HAving often in my saddest thoughts bewayled the lamentable condition, which Gods dearest people are brought into, through that accursed yoake of a forced uniformity, which is endeavoured to be put upon their consciences, and casting a­bout what evill spirit it was, that had so vast a malignant influence throughout the world; at last, it appeared cleerly unto my understand­ing, that it could not possibly, for the most part, bee any other, besides that Grand Idol or rather divell of covetousnesse, which is the root of all evill and mischiefe that happeneth unto mankind, Col. 3.5. 1 Tim. 6.10. Act. 19.19.20. c. 16.16, 17, 18, &c.

Then; pondering with my selfe, how this Imp of covetousnesse, as it produced persecution, was suckled and maintain'd; I found at last, that it must necessarily be both begotten and continued by that specious golden wedge of Gospel-tythes, which an illegitimate Tribe of Levi had at first, only Achan-like, purloyned from their brethren, but after­wards presumptuously intituled upon God himselfe, that both they and their successors, might with an uncontroleable security live and dye sur­feting upon the fatnesse thereof.

But if any man perceive not how it comes about, that a coveting after tythes begets persecution; I answer, that these Tythmongers, as Esaiah des­cribes those of his time, 56.11. terming them greedy dogs, which can never be satisfied, are so intent upon the gaine which commeth from their quarters, (that since they cannot for shame require contributions from such as refuse out of conscience to joyne with them in Church duties) they put them­selves upon inveying with all manner of exasperation and bitternesse, a­gainst all such as differ from them, whether in discipline or doctrine, con­tinually insencing both their Parishoners and Civill Magistrates against them as Heretickes, such as hold dangerous opinions destructive to the State, not to be endured upon any quarter and composition, because no [Page 2]accommodation can bee to their purpose wherein Tythes are not the princ pall article to be agreed upon.

In contemplation hereof, I put my selfe againe to search the Scrip­ture, (though I know there is scarce any one how vile soever, whether for practice or opinion only, who pretends not to be Gospel-proofe, but I speake to such of whom John the Evangelist said, Search the Scriptures for in them yee thinke to have eternall life, Joh. 5.39. to such I say, who would be thought to have the Scripture for their rule, and really expect salvation by living according to that rule) and am willing to give a faithfull, though briefe relation thereof, on such particulars I mean, as have not to my knowledge beene published by others, to shew how vaine the ground is of pretending Gospel-tythes, and how dangerous to continue them.

The first place I meet with speaking of Tythes is Gen. 14.20. where Abraham is said to give Melchisedeck tythes of all, that is, of all the spoile only, which he had in the victory against the foure Kings in rescuing of his brother Lot, whom they had taken prisoner, as you may see in the same Chapter: and though it be objected that the Apostle Paul seemes to tell the Hebrews that Abraham gave iythings of all things unto Melchi­sedeck, Heb. 7.2. yet you may find that the same Apostle in v. 4 whilst be would magnifie the preheminence of Melchisedeck in his relation of re­ceiving tythes, before Abraham paying tythes, instances only in his pay­ing him tythes of the spoyls, but had Abraham paid tythes of all things he possessed, the Apostles argument might have thereby been so much more improved, if he had urg'd it. But this paying tythes unto Melchisedeck was supereminently typicall, as Melchisedeck was a type of Christ, Heb. 8.4.5. and in that respect only, Paul sayes that Melchisedeck received tythes of Abraham blessing him that had the promise, and without contradiction the lesse is blessed of the greater, Heb. 7.6.7. for even the tribe of Levi is said to pay tythes unto Melchisedeck in the loynes of Abraham Heb. 7.9.10. and the Levites could not be properly said in the same time and respect, both to pay tythes in Abraham, and yet receive tythes in Melchisedeck, so that this is no Scripture for their purpose; the very tribe of Levi paid tythes unto Melchisedeck, and therefore neither they, nor a suppositions off­spring of theirs much lesse, pretend with any other than a brazen-face and countenance, to derive a just grant and title from Melchisedeck for re­ceiving tythes; but besides these words of Pauls to the Heb. 7.5. The Levites who received the office of Priest-hood, had commandement for [Page 3]receiving tythes according to the Law, dee plainly teach us that the pay­ment of tythes, the tenths of all encrease, as our selfe-seeking Clergy will have it understood, began not till the law was given, and that the Levites had the Priesthood entailed upon their Tribe, and consequently that till then there was no commandement for paying them, nor any bo­dy warranted to receive them.

Gen. 28.20, 21, 22. We finde that Jacob when hee went to Laban at Padan-Aram to take a wife, being on the way of Luz so called anciently, but by him named Bethel, v. 19. in the morning after his vision, he made a vow unto God, saying, If God will be with [...]e and keep [...] use in this way that I goe, and will give me bread to eat, and raiment to put o [...] so that I come again to my fathers house in peace, then, of all that thou shalt give me, I will surely give the tenth unto thee.

Upon this occasion, it will not be amisse, 1. to remember that all vows ought to be voluntary; such is this promising of Jacob, and Abrahams pay­ing tythes unto Melchisedeck, neither of them being commanded, nor so much as usually practised from Abraham his first paying to this time of Jacob [...] vowing them: for i [...] Jacob had been obliged, or but accu [...]omed to pay tythes from the time that Abraham first paid them unto Melchise­deck, this present vowing of his would have been different from the na­ture of a vow, which is of some new thing not customarily, much lesse obligatorily performed before; nay, it might have seemed a kinde of de­riding God Almighty, in pretending to doe some extraordinary service, prefixing thereunto the sacred preamble and title of a vow, but in the upshot, not so much as promise more, than was both due and ordinarily discha ged before: then secondly, these tythes Jacob vowes not to be­gin to pay them, till he returne unto his fathers house in peace, which we know was many years after, and is a certaine argument that till then he made no reckoning of paying a continuall fixed tythe or tenth part of what God gave him at least we see no example of it.

Levit. 27.30 32 'tis said, all the tythe of the land both of the seed of the ground, and of the fruit of the trees is the Lords, it is holy to the Lord, and eve­ry tythe of bullock and of sheep, and of all that gooth under the red, the tenth of all shall be holy unto the Lord: and v. 34. 'tis said, these are the commande­ments of the Lord by Moses unto the children of Israel in Mount Sinai; so that before that time, there was no commmandment for paying of [...].

These tithes being thus set apart by the Lord, are in Numb. 18 21.24. appropriated unto the Tribe of Levi, but neither to be enjoyed by the [Page 4] Le vites, nor paid by the Israelites, untill they came into the land of Ca­naan, as appeares in that the Lord saies, I have given it them, therefore shall they possesse no inheritance among the children of Israel, v. 24. that is, in the land of Canaan, as is likwise imposed upon Aaron, v. 20. for before that time, both Aarons and the other families of the Levites had their proper inheritances and possessions, as had the other Tribes, Deut. 18.8.

Here then we may observe, that by Gods ordinance there was no tythes of any thing due, save of the seed of the ground, of the fruit of the trees, and of foure footed beasts, Lev. 27.30.32. both fish and fowle were free, much lesse doe we finde here any tythes, any excise put upon mens labours; that was likely thought a duty to be exacted and collected rather by Publicans, then by a consecrated Tribe of Levi, concerning whom the Lord said, that, from what time their tythes grew due, it should be a law for ever throughout their generations, that among the children of Israel they possesse no inheritance, Num. 18.23. which I much wonder how such as claime tythes at this day doe yet dispence withall; I meane, how these pretended Clergy-men should both receive tythes, and yet enjoy all manner of inheritances and possessions in common with the Laity.

Then; as we finde in Numb. 18.29. the Levites were cut of their tythes to pay the one tenth for an offering unto Aaron and his family, who was also of the Tribe of Levi, Gen. 4.14. and for this respect, as also in that the Lord gave him the offerings of all hallowed things, whe­ther meat-offerings, sin-offerings or trespasse-offerings, v. 8 9. he was al­so to have no inheritance in the land of Canaan, the Lord promising him to be his part among the children of Israel, v. 20. Now, unlesse this pretended Tribe of Levi, can finde out one besides the Pope, who like Aaron, has as good a title to the heave-offering, as they themselves have unto the tythes of all; me thinks they should be jealous of their owne title, and let it fall to ground for shame, if not for modesty.

Besides the tithes of all encrease, the Iewes were with their houshold to eat another tenth thereof at Ierusalem in the sight of God, Deut. 14.23. but if the way were far, so that they could not carry the tithes [...]hi­ther conveniently, then they might sell it at their homes, and carrying the mony unto Ierusalem, buy what their hearts desired, and there, eat it before the Lord, rejoycing with their housholds, v. 24, 25, 26. This tithe some conceive to be due of feasting two years in three, though the text may well be understood of every year, v. 23. for all that I can find to the contrary.

But I wonder whether they were thus to spend a whole tithe in feasting, as the text seems to insinuate, v. 23.26. and the Jewes even to this day spend both much money and time in feasting, or whether they saw a part thereof thus spent at Jerusalem, leaving the rest for the bene­fit of the Levites, as they did the other tithes.

Then we finde Deut. 14.28, 29. &c. 26.12. that every third yeare they were to lay up one tenth in store at their owne habitations, for the use of the Levites, strangers, fatherlesse and widows; so that by this calculation, they paid and spent two tenths yearly, if not full three tenths every third year, of all their cattell, and what the earth pro­duced.

David tells us, P. 110.4. That our Saviour was a Priest after the or­der of Melchisedech; and Paul saies that he pertained unto another Tribe, whereof no man served at the altar; and that it was evident that our Lord sprang out of Judah, concerning which tribe Moses spake nothing touching the Priesthood, Heb. 7.13, 14. & v. 12. if the Priesthood be changed, thou of necessity must there be a change of the Law: from whence, together with v. 5. which saies that the sonnes of Levi, who received the office of Priest­hood had a commandement to take tythes according to the Law; it fol­lowes:

1. That the Leviticall tithes, the tenths of all things are as much a­bollished as the Leviticall Priesthood it selfe, v. 12. so that the present Ministers under the Gospel can no more pretend unto the one, than to the other.

2. What ever tythes were due unto Melchisedech, the same became due afterwards, and were payable unto our Saviour, who was a Priest after the order of Melchisedech, (as the whole Laviticall Priesthood was typicall, a shadow of heavenly things, Heb. 8.4, 5.) and of whom Mel­chisedech was a type; that is, they were to be fulfilled in our Saviour, to whom only all homage and subjection is due from Abraham, and his posterity, and from whom only both Abraham and his posterity are to expect their blessing: so that as our Saviour, laid no claime, nor re­ceived Judaicall or Leviticall tythes which Paul saies must necessarily be changed with the Priesthood; much lesse ought they who will ap­prove themselves true Ministers and followers of Christ, to bee so greedy after them, since it renders them so much unlike their Master.

Being evident then that reall or materiall tythes have never beene due, since our Saviour that other Priest as Paul calls him, arose after [Page 6]similitude of Melchisedech, who was not made a Priest after the law of carnall commandement, Heb. 7.15.16. it followeth that all such [...] have, or doe exact and compell men to pay them tythes, doe but [...]ob them in effect, and thereby become accountable both to God and man.

Mr. Roberts in a Treatise entituled The Revenue of the Gospell is tythes due to the Ministery by the word of God. c. 7. p 52. &c. saies to this pur­pose, that our Saviour received tythes in the New Testament, and endea­vours to prove it from these words to the Heb. 7.8. Here men dye that receive tythes, but there be receiveth them of whom [...]s i [...] witnesse [...] that he si­veth; and will have whatsoever is spoken of Melchisedech, to be meant of Christ from v. 13.14. v. [...]. He of whom t [...]se things are spoken pertaineth to another tribe, whereof no men served at the altar, for it is evident that our Lord sprang out of Judah.

But how unwarrantably, or little to the purpose, will easily appear, if we consider not only who this is that the Apostle saith, receiveth tythes and liveth, distinguishing him from those who received tythes and [...]yed; but also what this there signified, which is likewise differenced from here; and if the men which received tithes and dyed, and [...]e which re­ceiveth tithes and liveth for ever, be not one and the same (which may well [...]e reconciled, whilst the one was typicall, and the other the antitype) then must there needs bee two receiving of tithes, which how far forth so ever they be considered on, or spun out in frivolous discourses; what will it make to the pretence of a whole tenth of every thing to bee now due unto the Clergy?

Suppose Christ did, or doth still, in some sense receive tithes: 'tis in no other sense, be it what it will, than in the very same sense, wherein be received them under the Law even when he was on earth; or now as hee is ascended into heaven both as our High Priest and sacrifice, v. 27. which would evidently condemne all such of most accursed [...] ­ [...]riledge and blasphemy, who should lay claime to them by such a title.

Doe wee finde it any where commanded to give materiall, real tithes of all we have unto our Saviour? did he take or so much as re­quire them when he was on earth as Aaron and MMelchisedeck did? i [...] not the Priesthood which the Apostle there speaks of changed, v. 1 [...]. and there withall the very law even that of tithes changed, as well as other particulars thereof, as that which made nothing perfect, v. 19.

But the truth is, that if tithes have any establishment by Abrahams giving Melchisedech the tenth of all his spoyles, it would follow, that the Clergy should primarily have the tenth of all prize-goods and spoyles of War, particularly of these present Wars of England, Scot­land, and Ireland, and so much plainly affirmed by Mr. Fo [...]lke Roberts in his Revenue of the Gospel, c. 6. p. 30, 31. which I hope not on­ly the Souldiery, but the State also will seriously consider of, and dis­charge a good conscience, by making restitution to them, or requiring an account of their judgement in this behalfe.

And now as touching what is said in the New Testament concer­ning the Ministers maintenance, I finde not there the least footsteps that tythes or any first allowance instead thereof was either made pay­ment of, or commanded; it was left to be a free-will offering, as most sutable to the Gospel; only the equity there of is hinted at in seve­rall passages; as, The workman is worthy of his meat, Matth. 10.10. The labourer is worthy of his hire, Luke 10.7. Who gooth to Warfare any time at his owne charge? Who planteth a vineyard and eateth not of the fruit thereof? or who seedeth a flock, and eateth not of the milk of the flock? even so hath the Lord ordained that they which preach the Gospell should live by the Gospell, 1 Cor. 5.7.14. They which minister about holy things, live on the things of the Temple, and they which wait on the altar are partakers with the altar, 1 Cor. 9.13. This is all that the New Testament teaches us, and that by way of equity only, how to proportion out a maintenance to the Mini­sters of the Gospell.

Then, as touching both the Ministers and Beleevers practice in this particular. 1. Paul tells the Corinthians that he had kept himself from being burthen some unto them, and so was resolved to keep himselfe as the truth of Christ was in him, and that no man should hind [...] that beasting of his in the Regions of Achaia, 2 Cor. 11.9.10. But in his first Epistle to the Co­rinthians, c. 9. v. 15.18.23. he insinuates, that it were better for him to dye, than that this boasting of his, of not making the Gospell charge­able should be prevented; neither was this Paul practice for himselfe only, but it seems he gave Titus and such others as he sent unto them, expresse order that their Minist [...]ry likewise should not become bur­thensome unto the Corinthians, 2 Cor. 12, 16, 17, 18.

And when he came to Ephesus, he called the Elders of the Church together, Act. 20.17. and having had a large discoure with them wherein he told them that he had not shuned to declare unto them all [Page 8]the counsell of God, v. 27. hee put them notwithstanding in minde a­gaine how he had coveted no mans silver, nor gold, nor apparrell; yea that they themselves knew, how those hands of his had ministred unto his necessities, and to them that were with them, v. 33.34. adding that he had shewed them all things, how that so labouring they ought to sup­port the weake, v. 35.

The same Paul with Silvanus and Timotheus, told the Thessalonians, that they wrought with labour night and day that they might not bee chargeable to any of them, and that they might be an example unto them to doe the like, even unto them of the Ministery, if there be any who could say with Paul that they had power to eat and drinke, that they had power to forbeare working as well as any of the Apostles, 1 Cor. 9.4, 5, 6. Even such I say, are required by Paul, Silvanus and Timotheus to worke with labour and travell night and day that they may not be chargeable unto any, 2 Thes. 3.8 9.

However we may not thinke so uncharitably of the Primitive Chri­stians, that they did not, and that liberally too, contribute unto their Ministers, I meane, such as were able: Paul beares witnesse of their readinesse both to the Romans, Corinthians and Philippians, certifying us that they were willing even beyond their power, 2 Cor. 8.3.4. and that in so large a measure, as the text saies in severall places that they sold their possessions, and parted them to all men as they had need, laid them at the Apostles feet, or had all things in common, so that no man said, that ought of the things hee possessed was his owne, Acts 2.44.45. Chap. 4.32.35.

But as the Scripture sayes, not many noble, not many rich were called, 1 Cor. 1.26. so it is cleare in all history, that the poverty of the Primitive Christians was generall; and so it may have been observed to be in all ages even till these present dayes; from whence wee finde it so often objected to the disparagement of such as now seeke after truth, what are they but a company of poore, base, contemptible peo­ple, such as [...]aye nothing to lose? as if there were nothing worth lo­sing besides the rich mens Idols, of superfluity and pelfe, who in con­sequence to their owne saying, must thinke nothing besides these worth getting: But alas I have not such poore contemptible Christians, in these men [...] account, soules to lose, as well as they? Ile promise them, they have soules to save, better then they: The truth is, they want the temptation of wealth and greatnesse, which too too commonly over­swayes [Page 9]men from seeking after truth, as it pleases God to discover it by peace-meales, and in such manner only, as we grow capable to re­ceive it; being apt to thinke they were the poore Christians of whom it was said, that from John Baptist untill the Apostles time the Kingdome of heaven suffered violence, and the violent took it by force, Mat. 11.12. I hope the Reader will pardon this digression, and so I returne to the point againe.

It is acknowledged then that under the Gospell, a competent and comfortable maintenance is due unto the Ministery; yet this the Apo­stles did, not only, not capitulate for, but Paul alleadges two most em­phaticall reasons, which might prevaile with any man that were not a very muckworme, or had any sparks of piety remaining in him, that they should betake themselves to any lawfull calling, and worke even night and day with their owne hands, as hee did, rather then be redu­ced to need the benevolence of their brethren, saying, It is more blessed to give than to receive, Act. 20.35. and that the children ought not to lay up for the parents, but the parents for their children, 2 Cor. 2.14.

And if at any time the Apostles did stand in need, and that the Dis­ciples, of their owne Christian disposition, gave them any thing, the Apostles still received it as a gift, 2 Cor. 8.3.4. a matter of bounty, c. 9.5. expresly declaring that they sought not theirs but them, 2 Cor. 12.13, 14. Nay, Paul would not have accepted of a gift, even to the reliefe of his necessities, had it not beene rather to give them an occasion to shew forth the fruits of their proficiency of their charity, that it might so much the more abundantly redound to their account, Phil. 4.15, 16, 17. Had Paul been the most eminent Rhetoritian, of his time, as hee was no meane one; had he studied to deliver this notion of his in straines of highest expressions; I cannot conceive how it was possible to out goe himselfe herein; but we must impute it to the sufficiency of that Spirit which gave him matter of glorying above all other Apostles, 1 Cor. 15.10. 2 Cor. 11.21.23.

Thus we finde in sundry Scriptures declared, and particularly in Numb. 18.20. Deut. 10.9. and 18.1. Jos. 13.4. En. 44.28. that in the distribution of the land of Canaan amongst the Israelites, the tribe of Levi was to have no inheritance, the Lord promising that he would be their inheritance; but in regard that he had assigned unto them all his owns lot and share, which was the tythes of all that the earth pre [...], Lev. 27.30.32, besides that of foure foo [...]ed beasts, as also all things hallowed, whe­ther [Page 10] meat offerings, sin offerings or trespasse offerings, v. 8.9. which w [...] a larger stock and proportion than if they had had assigned them ther [...] part of the whole land of Canaan; it may be demanded, to what put­pose then does God say he will be the Levites portion? I answer, that it may likely bee the Lords intention, that the Levites whom hee had drawne unto himselfe by a neerer relation of office and service, should not have any certaine permanent inheritance in Canaan, as the other Tribes, but that they should relie upon the tythes, and such other duties as God had first assumed unto himselfe, and then allotted unto them, which being more uncertaine, because of the Israelites would not pay them these duties, these tithes, I finde no coercive power appointed to compell them thereunto, the Lord would notwithstanding have them relye thereon, or rather on himselfe, who promised to be their inheri­tance, their portion, that is to provide for the Levites, though their bre­thren should faile of paying tythes; for in other respects the Lord was the inheritance of all the Israelites, all alike; hee failes not to take care and charge of all that trust in him: just so is it with Christs Ministers in the New Testament; a maintenance is due unto them from their brethren, but in such a manner, that whosoever will not give them any, cannot be compelled unto it; and from such as give it them, they are to acknowledge it as a gift, 2 Cor. 8 4. Phil. 4.17.

But least it should bee thought a bare assertion of mine, that then was no compulsive power allotted by God for constraining the Israe­lites to pay their tithes; let the Reader be pleased to observe how it is said in Samuel, that the sonnes of Eli came with a flesh hooke, and stri­king it into the pot when the people offered sacrifice, tooke all the meat that came up for the Priest, and this they did per force sometimes when they so pleased, 1 Sam. 2.13. to 16. but we finde they were cal­led sennes of Belial for it, v. 12. and the text sayes, their sin was very greet before the Lord, and that for this cause men abhorred the offering of the Lord v. 17. Besides we see in Malachi 3.9.10. Nehem. 13.10.11.12. when the people refused to pay tythes, the Lord complained of them excee­dingly by his Prophets, but never gave the Magistrate order to pu­nish them for it, or so much as reprehended him for omitting it.

But let us debate the case a little further with these greedy muck­worme Tith-mongers; doe we not see by experience how few of them would bee contented that their Congregations, their Parishes should violently d [...]ine them, not suffering them to depart, when they found [Page 11]opportunity to remove themselves unto a larger maintenance? and yet if their Parishioners should say, Sir, you expect, require; nay, even compell us, hitherto, to pay you tithes, the tenth part of all we have; but now there is a godly man, who would be glad of the opportunity to administer unto us such spirituall things as our soules delight in, and stand to our free will offerings for his malntenance, who would bee a­bundantly satisfied with one halfe, even any portion what ever it bee, that commeth from us voluntarily.

Wee entreat you therefore give us leave to make use of this advan­tage in favour both of our purses and our soules: doe you finde these selfe-seeking Clergimen would bee contented to lay downe their pre­tended Commission? No, 'tis too too evident they would not: Their pretences are; Our livings are given us for our lives, we have as good a title to them as you have to your lands; Nay, they sticke not to flie higher, and even Bishop-like to argue their tenour, providentia Dei, by divine right.

But is this equall brethren? Does Christianity engage us to re­nounce our Civill rights, our very reason? may these Clergymen who in complement sometimes please to call themselves our Ministers, our servants, (though like their Great Grandfather the Pope who sub­scribes servus servorum Dei, even whilst bee expects that Kings and Emperours should wait upon him) and have their livelihoods out of our purses, thus easily become our Masters, intrude themselves at first upon us whether we will or no, continue with us as long as they them­selves list, take upon them to keep us from the Ordinances when they will, preach what trash and trumpery they please, exact the tithes, which in effect is one fist part of our whole estate, as is made appeare upon calculation in the Epistle to the Reader; and yet leave us at their owne pleasure, when it makes for their advantage? Micha his Priest when he could get no more g [...]insome imployment, agreed with him by the yeare for 10 shekels of silver, a suit of apparrell, and his dyet, Judges, 17.10.11. but so so one as hee met with opportunity of becomming Priest unto a whole Tribe, he laid hold thereon with joy, c. 18. v. 19.20. even thus these Merchants of the Gospel; none in appearance at first more di­ligent and officious then they, untill they get into a Benefice or Locture endeavouring themselves what possibly they can, that, besides their tithes, they may raise the price of their benevolences; but if a more fat Parsonage present it selfe, Quis nisi mentis inops ablatum respuit au­rum, [Page 12]is their practicall divinity, they account it the greatest folly under heaven to refuse it.

For this cause like enough the Answerer of Mr. Pryns 12. Questions used these words concerning them, pag. 20. May it not well be said ac­cording to Micah 3.11. that the Clergy teach for hire, and Prophesie for mony, which God by him exclaimed against in his time? doth not the same Prophet say truly of them, v. 5. hee that putteth not into their mouthes, they even prepare War against him? do they not with the most prostitute Pope­lings cry out, No penny, no Pater noster? Is not maintenance, mainte­nance, the burthen of all their Parlour or Pulpit pastime? and why should they so sacrilegiously set a price on that which is but suppositi­tious, the phancie of their owne braines, the reall truth whereof God required all true Disciples to give for nothing? Mat. 10.8. Es. 55.1.2. or why should people bee forced to buy the chaffer of these Clergy-merchants, rather then the wares or labour of a Shoomaker or porter? would not such dealing be damned for an unjust monopoly, which yet these Encroachers practise without a Patent, if any but themselves should doe the like? Nay, why must we be forced to pay these mer­cenary Clergymen for such counterfeit service and ministration which others will discharge better, and that for nothing? Is not this the greatest infringing of the Subjects propriety which the Kingdome suf­fers? I say not this to undervalue the Ministery of the Gospell, or to diswade an ample and abundant maintenance to such as truly labour in Gods Vineyard; but to exaggerate the heynousnesse of those that doe not only set, as they pretend, the inestimable treasure of the Gospell, the unvaluable Word of God to sale as if it were an unholy thing, Heb. 10.29. but as much as in them lyes, compell all people and Nations by fire and sword to buy trash and trumpery in stead thereof, and that at what price they themselves please.

I know this Controversie will not easily be reconciled; our English Belly-Priests will doubtlesse struggle for their tythes, with no lesse subtillity and stoutnesse, than the Popish did, for their Supremacy and Peter-pence when the Reformation first began; the truth is, they still plead prescription for them in England, though they were long since damned by all Reformed Churches of Scotland, Sweadland, Denmarke, France, Germany, the Cantones, and Ʋnited Provinces, not without the incessant witnessing against of Gods people amongst us ever since, as is evident in their owne and other mens writings upon Record; but bad [Page 13]Lawes, as well as Oathes, are better broke then kept, fitter to be repea­led than continued: I wish therefore, amongst such other hard questi­ons and arguments, as have been put to them formerly, in this behalfe, they would likewise take into consideration these few Queries.

What is the difference betwixt a Ministers calling, and any other, whether Handicraft or Tradesmans? wherein are they distinguished? What is requisite to make them both legitimate? Is there not an out­ward Call, and an inward Call to either of them?

Whether may it now adayes bee infallibly discerned that a Minister is truly called to preach unto a people, any otherwayes, than by the peoples calling of him?

Whether ought a Minister once called and accepted of to preach unto a People or Parish, leave the said Parish or People all his life time up­on any pretence whatsoever, without consent of those that first cal­led him?

Whether may a Minister be said to be truly called, who is put upon a Parish, contrary to the wills and approbation of the whole or major part thereof, as is the condition of most Parishes, according to the pre­sent Lawes of England?

Whether may such a Minister as is once called to teach in any Pa­rish, withdraw himselfe without being called away by God that cal­led him thither? How may a Minister know when God truly calls him from one Parish to another? Whether is it not most probable that such are not called by God, but run away, who remove from a leane Benefice or Lecture unto a fat one?

Whether did God ever really call any man to the Ministery of the Gospell, without enduing him with gifts fit for such a Calling? What are the necessary signes, gifts, and qualifications of such a Calling?

Whether is it not one necessary qualification of a Minister truly cal­led to divide the word of truth aright, 2 Tim. 2.15. to hold fast the faithfull word as it hath been taught, and be able by sound doctrine, both to exhort and to convince the gainsayers? Tit. 1.9.

Whether have the Papist, Lutheran, Calvinist, or Anabaptict, Presby­terian or Independent, (any one, or either of them more then the other) any infallible way of exhorting and convincing gainsayers, ac­cording to Pauls rule to Titus? if they have, why doe they not shew it unto their brethren? If they have not, is it not a signe they are no [Page 14]true Ministers, no true Christians, that doe not beare with their bre­thren untill they can convince them?

If it be not in the Clergies power to make it infallibly appeare unto me, that such a one is a Minister unto me, my Minister, after a more cer­taine, nor any other manner, than such a one, the very same, by which a man is, or becomes a Servingman unto me, my Servingman, to wit, because I have accepted of, and entertained him into my service; with what reason may this Minister require the tithes of my estate, whether I will or no, when this Servingman can recover nothing, but what I my selfe will give him or agree for with him? what reason can bee given why every man (if a pretended Minister will be so shamelesse to put him to it) should not capitulate and article with a Minister for his paines, his service, as well as with a Servingman, a Porter? Why may not a Carpenter or Tayler be put upon every Parish, whether the Pa­rish will or no, as well as a Minister; and each of them pretend to doe the worke of the whole Parish in generall, and of every one in parti­cular, compelling them to pay him for it, though he did no worke for them, through their default, as well as the Minister?

But that I may be the better induc'd to render all reverence and o­ther dues, which these Clergymen lay claime to, 'tis necessary that I be a little farther satisfied concerning the demonstrative verity of so ex­traordinary a Calling, as they pretend to be invested with, or how they have any preheminence above all other beleevers, who joyntly so long since were by Peter declared to be a royall Priesthood, 1 Pet. 2.9.

For all that I can understand, these Clergymen were borne starke naked as well as others; their education at Schools and University (to say no more) is no better then their fellows, and, in briefe, they are ve­ry little to be distinguished from other men, untill they begin to feel an itching, a longing after Tith-crops, by which (for all that can be dis­cerned) they judge themselves to be ripe, and expect only Gods call unto the Ministery.

That far, (I meane till they grow tith-sicke) their progresse is not difficult, the world can apprehend it at well as they themselves; but now forsooth, the reale of Gods house devours them daily, Ps. 69.9. and all such as may be friend them, must know they have no rest in spirit, through their vehement desire that God would call them to preach the Gospell Hereupon good people, like enough, enquire and ca [...]t about both lowne and Country, for some vacant Parsonage or Lectureship; [Page 15]suddenly one brings newes of 10.20.30.40. or 50. pounds worth of tithes, or other benevolences, which may be compassed, if God so please, (this phrase mult in, that God may beare the blame, untill this new Evangelist be pleased;) hee gives them a gracious hearing and ac­ceptance, but finding it too small, inferiour to his ravenous appetite, he still with Moses alleadges, that the Lord hath not yet appeared to him, Exod. 4.1. Hee doth not apprehend himselfe to be sufficiently called; and thus in the best seeming manner he can, he devours, untill some great Cedar falls to warme him by, untill the stalled Oxe bee killed to feast him with, untill a far Parsonage of 100, 200. or 300. pounds a year grow void, which no sooner happens, but the first toal thereof pierces both his ears, that they stand listning continually, untill his Scoutes, some friend or other propound it to him, which is no sooner mentio­ned, but as if he were impatient, that his Predecessor had injured him to dye no sooner, he breaks out with Samuel, saying, Speake Lord, for thy servant heareth, 1 Sam. 3.10. in briefe, their rule is, God calls them not to small games, they are consident he will not doe them so much injury, he will not have them serve him for nothing, much like to what the Devill said of Job. c. 1.9, 10, 11. but if a fat Benefice be mentioned, they runne in full assurance that their God (God Mammon) calls them.

Dear Reader, is this the truth? then ponder on it, and weigh well the consequence thereof; let not thy understanding bee any longer captivated; be not superstitious, and thou shalt see greater things then these, Job. 1.50.

Cast then thy thoughts a little on all such as pretend unto the Mini­stery among us; consider their different wayes and doctrines, and thou shalt finde many of them to agree no lesse then opposites, then con­tradictions.

Some of them hold the Church of Rome to be a true, though erroni­ous and corrupted Church; others, that whosoever lives and dyes in the beliefe thereof, cannot possibly attaine salvation. Some hold the Ministery in the Church of Rome to be a false Ministery, not knowing otherwise how to excuse their separation from it [...] Others dare not do so (no more then of their Baptisme) as knowing their owne Ministery to be derived successively from that of Rome. Some hold Episcopacy to be of Divine right [...] Others say as much for Presbytery; and not a few there be who affirm no peculiar government at all to be by Divine right. Some hold we are saved by faith alone: Others by such not [Page 16]without good workes. Some hold that Christ could not bee just and equall, unlesse he had dyed for all the world alike, even all that would believe on him: Others thinke Christ might possibly have loft his la­bour, had he not dyed for a set number only, for his Elect, who there­fore cannot sinne at all, or possibly miscarry though they sinne never so much. Some hold we are justified by Christs passive obedience only, and that for all his active obedience; he might have said, hee was un­profitable as touching mans redemption: Others affirme that not only Christs passive obedience, but his active also, were both necessary to our justification and his owne. To bee briefe, (for volumnes of this nature may recounted.) Some hold the baptizing of Infants to be obli­gatory: Others beleeve it may as well, if not better be dispenced with­all. Now, there are I say, in the Church of England men that teach all these contradictory doctrines, who yet pretend to have had an expresse calling unto the Ministery from God, extraordinary in respect to their Lay-brethren: They all stile themselves Gods Ambassadours to us, they tell us that Christs words in Luke 10.16. are as clearly to be understood of them and their successours in their respective generations, as of the 70. Disciples themselves; to wit, He that heareth you, heareth me, and he that despiseth you despiseth me; and he that despiseth me despiseth him that sout me: Thus doth each of them inculcate the Divinity both of their Mi­nistery and Doctrine upon the people, because it brings in their tithes, their maintenance, with such execrable threatnings, to those that will not receive them, that they poore soules, having their judgements ma­nacled by superstitious feares, cannot choose but swallow them down unchew'd, untasted.

But since their Doctrines doe appeare so contradictory to such as are not hood wink'd; since no one of them can prove his Ministery to be truer than the others; nay, since it is agreed on amongst themselves that their Ministery is one and the same, wee cannot with any shew of reason be required to beleeve them otherwise, than all alike, that is, so far forth only as we can be fully perswaded thereof in our owns hearts, Rom. 14.5. which upon the very first reflection must needs conclude, that, since the callings and doctrines of them all canned possibly be sound, implying contradictions; so cannot the calling of either of them i [...] true, because they all have the selfe same calling; as is evident by their come confession and demon­stration.

But to be brief, Tithes, as I have prov'd, were not doe until the Israelites [Page 17]came into the land of Canaan, and that unto a Tribe of Levi, for parti­cular expresse purposes to wit, besides others, that they should give one tenth thereof for a heave offering unto the High Priest, Num. 18.27, 28, 29. who was to sacrifice in the Temple at Jerusalem, and the said Tribe of Levi was to attend and doe the service of the Tabernacle, Num. 3.7, 8. and was only requlred to receive tithes of their brethren the Jewes, the other eleven Tribes which came out of the loynes of Abraham, Heb. 5.7. and neither they the said Tribe of Levi, nor the High Priest to have any other portion or inheritance besides the tithes, Numb. 18 20.23.24. from whence amongst others, we may draw these few observations.

1. According to the Leviticall law, the tithes of the land of Canaan only were payable, and that in the land of Canaan only, and from the Jewes their brethren only; But these pretended Tithmongers lay claime to the tithes of all the world, from all sorts of Nations, to be due unto themselves the Clergy.

2. The Jewish Levites were a peculiar Tribe, upon whom the tithes were entailed from one generation to another, and by a Statute to en­dure for ever, they were to have no other inheritance, Numb. 18.23. but were to rely upon the Lord, who promised to be their portion: But these, who are no more of Levi his kindred than the Great Turke, allu­ring unto their wayes, not much unlike the Jesuits, or rather Romulus, such of all Nations who are fittest for their turnes, by tricks and shifts, seducing whom they can, through a pretence of superstitious zeale, lay claime, rob, and run away with the fifth part of all their neighbours goods, wherein, notwithstanding, they have so little trust, and lesse confidence in Gods promise, which was to be a portion unto the Israe­litish Levites, in whom there was no guile, that they lay up, hoard and purchase, as if they knew their posterity were bastards, and not to bee provided for, neither by tithes, nor Gods providence: And

3. Whereas the true Levites were to give for a heave-offering unto the High Priest of the family of Aaron, one tenth of all their tithes, our English Levites since their High Priest and head the Pope was banished out of England, pretend to pay (when they cannot avoid it, for they are slow enough in payments) unto the King: I know not what first buits instead thereof, and indeed they made him so far forth their High Priest to beare their iniquities, that what ever they have of late beene questioned for, they cast upon his back.

I know the common scarcrow and objection which it made against [Page 18]an unsetled maintenance, to wit, that most men are so backward to all good duties, especially in matter of expence, that if they be not both rated and compelled to pay, they will not pay at all, or not their shares proportionably; and that if there be not both a certain & a round allow­ance, such as have hitherto applyed themselves to study for service of the Church, will grow discouraged, betake themselves to other callings, and by this meanes the Gospell become contemptible, through want of an able and learned Ministery: To this I answer, that it is evident by experience that such Ministers of the Congregationall way as have good parts, and are conscionable in their callings, although they leave every one of their Congregation to contribute as God has enabled them according to the purpose of their owne hearts, not grudgingly, which was Pauls rule, 2 Cor. 9.5. I say, that such have a maintenance equall (if not exceeding) to what the tithes produced in the Bishops times, or may doe againe hereafter if they were to be continued. Secondly, for such as will not put themselves to study for the Churches service, unlesse they be encouraged by maintenance; I say, they are guilty of a sinne surpassing symony, a namelesse sinne, a sinne so infamous, as none were found in the Gospel-time so vile and desperate to commit it, and give occasion unto a law at once expressely both to name it and con­demne it; Simon Magus his sin was not so great as theirs, hee would have bought the gifts of the Holy Ghost, these men would sell them if they had them; Simon Magus thought so well of the Holy Ghost, that he would have purchased it with money, Act. 8.18, 19. But these sons of covetousnesse are so basely sordid, that they will not accept of it gratis, unlesse they may, at same time, have a Grant, a Monopoly to im­pose the counterfeit gifts thereof upon the people, at an enhanced, over­growne excised rate. Thirdly, such men doe plainly by their practise declare to all the world, that there is no difference between the calling of such hackney Ministers, and the calling of a Merchant, Cobler, or a­ny Handicraftsman, but that it is indifferent, and all alike, free for every one to betake himselfe to which of them he pleases, and thinkes will prove most gainsome and beneficiall to him: And lastly, if tythes bee the Clergies due by Divine right, as is determitted by that great Casuist of the Assembly, Dr. Burges, with sundry others of the same soul; then are all the Lay-men of England highly guilty of sacriledge, who with­hold them by Impropriations: but if by a meere humane, a Parliamen­tary-law, only they lay claime unto them, then may it the better be re­pealed, [Page 19]since it so much intrenches upon the subjects propriety in ge­nerall, and upon the most tender consciences of many in particular.

And when they are admonished to labour with their hands from Pauls example, rather then be chargeable unto the people, 1 Thess. 2.9. they answer, that though Paul did labour, yet it was of his owne good will and curtesie, there was no obligation for it, and seeke to prove it by those words of Pauls, where he sayes, 1 Cor. 9.6. have not Paul and Barnabas a power, as well as the other Apostles, to forbeare wor­king? to which I reply, that Paul and Barnabas had the same power to forbeare working, which the brethren had to forbeare giving them maintenance, the one could not be compelled to worke, neither might the other be forced to set meat and drinke before them, or any others, much lesse if they were persons addicted unto idlenesse.

But I presume it will not be pleaded in Pauls behalfe, that he or any body else might lawfully passe their time in idlenesse, especially since we finde that Pauls expresse command unto the Thessalonians, was, that if any would not worke, he should not eat, 2 Thess. 3.10. So neither is it pretended that Christians may lawfully refuse administring to the ne­cessities of their brethren, especially, of such as teach them spirituall things.

2. Paul cannot be said to require any other power of forbearing to worke, than what the other Apostles had, or made use of, and we may not imagine of them, that they were idly given; doubtlesse they omit­ted no opportunity of imploying their time, as might be most advanta­gious and edifying unto the brethren, and upon this supposition they were to spend the whole day, even all their dayes, between providing for their owne livelihood, their health, and the propagation of the Gospell; now, besides modetate recreation, meat and drinke was ac­cessary for keeping them alive, which they must have got by labouring with their owne hands, or else have beene supplyed therewith from the brethren, if the brethren did supply Paul, with food and rayment, then might he have forborne to worke, as he insinuates, 1 Cor. 9.6. but then he must have spent so much more time with labouring in the word and doctrine, 1 Tim. 5.17. for he must not have beene idle, as was [...]aid before, but by Pault practice 'tis evident he might not forbeare wor­king, when his receiving maintenance, would have proved chargeable to the brethren.

But to conclude; Our Saviour it exacting of the Gospel-Ministery, [Page 20]lest his Disciples, being ignorant how to demeane themselves, should goe about to carve their owne maintenance, when hee first sent them out to preach the Gospell, he charges them expressely, saying, freely yet have received, freely give, Matth. 10.8. then, that they might not rest any wayes perplexed through feare of want, as such who might appre­hend themselves altogether unprovided of necessaries, he bids them cat such things as were set before them, Luke 10.8. and that they, and their successors in the Ministery of the Gospell, might be the better induced to relye upon the same providence ever after, being returned from their Ministery, he askes them, saying, When I sent you without purse and scrip, and shooes, wanted ye any thing, and they said, We wanted nothing, Luke 22.35. whereunto I will only adde, that for those who now tearme themselves Ministers, and will not be contented with such wages and maintenance as Christ appointed them, it is more then suspicious that they have no snare nor portion, neither in the Apostles faith, Ministery nor Gospell.

After I had finished this short Discourse, there came unto my hands Mr. Seldens History of Tythes, which I must needs say, I had not seene before, and am confident it will not be ungratefull unto the Reader, if I here present him with some Quotations which I bring from thence, and what I have observed, as a briefe abstract of the History it self.