Tithes no Maintenance FOR Gospel-Ministers: OR, A seasonable Discourse concerning Tithes.  
Wherein it is fully proved, That those who urge the payment thereof for their maintenance, are no true Gospel-Ministers, but Antichristian, and do concur with Prietsts of the levitical Order and Institution.  
Occasioned by a PROPOSITION, with nine Reasons laid down for the proof thereof, which was lately printed and published, holding forth the dreadful danger of Sacrilege and sin even in the highest nature in the withholding of Tithes.  
Which said PROPOSITION, with the Reasons therein contained at large are hereunto annexed, the gross absurdities thereof briefly discussed and confuted, and the Truth vindicated and cleared from those mists and fogs of Judaisme and Antichristian darkness which the Proposer bathe darkened it withal.  
By T. H. and T. R.  1 John 4.1. 
Beloved, believe not every spirit, but try the spirits whether they are of God, because many false Prophets are gone out into the world.  Rev. 2.9.— 
I know the blasphemy of them which say they are Jews and are not, but are the synagogue of Satan.  Jer. 6.13. 
For from the least of them even to the greatest of them, every one is given to covetousness, and from the Prophet even unto the Priest every one dealeth falsely.  
LONDON, Printed by R. A. for William Larnar at the Black-Moore near Fleet-bridge, and Thomas Heath in martin's is Grand. 1652.   

To all who love the Lord jesus Christ in sincerity.  
IF the mystery of iniquity did Login to work in the Apostles time? 
2 Thes. 2.7 2. Cor. 11.13, 14, 15.  if there were false Apostles, deceitful workers, transforming themselves into the Apostles of Christ? If there were the Ministers of Satan? who were transformed as the Ministers of righteousness, whose end should be according to their works? And if we are exhorted to try the Spirits whether they are of God, 
1 Joh. 4.1.  (upon this account) because many false Prophets are gone out into the world. Then no marvel is it, that the factors and agents for Antichrist are so increased, and the Mystery of Iniquity grown to such maturity and ripeness; nay (may we not rather say) to such boldness and impudence, that they are not ashamed to open their pack of Romish Trumpery (we mean) their unwritten Traditions and humane Constitutions in the sight and view of the whole world, and these their musty and putrified wares, for sound and substantial commodities, would they force upon tender consciences, whom God hath enlightened to discover the slights and cunning craftiness of these grand Impostors, 
Eph. 4.14.  whereby they lie in wait to deceive. One piece of which their Merchantable stuff most cunningly and artificially woven together, with Scriptures absurdly applied, and others as lamentably perverted, is here presented unto your view, whose eyes the Lord hath anointed with his eyesalve to discern the wiles and workings of Satan in these men. 
Rev. 3.18.  And although evil men and seducers shall wax worse and worse, 
2 Tim. 3.13.  deceiving, and being deceived, yet the righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger: 
Job. 17.9  And although many deceivers are entered into the world, 
2 John 7.  who confess not that Jesus Christ is come in the flesh, (and such are all they, who would bring us back again unto Moses, and press the Observation of levitical Rites and Ceremonies upon the conscience, which are altogether abolished and done away by the coming of Jesus Christ in the flesh) And although Antichrist by his Sorceries hath deceived the Nations, 
Rev. 8.22. & 19.20. Esa. 44.20  and a deceived heart hath turned many aside, that they cannot deliver their soul, nor say, Is 〈…〉 ot a lie in my right hand? yet it is not possi●…e, 
Mat. 24. ●4.  that the Elect shall be deceived by them. Beloved you are those who are taught of God, Esa. 54.13.1 john 2.21. those to whom he hath revealed his secrets, Psal. 25.14. who have the gift of trying and discerning the Spirits, 1 john 4.1. and therefore we could not but recommend unto you this ensuing Treatise, wherein we hope we have discovered the gross absurdity of that Proposition, and have vindicated the truth from that error and darkness which the Proposer hath clouded it withal; and truly our consciences do bear us witness, that it was not out of any prejudice to the person of the Proposer, but the love which we bear unto Truth, that did stir up our spirits to this undertaking; and the rather, so that the Author of the said paper, who being a chief man of the Presbyterian Sect, and pretends himself a Minister of the Gospel, hath said such high accusations against the most conscientious people, charging them with sin in the highest aggravations thereof, with temporal and spiritual judgements accompanying it, threatening also no less than eternal death against them in a case where no Law is transgressed. And to enforce his accusation and charge of sin and judgement, how notoriously hath he wrested and perverted the Scriptures? dishonouring the Lord, and falsifying his truth, which was so great a trouble unto our spirits, that we could not be silent. Nor would we be thought to be disobedient to that authority which God hath set over us, and under which we live, and through his blessing do enjoy much freedom, protection, and preservation.  
We profess our subjection to Magistracy in all lawful things that are commanded by them, only in the matters of God, and of his Christ our Lord and Saviour, and wherein the glory of God is so highly concerned, it is our desire to keep our consciences pure and undefiled, remembering always, that the Laws of God must have the pre-eminence, and all humane Laws and Ordinances must and aught to be subordinate thereunto. And in reference unto his House, which is spiritual, we can acknowledge no other King or Lawgiver save Christ alone: We look not to receive honour from men, 
Joh. 5 44.  but we seek the honour that cometh from God only. And if the Lord will vouchsafe to honour his Truth by such poor and unworthy Instruments as we are, we shall account it honour enough.  


Thomas Heath.  
Thomas Rosewell.     

The dreadful danger of Sacrilege, held forth in this one Proposition: Namely, The withholding of Tithes from a Minister that labours in the Word and Doctrine, or denying those accustomed rates upon houses, which have been paid to the Ministers successively, time out of mind, is a great and grievous sin, highly displeasing to Almighty God, as appears by these Reasons.  
1. Reas. BEcause it is a direct breach of the eighth Commandment, which saith, That thou shalt not steal; and directly contrary to the Rule of the Apostle, Rom. 13.7. Render therefore to all their deuce, Custom to whom Custom, etc.  
Yea Tithes are due to the Minister by the Law of the Land, and the Minister hath as legal a right to the rates set upon houses, as the Landlord hath to his rent; therefore to deprive the Minister of them is a breach, not only of God's Law, but also of man's Law, and who so breaketh this hedge; a Serpent shall by't him, Eccles. 10.8.  
1. Object. But tithes are antichristian, and therefore not to be paid any longer.  
Answ. This is a false opinion, as appears by this Argument; That which our Saviour enjoined is not Antichristian, but our Saviour enjoined tithes, Luke 11.42. Ye tithe, mint, and rue, and all manner of herbs, and pass over Judgement and the Love of God: these ought ye to have done; that is, ye ought to pay tithes, therefore they are not antichristian.  
2. Object. But we do not come to hear him, why then should we pay him, since we have no benefit by his Ministry?  
Answ. If thou live in a Parish where a godly Minister is seated, thou art bound to hear him, for he worketh the work of the Lord, as well as these of greater parts. See 1 Cor. 16.10. If thou do not hear him, nor pay him, thou addest sin to sin; for first it is a sin to withdraw thy presence, and then it is another, yea a greater sin, to withdraw his maintenance.  
3. Object. But the Minister will not give us our due in the Sacrament of the Lords Supper, therefore we may justly deny him his due?  
Answ. First, The Sacrament is not due to all, but only to those that come in a regular way, according to the order of the Gospel, for all things must be done decently, and in order, 1 Cor. 13.40. Now the order of the Gospel is this, that the power of examining those that are admitted to the Lords Supper, belongs not to the Minister alone, nor to the Minister with the whole Congregation, but to the Minister and ruling Elders, as is undeniably proved by that singular Treatise set forth by the Provincial Assembly, called the Vindication of the Presbyterian Government, pag. 70, 71. Secondly, the Sacrament is not due to those that live in any scandalous sin; but theft, or robbing of God is a scandalous sin.  
2. Reas. It is a sin of a high nature, because it affronts God himself, Mal. 3.8. Will a man rob God? Yet ye have rob me. But ye say, wherein have we rob thee? in Tithes and Offerings. To rob a man by the highway doth deserve death, to rob a King of his Plate and Jewels deserves a tormenting death, but to rob the King of Glory, deserves the fire of hell.  
3. Reas. It is a complicated sin, wherein fraud or cheating is added to theft: For the Landlord lets his house to the Tenant at a lower rate, upon this account; namely, that he shall pay the duties to the Minister: As for example, if the house be worth 21. l. per annum, the Landlord lets it for 20. l per annum, on purpose that the Tenant may (perhaps) pay twenty shillings a year to the Minister. The Tenant notwithstanding pays nothing, but keeps it back from the Minister by fraud, and puts the Landlord's money in his pocket. Here is fraud with a Witness.  
4. Reas. It is a sin, whereby godly Ministers are discouraged in their work, their hands weakened, and their spirits broken, so that they cannot go on in their Ministry with joy, but with grief; this is directly contrary to the practice of that godly King Hezekiah, (whose example is written for our learning, Rom. 15.4.) for it is testified of him, 2 Chron. 31.4. that he commanded the people that dwelled in Jerusalem, to give the portion of the Priests and Levites, that they might be encouraged in the Law of the Lord.  
5. Reas. It is a sin wherein and whereby the defrauder robs his own soul of that spiritual benefit and advantage which he might get by such a man's Ministry; for it is just with God to say to such a man, thou withdrawest maintenance from my servant, and I will withdraw my blessing from my own Ordinance, so that the word preached (by whomsoever it be dispensed) shall do thee no good at all, but rather it shall be a savour of death, to thy own condemnation. Thy soul shall never thrive or prosper by any Sermon that thou hearest.  
6. Reas. It is a sin that provokes God to curse a man in his outward estate and trading, as appears by that forenamed place, Mal. 3.9. Ye are cursed with a curse, for ye have rob me: It is usual with God to pay sinners with their own coin; they rob God in tithes, and God robs them of their trade and livelihood; they grudge the Ministers a maintenance, and God grudgeth them even bread for their Families, so that they usually turn bankerupts, or are so much in debt, that they are ashamed to show their faces.  
7. Reas. It is a sin against the Gospel, because it hinders the progress and success of it, for such men do as much as in them lies to extinguish the light, by taking away the oil that feeds it. It is observed in that excellent bo●k Vindic. Presb Gov pag. 81. that Julian the Apostate, that cursed enemy of Christ and his Gospel, did by taking away tithes do more mischief to the Church of God, than all the persecuting Emperors that were before him; for the Persecutors took away only the Ministers, (and their blond was the seed of the Church) but taking away tithes, took away the Ministry itself.  
8. Reas. It is a sin will not be pardoned upon repentance, unless there be a restitution as well as repentance, according to that of Angustine, Non remittitur peccatum, nisi restituatur ablatum, Thy sin shall not be pardoned, unless that which thou withholdest unjustly be restored.  
9 Reas. It is a sin that will cry for vengeance, when the sinner on his deathbed is crying for mercy, as appears by that remarkable Scripture, Jam. 5.2, 4. Your gold and silver is cankered, and the rust of them shall be a witness against, and shall eat your flesh as it were with fire; Ye have heaped treasure (that's of wrath) together for the last days. Behold the hire of the Labourers which have reaped down your fields which is of you kept back by fraud crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabbath. Now if the hire of the Labourers in men's Vineyard, kept back by fraud crieth, how dreadful will the cry be of the hire of God's Labourers in God's Vineyard, kept back by robbers and defrauders? I tremble to think of it.  
Consider what hath been presented unto you in this paper, and the Lord give ye understanding in all things.   

Courteous Reader,  
THis ensuing discourse was intended for public view before this time, but received some interruption, which occasioned the delay thereof; yet we hope it will be seasonable, and not prove Abortive, as one that it born out of due time: And though some have gone before us, whose spirits have been stirred up to the same undertaking, (for which we rejoice and bless God) yet we can truly say, we have not lighted our Candle at their Lamp: And in this we are very much comforted and encouraged, considering, that in the mouth of two or three Witnesses, the Truth will receive the greater establishment.   

TITHES No Maintenance for Gospel-Ministers: OR, A seasonable Discourse concerning TITHES, etc.  
WE shall omit to insert any thing as touching the name of the Author of the said Proposition, by reason that he is either afraid to own it, or ashamed to publish it, remembering what our Saviour saith, John 3.20, 21. That every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved: but he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. But to the proposition itself.  
P. The withholding of tithes from a Minister that labours in the word and doctrine, or denying those accustomed rates upon houses which have been paid to Ministers successively time out of mind, is a great and grievous sin, highly displeasing to almighty God, as the Author or Publisher of the said Paper would make it appear by the Reasons laid down in the said Paper.  
The Proposition holds forth sin displeasing to God, therefore we shall reply somewhat as touching it, & the grounds laid down to plead the force of his Proposition, which are two. First, 
Here he showeth the weakness of his argument, having no Scripture, but ancient custom, which was from a Popish institution, which are not rules for Christians to observe.  his being a Minister that labours in the Word & Doctrine; and secondly, accustomed rates set upon houses, which have been paid successively to such Minister's time out of mind. Concerning the first, it would be very requisite, that he would prove himself a true Minister set apart by God for that work, and chosen by a true Church which hath approved of his gifts; and then secondly, for custom, we do affirm that they are not to be obeyed without they are grounded upon a command from God, or example out of the Word of God. But grant he were a true Gospel-Minister, yet ought he not to plead custom or antiquity, to force men to pay Tithes, which were due only to the Priests that served at the Altar, Numb. 18.24, 26. under the Ceremonial levitical Law: And as all types and ceremonies pointed to their antitypes, so the antitype being produced, the type ceaseth: But Tithes were a ceremony of the levitical Law, and Christ is the end of the Law for righteousness to every one that believeth; and we hope, that none of them that call themselves Gospel-Ministers, will be called Priests of the levitical Law, and press Tithes for their maintenance, or rather as their wages, which was the wages of the Priests, Num. 18.31. Heb. 7.12. which offered up sacrifices and burnt-offerings; but Christ hath put an end to all Priesthood and sacrifice under the Law, and the Priesthood being changed, there is made of necessity a change also of the Law, except you will show us a command or precept under the Gospel.  
But you will say, shall not your person be maintained? We answer, if one that truly labours in the Word and Doctrine, would lay down a precept for his maintenance, let him show what the Lord hath ordained; that they which preach the Gospel should live of the Gospel; 
1 Cor. 9.14.  but Tithes are not Gospel-precepts.  
Again, whereas you say, it is a sin of that nature, as to term it sacrilege, or robbing of God, we hope, you will be more calm in the censure of men, who through tenderness of conscience (desiring to do nothing but what they may have a word for their rule) refuse the payment of Tithes: But we think it may be safer said, that you rob God of his glory, in setting yourself in the seat of God; for by demanding of Tithes, you take the Priesthood upon yourself, 
Heb. 10. from 1. to 15. verse.  which is now ceased. Tithes typified the great Highpriest of our souls Christ Jesus, who hath by one offering put an end to all Sacrifices and Priesthood; and hath also paid the debt that was due for sin; how then can we rob God, except it be of his glory? For matter of debt, he is fully satisfied; but if it had been before the time of our delivery by Christ, and we had been Jews, and you had been of the Tribe of Levi, and ordained to serve at the Altar, then, under that dispensation, if we had not paid you Tithes, you must have said, that we had rob God: But the Lord be praised, those days of bondage are ended: Oh that the Lord would open your hearts, and convince your consciences of this your blind zeal! But we shall leave this your rash censure, and reply further, in that you plead accustomed rates set upon houses which have been paid time out of mind.  
We demand first, whether you are ignorant of the time when it began, that Tithes were first imposed upon the Tenants by the Landlord? We fear your great predecessor, the Man of sin, and the See of Rome, were the first institutors of that superstitions Idol, as imposition of Tithes, who teach for doctrines the traditions of men, and so make the commandment of God of none effect by their traditions, Mat. 15.6, 7.  
Secondly, What reason have you to plead ancient custom, when as you live under the Gospel, and say you are labourers in the word and doctrine; of what? of the Law? then indeed you may urge custom from antiquity; but if of the Gospel, why not a Gospel-precept? But we blame you not to seek to blind the eyes of the ignorant by your ancient customs. What greater arguments have the Jesuits, to maintain their corrupt principles, than Antiquity? as if men under the Gospel seek for rules elsewhere then the Word of God: But we fear that the love of money hath blinded your eyes, that you cannot see, or discover the true meaning of that which the Apostle meaneth, that they which preach the Gospel should live of the Gospel; 1 Cor. 9.14. though the Apostle used it not, but rather laboured with his hands: But why should we speak of labouring with the hands, so long as you plead the law & customs of men? for than you have strength enough on your side: but god is to be obeyed before men. But to leave this; While God shall put it into the hearts of our Rulers, to search whether or no this ancient Law and Custom hath its foundation from the Gospel, which is and aught, and (we hope, through God's mercy, ever shall be our rule. But now to come to the Reasons you allege to maintain your Proposition.  
P. First you say, It is a breach of the eighth Commandment, which saith, Thou shalt not steal: and directly contrary to the rule of the Apostle, Rom. 13.7. Render therefore to all their deuce, tribute to whom tribute is due, etc.  
R. You think you have something now on your side, but pray consider, whether or no the Apostle speaks there concerning Tithes; his junction is for paying of tribute, which might lawfully be required by a civil power or Authority, and in such things there is no tie on the conscience, or snare, by which it is entrapped; but, as our Saviour commanded, that what was Caesar's one should be paid or given unto Caesar, 
Mat. 22.21  which is all one to those accustomed assessments or rates now set on men, by those that God hath set in authority: And look in the verses foregoing your text, they are such Powers as are ordained by God, and are Ministers for God to minister justice: But what is this argument or reason of any force to prove the lawfulness of paying Tithes to Ministers under the Gospel? But you positively affirm, That the Minister hath, by the Law of God, as legal a right to the rates set upon houses, as the Landlord hath to his rend; which we deny absolutely; for according to your former argument, time out of mind, the Landlords had Law for their rent, or a right to their rent by Law, before ever Law was made for paying of Tithes to Ministers, except you will prove the antiquity of your Law, from God's injunction of the children of Israel to pay tithes of all they possessed: And again, the Landlord hath more right to his rent than you have to tithes, for many Landlords have right to their lands and houses by inheritance, but you have but a bare right from a humane institution, and that by a Law not as yet abolished by the State now in being.  
But if we should grant, as we cannot, except you show better reason than your bare positive affirmation, that it is as lawful for the one, as for the other: Yet we wonder, you have no proof of Scripture for your argument, knowing, or rather having aught to have known, that it is the only rule, whereby the people of God ought to walk: Therefore we conclude, that it is no breach of the eighth commandment, insomuch as no command of God is broken; and to charge the nonpayment of tithes to be theft, we know not how you can make it good, except you prove a right, or that you have a right by the Law of God, to the money, or ware, or what else we do enjoy.  
But you add further, that it is a breach of the Law of God, and that you would prove in the answer to the first objection, which is that to pay tithes is antichristian, therefore not to be paid any longer, which you call a false opinion, and would make it appear by this argument ot yours, viz. That which our Saviour enjoined is not antichristian, but our Saviour enjoined tithes, Luke 11.42. Ye tithe Mini, Rue, and all manner of herbs, and pass over judgement and the love of God; these ought ye to have done; that is, say you, ye ought to pay tithes, therefore they are not antichristian.  
We desire that you will again consider this Scripture, both the person speaking, and the persons spoken unto; here is Christ by way of reprehension reprowing the Pharisees for their formality, and pretending to make conscience of the smallest matters, when the chiefest and weightiest things of the Law were neglected by them; Woe to you Pharisees, for ye tithe mint, etc. And we know that the Pharisees were Jews and unbelievers, therefore as yet not freed from the Ceremonial Law. Therefore it was a Law to them, and requisite for them to fulfil, but we hope you will not affirm, that this was Christ's Injunction to the Disciples, or to those that believe that Christ is come in the flesh; for the Apostle said, that whosoever was circumcised; was bound to keep the Law; and even so denies that Christ is come in the flesh.  
Therefore if Tithes be also a ceremonial right or precept, it holds forth (as was said before) that the thing signified being come, the sign is ended. For Circumcision and Tithes washing, and purifyings are held out by the Holy Ghost in the 9 of the Heb. 10. v. to continue but to the time of reformation; therefore we deny positively that Tithes were by Christ enjoined to believers; and than if you have no stronger argument to prove that Tithe is the Injunction of Christ, either by precept or example from him, or from the Apostles for believers to observe, we cannot be evinced by that which you infer from that in the 11. of Luke 42. v.  
Then of necessity the objection stands firm, and not yet overthrown, or proved a false opinion, to wit, that to pay Tithes to Ministers of the Gospel is Anti-christian; for what is not for, or with Christ, is against Christ; but to pay Tithes, is not for, or with Christ: Ergo Anti-christian.  
P. Again, whereas you proceed in your answer to the second objection; but we do not come to hear him, why then should we pay him, since we have no benefit by his Ministry? Your answer is, If thou live in a Parish where a godly Minister is seated, thou art bound to hear him, for he worketh the work of the Lord, as well as those of greater parts, 1 Cor. 16.10. If thou do not hear him, nor pay him, thou addest sin to sin; first it is a sin to withdraw thy presence, and then it is another, yea a greater, to withdraw his maintenance.  
Now you go about; first, to insinuate not only the lawfulness of your own calling to be a Minister of the Gospel truly called, etc. by gifts and parts which God hath endued men withal.  
But secondly, you lay also an Injunction upon all in the Parish wherein you are seated, to come and hear you, by the charge you lay of committing two sins, the withdrawing the presence, and the withdrawing your maintenance.  
But for the first argument, we conceive, that as you have not brought any proof of Scripture to prove your calling to be a true Minister of the Gospel; therefore we shall not need to raise any argument to disprove you, but shall remain desirous of some satisfaction in that particular; for though gifts and parts are essential to a Minister of the Gospel, yet that is but one part of his calling; it is requisite that he be chosen and ordained by a true Church; for that Scripture which you have brought in the Corinth's concerning Timothy doth in no wise prove you to be so; then, if no true Minister, the force of that argument must fall to the ground.  
Secondly, We must then be at a loss in our answer to the inference which you draw, that living in a Parish, we ought to come and hear; but the Spouse of Jesus Christ, in the first of the Canticles, doth inquire for Christ's abode and residence, which is, to the flocks of his companions; & except you can prove that a Parish is a true church, your argument is of no force to draw any to the place of the assembling, for where there is no Law, there is no sin; but you have charged sin, where you can show no Institution; pray, why do not you preach this to be a sin, to those which live in Parishes far distant from you, and yet come to hear you, where (for aught you can judge) are godly Ministers, and yet they leave their own. Parish, and go to hear some in one Parish, and some in another? Again, how can that be charged as sin, for not coming to hear in the Parish wherein they live? when, as in the first place, their tender consciences cannot eat or drink with those that are not as yet separated, and come out of the world, and joined in a church fellowship, and therefore where there is no Union there can be no Communion. Secondly, though they may live in your Parish, yet the assembly whereof they are members, meet two or three Parishes off, and in the rule of equity how can you judge these sinners, that go out of your Parish to hear for their further edification and growth in the knowiedge of Christ, in obediedce to the rule of the Apostle, not forsaking the assembling themselves together, as the manner of some is; but with whom? 
Heb. 10.25.  with the Church where Christ hath promised his presence, as that, where two or three are gathered together in his Name, he will be in the midst of them; but mind, we pray you, it must be in his Name, that is, according to his example in the order of the Gospel, not with Babylon, which signifies [a confusion of mixture] from whence the people of God are to come out. 
2 Cor. 6.17.  Again, If Christ's presence be with his people so met together, then where should they go but there? 
Rev. 18.4.  and out of such a people are Pastors and. Teachers to be chosen, who have the teachings of the Spirit of God, accompanied with the knowledge of the word of God, which is able to make the man of God perfect, thoroughly furnished unto all good works, 2 Tim. 3.17. These are those Shepherds that come in at the right door, spoken of in the tenth of John, whose voice, those which are sheep, will hear, but those which are thiefs, and robbers, or strangers, which come in by other ways, these they will not hear. But you say, where a godly Minister is seated, there we ought to hear: But pray tell us, whether God and belial can live to gether, how came you by that Ministerial Office? had it not its rise from the Bishops and Prelates, and they their rise from the Pope? and though you have put on a fair gloss, and assumed to yourselves of late the name of Presbyters, have you yet openly denied the other, so as to have disclaimed that Ordination by which you stand? is not the same language of the Beast sounded forth from your mouths, as proceeded from the mouth of the first Beast? did you not show yourselves bitter against those that could not submit to what you had agreed upon in the Classical Assembly? and when you had the power in your hands, did you not vex, molest, and imprison the Saints of God? and how far might your blind zeal have transported you, had you not been strucken down by a mighty hand? but blessed be God, the great Reformer, whose direction is far better, and gives more light into his will, than all the Presbyterian Directory could do; therefore send us not, we beseech you, to the Directory, but to the word of God; but however we are by you judged or censured for not coming to hear you, yet you will not judge them that come a mile or two to hear you, soothe them up in their ignorance.  
Again, you make the forbearance of paying you Tithes. to be a greater sin, than the not hearing of the Word of God.  
We even blush to hear you; but it is true, covetousness will stretch the judgement many times to great and large sins, as well of Error, as of Practice; had you not by your paper discovered so much gross, and almost unparallelled and absurd hypocrisy, which makes us even tremble to read it, we should not have been so pressed in our Spirit to enter upon these replies; and we hope the Lord in his time, (as he hath) so he will more discover the hypocrisy of your bitter hearts against those tender consciences that dare not yield obedience to that Law, as yet not taken away by the power now in being; but we hope the Lord will give them eyes to see the great oppression that lieth upon the Nation in that particular. But to proceed, pray consider what you have affirmed to make the nonpayment of Tithes a greater sin, than the not hearing the Word of God. Consider (we pray) the effects of hearing the word of God, is it not the means by which Faith is begotten in the heart, (as saith the Apostle in the to. of the Rom. 14.) and whereby knowledge is increased, especially, when those declare it that are the true dispensators of the Word of God; and certainly if your love were more for the gaining of poor souls, than it is unto money, which is the root of all evil, you would be of another mind, and follow the example of the 
* Acts 20.33, 34, 35.1 Cor. 9.18.  Apostle 
† Who without question did mind the fulfilling of the Commission of our Saviour Mat. 10.8, 9 verse Freely ye have received, freely give  Paul, which would rather work with his hands then be chargeable to the Churches; and if your tongues were touched with a coal from God's Altar, as was Isayas, the Prophets, you would then be of another mind; but the Lord open your eyes, that if by any means you may see the hardness of your hearts. But we have learned better of our Saviour Jesus Christ, then to be of your judgement in that particular. What maintenance is it that you mean? is it Tithes? that is clear to be the wages of the Priest that served at the Altar; But that hath been handled already: and now we are not to look back to the Law for our rule, nor to the Directory made by your Assembly; For if an Angel from heaven were to declare us any other rule, than the doctrine which our Lord and Saviour hath taught us, we are commanded to eschew it, etc. But tithes are not the institution of Christ (as you falsely affirm) for believers to observe, therefore on sin: but to hear, is the command of God; Matth. 17.5. This is my beloved Son, hear him. Therefore not to hear, is a great sin, and we hope any judicious man which is of your own judgement, will say a greater, than the nonpayment of tithes.  
But for the third Objection which you have answered, viz. But the Minister will not give us our due in the Sacrament of the Lords Supper; therefore we may justly deny him his due.  
This indeed may by some of your Parishioners be objected, who out of blind zeal may suppose they have a right to that Gospel-Ordinance, when they have not; and where it is not to be had: And whereas you bring that Scripture, 1 Cor. 14.40. Let all things be done decently and in order; you may know there the Apostle speaks of prophesying one by one, and therein order and decency ought to be observed, yet not restraining the liberty of any from speaking, but being a member of a true Church, and gifted by the Spirit of God, he may speak to edification. The Apostle did not monopolise the work of the Ministry; but exhorted all the Church to covet to prophesy, 
1 Cor. 14.31.39.  and saith, Ye may all prophesy one by one; and Moses wished all the Lords people were Prophets: But to come to your answer, 
Numb. 11 29.  seeing this Scripture makes not for your purpose in that particular, whereas you hold forth to the eye of the world, that you would do nothing but what may be according to the order of the Gospel. We should have liked your argument well, if you would have declared an order from the Gospel for tithes: but if you cannot prove from the Gospel your practice, you will (like those who are ready to sink) catch hold of a straw to keep your head above water; you will run to the laws of man, so from humane precepts infer Gospel-institutions: So you bring the vindication of the Presbyterian Government as undeniable, to prove your examining of persons: But what rule have you from the Gospel for this your practice, that we must search men's works and leave the Word of God, which is the only means of salvation. Our Saviour sends the Jews to search the Seriptures; not any learned Father, or Treatise made by Synods. The Bereans would not receive the doctrines, or teachings of the Apostles, before they had searched in the Word of God, to know whether those things were so or no, for which they were called more noble than those of Thessalonica; but as it hath been held forth by the See of Rome; that Ignorance is the Mother of Devotion: See if you can persuade men to believe the worship you hold forth, as to pay Tithes, and come to be examined by a few ignorant men, (such who are chosen many times for your Elders) who have more need of examination themselves oftentimes, than many poor souls, which you debar from that, which you call the Supper of the Lord.  
Again, we wonder you are not ashamed to charge us with scandalous sins, as to term us Thiefs and Robbers, and that of God; but we hope your Kingdom is falling, and now seeing your time is short, you begin to rage's with open mouth, yet all you can say will not add one day to your continuation, you have not in the least proved yourselves God's Ministers, neither have you proved a command from God to pay Tithes, how then can you call us robbers; you learn not these rash censures of the Apostle, who was free in the dispensation of the Gospel, and thirsted more after the gaining of poor souls to the knowledge of the truth, then after their moneys or inheritance: it was not Tithes, or great living that opened their mouths, but love to the promulgation of the Gospel of Jesus Christ, where is there that love in any of you, that will rather leave whole Parishes destitute of means, we mean of that which you call labouring in the Gospel) and seek for greater livings? Is this the right door by which a true Pastor ought to come into the sheepfold? but you are ratther indeed right thiefs and robbers, which rob not only God of his glory, by attributing to yourselves the Priesthood, but you also rob the people; First, of their souls benefit, which they might receive from a true Minister: Secondly, of their moneys, to which you have no right by the Law of God. How many poor men are there in this Nation, that groan under the great bondage of Tithes, who have not so much as will maintain their own charge with their great pains and industry, and you will rack the tithe of all their labour the whole year, and also of the fruit thereof, think you not that the cry of this oppressing sin doth cry for vengeance; and certainly the avenger of blood will in his time avenge their cause; and when that false Prophet spoken of Rev. 19.20. is taken, he shall with all his false Teachers be judged; and think you, that then the Tythe-hunters shall escape? what are their deserts we dare not judge, though you are so rash as to judge poor tender consciences to hell fire. Further to proceed to the third reason, and to examine what weight or show of truth is in it, for the former, he that hath but an eye of reason may discern, that covetousness hath so choked them of your judgement, that truth cannot be received by them.  
Your third reason, It is a complicated sin, wherein fraud or cheating is added to theft, for the Landlord lets his house to the Tenant upon this account, namely, that he shall pay the duties to the Minister: As for example, if the house be worth 21. l. per annum, the Landlord lets is for 20. l. per annum, on purpose perhaps that the Tenant may pay 20.5. to the Minister per annum, the Tenant notwithstanding pays nothing, but keeps it back from the Minister by frand, and puts the Landlonds money into his own yocket, here is frand with a Witness.  
Here take notice how you charge a duplicated sin, we confeffe if you were, as you look upon yourselves to be, a true Teacher of Instructor of a people, it were your duty to inform them, and dehort them from any known sin, which they live or continue in; but if the foregoing reasons, with the Proposition, have no force to prove the nonpayment of tithes to be a sin, then of necessity this aggravating reason, or conelusion, must in like manner fall to the ground.  
For our parts we are so far from conceiving it a sin of such a nature, that we should sin in so saying: But to come home to your reason, terming it acheat, or defrauding, pray what is your intention, in that you say they defraud? First you say, it is the Landlord's money that he puts in his pocket, though it was the Landlord's intention he should pay the Minister his due: First, this is that which ever before we were ignorant of, but if it be as you affirm, the Landlord must also comply with the Parson, and so are both, as Simeon and Levi, brethren in evil; and what do you else then defraud the poor Tenant? by ensnaring of him to do that which is a direct sin against his light, and do (as much as in you lie) cause him to deny Christ come in the flesh, in imposing upon him a ceremonial Law. which were all one, as if you would teeth Circumcision and burnt Offering; but as the Apostle demanded in Gal. 3. who had bewitched them from the love of the truth? So may we say, who hath bewitched you, O ye foolish Presbyterian Priests? that you are so fallen into such a contrariety to truth, that is that which God hates, for men to halt between two opinions: If the worship of Christ be to be observed? If he be Lord of all, let him be Lord? but if the ceremonial Law be that which is now our rule, then let us have Priests, and Levites, and burn Offerings, and Sacrifices: are these the Reformers of Religion, that seek by their Directory to desude the Nation, and briing them into a greater bondage than ever the Israelites were? That after the profession of the glorious Gospel of Jesus Christ, (which makes men Christ's free men) to be enslaved again into bondage, and moreover to enact Laws, Institutions and Ordinances of men, to enforce the consciences of men; and if that will not do, to set Promoters on their backs, and to imprison men, and seize on their goods, and take them by force; is not this theft and defrauding (as we may say) with a Witness? But we hope those that are entrusted with England's Liborty, will shortly see and take notice of this great bondage of the Commons, we mean the poor country people, who have so much suffered in this behalf, and yet have had no redress, and also the insulting cruelty of those bsoundy Priests or Presbyters, that (like Meroz) came not out on to help the Lord against the mighty; but when they did see their Dagon was like to fall, together with Reg all Dignity, laid all their heads together to uphold that power, which the Lord had determined to overthrow; and whilst they were see to be fighters against God, he took of their Chariot wheels that they drove heavily, and were overthrown, as Pharaoh and his Host; yet the Lord suffers them a little while, if by any means they would see the deceit and hypocrisy of their hearts; and if this writing will not work its kindly effects, then let them take heed of the woe that is coming forht against them, and that this last snare prove not a greater overthrow to their Kingdom then the first: This one thing we hearty desire, that God would please to let them see this the error of their hearts, before the great judgement fall down upon them: but we shall leave, and come to the fourth reason you give.  
It is a sin whereby godly Ministers are discouraged in their work, their hands weakened, and their Spirits broken, so that they cannot go on in their Ministry with joy, but with grief. This is directly contrary to that godly King Hezekiah, whose example is written for our learning, Rom. 15.4. for it is testified of him, 2 Cron. 31.4. that he commanded the people that dwelled in Hiernsalew, to give t he portion of the Priests, and the Levites, they they might be encouraged in the Law of the Lord.  
Here the world may take notice of your zeal in the publication of the Gospel, whether it be not covetousness that steers you in all your proceed, you cannot forget the Gardlick and Onions, which was the food of the children of Israel, which made them grumble and murmur against God, and against Moses, by which their hearts were enfeebled; and it is now the great disease most of you are troubled withal, as the French saying is, (fault d' Argent, want of money.) Now your great benefices are taken away, by which many of your Lords waxed wanton.  
Now the great complaint is, want of maintenance, and therefore you cry out, The work of the Lord goeth slowly on: but we hope by this time you will be ashamed to assume to yourselves the names of Priests and Levites, but by the inferences you draw, you make people believe no less, by reason that all the refuge you have to fly unto for the maintenance of tithes is to the ceremonial Law, as in that place noted by you, 2 Chron. 31.4. The exhortation of the King Hezekiah to the people, to give the portion to the Priests and Levites to encourage them: First, consider, as we have before declared that this portion was their wages for their work, but it is otherwise with Gospel's Ministers; what wages had the Disciples, when they were sent from Christ to declare the grace of God in Juses Christ? what was there any condition made for wages or hire? John 10. The Mireling in no good Shepherd, as by sad experience hath been found in all that are called Christian Nations, & how came they in, but over hedges and byways, and instead of laying down their live; for the sheep, they have devoured them: But you will say, the labonrer is worthy of his hire? pray what did the Disciples want, when they returned? could not the Gospel yield its increase, as well in the gaining souls to God, as also in the maintenance of them that work in the harvest? therefore you have no warrant to use unlawful means to come by maintenance, as tithes, which is altogether unlawful and Antichristian, and that which doth extinguish the light of the Gospel.  
Again, this your argument must of necessity unveil much of the falseness of the hearts of those Ministers, that make the nonpayment of tithes to be alone wheel that moves their Zeal for the publication of Gospel, and the blood that moves in the veins, by which they are made stung in the work of the Ministry; for by withholding of tithes they are weakened in the work, and their spirirs cannot act, and so are become dumb; these are sad soul-Physitians, that though the poor souls are like to famish for want of spririvall food, they may famish and perish if they have not wherewithal to give them the tithes they demand, like some Physicians, which will have their money in hand, though in the mean time the Patient is like to perish for want of their help: But you say they are discouraged by want of tithes, which is their maintenance; surely well they may, when as they shall seek their maintenauce in an unwarrantable way, having no Gospel precept for in: Nor do judge that there is any cause of discouragement, or rather that they should complain that they are discouraged for not being maintained by an error, and such an error, as even amounts to heresy itself, for what greater heresy can there be, then to deny Christ come in the flesh? but the inforeing of Cireumcision, Tithes, with the services and rights of the levitical Law, doth extend so far as to the denying Christ's coming in the flesh; therefore pray do not think to draw us ever a whit the more to be of your opinion in that particular of tithes, or the lawfulness of it, because the nonpayment thereof is a discouragement to your preaching, or a weakening to your spirits; we could wish that this discouragement would work your hearts into an humble frame, or temper, than you would not cry so outrageously against the Saints and servants of God, which are so kept by his power, as not to submit to your ways and worship for not paying of tithes: It is not Hezekiahs' command, as you infer, to the people that were under the Liviticall, as you infer, to the people that were under the levitical Law, that can be any example for our practice of paying of tithes for you rencouragement: And concerning the Justice of God, whereas you say, It is just with God to withdraw his blessing, by reason we cannot pay tithes for your maintenance;  
We may justly say it is just with God to draw his blessing from your end eavours, and that upon good ground, by reason that you go on in an illegal way, contrary to precept or example to urge that as your due, which never was, and to press it so hard on the consciences of any, so that you have entrapped multitudes into your snares and 'gins: but this be sure, that instead of a blessing your speak of, you may fear the contrary, lest that the curse of God will light upon you, and all your proceed, that seek to d●…hrone the Lord Jesus Christ, and to set up your own power, and to nullify his Laws, and to enact the Law of Moses, or rather the Law of men; but as the foundation of that Law is sandy, having no more weight but ancient custom, as you falsely assume, time our of mind, so the fall of it will be great, when your sins are ripened, and the time is come of your downfall, and then your grief will be more and more encereased. But now we shall proceed to your fifth reason, to examine what weight that hath whereby to work forth our consciences to this point of yours, concerning the payment of tithes to Ministers of the Gospel.  
Reas. It is a sin (say you) wherein, and whereby the desrauder robs his own sold of that spiritual benefit and advantage, which he might get by such a Ministry, for it is just with God go say to such a man, thou withdrawest maintenance from servant, and I will withdraw my blessing from my own Ordinance, so that the word preached, by whomsoever it is dispensed, shall do thee no good at all but rather it shall be a savour of death to thy own condemnation, thy soul shall never prosper or thrive by any Sermon thou hearest.  
We admire to see or hear from any man such rash inconsiderate censures, when as our Lord and Master Christ Jusus hath jest us such a warning piece in Mat. 7. Judge not lest thou, be'st judges. For matter of fraud or cheating, we think we have sufficiently proved the Priests, we mean the Presbyterian Priests are the greatest defranders, therefore we shall not now touch any further upon that, but to show in this particular your cunning cautelous wiles, wherein you lie in Wait to deceice. But we are exhorted not tolet any man beguile us. We hope the Lord will still support us with the assistance of his Spirit to discern all your wiles, and especially this of your injunction of Tithes. But you go about to fright us with the justice of God, and you measure God's Justice, which is an attribute in himself (unchangeable) by the Justice of men, who are mutable; in this you show a great presumption to meddle with God's Justice, but in this you are rash and censorious, as in all the rest of your reasons: But for answer, we have already proved, that Tithes are not maintenance for Ministers under the Gospel, but were to Priests under the Law; therefore it would be sin to perform any unlawful action, for the maintenance of any, though you were Gospel's Ministers, but to pay Tithes is unlawful; therefore no sin to deny the paying thereof, for the maintenance of Ministers, for that God hath not commanded, if we make it our duty, though commanded by man, it is will-worship, as worshipping of Angels, etc. colos. 7.18, 19 and God may say, who hath required this at your hands, Esa. 1.12. It is not then our pleading, Authority commanded us, will acquit us at that day, thoug in civil action we ought to be obedient to the Authority in being; but tithes was a ceremony of the levitical Law, as well as Circumcision, which are both abolished: therefore how can you expect a blessing from God upon the work of your Ministry, so long as you plead for any false worship; it is all one as if you pleaded for Baal, which was idolatry; So tithes being that which is abolished, is now in opposition to the Gospel, therefore idolatry and heresy, which is a sin highly displeasing to God: and for heretics, we are not so much as to eat withali. Therefore you may not marvel why you are abandoned by so many people whose consciences are tender concerning the worship of God, by reason that you do maintain a false worship. But concerning God's blessing, which always accompanies his own Ordinance, many thousands of this Nation have had great and large experience of: We mean such as are not of the Presbyterian Order, but such unto whom God of his infinite mercy hath made known his truth, and discovered the darkness of those who would be called Presbyterians, who indeed are zealous (many of them) in their profession; but their zeal is blind in many things, as in this of tithes, which makes them, like Saul, to breath out persecution against the Saints, to disquiet their peaceable being; yea they will take hold of the sword of the Magistrate to prosecute their designs. But, we hope, as the Lord hath overthrown their designs against the peace of this Commonwealth, so he will also in this great design of disturbing the peace of his people of this Nation, who are indeed the pillars upon which the safety of the Nation lieth, and take away the pillars, the house must needs fall. Oh, that the Pareiament would consider this, and stand for the liberty of those that have spent their lives and estates for the liberty of this Nation, and that God would put it into their hearts to take off all heavy burdens, and even this unsupportable yoke of tithes from this Nation! Again, we conceive you have somewhat enlarged yourself, in saying, by whomsoever it is dispensed, the word is dispensed, but shall do thee no good at all, but rather a savour of death, etc. You seem here by this argument, to reach all Ministers, as well true as false, and so long as the people abstain from paying tithes to the Parish Priest; bear with us, if the title Priest be put in, (for tithes imply, you appropriate Priesthood to yourselves) though they do hear a Minister rightly constituted, yet no benefit shall accrue (say you) to their souls, but on the contrary a curse, this is a very sad and lamentable condition, that such a poor soul shall be in; we mean that such a man (who through tenderness of conscience doth refuse to pay tithes to the Priest that ministereth in the Parish where he lives) shall receive no benefit from whomsoever he heareth.  
But this we absolutely deny: For first of all, if he shall refuse through the tenderness of his conscience (desiring only to be regulated by the Word) to hear you, he doth well, for that which is not of faith, is sin; and a man ought to be persuaded of what he believes to be true, and consequently he doth sin against his conscience, if he heareth such a one, that goeth about to persuade, or enforce him to do any thing against his conscience, & you teach that to pay tithes is the duty of believers, both by the Law of God and man, and he believes that to pay tithes, is a sin, by reason he hath no warrant from the Word for it being a believer.  
Secondly, if such person should refrain the hearing of him, that declareth the word or mind of God, as the truth is in Christ, according to that light which God hath endowed him withal, certainly he should sin in an high nature, a sin of omission; and you must acknowledge the blessing of God doth accompany his own Ordinance; except you hold there is no Ordinance of God held forth by any but the Presbyterian Ministers, who press so hard for tithes. And thirdly, experience witnesseth the contrary, how many thousand poor souls have been converted from their natural estate by the dispensators of the Word, even by those of select Churches, though you may term their conversion subversion, or deluding, yet our experiences witness to us the contrary; therefore the inference you draw must needs fall to the ground.  
Your sixth reason is, That it is a sin that provokes God to curse a man in his outward estate and trading, as you instance in that of Mal. 3.9. Ye are cursed with a curse, for ye have rob, etc. It is usual with God to pay sinners with their own co●n, they rob God in tithes, and God robs them of their trade and lively hood; they grudge the Minister's maintenance, and God even grudgeth them bread from their families, so that they usually tu●n bankrupts, or are so much in debt, that they are ashamed to show their faces.  
We have already proved that the nonpayment of tithes is not robbing of God, therefore that place is of no force to prove, that believers rob God by not paying tithes, but on the contrary, he that payeth tithes doth rob God, by reason in that action he doth abet unto the unlawfulness of their practice who upheld the Priesthood of Aaron to be still in being, when as we own no other Priesthood than Christ Jesus, that Pretogative alone belongeth to him, than there is no curse, but rather a blessing, by disowning the unlawful practice of paying tithes, and consequently they are blessed in their trading.  
But whereas you say, they grudge the Minister's maintenance, we believe none that have learned the lesson of the Apostle, thee they which preach the gospel, shall live of the gospel, and that those which freely sow in spirituals, should reap of carnals, should grudge a true Minister of the Gospel maintenance, therefore your charge is too large in that particular also; we grudge no man's maintenance; much less such as labour in the word and doctrine, and in charity, we judge, that none of the people of God are so hard hearted; therefore your consequence which you raise, must needs fall; That that is the reason so many turn Bankerupts and run in debt, etc. It were a hard matter to prove that God pays men in their own coin, in this life, for generally the wicked and ungodly and covetous of this world do thrive, and grow rich, and increase in worldly goods; but on the contrary, many that are sincere Israelites, as Nathanael, do live but meanly in this world.  
But we shall proceed to the seventh reason, in your paper.  
It is a sin against the Gospel, because it hinders the progress and success of it, for such men do as much as in them lies, extinguish the light, by taking away the Oil that foods it. It is observed by that excellent book, Vindication Presh. Gou. page 81. That Julian the Apostate, cursed enemy of Christ and his Gospel, did by taking away tithes do more mischief to the church of God, than all the persecuting Emperors that were before him; for the persecutors took away only the Ministers, and (their blood was the seed of the church) but taking away tithes, took away the Minister himself.  
In this reason of yours you have made out to the world, that the nonpayment of tithes is a sin against the Gospel, therefore because you make it out a sin of so high a nature, we shall answer your reason in the several parts thereof, and anatomize it in the several members thereof.  
First, that which is a sin against the Gospel, must be a breach of some known institution of Jesus Christ, either in precept, or example, but tithes were never an institution of Jesus Christ for believers to observe, therefore no sin against the Gospel, though you say that place in Luke 11.42. proves tithes to be an injunction of Christ: That place of Scripture, as before is inserted, fully importeth Christ's reprehension of the Pharisees for being strict in the observing of trivial things, and leaving the weightier, as [of judgement, and the love of God.] Now from this place you can prove tithes no more the duty of believers, than the former offices of the Law, as Sacrifices and Offerings for sin by them which were Levites, and served in the Temple and Tabernacle, which are all put to an end by the Sacrisice of Christ Jesus, Heb. 9.11. and the 10. c. 9, 10, 11, 12. v.  
But tithes, as was well observed by a brother in the Gospel in certain replies heretofore set forth by him, are not moral and perpetual, and now under the Gospel to be paid or taken, for these reasons.  
First, because it calls for the setting up of the Jewish Temple, tabernacle, and altar, etc.  
Secondly, because it calls for the Priesthood of Aaron and the Levites in their former office to serve.  
Thirdly, because it lays a yoke of bondage upon him that pays his tithes, and upon him that takes tithes, which the Gospel sets at liberty; and how dare any man charge that to be a sin against Gospel, when we stand fast to the liberty wherewith Christ hath made us free, Gal. 5. 1. v. Therefore it is your gross erroneous opinion to charge the nonpayment of tithes to Gospel Ministers to be a sin, yea and a Gospel sin; yet we hope this your rash censure shall not bewitch us to be withdrawn from the love of the truth, or to observe levitical ceremonies for Gospel Ordinances therefore the nonpayment of tithes is no Gospel sin.  
Secondly neither doth the nonpayment of tithes hinder the progress of the Gospel, by reason that the Gospel is not furthered in its progress by any unlawful practice, as hath been sufficiently proved; therefore no let or hindrance, but rather the contrary; for the observation of any Levitical ceremony doth extinguish the light of the Gospel, and so confer vently it doth hinder the progress thereof, And here pray take notice of your absurdity in this particular, as if tithes were that which would be any furtherance to the progress of the Gospel; we confess it may be a hindrance of your progress in your Ministry, and of the success thereof, but no hindrance of those that are true Gospel Ministes, neither of the success of it.  
Again, have you any ground for this reason from any of the Apostles? When was the Gospel so free in its progress as in the Apostles time, who taught us, that the Ceremonial Law was abolished, and tithes being part of the Ceremonial Law, if that comes in being again, it must needs hinder the success and progress of the Gospel: Therefore of necessity that part of your reason must needs fall to the ground, having not so much as the face of truth to uphold it.  
Thirdly, In that you say, such men do, as much as in them lies, extinguish the light, by taking away the oil that feeds it.  
Here we do also admire at the weakness of your argument, to make tithes to be the oil, that gives light to the Gospel; But to the first we answer, on the contrary, that such men do as much as in them lies, discover the true Gospel-light from that darkness and obscurity which tithes would shadow the light of the Gospel withal, by unvailing it from that, which Christ hath put an end unto, we mean all ceremonial Rights, etc. But pray what light is it you mean? Is it the light of your understanding (which in this particular is already darkened, therefore cannot be extinguished) or the light of the Gospel, which is the light of truth? but by your foregoing reason, we conceive rather the later; if then, observe that is is by this light out eye are in lightened, to discover the darkness of this opinion, that, The nonpayment of tithes doth extinguish the light of the Gospel.  
Fourthly, whereas your inference is, that it takes away the oil that feedth it; we answer do you count tithes, or the payment thereof the oil that feeds the light of the Gospel? Pray, was that the oil the foolsh virgins lacked, so that their lamps went out? We think rather it is the Spirit of God, which giveth light to the Gospel, and this lieth beyond the reach of any man to take away; We read of many oils in Scripture, as the annoiting oil, etc. and the oil wherewith Christ was annoyted, even the oil of gladness above his fellows; but we never yet read that tithes were called by the name of oil, nay such oil, as feeds the light of the Gospel. Pray when was the light of the Gospel more darkeded, then when the Bishops of our later days had so many spiritual live, or tithe oil, as you call it? Did that oil which they had in such abundance add anything to the light of the Gospel? Nay rather, did it not suffocate it? So now may we truly say of you that are Priests of tithe, by imposing or receiving of tithes, ye do (as much as in you his) take away the true oil that feeds this light, by reason that you do not discover the spiritual sense and meaning of the Gospel, but cloud the glorious light of it, by re-edifying of the levitical ceremony of Tithes.  
But we shall take a view of that saying of yours concerning fulian the Apostate, who (by your affirmation) did more harm by taking away tithes, than the persecuting Emperors did by taking away of the Ministers. If you have no stronger argument to prove his Apostate then the bare taking away of tithes, the cannot in that be proved an Apostate: but if he did this action from a right principle, he was more a friend to the profession of the Gospel than an enemy: and we hope and hearty with, that the Parliament of this Commonwealth would unburthen this Nation from this superstitious ceremony of tithes. O that the profit, which the first fruits and tithes do yield were not so much esteemed by them, as to make it an hindrance of their proceed in this partitular! It is very observable that many of the Kings of Israel did that which was right in the sight of the Lord; yet this is charged upon them, that the high places were not taken down, until God raised up that good King Josiah, who pulled them down to the ground, and burned the bones of them that offered sacrifices on them: but we hope there are many amongst our Worthies, we mean those of the Parliament and Arny, whom God in his time will make like unto josiah, who shall root up this grand idol of imposition of tithes, which so blasphemously is called the oil that feeds the light of the Gospel. Therefore we hope by this time you may see clearly, that the nonpayment of tithes doth not hinder the progress of the Gospel; but on the contrary, doth further it: For, if the intruding enemies of the Gospel, we mean those false teachers spoken of by the Apostle, Galat. 3. did bewitch them from the love of the truth, by urging of Circumcision, and the observation of the Ceremonial Law (which made the Apostle fear, he had laboured in vain, forasmuch as Christ was not yet form in them) then certainly the urging of the necessity of paying tithes, doth hinder the free progress of the Gospel, and eclipse the light of it, and keeps a poor soul under that Schoolmaster which was to bring us to Christ; but now Christ is revealed, he is the end of the law for right cousnesse to every one that believeth, and consequently no longer need of that to be our Schoolmaster.  
But in your last Reason your cry may well be called outrageous, as if you were bereft of your senses, It is sin that will not he pardoned upon repentance, unless there be a restitution as well as repentance; according to that of Augustine. Non remittitua peccatum, nisi restituatur ablatum: Thy sin shall not be pardoned, unless that which thou withholdest unjustly be restored.  
We know our Saviour faith, that all sin and blasphemy shall be forgiven unto men save the blasphemy against the Holy Ghost, and such a one certainly that sinneth that unpardonable sin, hath his heart shut up from repentance; and a sin committed against God is of a higher nature than any sin against man, but in all that thou have said, you cannot prove the nonpayment of tithe to be a sin, but on the contrary, we have proved it to be a in to pay tithes, and consequently the nonpayment of tithes cannot lay any such burden upon the conscience of any man, as to make your reason in this particular of any force; but you may well be compared to the Scribes and Pharisees, which laid heavy burdens upon men's shouldst, and would not feel the weight of them themselves. Again, if this your Argument should stand, that any may hath unjustly withheld your right or due, we hope you will grant, that many times God gives a man a heart to repent when he hath not wherewithal to make restitution. But we never read of any sin to be unpardonable, except it was the sin against the Holy Ghost, but the non-pryment of tithes cannot be proved a sin, much less of that nature. Then on the contrary, if (as hath been sufficiently proved) that to demand tithes under the dispensation of the Gospel by any that are Gospel-Ministers, or pretend so to be, is a sin against the Gospel, for tithes were never enjoined by our Saviour for believers to observe, and to presume to make an injunction for any duty, where there is no precept nor example, is highly displeasing to God, and comes under the reprehension of the Holy Ghost in the last of the Revelation, he that addeth to the words of this book, etc. Therefore it behoveth you that stand so much for tithes, to examine well and seriously your own hearts, and repent of this your evil practice, lest the sin you charge upon others be not one day laid to your charge.  
But the last refuge you have is this, that it is a sin will cry for vengcance, when the sinner on his deathbed is crying for mercy, as appcars by that remarkable Scripture, James. 5.3.  
Now if the hire of the labourers in man's vineyard kept back by fraud cryeth, how dreadful will the cry be of the hire of God's labourers in God's Vineyard, kept back by robbers and defrauders! I tremble to think of it.  
We hope by the time you have read read over the replies to your former reason and Proposition, your spirit will be more calm than here you have showed yourself, but that it is usual with many of you to thunder out hell and damnation against all those that cannot through conscicure truly enlightened obey your humane traditions and legal ceremonies, and forget and leave out judgement and the love of God, as if the worship of God consisted in those abolished legal rites and ceremonies; but in this, you seem to show little of the spirit of him, that is the good Shepherd of the Sheep, but rather like ravening Wolves you seek to devour them; But indeed, as you have well said to that purpose, that you are defrauded of your hire, do you not herein demonstrate you selves to be hirelings? therefore in Joh. 10. The Hireling is no good Shepherd, but comes in as the wrong door, and is a thtefe and a robber; and how many of these hirelings, both in Company and City have for a time cominaed in a Parish, but when they have heard of a greater living or parsonage, have relinquished their flock, and given it over to stranges, or left it destiture. Will not this sin at that day rise up in judgement against many of you Tythes-Priests? Ye can be contented to call yourselves Gospel Ministers, which (if you were) ye would not strive so much to set up the rites and ceremonies of the levitical Law; ye would rather preach Jesus Christ, and that freely from a principle of love; and as long as you continut thus in your outrageous cry, and censorious judge, (which are but the passions of the mind, which the people of God have learned to crucify with Christ) you do but the more make out the truth of the Word, that the strength of your Kingdom is going down, and the fear thereof makes you cry out for help, and use all unlawful means to make good your argument, even to the wresting of the Scriptures, as that in Luke 11.42. upon which is built all your whole Fabric, which appears like all the rest to be built upon a sandy foundation, which is falling, and shall fall to the ground, and God will put it into the hears of his people, that they shall vindicate the truth in this particular. O that the Rulers of this Nation would discharge their Vow to Almighty God, in setting this Nation at liberty from this great and unsupportable burden of tithes, which is not only (as hath been proved) Anti-christian, but a bondage, even like that of the Egyptians over the children of Isael; for as they set Taskmasters over them, so these Priests more like Egyptians then Christians, do set Taskmasters over the people to enforce them, and that against their consciences to pay: and are there not some now in prison upon the same accounts and others under prosecution also, and will not their cry ascend up into the ears of the Lord for vengeance? Oh that particular interests into unlawful gain were not that which doth blind the eyes of many of this Nation, that they cannot make use of the opportunity which God hath put into their hands: But it is our hope, that as the putting down of Bishops (who were as Lords over God's Heritage) was one of the first of the Worthtes in Parliament, so the taking away of Tithes shall not be the last which shall be acted by them.  
FINIS