Church, and the particular Con­gregations [Page 4]thereof throughout the Com­mon-wealth. And if it be a sin even for Ma­gistrates and Sword-men Ʋzzah-like to cart the Ark of God, and pretend to keep it from falling without call and rule; how much more to protect sacriledge, and countenance Antichristian disorders, or at least (as others that are not of my mindhold,) to continue to force the People of God to pay Tithes unto them, that may as well by a civil Law re­quire Bullocks, Goats, and Lambes, &c. for sacrifices, or instead thereof, or any such thing of Religious off-spring from Chri­stians, Jewes or Heathens. We find in the stories of the Church, that this wicked pra­ctice of diverting Tithes out of their due course, was first practised by Romane Popes: when they were come to that incorrigible pride and liberty to do all things as they pleased. Then began they by all oppressing power, to grant, first exemptions, and after­ward impropriations, transferring Tithes from one to another. And so in processe of time, when althings were ready merchandise for them that brought most, no marvel that [Page 5]the portion of the Lord which was to be payd by divine Rule to Church-officers in their particular Congregations, and disposed of by them in relation to the particular charges, were taken from them (as now they are kept from them) and either bestowed up­on the Popes kinsmen the lazy Monkes, or else some such as could make best friends with any of the Popes creatures were exem­pted from paying any thing at all. And upon the dissolution of those irreligious houses, you cannot be ignorant how many filled their Mawes, and rode up to the very Horse bridles into those spoils, when those dens of theeves were routed.

Now because the Lords portion seized upon (as I said before) lay among the devoted things, all was taken together and made good prize. And because 'twas so, it must be so, or else (say our wise Men) Children of these Ancestours & Purchasers of these Tithes will be wronged, if they may not enjoy that which they or their Fathers purchased. But in other things they have a proverb Caveat Emptor, and a man may seize on his stollen [Page 6]Horse wheresoever he find it, and sometimes an honest mao may be in danger of his life for buying it, though meaning no harm. Why then should not the Lords portion berescued, and restored to him? And yet other things I shall briefly lay down in order to the making this good. That Tithes, as now payd are sinfully exacted and received and that the payment of them this way is injurious, bur­thensome sacreligious, or at least an hin­derance to the performance of Christian du­tie according to Gods Law.

CHAP. II. The main argument is taken from referring the duty of paying of Tithes unto its proper Law, and here is a short discourse of Lawes.

COncerning Lawes, I will for brevities sake referre them to three Heads: Di­vine, Civil, Canon. By Canon Lawes I mean the decrees of Councels, which were of great force when the mysterie of iniquitie was grown ripe. By Civil Lawes, I mean Princes Constitutions and Acts of Parlia­ment. Now that Tithes did not receive [Page 7]their original from either of these Lawes were very easy to make good. For we find in Histories, that Tithes were more duly, more orderly, and more sincerely payd, be­fore the Canon Law was invented, then ever they were since; and that they were not anciently due by the Civil Law and Princes constitutions till now of late years, is more then evident. And we know how generally Tithes have been held due through­out all the Christian World: And we know no one Prince hath power over all Chri­stian Lands. And therefore it remaines that if Tithes be payable at all in Gospel times, it must be by the Law of God, and from it their due must take it's rise.

Now the Law of God is either Moral, Ju­dicial, or Ceremonial: these things are known to every abcedarian in Divinitie. The work next will be to place the paiment of Tithes in its proper form, that we may by help of its proper scituation see the dutie of Princes and Parliaments to help the Lord against the Mighty, and to cause usurping Cesars to let alone that which belongeth to God, and [Page 8]to take that which is their own. Then will not men be so earnest to keep up Tithes as they are now paiable, nor make such hideous cryes as they do; set a work by such of Elies House, as know the Lord hath not owned them, and therfore desire not maintenance in his way.

According to those threesorts of Lawes before-mentioned there are three several opi­nions among men that are called Christians. The first that I wil speak of as being the new­est and weakest, is that Tithes became payble by the Ceremonial Law. Now what is Ce­remonial is either so Levitically (which all ceremonies are not, for there was sacrificing and other ceremonies in use before the Levi­tical Order) or else those ceremonies that were so in use before. Now if Tithes be Levitically ceremonial, then before the Le­vites they had no being or use at all. But if any shall say they were ceremonial before the Law, as sacrifices were in use and ceremo­nial before they were Levitical, viz. before those particular Ordinances for the manner of sacrificing were commanded, and there­fore (so) ceremonial, I answer this is very [Page 9]plausible and probable, viz. that Tithes were ceremonies before the Law as well as sacri­fices, and that certain particular Ordinances of paying them to the Levites, or the assig­nation of them to that worship of God, which was then in use may be called a Levi­tical constitution. But to make this opi­nion good ungainsayably, and to make the paying of Tithes, and offering of sacrifices to agree compleately: we must enquire into two things, first the Propriety, secondly the end of both Sacrifices and Tithes. For the first, the propriety of Sacrifices is not the Lords untill they are once offered to him, and till that time he hath the right and propriety in those things, that is about to sacrifice them. But in Tithes man hath no right at all, be­cause they are all the Lords. In Sacrificing man sanctifieth of his own to God, which before offering is his own, and if he should not offer, it remaineth his own still, but pay­ing of Tithes is not a giving but a rendring to God that which was his before: not to sacri­fice is ungodliness, not to pay Tithes is in­justice also. Therefore forasmuch as a cere­mony [Page 10]standeth in giving to God what is a mans own not what is Gods before, paying of Tithes cannot be a ceremony. Secondly if we look to the end of a Sacrifice, it did signi­fie and type out the great Sacrifice, upon the Crosse, it was a carnal type of that holy Sa­crifice, and was to have an end when that should be exhibited (and indeed the end of all ceremonies was to signifie something.) But who can shew such an end of paying Tithes or indeed any other end then Mainte­nance of the Ministery before the Law, and under the Law with some particular additio­nal constitutions, and claimed, and challeng­ed in the times immediately succeeding the Apostles, and by the consent of all, or the most Christians yielded to. Tithes were the Lords before he assigned them to Levi.

Object. All things are the Lords. Sol. In an­other sense then Tithes are. All things are the Lords, as he created them, and as by his Pow­er he Rules over all, and as all owe him duty and homage. But Tithes are said to be the Lords in respect of, and by immediate right, more then the other nine parts; as the Se­venth-day [Page 11]is his more then the other six. We might argue also from the definition of a Le­vitical ceremonie, and make a long discourse: but the end of my writing is not to prove Tithes due so much as to shew which is the way to help thē that fear the Lord to be able to give God his due, which must be by the power of a Law taking away Tithes, as now they are challenged, and payed rather to the Devil then to God, at the best to men upon a civil account, which is a snare to many a gra­cious soul.

There is a second Opinion that Tithes were payd among the Jews by a judicial Law. It seemeth to me somwhat absurd that Holy things and Worship should be referred to judicials. And besides they that have read Histories know, that this is an invention of the Popish Schoolemen: and though it be el­der then the former Opinion, that Tithes were ceremonial; yet it is but at most four hundred years old, and was thought upon, to excuse the Romish sacriledge of appropria­ting parochial Tithes to the Popes kinsmen, Abbots and Monks, as D. John Reynolds [Page 12]upon Obadiah notably sheweth. For after the Pope had through corruption made Tithes away from their proper charges, to salve it, this errour was devised, and this is the second Opinion.

The last and most likely to be true (for I determine not absolutely) is, that Tithes are the Lords, and belong to such as are employ­ed about his worship morally, and that to maintaine Ministers is a part of the worship of God, for so Jacob did worship God, Gen. 28.22. and that such as withdraw themselves from this duty, by withdrawing maintenance from Mini­sters, are robbers of God, Malachy 3.8. and mockers of God, Gal. 6.6, 7. And here I might make work, had I time and skill, and an inclination to make a Treatise of Tithes, to shew you the various Opinions that are now in England concerning Ministers, and their maintenance. Some scarce allowing any use of a Ministry, or Ordinances, others granting reasonable competent maintenance to be meet to be allowed; Others pleading hard for the continuance of Tithes as they are now [Page 13]paiable by Law and custome and to parish Ministers and Lay-proprietaries as they are called, or to Colledges, and so forth.

From all these I must crave leave to dis­sent, from the first sort, with detestation of their delusions and irreligiousness; from the second and third with a protestation, that I will yield when mine ensuing reasons are soundly answered, which keep me from clo­sing with either opinion.

And here I shall as I am able, set down my present perswasion concerning paying of Tithes in these ensuing particulars.

1. That the present payment of Tithes is a grievance to this Common-wealth, a pro­pagating of Antichristian sacriledge in re­gard of impropriations, an oppressing of Saints and ensnaring of the consciences of some that are unsatisfied touching their Pa­rochial Ministers, and touching the thing it self viz. of paying Tithes, an hinderance to orderly members of gathered Churches in many places from doing their duty towards such as are their Officers orderly set over them, & a strengthening of Christs enemies prophane and scandalous and proud Mini­sters [Page 14]by giving or paying that to them which by God is appointed for such as are sent by him, and gifted and called according to rule.

2. That (with humble submission) it is the Magistrates duty to take away al these burdens and shares that lie on the states and consciences of the godly of the Land, and make them unable to discharge their moral duty in their proper Churches which is to communicate unto them that teach them in all good things, as the Lord hath ordained: compare 1 Cor. 9.14. with Gal. 6.6.

3. That Church members ought to be looked upon as a willing people, Psal. 110.3. and to be severely dealt withall for neg­lect of duty herein, as in other disorderly walkings, and not otherwise.

I mentioned but now three sorts, and re­jected the first as not worth the taking notice of, for why should I look on them that deny the use of a Gospel-Ministery and Church-Ordinances, seeing they are not so much as out-side Christians? The second sort that would have Ministers to have an honourable and comfortable maintenance allowed to them, and setled upon them by Parliamenta­ry [Page 15]power, do seeme to many to be far more commendable then the latter sort of which I am to speak by and by; but for my part I cannot agree to this opinion, for these rea­sons. 1. Because it dispenseth with the per­formance of that which is (most probably at least) a Moral duty, to wit paying of tythes where they are due. 2. Because it supposeth that Christians ought not to chuse their owne Church-Officers, or there to joyne, and so to give tythes where they enjoy the benefit of labours from him or them to whom they pay their tythes. 3. It forceth out from peo­ple money whether they will or no, which is not suitable to a Gospel spirit. 4. It is not so honourable a way as to share and share like in all sorts of blessings that God shall be pleased to bestow upon his people.

But for the last opinion and cry for the continuance of tythes as now they are pay­able; I much wonder that it hears so well from so many that seeme so wise and godly. Let me not seeme to be one of those that would perswade people to rob God, for that is farre from my thoughts. Nor am I against Universities, Schooles, Towne Divines, or [Page 16]Teachers of the ignorant, but do wish that out of such lands and estates as have beene forfeited to the Common-wealth, some might be imployed for these pious uses, and also do humbly present this to be considered whether it may not be fit by rates and taxes, to enforce such as walk not with well-order­ed Churches, to maintaine such as are set by the Magistrate about any of the forementi­oned imployments: Methinks there should be wisdome enough in this present Govern­ment to finde out fit wayes and courses for these things. But that which I aime at is, 1. That we may not (according to the Pro­verb) Rob Peter to pay Paul, as the Pope hath done by robbing Parish Churches to main­taine Abbies and Priories, &c. which hath beene high sacriledge, and the cause of much confusion in the Christian world. 2. That members of well-ordered gathered Church­es be not compelled to pay tythes (which be­long to their proper Ministers) unto such as either Patrons thrust upon them, or the pro­phane multitude get in by an over-ruling Vote, or even unto such as being godly Di­vines appointed by Authority to teach all [Page 17]sorts, ought to be cared for some other way. Lastly, That only spiritual weapons be made use of to deale with Saints in matters that do purely belong to Religion, forasmuch as all do not see this truth of the Jus Divinum of tythes, and will be offended if they should be enforced by the Civil power to do that as a part of Divine worship, which they cannot see so to be.

CHAP. III. In this Chapter following Objections against this that hath beene said, are answered.

BUt some may say that this taking away of tythes by a Law, will be very in­jurious to Ministers, who will be exposed to poverty and want, and what ju­stice can there be to inflict such pu­nishments upon those who never deserved it? To which I answer, that pious and true Ministers of Gods sending, have the Lord for their portion: and although they should have nothing, yet they do possesse all things, 2 Cor. 6.10. and yet further, the Lord hath provided a liberal maintenance for them, as [Page 18]I have shewed before; He hath ordained, that they that preach the Gospel, should live of the Gospel; Christ hath declared, that the Labou­rer is worthy of his wages, Luke 10.7. And James the Apostle threatens them that keep back, &c. chap. 5.4. and many arguments are used by Paul, 1 Cor. 9.7, &c. to confirme this truth: but what's all this to continuing of tythes as they are now payable by Law, to Noblemen, Gentlemen, Colledges, Pa­rish Priests, or any very unworthy men (who yet make the greatest cry) by this meanes godly people are disabled from, rather then holpen to do their duty to their godly Pa­stours and Teachers.

And further I answer, that Gods works are most beautiful when they are done in Gods way, and not according to the humor­oussuperstitious brabling, contentious, custo­mary wayes of men; If paying of tythes be a Moral duty (as it is supposed to be, at least secundariò) and it be confirmed to be in force (at least by consequence or equiva­lence) in the writings of the New Testa­ment: Why should not Christians be left in this duty to Scripture rules and Church wea­pons [Page 19] (which are not carnal, but mighty, &c.) as in other parts of worship? But it may be replied, that then people will break bonds, and cast away Christs cords, and make little account of word or censure, &c. Will they so? Why then let our Ministers that are for promiscuous administrations, see their errour in that opinion, and the sinfulnesse of their practice, and learne hereafter to separate be­tweene the precious and the vile, and be­more faithful in their trust, and then God will teach men to be more forward to pay them their due, and to allow them at least competencies, if they be not convinced of this truth of the Divine Right of paying of tythes, which I wish were more searched into, as all truths ought to be without parti­ality.

Object. Object. But it will be an act of injustice to take away from men that which is their pro­per right by the ancient Lawes of men, and which men have bought and paid for, and to give it to such as have no right thereunto, whose it never was in any ones opinion (for indeed if tythes be not the Lords (as hath formerly beene shewed they are) they must [Page 20]needs be theirs whom Law and possession hath setled them upon) Now to take tythes from them that claim them, & receive them as their right by Law (which determines propriety) without allowing a valuable con­sideration, may seeme to be great iniquity.

Sol. Sol. To which I answer, that if to with­hold goods from the owner be a sin, and for­bidden (as it is) in the Word of God: then it can be no sinne in the Magistrate to judge the restoring of them to the rightful owner, and to turne the streame into its pro­per channel. The case is the same touching tythes, whether you look upon them as due by the Moral Law to Ministers, or as devo­ted in the elder times of the Gospel-Church, though for my part I rather believe the for­mer; but we will not make more questions then need to divide the worshippers of God: The scope of this Tract being to evince the duty of this present Power to take tythes away as now they are payable, and to put people into a capacity of doing their duty.

Object. Object. But if the Lawes of men do not compel persons to do their duty, they will be re [...]isse and negligent, &c.

Sol. Sol. To which I answer, The Churches are to take cognisance of miscarriages in their proper and peculiar members, and they have not the power of the Keyes committed to them in vaine, it is not sword work, either Military or Civil, to force peoples consci­ences, but the work of the Spirits sword, as hath formerly beene hinted.

Quest. Quest. But what course then shall be ta­ken to provide for such as are to instruct the world?

Answ. Answ. I answer, Churches may send out members, and the State (if they see it fit) may out of Gleeb-lands (so called) or other devoted Revenues, or by Taxes and Rates, allow such or any others whom they shall judge meet for that work of preaching (whe­ther Church-officers or others) a conveni­ent stipend or pay; provided that Church­members be not robbed of that which they are carrying to the Lord as his portion by his owne appointment and ordinance. There may be many wayes thought upon to furnish the Nation with able & godly Teachers and Preachers, either fixed or itinerary w ch may be authorized and maintained in this excel­lent [Page 22]needful imployment, if they be not Church-officers; and if they be Church-officers, then care is taken for them already by the Ordinance of God as hath beene shewed; and indeed such only are fit (un­lesse in case of extreme necessity) for that work of publike preaching, and it will tend much to the making of peace among Profes­sors of Religion, and it is very suitable to the ancient practice of the Church in the times after the Apostles. Athanasius against the Mes­salians, writeth, that there were diverse Bish­ops in some one Church, though not in that of Alexandria: And D. Sutliffe, de pont. lib. 1. chap. 5. saith, that Paul towne by towne appointed Presbyters and Bishops. And Epi­phanius, cont. haeres. lib. 2. haeres. 27. And Eu­sebius also, in his Ecclesiastical story, reckons both Peter and Paul for Bishops at Rome, both at one time. But I lay not much weight on these things. Only to shew you that if in one particular Church there be divers Mini­sters, Bishops, Presbyters, Elders (call them by which of these names you will) there may be a sparing of some of them by course to instruct the world, and yet they may be [Page 23]ready also to preserve good order in the par­ticular Churches to whom they do belong, and to propagate the Ordination (for the perpetuity of Churches respectively) others to succeed them from time to time upon the election of the members of each Church of fit men so to be presented to them to receive Ordination. And as Calvin, lib. 4. cap. 3. sect. 8, 15. & lib. 4. cap. 4. sect. 1. affirmeth that from among the company of the Pres­byters some were chosen to be Pastours and Teachers, and the rest were Overseers and Censurers of the behaviours of the people: so why may not these by course, or some of them be chosen to preach and teach abroad, and receive their livelihood from the Chur­ches to whom they do belong, out of the tythes paid in to them by the members, and due unto them as Ministers of those Church­es? For I would not have you think that one man should scrape hundreds together from the Church (as some Parsons so called now do) but that tythes should be brought into Gods store-house (as we read they were commanded to be, Mal. 3.1.) and so im­ployed to the service of God in maintaining [Page 24]Ministers and Church-officers. But I am sen­sible of the running of my Pen. I therefore returne to the Answer to the Question, viz. that men of small reach may easily finde out wayes for instructing the world that do not submit to any Church. Bishops or Ministers of old had the care of both Cities in which they lived, and Countries adjoyning, and be­sides Church-members and others live pro­miscuously together in most places, & if they do not, care may be taken without so much ado for teaching and instructing all. Whole Cities or townes were not Churches in anci­ent time, neither ought they to be so now. We read of the Church of Smyrna, one of the seven Churches of Asia, where Polycarpus was Pastor, as soone as he was knowne to be a Christian, was martyred by the rage of the multitude, and that (as Eusebius, Eccles. hist. lib. 4. cap. 15. recordeth) in the sight of his owne people. The whole Cities there were not Churches; if they had been, how could the Church of Smyrna (writing to other Churches of the foresaid martyrdome) enti­tle her selfe the Church of God which is at Smyrna? And yet I will not deny but there [Page 25]might be some few here & there in the town and hamlets thereabout, which belonged to the Churches in the greater towns and cities, but not as now where Tavistock town is one thing, and Tavistock parish another, because it is supposed all that are within the pre­cincts of the parish, must needs be members of the Church there, and so hath it beene ac­counted formerly: but I must confesse (with­out fear) it is otherwise now. And why may it not be so in other places? I teach all in the publike meeting-house, but do only bap­tize the children of such as are received and allowed members of the Church, and admit­ted to the Lords Table. And therefore (this question notwithstanding) I conceive, ta­king away of tythes, as now payable, will no way hinder the teaching of the world, but ra­ther (as I have shewed) further it, when Church-members shall be enabled to pay their tythes to their proper Churches.

CHAP. IV. In this last Chapter you have the Conclusion with humble submission to the Churches of Christ, and to the Ministers of the Gospel.

IT is not my purpose to be either peremp­tory or prolix. I will therefore summe up all. Whether they shall read these subitane­ous collections that hold that tythes are meer almes, which was the opinion of those who were called the Waldenses, which doubtless they were drawne to hold, upon the abuse of tythes which they saw under the Church of Rome; which opinion afterward came to be received and taken up by John Wickliffe and his scholars, as you shall finde it to be the 18 Article amongst those against him condemn­ed in the Councel of Constance, and by John Hus a Bohemian, William Thorp an English­man, as appeareth by their examinations recorded by Mr. Fox, which hath also since beene taught by Anabaptists and Trinitaries, as may be seene in a book de antithesibus ve­ri & falsi Christi, Anno Domini 1568. Albae Juliae, and is followed by many now that would have Ministers and Church-officers to [Page 27]have right to nothing: Or whether they shall peruse what I have written, that hold for a reasonable and competent maintenance as due by Divine authority, which is the opini­on of them of the Church of Rome, as Bellar­mine declareth, Tom. 1 contr. 5. lib. 1. and is much received among our Writers of the Reformed Churches, cap. 25. Or whether they look upon these lines, that hold tythes due by the expresse Word of God, which is the judgement of the ancient Fathers from the beginning without contradiction, untill the Supreme Authority of the Pope took them away by meanes of impropriations: This is the conclusion, that as now they are payed by the Lawes and usages of this Nation, they cannot be warranted to be well paid: which to prove, I provoke any Divine, Lawyer, or other to make good by sound arguments out of the Word of God; and therefore that they ought to be taken away notwithstand­ing all that hitherto I have heard to be al­ledged for the keeping of them on foot.

If tythes be due at all, it must be either by the Law of God or men, if of men, either by Princes constitutions, or by the Canon Law, [Page 28]as I have said in chap. 2. They were paid be­fore the Canon Law was invented, and better then since. And few plead Princes constitutiōs for their ancient payment in the Church, for they are held due in all the Christian world over, which no one Prince ruleth. And for our late paying of them by Lawes and Ordi­nances; if the Common Law were well ap­plied, it would be found to be Malus usus, and therfore abolendus. Wherefore seeing all that can be said for continuance of tythes is decla­red to be of no force, seeing it is so injurious to the Churches, so oppressive to the people of the Land, so unwarrantable by the Word of God, the taking of them away so much de­fired by all that are the most considerable, & that this is the way to have them paid regu­larly by such as see that truth, & are so judge­mented, or else to help them that are for a li­beral maintenance, for Ministers to be able to do their duty according to their light: See­ing wayes may be easily found out for pre­venting all inconveniences that will come by their taking away, I conclude as Cato did his Orations, & semper diruendam esse Carthagi­nem. So, that by any means tythes as now pay­able [Page 29]of all sorts root and branch are by Au­thority to be taken away, in the judgement of T. L.

An APPENDIX to the former discourse by way of Apology for the seasonablenesse of it, which some do or may suppose to be otherwise.

I Am very sensible (Christian Reader) that I shall be looked upon with diverse sorts of eyes, and the most (I have cause to think) will cast ill aspects upon these few lines I have written touching the Moral duty of giving the tenth of our estates to God, the Lord Pa­ramount of all that we enjoy, as tenants at will, by, and under this (as it were) reserved rent. But forasmuch as I judge it to be, not only a duty as I am a Minister, to bear wit­nesse to every truth in due time and place, but especially to look after and eye Gods call to a work of the time when it should be done more eminently and universally; and concei­ving this to be such a one, I trust I shall not be mis-judged by all, nor the most of them that truly fear the Lord, if in any competent measure they stand loose & disingaged from [Page 30]private interests. For otherwise truly I shall be in danger of deep censure, & such of snares and slurs, to the drawing of them perhaps to oppose, yea, persecute this work of mine, though intended for the relief of tender con­sciences, and to make a beginning by break­ing of the ice in this thing, which taske God hath bin pleased all along my life (as I could shew in many particulars) to lay upon me.

Interests are diverse, of honour some, some of profit, of friends othersome, and ease and peaceable sleeping in a whole skin (as we say) will be very techy at such things as cause troubles and stirs, in places and countreys, as the effectual prosecuting of this truth by the hand of power in regard of the practick part is like enough to do. But interests are never so dangerous as when coloured over with pretences of piety, justice, Religion: As we read in Samuel of Saul's sparing of Agag and the best of the flock in order (as he pretended) to the worship and service of God, or in pity to that King: but this proved a cause of casheerment to Saul by God, and another must take his place. The Gadarens upon an interest of profit sent Christ away, [Page 31]for they were loath to lose their pigs. And Diotrephes upon the interest of honour and preeminence opposeth John and the work of Christ in his Churches. Interest of friend­ship was a great blur and scourge to good King Jehosaphat, to wit, his joyning with A­hab and Ahaziah. I might tell you of the inter­est of relations, which was such a cause of folly in King Solomon, who by his wives up­on this account was drawn to Idolatry. Also do we not see that many publike Preachers like the Pharisees, oppose Christ in many of his servants, because they are not made (as it were) little Gods, as once they were; thus many upon the interest of honour miscarry much, that promised better when time was. But yet truth at last will profligate all that stands in its way, and as it is written of the Governors of Judah, Zach. 12.6. Will be like a heath of fire among wood, and like a torch of fire in a sheaf, and devoure all that stands against it on the right hand and on the left. But to the matter in hand. For the point of taking away tythes as now they are required, and many molested and grieved in spirit, some even precious ones, for being unwilling to pay [Page 32]them as now made payable, and yet made by force so to do, I say for this I suppose I shall have many approvers of what I write among such as pretend to the exactest Reformation. But the other branch of my assertion will not so easily go down with them Well, if it will not yet, I hope yet they will not be unchari­table of me that write what I judge to be true, and what I think more Saints will see to be a truth shortly. In the meane time however, I trust that all that have the face of Religion, will be lo [...]th under a Gospel dispensation shining as the Sun in its strength, to be worse and more backward to Minister to the Lord of their substance, then the Jewes were, who lived under such dark Typical and umbrati­cal administrations. And in the meane time, I hold forth no other compulsories to be made use of, but such as are to work upon conscience, for these are the weapons Mini­sters and Churches must make use of; judg­ing such (for my part) as can finde in their heart to neglect expresse commands of Scri­pture concerning Ministers maintenance, and distributing to the necessities of the Saints, (yea of any that are in want) to be unmeet [Page 33]for communion in Church-Ordinances. And let such as will not hear the Church, know that the Lord is coming. Doubtlesse did Ministers and Saints wield and look up­on spiritual weapons with faithful hands and awful eyes, there would more be done (in souls I meane borne of the spirit) incompa­rably, then by all the force of an arme of flesh can ever be expected.

But I am afraid many Ministers had ra­ther serve the State for visible shpends, then Jesus Christ upon Scripture pay; which is one maine cause I am perswaded, though they shall surely answer for it that so use us) that we are so vile and contemptible among the people. But some objections are to be answered.

Obj. 1 Obj. 1. As first, that this Nation is unca­pable of this way and work, there being so many in it whose estates are upon the matter made up of tythes, &c. and therefore it is (at least) unseasonable, though possibly taking away of tythes, as now payable, may be ef­fected in time to come.

Sol. Sol. To which I answer, that the Scri­pture gives us many examples of such as have [Page 34]acted by halves about necessary works, upon reasons of State, and grounds of policy, who have alwayes found at last it had been better for them to have walked exactly, and to have done to the utmost, what God would have had them to do. A grave wise counsel was led into a very ill practice, to wit, to Vote the Son of God to death upon a reason of policy John 11.47. onward in divers verses. And besides, we have had experience that some have let slip opportunities and nicks of time wherein they might have done great things, which they could never recover again. Now therefore while the spirits of the most of the godly in the Land are, and have beene upon this point of extirpation of this root of mis­chief which lieth in the way of advancing Gospel-reformation, paying of tythes I mean, as they are now required to be paid; it seems to me to be the duty of all, so farre as in them lieth, to promote this work before the door be fully shut, and God disowne the present actors for want of faith, courage, diligence, and sincerity. And although a sentence of death seem to be passed already upon Christs cause in this particular, yet we should not [Page 35]flinch or be discouraged, as long as there is any the least possibility of doing good. And lastly, the procrastinating of a work which God hath marked our to be now to be done, by the votes of his sealed ones in all places, is a very great offence: As in Haggai's time the work of building of the Temple was put off under pretence the time was not come, Hag. 1.2. for which they are sharply re­proved.

Obj. 2 Obj. 2. But it may further be objected, that the greatest, wisest, and most learned in the Land cry shame of such motions: and some that have beene forward this way have now learned more wit, and are as much against it as ever they were for it, &c.

Sol. Sol. True it is, Gods works, though in their season, have seldome found the friend­ship of great ones. Truths of God (especi­ally touching upon interests) are a continual offence to the great men of this world. Have any of the Rulers or Pharisees believed in him? was thought a good plea in Christs time. Not many wise, not many mighty, not many noble, in Pauls time. It is not long agone I taught out of this Scripture, But their Nobles put not [Page 36]their neck to the work of their God. I confesse this is a great discouragement to ma­ny. Men of princely race, noble blood, great parts, are not usually saved first. The Lord shal save THE TENTS of Judah first, Zach. 12.7. And therefore I am not utterly cast down to see many great and learned ones with­drawing their hands from Gods work. But I humbly propound two things. First, whe­ther Moral precepts are out of date? I hope none think so, that resolve that Christ is Lord and King of his Church, and that Morals are of eternal verity. 'Tis true (I confesse) that neither this Law of Decimation or tythes, nor yet that of a Septimarian Sabbath are pri­marily Moral, but that they are secundarily and positively Moral I have formerly pro­ved for the one, and judge so of the other, though it be not my present work now to meddle with it. And I am perswaded many that dislike my way of handling this matter, are yet clear enough of the same judgement with me, viz. that tythes are the Lords por­tion, and due Jure Divino. Then secondly, I humbly demand, whether there can be greater evidence that this is a truth of God [Page 37](about removing what hindereth the practi­sing of it, I meane) then have beene in our age: when the spirits of men are raised to o­bey Christ in all things, and to follow the Lamb whither soever he goeth. For although it be true, that much darknesse is among the godly par­ty about the latter part of my Thesis, that tythes are holy to the Lord Morally; yet for the catching and snatching of them which is now in use, and the compelling of people to give (not to Caesar only, but) to Nobles, Lawyers, persecutors of the power of godli­ness, and I know to whom else, that which is Gods; I am perswaded it is generally con­demned in the hearts and spirits of all, or the most that truly fear and love God.

And notwithstanding, what by the perfi­dious and treacherous dealing of some parti­cular persons that have beene employed a­bout great works in our dayes, who like Absolon or Achitophel to David, or like She­maiah to Nehemiah, or Judas to Christ, have proved false; and what by discouragements of the honest party, and disappointments of expectations in the losse of fair opportunities (which we in England are not strangers unto); And what by over-acting of others before [Page 38]dispensation to each particular gave the call; And what by conjunction with such as have not beene reall hearted to the cause of God; this truth and some others seeme to be slaine with the two witnesses for a time; yet I am perswaded it will not be long before God will returne to his work that hath beene of late upon the wheele; and either make some to remember themselves and do their first work, or lay them aside (that peoples eyes may be removed from instruments to him­self) and casheere them that have casheered themselves out of their imployments for God and his people; and of stones raise up children to Abraham, and bringers to passe of his minde and will, for the setting up of Christian worship, and throwing downe that carnal Ministery which is chiefly kept up by this irregular paying of tythes in this Nation, to such as Gods people can see no mark of, or call from God upon.

The result of all is clearly this, that if great men will not, meaner men shall. Christ was borne of meane parentage, came out of Galilee, which could not but be a cloud over him, and a great trial to the faith of the [Page 39]godly who were told that he was to come out of Bethlehem. If professed Ministers out of fear & distrust of God, will give an uncertain sound, tradesmen, fishermen, tentmakers, blew-apron-men shall speak plainer; I say, if these (with the Scribes & Pharisees) should be silent, or enemies rather, the stones shall cry out: The little stone hewed out of the moun­tain without hands, will throw down all that belongs to the fourth beast in either shape or forme. We were wont to say in the times of the Prelacy, that Homilies and the Service-Book were the two legges of a dumb Mini­stery in England. Consider I pray you, whe­ther the compelling of payment of Tythes now as they are paid, be not of great use for the continuance of a formal artificial outside carnal Ministery in this Nation.

But methinks I hear some say, the Ordi­nance whereby Commissioners are appoint­ed for the approbation of publik Preachers, together with that whereby diverse are ap­pointed for the ejection of scandalous and in­sufficient Ministers, being duly and carefully executed, will quickly make a riddance of many that are now imployed, and so the last [Page 40]discourse before-going will be uselesse.

I acknowledge there is very much in those two Ordinances, had we such spirited men as those actings call for which are in them required: And were that way the way of Christ so clearly to all, as perhaps it may be to some. But the declared dissents and dis­contents of a very religious party, do seeme to say something is wanting. Besides raine to lay corne that should be cut downe, is out of season: And Barbers that cut off the haire and let the head alone, that should rather be so used, are insufficient to be executioners. Consider what I say.

There is further this one thing generally complained of (for I hear many things more then many that can do much more good then I can, if they would) that this tends very little in many places to the propagation of the Gospel, or saving of souls. For (as a great man in the Ministery said in publike, that he knew not which was the best death, poisoning or starving, so) say many, if such vacant places were filled with godly experi­enced Saints apt to teach, 'twere something; but ancient men are found scandalous, and so [Page 41]ejected; and youths that will be any thing for a quiet life, are found to be made use of, or none at all: & to my knowledge, Patrons and young men can agree about Livings, and the Commissioners for Approbation never hear of either the Patron or his Clerk. Blessed be God that hath so farre put it into the heart of those that have power to prepare Christs way before him, as to do so much as hath beene done in this perverse, froward, and unto­ward Nation: yet it is humbly conceived that notwithstanding the multiplied senten­ces of death upon Church work; yet grace and mercy that are by dark dispensations usually ushered in, are wrapped up and a coming all this while. I wish none of my Brethren-would give way to envious grudg­ings against the persons of such as are now in power, but rather pray for them, which I am sure, of they more stand in need of, then give cause of, envie. And for them my pray­er is, that they will cast downe that foul Idol Discretion falsely so called: My meaning is, that they would not be too much given to fears and forecastings, as Jonah was, where­by he was put out of Gods way.

To make an end of my Appendix. My hope is, that the time is not far off in which truths will be better seene and agreed upon by and among the Saints. As for fond Familists, Quakers, Ranters, and such kinde of poore seduced be witched souls, let them be look­ed upon with pitie as we are Saints, and dealt withall by Magistrates, as Gods Word doth warrant. For my part I know no odds (now) betweene the power of our Gover­nours, and the Kings of Israel and Judah. 'Tis true, their Kings were typical, and their Land Sacramental, but their power within Church and without, was the same that now it is, concerning both the Tables of the Mo­rall Law. But I finde not that they that ru­led well, did meddle with matters of Church cognisance purely so, otherwise then to pro­tect the Priests and Levites and people of God, and punish evil-doers. Ye cannot be ignorant of the ground of that catching que­stion moved to our Lord Jesus, Is it lawful to give tribute to Caesar? If it had not beene Gods, it had scarce beene worth the answer­ing. If one should aske of me, Is it lawfull to pay Tythes to my Lord or Master such [Page 43]a one? I have learned of my Lord and Ma­ster to answer, Give — and unto God the things that are Gods. If Magistrates will not, or cannot, though they would, redeeme or rescue the Lords portion out of the hands of the spoyler and sacrilegious Tenant, and make way for the Saints observance of this Moral duty of giving God his due with more ease, and disburden their consciences that are vex­ed for not sinning against it (which yet may be their ignorance); I say if this cannot be, yet (for I acknowledge many clouds of dark­nesse are about this truth, which I hope the Sunne of righteousnesse will shortly dispel): yet deride not, slight not my counsel, let the Sabbath day, Ordinances (whereof this is one, and holding the same Covenant of grace in extent to you and yours (which was no ceremony among Gods ancient people) is another) and union together of Saints by profession in Churches, and of Churches also as streets of one Jerusalem, be carefully regarded; And peace shall be upon you, and mercy walking by this Rule (or Canon) and upon the Israel of God. Let God have his due in his way, though with some losse unto [Page 44]thee, untill the time come of the fall of An­tichrist in this particular also, the exacting I meane of Tythes by titles derived from him and his sacrilegious adherents and succes­sours. The Lord will shortly clear up this and other truths with the brightnesse of his coming. Even so Amen, Come Lord Jesus, come quickly.

FINIS.

Courteous Reader, These Books following are printed, and are to be sold by Francis Eglesfield, at his Shop at the Marigold in Paul's Church­yard.

THe holy Court in five Tomes, written in French by N. Caussin, and done into English by Sir T. Hawkins, and others.

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Aelians Tacticks, or the Art of Imbattelling an Armie. in Folio.

Animadversions of War, or the Military maga­zin, by Robert Ward Gentleman and Comman­ander. in Folio.

The Works of John Taylor the Water-Poet, collected into one Volume. in Folio.

Heywood of Angels, in Folio.

Pareus on the Revelation in English, in Folio.

Bp. Usher, his Body of Divinity, in Folio.

Decapala in Psalmos, sive Commentarius ex decem Linguis, antiqui Patribus, Rab. Historicis & Poetis a Joanne Vicars Anglo, in Folio.

A faithfull Register of the Transactions in Par­liament in the Third and Fourth yeares of the Raigne of our late Soveraigne lord King Charles, containing the severall speeches, Cases, Arguments of Law, and grand Mysteries of the Kingdome then in Agitation, by T. F.

Gulston in Rhetoricam Aristotelis, gr. lat. in 4to.

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Moses his Choyce, shewing the excellencie of [Page]a gracious heart, &c, by Mr. Jeremiah Burroughs.

A glimps of Christ, discovering the sweet in­comes of Christ to a spirituall heart, by Robert Dingly.

The use of the Quadrant, fitted for daily pract­tice with lines, by Sam: Foster late Professor of Astronomie at Greshan Colledge.

Reusneri Symbola, exactly corrected, and the defect of the three Tables in former Editions re­ctified and made into one.

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Formulae Oratoriae in usum Scholarum con­cinnatae, cum praxin & usu earundem in Episto­lis, Thematibus, Declamationibm conterendis. [Page]Accessit Dux Poeticus, cum suis aliquot poema­tiolis, Editio septima, Novissimâ Autorts Limâ expolita, per Joh. Clarke, B. D. and sometime Master of the Free-School in Lincoln.

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FINIS.

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