THE LAWFULNESS OF TITHES, Demonstrated to the Convincing of such of the QUAKERS as pretend Conscience against the Payment of them: OR, A Demonstration for LIBERTY of CONSCIENCE to the QUAKERS in the Payment of their TITHES.  
By W. J.  It is a Snare to the Man that devoureth that which is Holy, and after Vows to make Enquiry, Prov. 20.25. 
LONDON, Printed for John William's, in Cross-Key-Court in Little Britain, 1675   

THE PREFACE TO THE COURTEOUS READER.  
Reader,  
LEt me find thee such as I bespeak thee, Courteous. Be not offended with this little Treatise at the first sight of it, being so small upon such a Subject of concern; and of the which some Learned Men have writ already. It is small, because it is designed for the use of those that are wont to read but small Books, (viz.) the meaner sort of Quakers. It treats upon this Subject, not that I think to do any great feats by it, but that it may mind those that are Learned indeed to undertake this, and such other things (wherein the Quakers do disturb the Church) proving not only the Lawfulness of Tithes, viz. that they may be paid, (which I do) but also the necessity of them, that they ought to be paid, or at leastwise the Expediency of them, that they are best to be paid. The aim of such Learned Men as have writ of this Subject already, was not the Satisfaction of these Quakers (of whom they did not so much as dream) but the Confirmation of Princes and Rulers, to continue in the Land, and Nation such Gospel-Maintenance, as was of so long standing, and had been so well begun: Now these Quakers being to be satisfied (if any thing will do it) require this Subject to be managed another way, if not for matter, yet for manner, method, and stile, which I leave to the Discretion of such of the Learned, as shall have the Charity to travail with these poor Men (with the will of God) to reduce, and bring them back to the Establishment, and Peace of the Church.  
As St. Paul did acknowledge himself to be Debtor to the Greeks, and to the Barbarians, to the Wise, and to the Unwise: So I think (under Correction) that the Learned in the Universities and elsewhere, are Debtors in these days unto all the Sects that are among us, viz. to endeavour to reclaim them: Among the which Sects, these of the Quakers (if it may rightly be called a Sect) and not rather a Rage, and a Tumult fomeing out their own shame: I say, this such as it is, is not to be let go in malam rem, as desperate as it seems to be▪  
Again, as St. Paul professed that he was ready to preach the Gospel to them which were at Rome also; so I hope our Learned men will not disdain to take pains with these Quakers, though they be gone from us as far as Rome.  
The gainsaying of tithe, and crying out Hireling, is the main thing they cant withal; therein applying themselves to the humour of such as are prophainly Covetous amongst us.  
The more unlearned this Sect of Quaking is, the greater learning it requires for the Confuting of it; they being not to be wrought upon otherwise than by Demonstrations; which I presume, Learning, Leasure, and Libraries may be able to make out unto them, by showing them, as a Perpetuity of a Ministry, and a Maintenance to it: So also a propriety both of the one, and of the other; and this to be deduced through the whole Series of times, and ages; the universalities of People and Nations; and the variety of Empires, and Governments.  
This little Tract was devised by me for the satisfaction of a private Man, my Neighbour: Why I have made it public, I have given an account already; namely, to mind such as are Learned, and have leisure from Weekly Sermons to travail, as they do with the other Sects that are among us; so also with those poor Men called Quakers: I say, to mind them; for it's possible they hear not the clamours and out-cries of these Men, as poor Incumbents do. How good a Work the turning men from the Error of their ways may be, appears by the great Good St. James pronounces to come of it. Reader, recommend this good Work to whom thou thinkest it proper. Be Friendly, and Farewell.   

COUNTRYMEN and FRIENDS CALLED QUAKERS  
§. 1. TO your Question demanding by what Right Tithes become due in the Church of England? 
As a sick man is cured of his disease by virtue of a Medicine; so is an evil man healed of his malice by virtue of the Law. Pythagoras. Break not the Laws made for the wealth of the Country. Justinian Endeavour thyself to keep the Law, that God may be pleased with thee. Aristot.  I answer, that it is by the Law of the Land; which being not contrary to the Law of God, aught to be obeyed by every Subject. Now this Law of our Land is not only according to the Law of God, but also fitted to it, and devised by it.  
That there was a Law for Tithes under the Old Testament, there is no Man doubts. 
* Lex vetus de Sabbato, etc. The Law concerning the Sabbath, and the other concerning Tithes (in the Old Testament) do show that Christians are obliged to set apart no less than the seventh day for God's Worship and Service; nor less than the tenth part of their fruits or increase, for the maintenance of those that are Christ's Ministers. Grot. de Jure Bell. & Pac. lib. 1. cap. 1.  That that Law is still abiding, viz. for the Substance and Equity of it, under the Gospel, That is it which some Men would willingly be ignorant of. But I prove it thus:  
What was in being both for Right and Practice before the Law was given by Moses, and in that Law was expressed, and set forth, and hath not been forbidden since, nor any way abrogated; that is abiding still: But such is the Law for Tithes, therefore it is still abiding.  
That it was in being before the Law was given by Moses, appears by Abraham paying Tithes to Melchisedek, 
Irenaeus (l. 4. c. xxxiv.) and Chrysost. on 1 Cor. cap. xuj. use this Law, in proving the Equity of Tithe under the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He Tythed Abraham, (i e.) he took Tithe upon him, viz. of his Goods; which implies, that the one was in Duty bound to pay it, and the other had a Right to demand and take it. The Text saith, Melchisedek met Abraham: Wherefore? to beg an Alms of him? No, but to receive his Due from him. O how fain would profane Misers have the Clergy brought unto their Alms! on purpose, that they might deal by them, as Judas would have done by our Saviour Christ. See Calvin's complaint in this case. Abraham did not this by any politic Constitution, nor by any Right of Ceremony: Therefore it was by the Law of Nature that he did it.  Gen. 14.20. Heb. 7.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Text hath not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] It saith not that Abraham brought to Melchisedek somewhat in Gift, but that he gave him that part and portion which was due unto him. If he had been free either to give, or not to give, then in giving, he would have given what he had pleased, and not have been bound to divide. A Division is of one whole thing into parts, which needeth not, but when some part is due out of it.  
Moreover, if Melchisedek had no other Right to what he received from Abraham, but only of Abraham's Bounty, and good will; then how doth St. Paul prefer his Priesthood before that of the Sons of Levi? For they had a Right, and a Law to receive what they did from the People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Again, If he had no Right or Authority to receive any thing from Abraham, then was not he greater than Abraham: For I may humble myself to give what I please, to whom I please; but I am inferior only where I am subject, and bound to pay.  
But you'll say, by what Right did Melchisedek receive tithe, or for what? For Sacrificing? No, (we do not Read that he did any such thing) but for Blessing: Melchisedek blessed Abraham, and Abraham paid the Tenth, etc.  
Hereupon I assume thus: Tyths were due unto Melchisedek, not for Sacrificing, but for Blessing only: Therefore Tyths do remain due under the Gospel upon the same account. The consequence I prove, Heb. 7.12. The Law concerning Priesthood is not changed, except the Priesthood be changed also: But the Priesthood of Christ, and that of Melchisedek is the same, therefore the same Law remaineth under both.  
You'll object again; What was Abraham but a single Person? What he did, he did for himself, and what is that to Us?  
Not so: Abraham was the Father of the Faithful, and thereupon, saith chrysostom, he paying Tithe to Melchisedek, did shadow or represent all the Faithful under the Gospel, paying tithe to Christ.  
From Abraham I might go to Jacob, and take him vowing a Vow, the subject whereof was, that if the Lord would be with him, 
Gen. 28.20.  etc. then should the Lord be his God: The stone which he set for a Pillar should be God's House; and of all that God should give him, he would give the Tenth unto God. If Jacob had not very well known this Vow of his to be grounded upon good Right on God's part, and Duty on his own; he would never have made it.  
Is not the same Right on God's part still, and the same Duty on ours? Is it not God that gives us all that we have, 
Est enim hoc conscientiae nostrae vulgar & common Testimonium, etc. It is a common Testimony of our Conscience known even to the Heathens, that the Necessaries of thi● life are to be begged of God: From whence it is, that even a mongst the Gentiles Tyths of all things were vowed unto Hercules. Lambert Danaeus de Oratione Dominica▪ pa. 154.  and ought not we to acknowledge him as Jacob did.  
To acknowledge God in this case, is not a Will-worship of ours, but a Doctrine taught by the Holy Ghost, Prov. 3.9. Honour God with thy substance, and with the first Fruits of all thine Increase. Though Solomon was not in being when Jacob was, yet the Holy Ghost was; and if he had not been Iacob's Teacher in the making of this Vow, this Vow should not have been Recorded in the Scriptures to the Commendation of him as it is: Yea, what hindereth me to say, that it is written not only for his Commendation, but also for our Imitation, there being all the 
* Saith St. Aug. Quid enim si diceret Deus, etc. What if God should say, Thou art mine, O man, the ground which thou tillest is mine; the Seeds which thou sowest, the Beasts which thou weariest are mine; the Rain is mine, and so is the Heat of the Sun: Seeing all these things are mine, thou which only lendest thy Hand to the Work, deservest hardly the Tenth: But I keep Nine parts for thee, give me the Tenth, etc.  Equity that may be, that we should do as he hath done?  
Nay, This Lesson is still taught by the Holy Ghost, Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth in all good things. Here is an express command of paying things in Kind under the Gospel. Indeed the word [tithe] or [Tenth] is not here set down; perhaps because that part or portion is supposed to be notoriously known. As it is not for Christians to strive about words, 1 Tim. 6.4. so I think it is not for them to strive for want of Words, where the things themselves that are in Question are to be found in the Scriptures. To strive for want of Words, what is it but to dote about Questions? Those that oppose Tyths for want of having them named in the New Testament, seem in this to be like those that opposed the Consubstantiality of the Persons in the Deity, because the Word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is not to be found in the Scripture: And yet the Word [Tything] is to be found in the New Testament, viz. spoken by our Saviour Christ himself, and that asserting the Right of Tithes, saying, that they ought to be paid. If you say they ought to be paid then, but not now, I ask where it is that our Saviour hath told you so, or what cause is there that it should be so?  
Our Saviour declared unto the Jews that he was Lord even of the Sabbath, i. e. that he had Power given him, to set his People free from the Necessity of observing the Sabbath; or at leastwise to moderate them in the Observation of it: But of Tithe he said no such thing. It was prophesied, that the Jewish Sabbath should cease to be; but of Tithes there is no such Prophecy. The continuance of that Sabbath might not consist with Christ exhibited, but Tithes may, being no way contrary to the Liberty, wherewith Christ hath made us free. If you pay not the tenth, you will pay some other part, viz. either more or less: More we do not challenge, 
The Heathens judged it reasonable, that those which served at their Idol-Altars, should live thereof: The proportion of Tithe or Tenth they might borrow from the Patriarches the Sons of Noah, spreading it among the Nations.  Less you cannot pay, except you will not only alter God's Proportion, but also have less regard to the just Maintenance of your Ministers under the New Testament, than the People of God had of theirs under the Old. As if these were not as worthy to live of the Gospel, as those others were to live of the Altar.  
Thus I have done with the first Member of my Argument, in the fifting whereof I desire such Candour of you, 
The Melchisedek spoken of in Genesis, and in the Epistle to the Hebrews is most probably thought to be Sem, the eldest Son of Noah, who lived in the Days of Abraham, and by his Primogeniture had Right to take Tyths even of him.  as may bespeak you not only Civil, but also Christians.  
Now of the second Member, viz. That it was expressed, and set forth in the Law given by Moses: And this I prove from Leu. 27.30. Num. 18.8. and 31.2. Chron. 31.4. 
Hoc jure Abraham, etc. By this Law (viz. of Nature) Abraham gave the tenth to God of those spoils which he took from the five Kings mentioned in Gen. 14. etc. Quo more Graeci quoque, etc. And by the same Law also, the Grecians, carthaginians, and Romans, dedicated the Tenth of their spoils to Apollo, Hercules, Jupiter Feretrius, etc. Grot. de jur. Belli & Pacis lib. 3. cap. 6.  My Inference herehence is this: Moses, Num. 18.8. makes the Faculty of receiving Tithe to belong unto the Priesthood or Ministry by reason of the Anointing, i. e. their Calling. In the 31. verse, he makes it to belong unto them, because of their Work or Service: But both the Calling and Work of the Ministry do still abide: Therefore also the Faculty of receiving Tyths, which is the Maintenance of the one, and the Reward of the other. The Minor I prove, Eph. 4.11, 13. Heb. 13.17. 1 Tim. 4.17.  
Hezekiah, 2 Chron. 31.4. Commanded the People that dwelled at Jerusalem, to give their Portions to the Priests, 
As Hezekiah was singularly commended among the Kings of Judah: So did the singularity of his Commendation consist in this, viz. that he was most zealous for Religion and Piety, 2 Chron. 29.  & to the Levites, that they might be Encouraged in the Law of the Lord. From whence I Argue thus:  
What was well done of Hezekiah by the Ministers of the Law, that is well done still of godly Princes by the Ministers of the Gospel; 
Upon this account it is, that he is said to do according to all that his Father David did: Upon which account also, viz. of Religion and Piety most of all it is, that David himself was said to be a Man after God's own heart.  But it was well done of Hezekiah to encourage the Ministers of the Law, by commanding the People to give them their Portions; therefore it is well done still of godly Princes, to encourage the Ministers of the Gospel, by commanding the People to pay them their Deuce.  
Neither Hezekiah, Nehemiah, nor any other godly Prince or Ruler, hath thought fit at any time, 
Nehemiah was zealous in this matter, even unto Contention, Nehem. 13.10, 11, 12.  to require the Priests to attend their Service, without commanding unto them their just Maintenance. Yea, God looks not with any Man to serve any Office in his House for Nought, Mal. 1.10. Neither will God accept of any Man to pretend to the doing of his Work, that shall disdain to receive his Wages. I am a great King, saith the Lord of Hosts, Mal. 1.13. As he disdains to be meanly dealt with by his People, that pretend unto him, so is it not his manner to deal meanly by his Priests that serve him; as you may see throughout that whole Chapter.  
Yea, our blessed Saviour in his Gospel, saith, at the sending of the seventy Disciples, That the Labourer is worthy of his Hire: 
St. Paul thinks fit to cite this Text of our Saviour, together with such another from Moses, to prove both Honour and Maintenance to be due to the Gospel-Ministery. 1 Tim. 5. vers. 17, 18.  And will any man that is a Christian, call him that lalaboureth, an Hireling for receiving his Hire? If any man do, is not that man's Eye evil, because our blessed Saviour is good? St. Paul 1 Cor. 9 affirms, that for people to expect that their Ministers should attend, and serve them for nothing, 
An unreasonableness hardly to be imagined, much less to be practised among the Gentiles, except it were by such as were accounted Tyrannous, and so accounted most of all for this, viz. That they were both envious, and penurious to the Gods.  is a thing so unjust, and unreasonable, that it is hardly to be imagined. It were such another thing as it would be, to make the Ox tread out the Corn, and yet to muzzle his Mouth the while.  
Nevertheless, I do not deny, but that a man may, and aught upon occasions, serve in the Ministry between God and the People, without challenging any Portion or set Maintenance at all: But then at the same time, and notwithstanding those occasions, he ought to be so far from either disdaining that Maintenance to himself, or hindering of it unto others, that he ought to maintain and justify the Right and Power of it, not only unto others that do receive it, but also to himself, though he receive it not. This was St. Paul's practice, 1 Cor. 9.4, 5. Though he wrought with his Hands, rather than he would be chargeable to the Corinthians, because of false Apostles, that perverted them to his prejudice, yet did he justify unto them, that he had power to forbear working as well as others the Apostles and Ministers of Christ were wont to do.  
What St. Paul did in this matter, he did out of Zeal to further the Gospel, and not out of Envy to hinder any man's just Right or Title, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Have we not power, viz. that power which is of Right?  and least of all that of the Ministers of Christ unto their own: Yea, lest any one should construe him in such a sense, he shows himself earnest in their Defence.  
There are divers poor Incumbents in these days, that endeavour to imitate St. Paul in this, as far as their occasions may permit, receiving less, and paying more than the Due, 
Less than the Due from some of the people, and more than the Due to some Officers.  nevertheless are quiet and silent in favour of the Gospel. And yet they are not Apostles as St. Paul was, at liberty to go far and near; but confined to certain Parishes and Places, and therefore not in a capacity, like St. Paul, to take of one Church wherewithal to serve another, 2 Cor. 11.8, 9 They must either receive in some measure their Deuce from their own Parishes, or else they can challenge none at all; to say nothing of the many Duties they pay out of what they do receive, to one, and to another.  
I have insisted the longer upon this Instance drawn out of the Words of Moses and Hezekiah, on purpose to take you off from thinking the worse of Tyth-paying, for its being expressed, and set forth in the Law of Moses. Every thing that is written there, is not Ceremonial, in such manner as to vanish quite at our Saviour's coming in the Flesh, and to abide no longer. The Law given by Moses was threefold, Moral, Judicial, and Ceremonial. One and the same thing may in divers respects, partake of these three Laws. I will take the Subject in hand for instance, viz. Tyth-paying. As it is a Maintenance to the Priesthood, 
No Sabbath without an Assembly; no Assembly without a Ministry, no settled Ministry without a Maintenance, Leu. 23.3. Mal. 1.10. 1 Cor. 9  or Ministry, so it is Moral, in as much force now as ever: As it was appropriated unto the Tribe of Levi, so it was Ceremonial, and in that respect it is abolished: The Tribe of Levi have no more to do with it now than other men may have.  
In the third of Malachy, the Observation of this Commandment of Tyth-paying, is established with a solemn Blessing, and the Violation of it threatened with a severe Curse. If it had been a mere Ceremony (such as some men would have it to be) the Prophet would not have busied himself much about it. Where do you find the Prophets so greatly to concern themselves in Ceremonies, as either to bless, or curse in their behalf?  
And that you make not light of this Argument; the Fathers in the Council of Tibur (saith Bishop Andrews) used for Tyth-paying no other Argument, 
Patres in Concilio Tiburiensi, cap. 13.  or Reason but this. Tithes (say they) are to be paid, that God being appeased, may the more plenteously bestow things necessary upon us. The Fathers also at the Council of Mentz, did use the same Reason. Tithes, say they, 
Patres in Concilio Moguntino, cap. 11.  are to be paid, lest God withdraw things necessary from us. In saying thus, they did not then determine the Right of Tithes, which was determined long before, but they persuaded men in paying of Tithes to deal justly and truly, devoutly also, 
Aug. libro Hom. 48. Majores nostri, etc.  and conscionably. Saith St. Aug. Our Ancestors abounded with great Plenty, because they paid Tithe devoutly and truly. Our [Ancestors] saith he; which implies, that Tyth-paying was of common use long before St. Augustin's Days.  
Thus I have done with the second Member of my Argument, viz. that Tyth-paying was expressly commanded in the Law of Moses.  
Now of the third Member, viz. that it hath not been forbidden since, nor any way abrogated, or done away. Which I prove thus:  
Whatsoever is made void at the coming of Christ in the Flesh, either falls void of itself, or else was declared void either by Christ, or his Apostles: But Tyth-paying neither fell void of itself, nor was declared void either by Christ or his Apostles; therefore it was not made void at all. The Minor Proposition, or that Tyth-paying fell not away upon either of the  accounts, I prove by Parts; and first, that it fell not away of itself.  
What may consist with Christ already given and exhibited, that falls not away of itself; but Tyth-paying may consist with Christ already given and exhibited; therefore it falls not away of itself. The Minor I prove:  
What is neither Sacrament nor Sacrifice of the Law, that may consist with Christ already given and exhibited: But Tyth-paying is neither Sacrament nor Sacrifice of the Law; therefore it may consist with Christ already given and exhibited. Or thus: Only such things may not consist with Christ given and exhibited, as made up the Partition-Wall, that was between God and Man first, and then between Men and Men, i. e. between the Jews and Gentiles: But Tyth-paying was no part of that Partition-Wall: It parted not between God and Man, for it was God himself that did appoint it; it parted not between the Jews and Gentiles, because both did pay Tithe to their Priests.  
Tithe was paid generally in the world, before any Partition between Jew and Gentile was in being; 
Plin. lib. 12. cap. 14.19. Nat. Hist. theophra. lib. 9 cap. 4. de Plantis. Isocrates in commending the Wisdom and Piety of Bufiris, the first King of Egypt, doth instance in this as a main evidence thereof, viz. that he fixed a sure and large Revenue upon the Priests, exempting them from Wars, and other Encumbrances; thinking he could not do too much for those that served in Holy things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Isocratis de Busiride Orat.  as you may see, if you consult Pliny in his natural History, Isocrates, Theophrastus, and others. Saith Alstedius of things abrogated by the Death of Christ; That common saying must be of credit, viz. That the blood of Christ once shed, forbids any more blood to be shed in Sacrifice: Now in Tyth-paying there is no blood, except it be the Heartblood of the profanely covetous, which makes them even Mad to the Robbing of God.  
Neither is Tyth-paying a Sacrifice in any other sense, saving that it is Eucharistical, (i.e.) it is a Sacrifice of Praise, and Thanksgiving. 
What is spent upon Divine worship, is by a wise Man thought Gain. Plaut. de Milite.  He that will not acknowledge God in all his ways, to the intent that he may direct his Paths; nor honour God with his substance, with a Dependence upon him, let him pay no Tithes, Prov. 3. vers. 5, 6.9, 10.  
How Witty are some profane Ones now a days (some Poor, and others Rich) to upbraid the most Laborious of Christ's Ministers, 
As the Heathens did fancy to themselves a variety of Gods, and every God an Author of some earthly benefit unto them; so did they honour every such God with a special part of that benefit whereof they supposed him to be the Author: As Lyaeus with the Fruit of the Vine; Ceres with the Fruits of the Earth; Minerva with Oil, etc. Metamor. lib. 8. Fab. 5.  the one with their Labour, and the other with their Estates! (A Reproach most grievous unto ingenuous Men, such as the Ministers of Christ ought to be.) Holy Jacob was far from this; what he gave unto God, he called not his Labour, much less his Estate; but God's Gift. He saith not unto God, of all that I shall labour for, or of all that I shall get; but of all that thou shalt give me, I will give the Tenth unto thee.  
Thus, I think, I have proved, that Tyth-paying falls not of itself, at the Death of Christ, because it may consist with it; yea, it is a real Thanksgiving unto God, for the grace and benefit of it.  
Now it is my part to prove, that Christ did not declare it void in his Life time, i. e. while he was upon Earth. He's so far from that, that he enjoined the Practice of it, Mat. 23.23. and Luk. 11. from the 37. verse to the 43. He omitteth the washing of his Hands before Dinner, though it were to the Offence of the Pharisee that invited him to his House. He's so far from saying, that that ought not to be left undone, that he defends the Omission of it; as he did also in another place, the rubbing of the Ears of Corn by his Disciples on the Sabbath-day: So little regard had he for either humane Traditions, or needless Ceremonies. But of Tyth-paying even to the smallest things, he sayeth, these things ye ought not to leave undone.  
It is much to be considered, that when our blessed Saviour had speech of the greatest and weightiest things of all, Faith, Judgement, and Mercy, that at the same time, and as it were in the same Paragraph, where he saith, that the one ought to be done, he saith also, that the other ought not to be left undone.  
How you may understand this speech of our Saviour, I know not, but Bishop Andrews saith, that the Primitive Church did generally understand it to be spoken in Confirmation of Tyth-paying: To the Proof of which, he quotes St. chrysostom speaking for the Greek Church, and St. Augustin for the Latin. The speech indeed was designed first, and principally for Faith, Judgement, and Mercy; but than it was accessorily and additionally for justness and exactness in paying of Tyths. If he had not meant that Tithes should be paid, he would either have opposed them, as he did many Traditions and Ceremonies; or else at the least he would have said nothing of them, thereby to suffer them to fall of themselves.  
Now remains only the third part of the Proposition to be proved, viz. That Tyth-paying was not declared void by the Apostles.  
If the Apostles declared Tyth-paying null and void, than that Declaration of theirs is to be found either in their Acts written of them, or in their Epistles written by them. But it is to be found neither in the one, nor in the other: Therefore not at all.  
The Minor proposition I leave to be disproven by you, viz. By showing where such Declaration of the Apostles is to be found. They do declare against Circumcision, Sacrificing, the Priesthood of Levi, making a Difference in Meats and Drinks, and Days, etc. These were shadows of things to come; whereas Tithe was nothing else but a Political Maintenance assigned of God, to the use of those that did serve at the Altar.  
If you say that as the Altar is now down, so must the Maintenance go down with it. I answer, that as the Gospel is up in the room of the Altar, so must the Maintenance stand up with it, though not in such things as were but Occasional, and did belong unto Sacrificing; yet in such things as are Fundamental, and do relate unto Blessing. Though Levi's Sacrificing be passed and gone, yet Melchisedek's Blessing is still in being.  
If you allow that those which preach the Gospel, should live of the Gospel, 

In Tithe men pay not according to what they have not, but according to what they have, which is the greatest Equity that can be: there the Rich is not spared, nor the Poor oppressed.  
The benefit, viz. without a blessing, which might be made of the ceasing of Tyth-paying, whose should it be? the Landlords or the Tenants! I will not determine, because I think the thing itself in this Nation is hardly to be supposed, and that upon many and several accounts, though the Clergy only are upbraided by the Envious and Profane; and among the Clergy, those that labour most in the Word and Doctrine.   and yet deny Tyth-paying; can you show any other way that may be more just, and equal than this, and no less certain and steadfast? A Fixt-Ministry, such as that of the Gospel is, must have also a Fixt-Maintenance. As Princes and Rulers are God's Ministers in things of Justice, so are Gospel-Preachers God's Ministers in the things of Religion and Worship. Now, as Tribute is due to Princes for their continual Attendance on the things of Justice: So is a just Maintenance due to Gospel-Preachers for their continual Attendance on the things of the Gospel. Render to all their Deuce; Tribute to whom Tribute, custom to whom, etc. Rom. 13.  
As Incumbent Ministers are confined to a certain Place, so are they also confined to their Calling. It is not free for them to shift themselves out of it, as others may do out of theirs. They are barred from having Trades, as St. Paul had, yea, from using of Merchandise, or any other means of Livelihood, being confined to this one thing. And would you pretending to be Tender Christians (for a man cannot be a great Christian, but that he must be tender too) would you, I say, that Princes and Rulers that are Christians, should be so unreasonable as to confine men, free born, freely educated, and brought up with much cost and expense to a certain Calling (which is for the good of all men) and not provide that they may live thereof, as may become that calling?  
But you will not have Princes and Magistrates to appoint unto you in this matter; 
There are many things lawful not only to be done by Christians, but also to be commanded them by their Superiors, that have less Authority from the Scriptures than Tithes may have. From some men's impertinent requiring of scripture for every humane Ordinance, Doctor Sanderson observes that the misunderstanding of the Doctrine of the perfection of the Scriptures, occasions much of Error relating unto things indifferent, specially in things of Prudence and Policy. As if Magistrates might not ordain in these things, but what they can show Scripture for: whereas it is enough that they ordain nothing against the Scripture.  you will be free in the things of God, viz. to Rob him if you please: As if it were not the chiefest concern of Princes, to provide and see, that God be not robbed either of the truth of his Service, or of the just Maintenance that belongs thereunto. Shall some few private men persuade them, that a blessing can rest long upon this Nation without a Ministry; or that to Oppress and Beggar the Ministry, be the way to continue the Blessing which this Land has so long enjoyed? I think, they will not incur that Sentence against themselves, viz. That those which despise him shall be lightly esteemed, 1 Sam. 2.30. Shall God himself appoint unto you in his own things? Or hath he not done it already? If that which we contend for be not of his appointment, show any thing else that he hath appointed in the place of it. Tithe to be once his appointment you acknowledge; show where, and how he hath quitted that Right of his, and what he hath taken in exchange of it, (i. e.) what he hath ordained to succeed Tithe in the Maintenance of the Ministry?  
Either Tithes are God's Right of propriety still, or else he hath taken something else in exchange of them, 

Saith Doctor Williams, God hath commanded the Tenth of all the increase of Goods to be paid out, thereby to show that he reserves a Chiefery of every thing unto himself.  
Of the sufferings of the Saints, p. 29.   or else he hath no propriety at all, and consequently, he hath nothing now wherein he may be robbed; And if there be nothing wherein God may be robbed, then is there no such sin as Sacrilege. Oh how fain would profane Misers that Sacrilege should be no sin! Whereas St. Paul makes it to be as great a sin, if not greater, than Idolatry, Rom. 2.22. There is no sin that blasphemes the Name of God more than this.  
If God had now under the Gospel no propriety wherein he might be robbed; why doth St. Paul, Gal. 6. (where he bids those that are taught in the word, communicate unto those that teach them in all good things) give warning in the next Verse, that they should not deceive themselves, as if God might be mocked? Now if in point of Right and Propriety, God were not concerned in what Christian people do communicate unto their Ministers, how might he be mocked therein? For God to be mocked, and to be robbed, I think is one and the same thing.  
If you acknowledge that God hath a Right of Propriety in any part or portion of his Blessings unto you; 
Quod debebat Abraham Deo, etc. What Abraham owed to Ged, that he paid into the Hands of Melchisedek. Calvin on the Epist. to the Hebr. cap. 7. vers. 4.  you must needs also grant, that his Ministers have a Right to use that part, or portion of his, (viz.) of his Gift, and Assignment. I have proved this already, Num. 18. at the eight and thirtieth Verse.  
§. 2d. I have proved that Tithe falls not of itself, as being inconsistent with the Death of Christ: 
Heb. 7.18.  It is not in that respect either weak or unprofitable that it should be abrogated. I have proved also, that our blessed Saviour has not declared against it, but for it. The like I have proved by the Apostles; saving that they have not used the Word [Tithe] or [Tenth] in this matter. To this you'll add, that they received not Tithes themselves. And in this you triumph against us, as if we were contrary to the Apostles.  
That none of the Apostles at any time, or in any place, received any manner of Tithe, I think is more than you can prove. Certain it is, that they did receive, and that both in a plentiful measure, and in an Honourable manner too. Of their Receipts, they were not only able to maintain themselves, but also to secure others. They commanded Collections to be made over whole Regions, 
1 Cor. 16.1, 2, 3. 2 Cor. 9.1, 2, 3.  and Countries, and directed them to be sent to all places, where the Exigency of the Brethren did require Relief. In short, they did as the occasion of their Apostleship did require; And the People did by them as the difficulties of those times did permit. The People did then pay their Tithes unto others, the Jews to the Levites, and the Gentiles to the Idol Priests.  
What should the Apostles do in those days with Tithes, whenas they were not fixed to any certain Place, nor tied to any certain Congregation of People? What should twelve men do with the tithe of the whole World? 
Gal. 4.15.  From Jerusalem unto Rome, St. Paul was not out of his Parish, but all along as he went among the Christians, he might command what he pleased. 
Acts 4.37.  What could the Apostles than have more, than to have the People at their Service, and what they had at their dispose? The People sold their possessions, and laid the price of them at the Apostles Feet.  
The Apostles were so far from being Poor, that they were in a capacity to provide for the Poor. Yea, they were beyond the serving of Tables; they must have Officers under them for that, whilst they should attend a higher work, viz. Praying, and the Ministry of the Word, Acts 6.4.  
Will you have the Christian Church to be always in its Infancy? Will you have the World generally to be either Jewish, or Heathen, and but a few converted unto Christ? Will you have Kings and Princes to be Persecutors of the Christians, for being such? Will you have Idol-Priests to abound in every place, and will you have the People to be Idolaters? If so; then were there need that your Ministers should be Apostles, and you yourselves such Christians as those were, that laid the price of their Possessions at the Apostles feet. Or will you not rather give God thanks that the Church is spread throughout the World, that whole Nations are become professedly Christian, Kings and Queens are become Nursing-fathers', and Nursing-mothers'; Idol Priests vanished, and the People turned from Idols, to serve the living God? In this condition, the Church among us hath not need of Apostles, but ordinary Ministers; not of Apostles, to lay the Foundation, but of Ministers, to build thereon: Ministers orderly called, and ordinarily appointed, to succeed one the other in all the Parts and Divisions which are made throughout the Land; which Divisions, we call Parishes.  
Now will any sober minded man deny a certain, known Maintenance to be due unto every man from the place where he is bound to give his Attendance? 
1 Cor. 9.12.  Saith St. Paul to the Corinthans, If others are partakers of this power over you, are not we much rather? So say I; If Impropriators and Farmers be partakers of this power of receiving Tithes from Parishes, are not we much rather? And yet we are only troubled by you, that labour among you, and are willing to live peaceably; 
Why do you not rather suffer wrong? Why do you not rather suffer yourselves to be defrauded?  so willing, that we suffer ourselves not only to be defrauded, but also openly wronged and injured: and with these do ye applaud yourselves for Perfection, cry out upon us for Persecution. 
1 Cor. 9.6.  But to the matter in hand. The Apostles expected not that the Church in all succeeding Ages should be supplied with Apostles as they were. Saith St. Paul of Christ after his Ascension, He gave some Apostles, 
Eph. 411.  and some Prophets, and some Evangelists, and some Pastors and Teachers.  
Though Pastors and Teachers do succeed the Apostles in the Ministry, 

As the Apostles were extraordinarily called and enabled to their Ministry; so were they also extraordinarily provided the necessaries of life: Which extraordinaries are ceased to the succeeding Ministers.  
The like either of the one, or of the other is not to be expected again; except there should be a new Gospel to be Preached, and new Miracles to be wrought.   yet in a strict sense are they not Apostles as they were: and therefore in divers Circumstances the same things are not to be expected from them: No new Gospel, no Revelation, no Miracles, and therefore neither must they expect from the People such things, as the Apostles did, (viz.) to have the People every where at their Service, and what things they have at their dispose. But as they are stinted in their Ministry, (viz.) to build on the Foundation which the Apostles have laid; so are they stinted also in their Maintenance, not to command what they please, but to receive what is appointed unto them, and that not every where, but only from the place where they are appointed to serve.  
By that time the Ministry came to be in Pastors and Teachers, the Gospel was spread far and near, the World was generally become Christian, and the Christian Church had Peace and quietness in many Lands and Nations, Kingdoms, and States; then the Christians being thus spread and multiplied were glad also to increase the number of their Teachers, dividing themselves into such parts and parcels, Parishes and Congregations, as that they might conveniently be served by them.  
Parishes, and Decimations, or Tith-payments, were heretofore held to be Reciprocal, (i. e.) implying one another: And still we say not, the tithe of the Lordship or of the Manor, but the tithe of the Parish: and yet tithe was paid long before Lands and Nations were divided into Parishes, yea, before they were divided into Bishoprics; nay, before the Church had perfect Peace or Quietness. And not only so, but Churches also were endowed by devout persons, 
Euseb. Eccl. Hist. lib. 9 cap. 8. Origen affirmeth, that the Commandment for Tithe paying aught still to stand according to the Letter of it. In his 11. Hom. upon Num. 18. And Clem Alexandrinus who lived very near the first Century, affirms the Tenth of the Fruits, and other Increase to be due to the Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Men and Women, even in the midst of Martyrdoms. This is storied to be done in the Emperor Trajan's days; yea, before his days no man can tell how soon they began; they were always in doing, notwithstanding the greatest persecutions.  
But before I can go on with my Argument, I must return to the Apostles again; between whom, and the succeeding Pastors and Teachers, I have showed to be a great difference; of which difference, those that are profanely greedy, as envious to the calling of the Ministry, as they are Miserable to detain their Deuce, will take notice: And yet they will have them to agree in this one thing, viz. That the present Pastors and Teachers have no more House and Home than some of the Apostles had. That we should have the like Liberty, Command, and Authority as they had, they would not wish by any means. That we have not these things as they had is, I think, a convincing Argument, that though it might be proved that they received not Tyths, yet it doth not thence follow, that we ought not to receive them.  
If they received not Tyths in those early days of Christianity, yet others did: As the Levites among the Jews, and the Idol-Priests among the Heathens. As they did continue their Priesthood, so did they also continue to receive their Tithes. Though they were void de Jure, yet de Facto, they were not, until they were declared, and made known to be so: And then saith Musculus a Protestant Writer, the Tyths were taken from them, and conferred upon the Gospel-Ministers.  
Postellus, a very Learned Man, saith in his Book, wherein he treats of such things as the whole World is agreed on, that it is a Natural Principle, an inbred Notion to every man, that sets not himself to resist even the Light that is within him, to think it reasonable that out of the yearly Increase that God gives him in his Goods and Substance, he should return a Portion of that as a Holy Tribute to the Maintenance of God's public Worship and Service.  
I am a great King, saith the Lord of Hosts, and my Name is dreadful among the Heathen, Mal. 1.14. When was the time, 
Give unto Caesar the things that are Caesar's, and unto God the things that are Gods. Saith Mr Leigh, It is observable in this place, that the Article is twice repeated in the Greck Text, when our Saviour speaks of God, and but once when he speaks of Caesar; showing our special care should be, to give God his Due. Annot. p. 50.  or where was the place, that God's Sovereignty was not acknowledged, viz. by giving unto him the things that are his? You know that in the late Troubles, Tyths were paid without dispute. Ministers are not the only Men now a days that are concerned in Tyths; they have no Personal Inheritance in them; they neither descend unto them from their Ancestors, nor yet go down from them to their Posterity: They are to them only a Maintenance to their calling, and a Reward to their Service; and that in many places so slender an Allowance, by reason of Impropriations, and other Deductions, 
Not only Poverty, but also the contempt, which by the ruder sort is usually cast upon it, should not be grievous unto a good Clergyman, but that it doth disable him divers ways, both Spiritually and Temporally rendering him the less profitable unto those, whose concern it is to submit themselves unto him, and to receive profit by him. Heb. 13.17.  that while they live, they do but hardly subsist, and when they die, they leave not wherewithal to pay a Mortuary. Nor do I see the generality of People to love them the more for being poor, nor the readier to pay them their Deuce for being small; but so much the bolder either to detain them from them, or else to diminish them unto them: Though indeed those that are truly Religious, and consequently well-willed to the calling, may have a Tenderness for them upon that account.  
What was in the World of a known Right, and constant Practice, all along before the Law was given by Moses; What was expressly commanded in that Law, and of which there has been no Prophecy that it should cease at any time; What did no way typify Christ to come in the flesh, and now that he is come, doth not derogate therefrom; What hath not been declared void, either by Christ, or his Apostles; What was no part of the Partition-Wall that was between Jews and Gentiles; What ceased not with the Jewish-Church and Commonwealth, but continued in the Lands and Nations among whom the Jews were dispersed: What the Primitive Christians did never disown as to the matter of Right, and for Practice, did put in use as soon as conveniently they might, meanwhile supplying the Church even with the Sale of their Lands and Possessions: What the Law of the Land most Religiously commands, threatening most severe Punishment unto those that fail; What is not only lawful in itself, but also expedient for you (for a payment of greater Equity you cannot devise,) That judge you, if you may not part with, with a safe conscience, viz. without fear of displeasing God in so doing.  
While you tarry for further satisfaction (if you desire any) by an impartial Reading of other learned men's Works, 

I have published this little Tract, on purpose to beg this Condescension at Learned men's hands. And I beseech you, show not yourselves so desperate, as to render their Labour lost that shall travel to do you good.  
The gain saying of Tithe is indeed but an Out-work of your Sect: yet is it the main thing that you trust unto; as being both an In let to the Greedy and Profane to come in unto you; and also an Outlet of Obliquys and profane Speeches, to the disparagement of Religion and Piety.   either set forth already, or to be set forth hereafter purposely for your use, and to your capacity; I think you can do no less than suffer your Tyths to be had from you in quietness, out of Tenderness, First, to the word of God, of whose Sentence in this case you must needs be doubtful at the least: Secondly, of opppsing the general and constant practice of the Christian world for the space of fourteen hundred years and upwards: and thirdly, of controlling the Law of the Land wherein you live, the resisting whereof is Self-damnation, Rom. 13.2. And yet indeed to watch you leading Home your Corn, is both unseemly, and difficult; and then to take what you do not lay out, is not proper to be done.  
Be persuaded to lay out your Tyths as others do, that so among your Neighbours you may make way for that Blessing to light upon us, 
Julian the Apostate, could not devise a better Method to destroy Christianity, than by taking away the Maintenance of the Ministry.  which God hath promised unto those that Honour him with their substance, Prov. 30.10.  
I think you not so stupid, as not to take notice of the justness of God's providence in these late years, altering greatly both the Wether, 
You'll say, far be it from you to seek the destruction of Christianity: I say so too; yea, so far as not to endeavour any such thing, the just and plain consequence whereof, may impair, or but occasion any the least detriment unto it. Nevertheless, it is reported of your Teachers, that they make but light even of the person of Christ himself: What then do they make of his Office, and what wonder is it that they teach you, to cast off his Institutions, viz. his Word, Sacraments, Ministry, etc. making use of you to cry Hirelings against us; whilst they privily (as St. Peter saith) and I presume, unawares to many of you, do bring in damnable Heresies, denying even the Lord that bought them, 2 Pet. 2.1. O let them not under pretence of the power of Christ within you, persuade you to make light of the Person of Christ without you, it is Christ without you that hath bought you. Honour him as ye ought, and despise his Institutions if you can.  and the Fruits of the Earth, from what they were wont to be. This is occasioned by our Misdoing, among the which, I think no Man will reckon Tyth-paying, it being not only justifiable in itself, but also Commendable, and withal, of a longer standing, than that any such thing may be laid to its charge. What may be thought of the contrary, viz. gainsaying of Tithe, a Novelty, and that a dangerous one too, I leave to you to consider. My Son, fear thou the Lord, and the King, and meddle not with those that are given to change, Prov. 24.21, 22. And yet, what you would have, may not properly be said to be a change; for a change is of something into something, or of one thing for another: But what you would have, (if you know what it is) is a bringing of something into nothing.  
If you will not be concerned in these Words of Solomon, your Design aiming further than a change; be pleased to hearken to St. Paul, bidding you to study to be quiet, and to do your own business; which I think not to be that either of Church or State.  
Upon condition you study to be quiet in such manner, that King and Kingdom, Church and State, Land and Nation, may be in quiet for you, I bid you hearty to Farewell.  
FINIS.