A Discourse OF PAYING OF TITHES.  
By T.L. M.A. Pastor of the Church of Christ at Tavistock in Devon.  
Together with an APPENDIX, by way of Apology for the seasonableness thereof.  
LONDON. Printed by T.R. & E. M. and are to be sold by Francis Eglesfield at the sign of the S in Paul's Churchyard. 1656.   

TO HIS Highness THE Lord PROTECTOR OF The Commonwealth of ENGLAND, SCOTLAND, and IRELAND.  
May it please your HIGHNESS,  
THAT Gods Holy Moral Law may be duly observed, Christian Liberty not encroached upon, the inward Man commanded by Truth, and Toleration tolerable be tolerated, is the design of this short ensuing discourse. It had its conception many Months ago, and was intended for the late Supreme Authority of this Commonwealth of England, but now it casts itself before your Highness, whom God hath raised up, and into whose hands, power, and opportunities are put to bring great designs into action. This is your day to honour him eminently, by whom King's Reign and Princes decree judgement. The brood of Travellours returned Exlies must be served too for Christ's sake, who is their Lord and yours. That it is a piece of your work to take away Snares that have been spread in the way of Saints, and yet lie unremoved, I humbly suppose you know much better than I can tell. These Lines rightly understood, refined, and observed, may be a Cloud like a Man's hand for further fruitful Rain, that your day may not slip to you, or slide too fast for us, is the prayer of your Highness humble servant,  
THOMAS LARKHAM.   


CHAP. I. Containeth the Preface or Introduction.  
IT is and hath been often in my thoughts, to communicate mine Apprehensions touching that Ball of Contention, and rock of offence, and snare to tender Consciences, the payment of Tithes, as now they are payable and required by Law of the Inhabitants of Towns and Villages within this Commonwealth. This is looked upon by some as a very great burden to the people of these Nations; and not only so, but as a great Let to the People of God, whereby they are kept from, or disabled in the doing of their duty to them that teach them in the Word, and in doing good to all, especially to the Household of Faith, as Stewards of what the Lord hath entrusted them with, especially (as some hold) of the Tenth of their Estate judged to be the Lords portion by a moral Law (though not primarily, as neither is the Law of a seventh day's Sabbath.)  
Now (say many) when men are enforced to pay Tithes to Nobles, Gentlemen, Colleges, or such Ministers as are thrust upon them by corrupt Patrons or otherwise, and whom they cannot look upon as their Pastors sent of God and set over them regularly, hereby they are put out of their way, and the Lords portion goeth not the right way, but is diverted out of its proper channel in the judgement of such as hold Tithes due by divine Right, which are not inconsiderable either for number, judgement, and learning or piety.  
And (say others otherwise judgemented) it is a burden which we hoped the shedding of so much blood and expending such sums of money, would long before now have freed us from, but we are as we were (alas) an old penny for a new, and scarce that. Now I shall humbly propose a few considerations in order to the removal of these inconveniences, and for direction or advice to the giving of content to all considerable Complainants: (being for my part one of them that do judge the Tenth part of Estate, and Seventh of time to be holy to the Lord) And that those confusions which Antichrist his followers have brought upon the face of the Christian World may be taken away, and Gospel-worship be ordered in moral duties thereunto belonging, according to the will and mind of God and our Father, whose rules we ought to walk by in all observance both to him, and our neighbours. And if this be a truth (which I know no learned Man to doubt of) that the subject matter of Church-admonitions and Proceed is Bonum & malum, rectum & iniquum, pium & impium, that is to say, Good to be observed, and evil to be avoided; why should not Christ's own way be walked in for the effecting of these things in his Church, and the particular Congregations thereof throughout the Commonwealth. And if it be a sin even for Magistrates and Swordmen Vzzah-like to cart the Ark of God, and pretend to keep it from falling without call and rule; how much more to protect sacrilege, and countenance Antichristian disorders, or at least (as others that are not of my mindhold,) to continue to force the People of God to pay Tithes unto them, that may as well by a civil Law require Bullocks, Goats, and Lambs, etc. for sacrifices, or instead thereof, or any such thing of Religious offspring from Christians, Jews or Heathens. We find in the stories of the Church, that this wicked practice of diverting Tithes out of their due course, was first practised by Roman Popes: when they were come to that incorrigible pride and liberty to do all things as they pleased. Then began they by all oppressing power, to grant, first exemptions, and afterward impropriations, transferring Tithes from one to another. And so in process of time, when allthings were ready merchandise for them that brought most, no marvel that the portion of the Lord which was to be paid by divine Rule to Church-officers in their particular Congregations, and disposed of by them in relation to the particular charges, were taken from them (as now they are kept from them) and either bestowed upon the Pope's kinsmen the lazy Monks, or else some such as could make best friends with any of the Pope's creatures were exempted from paying any thing at all. And upon the dissolution of those irreligious houses, you cannot be ignorant how many filled their Maws, and road up to the very Horse bridles into those spoils, when those dens of thiefs were routed.  
Now because the Lord's portion seized upon (as I said before) lay among the devoted things, all was taken together and made good prize. And because 'twas so, it must be so, or else (say our wise Men) Children of these Ancestors & Purchasers of these Tithes will be wronged, if they may not enjoy that which they or their Fathers purchased. But in other things they have a proverb Caveat Emptor, and a man may seize on his stolen Horse wheresoever he find it, and sometimes an honest mao may be in danger of his life for buying it, though meaning no harm. Why then should not the Lords portion berescued, and restored to him? And yet other things I shall briefly lay down in order to the making this good. That Tithes, as now paid are sinfully exacted and received and that the payment of them this way is injurious, burdensome sacreligious, or at least an hindrance to the performance of Christian duty according to Gods Law.   

CHAP. II. The main argument is taken from referring the duty of paying of Tithes unto its proper Law, and here is a short discourse of Laws.  
COncerning Laws, I will for brevity's sake refer them to three Heads: Divine, Civil, Canon. By Canon Laws I mean the decrees of Counsels, which were of great force when the mystery of iniquity was grown ripe. By Civil Laws, I mean Prince's Constitutions and Acts of Parliament. Now that Tithes did not receive their original from either of these Laws were very easy to make good. For we find in Histories, that Tithes were more duly, more orderly, and more sincerely paid, before the Canon Law was invented, then ever they were since; and that they were not anciently due by the Civil Law and Princes constitutions till now of late years, is more than evident. And we know how generally Tithes have been held due throughout all the Christian World: And we know no one Prince hath power over all Christian Lands. And therefore it remains that if Tithes be payable at all in Gospel times, it must be by the Law of God, and from it their due must take its rise.  
Now the Law of God is either Moral, Judicial, or Ceremonial: these things are known to every abcedarian in Divinity. The work next will be to place the payment of Tithes in its proper form, that we may by help of its proper situation see the duty of Princes and Parliaments to help the Lord against the Mighty, and to cause usurping Caesar's too let alone that which belongeth to God, and to take that which is their own. Then will not men be so earnest to keep up Tithes as they are now paiable, nor make such hideous cries as they do; set a work by such of Elies' House, as know the Lord hath not owned them, and therefore desire not maintenance in his way.  
According to those threesorts of Law's  there are three several opinions among men that are called Christians. The first that I will speak of as being the newest and weakest, is that Tithes became payble by the Ceremonial Law. Now what is Ceremonial is either so Levitically (which all ceremonies are not, for there was sacrificing and other ceremonies in use before the Levitical Order) or else those ceremonies that were so in use before. Now if Tithes be Levitically ceremonial, then before the Levites they had no being or use at all. But if any shall say they were ceremonial before the Law, as sacrifices were in use and ceremonial before they were Levitical, viz. before those particular Ordinances for the manner of sacrificing were commanded, and therefore (so) ceremonial, I answer this is very plausible and probable, viz. that Tithes were ceremonies before the Law as well as sacrifices, and that certain particular Ordinances of paying them to the Levites, or the assignation of them to that worship of God, which was then in use may be called a Levitical constitution. But to make this opinion good ungainsayably, and to make the paying of Tithes, and offering of sacrifices to agree completely: we must inquire into two things, first the Propriety, secondly the end of both Sacrifices and Tithes. For the first, the propriety of Sacrifices is not the Lords until they are once offered to him, and till that time he hath the right and propriety in those things, that is about to sacrifice them. But in Tithes man hath no right at all, because they are all the Lords. In Sacrificing man sanctifieth of his own to God, which before offering is his own, and if he should not offer, it remaineth his own still, but paying of Tithes is not a giving but a rendering to God that which was his before: not to sacrifice is ungodliness, not to pay Tithes is injustice also. Therefore forasmuch as a ceremony standeth in giving to God what is a man's own not what is Gods before, paying of Tithes cannot be a ceremony. Secondly if we look to the end of a Sacrifice, it did signify and type out the great Sacrifice, upon the Cross, it was a carnal type of that holy Sacrifice, and was to have an end when that should be exhibited (and indeed the end of all ceremonies was to signify something.) But who can show such an end of paying Tithes or indeed any other end then Maintenance of the Ministry before the Law, and under the Law with some particular additional constitutions, and claimed, and challenged in the times immediately succeeding the Apostles, and by the consent of all, or the most Christians yielded to. Tithes were the Lords before he assigned them to Levi.  
Object. All things are the Lords. Sol. In another sense then Tithes are. All things are the Lords, as he created them, and as by his Power he Rules over all, and as all own him duty and homage. But Tithes are said to be the Lords in respect of, and by immediate right, more than the other nine parts; as the Seventh-day is his more than the other six. We might argue also from the definition of a Levitical ceremony, and make a long discourse: but the end of my writing is not to prove Tithes due so much as to show which is the way to help them that fear the Lord to be able to give God his due, which must be by the power of a Law taking away Tithes, as now they are challenged, and paid rather to the Devil then to God, at the best to men upon a civil account, which is a snare to many a gracious soul.  
There is a second Opinion that Tithes were paid among the Jews by a judicial Law. It seemeth to me somewhat absurd that Holy things and Worship should be referred to judicials. And besides they that have read Histories know, that this is an invention of the Popish Schoolmen: and though it be elder than the former Opinion, that Tithes were ceremonial; yet it is but at most four hundred years old, and was thought upon, to excuse the Romish sacrilege of appropriating parochial Tithes to the Pope's kinsmen, Abbots and Monks, as D. John Reynolds upon Obadiah notably showeth. For after the Pope had through corruption made Tithes away from their proper charges, to salve it, this error was devised, and this is the second Opinion.  
The last and most likely to be true (for I determine not absolutely) is, that Tithes are the Lords, and belong to such as are employed about his worship morally, and that to maintain Ministers is a part of the worship of God, for so Jacob did worship God, Gen. 28.22. and that such as withdraw themselves from this duty, by withdrawing maintenance from Ministers, are robbers of God, Malachy 3.8. and mockers of God, Gal. 6.6, 7. And here I might make work, had I time and skill, and an inclination to make a Treatise of Tithes, to show you the various Opinions that are now in England concerning Ministers, and their maintenance. Some scarce allowing any use of a Ministry, or Ordinances, others granting reasonable competent maintenance to be meet to be allowed; Others pleading hard for the continuance of Tithes as they are now paiable by Law and custom and to parish Ministers and Lay-proprietaries as they are called, or to Colleges, and so forth.  
From all these I must crave leave to descent, from the first sort, with detestation of their delusions and irreligiousness; from the second and third with a protestation, that I will yield when mine ensuing reasons are sound answered, which keep me from closing with either opinion.  
And here I shall as I am able, set down my present persuasion concerning paying of Tithes in these ensuing particulars.  
1. That the present payment of Tithes is a grievance to this Commonwealth, a propagating of Antichristian sacrilege in regard of impropriations, an oppressing of Saints and ensnaring of the consciences of some that are unsatisfied touching their Parochial Ministers, and touching the thing itself viz. of paying Tithes, an hindrance to orderly members of gathered Churches in many places from doing their duty towards such as are their Officers orderly set over them, & a strengthening of Christ's enemies profane and scandalous and proud Ministers by giving or paying that to them which by God is appointed for such as are sent by him, and gifted and called according to rule.  
2. That (with humble submission) it is the Magistrates duty to take away all these burdens and shares that lie on the states and consciences of the godly of the Land, and make them unable to discharge their moral duty in their proper Churches which is to communicate unto them that teach them in all good things, as the Lord hath ordained: compare 1 Cor. 9.14. with Gal. 6.6.  
3. That Church members ought to be looked upon as a willing people, Psal. 110.3. and to be severely dealt withal for neglect of duty herein, as in other disorderly walkings, and not otherwise.  
I mentioned but now three sorts, and rejected the first as not worth the taking notice of, for why should I look on them that deny the use of a Gospel-Ministery and Church-Ordinances, seeing they are not so much as outside Christians? The second sort that would have Ministers to have an honourable and comfortable maintenance allowed to them, and settled upon them by Parliamentary power, do seem to many to be far more commendable than the latter sort of which I am to speak by and by; but for my part I cannot agree to this opinion, for these reasons. 1. Because it dispenseth with the performance of that which is (most probably at least) a Moral duty, to wit paying of tithes where they are due. 2. Because it supposeth that Christians ought not to choose their own Church-Officers, or there to join, and so to give tithes where they enjoy the benefit of labours from him or them to whom they pay their tithes. 3. It forceth out from people money whether they will or no, which is not suitable to a Gospel spirit. 4. It is not so honourable a way as to share and share like in all sorts of blessings that God shall be pleased to bestow upon his people.  
But for the last opinion and cry for the continuance of tithes as now they are payable; I much wonder that it hears so well from so many that seem so wise and godly. Let me not seem to be one of those that would persuade people to rob God, for that is fare from my thoughts. Nor am I against Universities, Schools, Town Divines, or Teachers of the ignorant, but do wish that out of such lands and estates as have been forfeited to the Commonwealth, some might be employed for these pious uses, and also do humbly present this to be considered whether it may not be fit by rates and taxes, to enforce such as walk not with well-ordered Churches, to maintain such as are set by the Magistrate about any of the forementioned employments: Methinks there should be wisdom enough in this present Government to find out fit ways and courses for these things. But that which I aim at is, 1. That we may not (according to the Proverb) Rob Peter to pay Paul, as the Pope hath done by robbing Parish Churches to maintain Abbeys and Priories, etc. which hath been high sacrilege, and the cause of much confusion in the Christian world. 2. That members of well-ordered gathered Churches be not compelled to pay tithes (which belong to their proper Ministers) unto such as either Patrons thrust upon them, or the profane multitude get in by an overruling Vote, or even unto such as being godly Divines appointed by Authority to teach all sorts, aught to be cared for some other way. Lastly, That only spiritual weapons be made use of to deal with Saints in matters that do purely belong to Religion, forasmuch as all do not see this truth of the Jus Divinum of tithes, and will be offended if they should be enforced by the Civil power to do that as a part of Divine worship, which they cannot see so to be.   

CHAP. III. In this Chapter following Objections against this that hath been said, are answered.  
BUt some may say that this taking away of tithes by a Law, will be very injurious to Ministers, who will be exposed to poverty and want, and what justice can there be to inflict such punishments upon those who never deserved it? To which I answer, that pious and true Ministers of Gods sending, have the Lord for their portion: and although they should have nothing, yet they do possess all things, 2 Cor. 6.10. and yet further, the Lord hath provided a liberal maintenance for them, as I have showed before; He hath ordained, that they that preach the Gospel, should live of the Gospel; Christ hath declared, that the Labourer is worthy of his wages, Luke 10.7. And James the Apostle threatens them that keep back, etc. chap. 5.4. and many arguments are used by Paul, 1 Cor. 9.7, etc. to confirm this truth: but what's all this to continuing of tithes as they are now payable by Law, to Noblemen, Gentlemen, Colleges, Parish Priests, or any very unworthy men (who yet make the greatest cry) by this means godly people are disabled from, rather than helped to do their duty to their godly Pastors and Teachers.  
And further I answer, that God's works are most beautiful when they are done in God's way, and not according to the humoroussuperstitious brabbling, contentious, customary ways of men; If paying of tithes be a Moral duty (as it is supposed to be, at lest secundariò) and it be confirmed to be in force (at least by consequence or equivalence) in the writings of the New Testament: Why should not Christians be left in this duty to Scripture rules and Church weapons (which are not carnal, but mighty, etc.) as in other parts of worship? But it may be replied, that then people will break bonds, and cast away Christ's cords, and make little account of word or censure, etc. Will they so? Why then let our Ministers that are for promiscuous administrations, see their error in that opinion, and the sinfulness of their practice, and learn hereafter to separate between the precious and the vile, and bemore faithful in their trust, and then God will teach men to be more forward to pay them their due, and to allow them at least competencies, if they be not convinced of this truth of the Divine Right of paying of tithes, which I wish were more searched into, as all truths ought to be without partiality.  
Object. Object. But it will be an act of injustice to take away from men that which is their proper right by the ancient Laws of men, and which men have bought and paid for, and to give it to such as have no right thereunto, whose it never was in any one's opinion (for indeed if tithes be not the Lords (as hath formerly been shown they are) they must needs be theirs whom Law and possession hath settled them upon) Now to take tithes from them that claim them, & receive them as their right by Law (which determines propriety) without allowing a valuable consideration, may seem to be great iniquity.  
Sol. Sol. To which I answer, that if to withhold goods from the owner be a sin, and forbidden (as it is) in the Word of God: than it can be no sin in the Magistrate to judge the restoring of them to the rightful owner, and to turn the stream into its proper channel. The case is the same touching tithes, whether you look upon them as due by the Moral Law to Ministers, or as devoted in the elder times of the Gospel-Church, though for my part I rather believe the former; but we will not make more questions than need to divide the worshippers of God: The scope of this Tract being to evince the duty of this present Power to take tithes away as now they are payable, and to put people into a capacity of doing their duty.  
Object. Object. But if the Laws of men do not compel persons to do their duty, they will be remiss and negligent, etc.  
Sol. Sol. To which I answer, The Churches are to take cognisance of miscarriages in their proper and peculiar members, and they have not the power of the Keys committed to them in vain, it is not sword work, either Military or Civil, to force people's consciences, but the work of the Spirits sword, as hath formerly been hinted.  
Quest. Quest. But what course then shall be taken to provide for such as are to instruct the world?  
Answ. Answ. I answer, Churches may send out members, and the State (if they see it fit) may out of Gleeb-lands (so called) or other devoted Revenues, or by Taxes and Rates, allow such or any others whom they shall judge meet for that work of preaching (whether Church-officers or others) a convenient stipend or pay; provided that Church-members be not rob of that which they are carrying to the Lord as his portion by his own appointment and ordinance. There may be many ways thought upon to furnish the Nation with able & godly Teachers and Preachers, either fixed or itinerary which may be authorized and maintained in this excellent needful employment, if they be not Church-officers; and if they be Church-officers, than care is taken for them already by the Ordinance of God as hath been showed; and indeed such only are fit (unless in case of extreme necessity) for that work of public preaching, and it will tend much to the making of peace among Professors of Religion, and it is very suitable to the ancient practice of the Church in the times after the Apostles. Athanasius against the Messalians, writeth, that there were divers Bishops in some one Church, though not in that of Alexandria: And D. Sutliffe, de pont. lib. 1. chap. 5. saith, that Paul town by town appointed Presbyters and Bishops. And Epiphanius, count. haeres. lib. 2. haeres. 27. And Eusebius also, in his Ecclesiastical story, reckons both Peter and Paul for Bishops at Rome, both at one time. But I lay not much weight on these things. Only to show you that if in one particular Church there be divers Ministers, Bishops, Presbyters, Elders (call them by which of these names you will) there may be a sparing of some of them by course to instruct the world, and yet they may be ready also to preserve good order in the particular Churches to whom they do belong, and to propagate the Ordination (for the perpetuity of Churches respectively) others to succeed them from time to time upon the election of the members of each Church of fit men so to be presented to them to receive Ordination. And as Calvin, lib. 4. cap. 3. sect. 8, 15. & lib. 4. cap. 4. sect. 1. affirmeth that from among the company of the Presbyters some were chosen to be Pastors and Teachers, and the rest were Overseers and Censurers of the behaviours of the people: so why may not these by course, or some of them be chosen to preach and teach abroad, and receive their livelihood from the Churches to whom they do belong, out of the tithes paid in to them by the members, and due unto them as Ministers of those Churches? For I would not have you think that one man should scrape hundreds together from the Church (as some Parsons so called now do) but that tithes should be brought into God's store-house (as we read they were commanded to be, Mal. 3.1.) and so employed to the service of God in maintaining Ministers and Church-officers. But I am sensible of the running of my Pen. I therefore return to the Answer to the Question, viz. that men of small reach may easily find out ways for instructing the world that do not submit to any Church. Bishops or Ministers of old had the care of both Cities in which they lived, and Countries adjoining, and besides Church-members and others live promiscuously together in most places, & if they do not, care may be taken without so much ado for teaching and instructing all. Whole Cities or towns were not Churches in ancient time, neither ought they to be so now. We read of the Church of Smyrna, one of the seven Churches of Asia, where Polycarpus was Pastor, as soon as he was known to be a Christian, was martyred by the rage of the multitude, and that (as Eusebius, Eccles. hist. lib. 4. cap. 15. recordeth) in the sight of his own people. The whole Cities there were not Churches; if they had been, how could the Church of Smyrna (writing to other Churches of the foresaid martyrdom) entitle herself the Church of God which is at Smyrna? And yet I will not deny but there might be some few here & there in the town and hamlets thereabout, which belonged to the Churches in the greater towns and cities, but not as now where Tavistock town is one thing, and Tavistock parish another, because it is supposed all that are within the precincts of the parish, must needs be members of the Church there, and so hath it been accounted formerly: but I must confess (without fear) it is otherwise now. And why may it not be so in other places? I teach all in the public meetinghouse, but do only baptise the children of such as are received and allowed members of the Church, and admitted to the Lords Table. And therefore (this question notwithstanding) I conceive, taking away of tithes, as now payable, will no way hinder the teaching of the world, but rather (as I have showed) further it, when Church-members shall be enabled to pay their tithes to their proper Churches.   

CHAP. IU. In this last Chapter you have the Conclusion with humble submission to the Churches of Christ, and to the Ministers of the Gospel.  
IT is not my purpose to be either peremptory or prolix. I will therefore sum up all. Whether they shall read these subitaneous collections that hold that tithes are mere alms, which was the opinion of those who were called the Waldenses, which doubtless they were drawn to hold, upon the abuse of tithes which they saw under the Church of Rome; which opinion afterward came to be received and taken up by John Wickliff and his scholars, as you shall find it to be the 18 Article amongst those against him condemned in the Council of Constance, and by John Hus a Bohemian, William Thorp an Englishman, as appeareth by their examinations recorded by Mr. Fox, which hath also since been taught by Anabaptists and Trinitaries, as may be seen in a book de antithesibus veri & falsi Christi, Anno Domini 1568. Albae Juliae, and is followed by many now that would have Ministers and Church-officers to have right to nothing: Or whether they shall peruse what I have written, that hold for a reasonable and competent maintenance as due by Divine authority, which is the opinion of them of the Church of Rome, as Bellarmine declareth, Tom. 1 contr. 5. lib. 1. and is much received among our Writers of the Reformed Churches, cap. 25. Or whether they look upon these lines, that hold tithes due by the express Word of God, which is the judgement of the ancient Fathers from the beginning without contradiction, until the Supreme Authority of the Pope took them away by means of impropriations: This is the conclusion, that as now they are paid by the Laws and usages of this Nation, they cannot be warranted to be well paid: which to prove, I provoke any Divine, Lawyer, or other to make good by sound arguments out of the Word of God; and therefore that they ought to be taken away notwithstanding all that hitherto I have heard to be alleged for the keeping of them on foot.  
If tithes be due at all, it must be either by the Law of God or men, if of men, either by Prince's constitutions, or by the Canon Law, as I have said in chap. 2. They were paid before the Canon Law was invented, and better than since. And few plead Princes constitutions for their ancient payment in the Church, for they are held due in all the Christian world over, which no one Prince ruleth. And for our late paying of them by Laws and Ordinances; if the Common Law were well applied, it would be found to be Malus usus, and therefore abolendus. Wherefore seeing all that can be said for continuance of tithes is declared to be of no force, seeing it is so injurious to the Churches, so oppressive to the people of the Land, so unwarrantable by the Word of God, the taking of them away so much desired by all that are the most considerable, & that this is the way to have them paid regularly by such as see that truth, & are so judgemented, or else to help them that are for a liberal maintenance, for Ministers to be able to do their duty according to their light: Seeing ways may be easily found out for preventing all inconveniences that will come by their taking away, I conclude as Cato did his Orations, & semper diruendam esse Carthaginem. So, that by any means tithes as now payable of all sorts root and branch are by Authority to be taken away, in the judgement of T. L.    

An APPENDIX to the former discourse by way of Apology for the seasonableness of it, which some do or may suppose to be otherwise.  
I Am very sensible (Christian Reader) that I shall be looked upon with divers sorts of eyes, and the most (I have cause to think) will cast ill aspects upon these few lines I have written touching the Moral duty of giving the tenth of our estates to God, the Lord Paramount of all that we enjoy, as tenants at will, by, and under this (as it were) reserved rend. But forasmuch as I judge it to be, not only a duty as I am a Minister, to bear witness to every truth in due time and place, but especially to look after and eye Gods call to a work of the time when it should be done more eminently and universally; and conceiving this to be such a one, I trust I shall not be mis-judged by all, nor the most of them that truly fear the Lord, if in any competent measure they stand lose & disengaged from private interests. For otherwise truly I shall be in danger of deep censure, & such of snares and slurs, to the drawing of them perhaps to oppose, yea, persecute this work of mine, though intended for the relief of tender consciences, and to make a beginning by breaking of the ice in this thing, which task God hath been pleased all along my life (as I could show in many particulars) to lay upon me.  
Interests are divers, of honour some, some of profit, of friends othersome, and ease and peaceable sleeping in a whole skin (as we say) will be very tetchy at such things as cause troubles and stirs, in places and countries, as the effectual prosecuting of this truth by the hand of power in regard of the practic part is like enough to do. But interests are never so dangerous as when coloured over with pretences of piety, justice, Religion: As we read in Samuel of Saul's sparing of Agag and the best of the flock in order (as he pretended) to the worship and service of God, or in pity to that King: but this proved a cause of casheerment to Saul by God, and another must take his place. The Gadarens upon an interest of profit sent Christ away, for they were loath to lose their pigs. And Diotrephes upon the interest of honour and preeminence opposeth John and the work of Christ in his Churches. Interest of friendship was a great blur and scourge to good King Jehosaphat, to wit, his joining with Ahab and Ahaziah. I might tell you of the interest of relations, which was such a cause of folly in King Solomon, who by his wives upon this account was drawn to Idolatry. Also do we not see that many public Preachers like the Pharisees, oppose Christ in many of his servants, because they are not made (as it were) little Gods, as once they were; thus many upon the interest of honour miscarry much, that promised better when time was. But yet truth at last will profligate all that stands in its way, and as it is written of the Governors of Judah, Zach. 12.6. Will be like a heath of fire among wood, and like a torch of fire in a sheaf, and devour all that stands against it on the right hand and on the left. But to the matter in hand. For the point of taking away tithes as now they are required, and many molested and grieved in spirit, some even precious ones, for being unwilling to pay them as now made payable, and yet made by force so to do, I say for this I suppose I shall have many approvers of what I writ among such as pretend to the exactest Reformation. But the other branch of my assertion will not so easily go down with them Well, if it will not yet, I hope yet they will not be uncharitable of me that writ what I judge to be true, and what I think more Saints will see to be a truth shortly. In the mean time however, I trust that all that have the face of Religion, will be lo●th under a Gospel dispensation shining as the Sun in its strength, to be worse and more backward to Minister to the Lord of their substance, than the Jews were, who lived under such dark Typical and umbratical administrations. And in the mean time, I hold forth no other compulsories to be made use of, but such as are to work upon conscience, for these are the weapons Ministers and Churches must make use of; judging such (for my part) as can find in their heart to neglect express commands of Scripture concerning Ministers maintenance, and distributing to the necessities of the Saints, (yea of any that are in want) to be unmeet for communion in Church-Ordinances. And let such as will not hear the Church, know that the Lord is coming. Doubtless did Ministers and Saints wield and look upon spiritual weapons with faithful hands and awful eyes, there would more be done (in souls I mean borne of the spirit) incomparably, then by all the force of an arm of flesh can ever be expected.  
But I am afraid many Ministers had rather serve the State for visible shpends, than Jesus Christ upon Scripture pay; which is one main cause I am persuaded, though they shall surely answer for it that so use us) that we are so vile and contemptible among the people. But some objections are to be answered.  
Obj. 1 Obj. 1. As first, that this Nation is uncapable of this way and work, there being so many in it whose estates are upon the matter made up of tithes, etc. and therefore it is (at least) unseasonable, though possibly taking away of tithes, as now payable, may be effected in time to come.  
Sol. Sol. To which I answer, that the Scripture gives us many examples of such as have acted by halves about necessary works, upon reasons of State, and grounds of policy, who have always found at last it had been better for them to have walked exactly, and to have done to the utmost, what God would have had them to do. A grave wise counsel was led into a very ill practice, to wit, to Vote the Son of God to death upon a reason of policy John 11.47. onward in divers verses. And besides, we have had experience that some have let slip opportunities and nicks of time wherein they might have done great things, which they could never recover again. Now therefore while the spirits of the most of the godly in the Land are, and have been upon this point of extirpation of this root of mischief which lieth in the way of advancing Gospel-reformation, paying of tithes I mean, as they are now required to be paid; it seems to me to be the duty of all, so fare as in them lieth, to promote this work before the door be fully shut, and God disowne the present actors for want of faith, courage, diligence, and sincerity. And although a sentence of death seem to be passed already upon Christ's cause in this particular, yet we should not flinch or be discouraged, as long as there is any the least possibility of doing good. And lastly, the procrastinating of a work which God hath marked our to be now to be done, by the votes of his sealed one's in all places, is a very great offence: As in Haggai's time the work of building of the Temple was put off under pretence the time was not come, Hag. 1.2. for which they are sharply reproved.  
Obj. 2 Obj. 2. But it may further be objected, that the greatest, wisest, and most learned in the Land cry shame of such motions: and some that have been forward this way have now learned more wit, and are as much against it as ever they were for it, etc.  
Sol. Sol. True it is, God's works, though in their season, have seldom found the friendship of great ones. Truths of God (especially touching upon interests) are a continual offence to the great men of this world. Have any of the Rulers or Pharisees believed in him? was thought a good plea in Christ's time. Not many wise, not many mighty, not many noble, in Paul's time. It is not long ago I taught out of this Scripture, But their Nobles put not their neck to the work of their God. I confess this is a great discouragement to many. Men of princely race, noble blood, great parts, are not usually saved first. The Lord shall save THE TENTS of Judah first, Zach. 12.7. And therefore I am not utterly cast down to see many great and learned ones withdrawing their hands from God's work. But I humbly propound two things. First, whether Moral precepts are out of date? I hope none think so, that resolve that Christ is Lord and King of his Church, and that Morals are of eternal verity. 'Tis true (I confess) that neither this Law of Decimation or tithes, nor yet that of a Septimarian Sabbath are primarily Moral, but that they are secundarily and positively Moral I have formerly proved for the one, and judge so of the other, though it be not my present work now to meddle with it. And I am persuaded many that dislike my way of handling this matter, are yet clear enough of the same judgement with me, viz. that tithes are the Lords portion, and due Jure Divino. Then secondly, I humbly demand, whether there can be greater evidence that this is a truth of God (about removing what hindereth the practising of it, I mean) then have been in our age: when the spirits of men are raised to obey Christ in all things, and to follow the Lamb whither soever he goeth. For although it be true, that much darkness is among the godly party about the latter part of my Thesis, that tithes are holy to the Lord Morally; yet for the catching and snatching of them which is now in use, and the compelling of people to give (not to Caesar only, but) to Nobles, Lawyers, persecutors of the power of godliness, and I know to whom else, that which is Gods; I am persuaded it is generally condemned in the hearts and spirits of all, or the most that truly fear and love God.  
And notwithstanding, what by the perfidious and treacherous dealing of some particular persons that have been employed about great works in our days, who like Absalon or Achitophel to David, or like Shemaiah to Nehemiah, or Judas to Christ, have proved false; and what by discouragements of the honest party, and disappointments of expectations in the loss of fair opportunities (which we in England are not strangers unto); And what by overacting of others before dispensation to each particular gave the call; And what by conjunction with such as have not been real hearted to the cause of God; this truth and some others seem to be slain with the two witnesses for a time; yet I am persuaded it will not be long before God will return to his work that hath been of late upon the wheel; and either make some to remember themselves and do their first work, or lay them aside (that people's eyes may be removed from instruments to himself) and cashier them that have cashiered themselves out of their employments for God and his people; and of stones raise up children to Abraham, and bringers to pass of his mind and will, for the setting up of Christian worship, and throwing down that carnal Ministry which is chief kept up by this irregular paying of tithes in this Nation, to such as God's people can see no mark of, or call from God upon.  
The result of all is clearly this, that if great men will not, meaner men shall. Christ was borne of mean parentage, came out of Galilee, which could not but be a cloud over him, and a great trial to the faith of the godly who were told that he was to come out of Bethlehem. If professed Ministers out of fear & distrust of God, will give an uncertain sound, tradesmen, fishermen, tentmakers, blew-apron-men shall speak plainer; I say, if these (with the Scribes & Pharisees) should be silent, or enemies rather, the stones shall cry out: The little stone hewed out of the mountain without hands, will throw down all that belongs to the fourth beast in either shape or form. We were wont to say in the times of the Prelacy, that Homilies and the Service-Book were the two legs of a dumb Ministry in England. Consider I pray you, whether the compelling of payment of Tithes now as they are paid, be not of great use for the continuance of a formal artificial outside carnal Ministry in this Nation.  
But methinks I hear some say, the Ordinance whereby Commissioners are appointed for the approbation of public Preachers, together with that whereby divers are appointed for the ejection of scandalous and insufficient Ministers, being duly and carefully executed, will quickly make a riddance of many that are now employed, and so the last discourse before-going will be useless.  
I acknowledge there is very much in those two Ordinances, had we such spirited men as those actings call for which are in them required: And were that way the way of Christ so clearly to all, as perhaps it may be to some. But the declared dissents and discontents of a very religious party, do seem to say something is wanting. Besides rain to lay corn that should be cut down, is out of season: And Barbers that cut off the hair and let the head alone, that should rather be so used, are insufficient to be executioners. Consider what I say.  
There is further this one thing generally complained of (for I hear many things more than many that can do much more good than I can, if they would) that this tends very little in many places to the propagation of the Gospel, or saving of souls. For (as a great man in the Ministry said in public, that he knew not which was the best death, poisoning or starving, so) say many, if such vacant places were filled with godly experienced Saints apt to teach, 'twere something; but ancient men are found scandalous, and so ejected; and youths that will be any thing for a quiet life, are found to be made use of, or none at all: & to my knowledge, Patrons and young men can agree about Live, and the Commissioners for Approbation never hear of either the Patron or his Clerk. Blessed be God that hath so fare put it into the heart of those that have power to prepare Christ's way before him, as to do so much as hath been done in this perverse, froward, and untoward Nation: yet it is humbly conceived that notwithstanding the multiplied sentences of death upon Church work; yet grace and mercy that are by dark dispensations usually ushered in, are wrapped up and a coming all this while. I wish none of my Brethren-would give way to envious grudge against the persons of such as are now in power, but rather pray for them, which I am sure, of they more stand in need of, then give cause of, envy. And for them my prayer is, that they will cast down that foul Idol Discretion falsely so called: My meaning is, that they would not be too much given to fears and forecasting, as Jonah was, whereby he was put out of God's way.  
To make an end of my Appendix. My hope is, that the time is not far off in which truths will be better seen and agreed upon by and among the Saints. As for fond Familists, Quakers, Ranters, and such kind of poor seduced be witched souls, let them be looked upon with pity as we are Saints, and dealt withal by Magistrates, as God's Word doth warrant. For my part I know no odds (now) between the power of our Governors, and the Kings of Israel and Judah. 'Tis true, their Kings were typical, and their Land Sacramental, but their power within Church and without, was the same that now it is, concerning both the Tables of the Moral Law. But I find not that they that ruled well, did meddle with matters of Church cognisance purely so, otherwise then to protect the Priests and Levites and people of God, and punish evil-doers. Ye cannot be ignorant of the ground of that catching question moved to our Lord Jesus, Is it lawful to give tribute to Caesar? If it had not been Gods, it had scarce been worth the answering. If one should ask of me, Is it lawful to pay Tithes to my Lord or Master such a one? I have learned of my Lord and Master to answer, Give— and unto God the things that are Gods. If Magistrates will not, or cannot, though they would, redeem or rescue the Lords portion out of the hands of the spoiler and sacrilegious Tenant, and make way for the Saints observance of this Moral duty of giving God his due with more ease, and disburden their consciences that are vexed for not sinning against it (which yet may be their ignorance); I say if this cannot be, yet (for I acknowledge many clouds of darkness are about this truth, which I hope the Sun of righteousness will shortly dispel): yet deride not, slight not my counsel, let the Sabbath day, Ordinances (whereof this is one, and holding the same Covenant of grace in extent to you and yours (which was no ceremony among God's ancient people) is another) and union together of Saints by profession in Churches, and of Churches also as streets of one Jerusalem, be carefully regarded; And peace shall be upon you, and mercy walking by this Rule (or Canon) and upon the Israel of God. Let God have his due in his way, though with some loss unto thee, until the time come of the fall of Antichrist in this particular also, the exacting I mean of Tithes by titles derived from him and his sacrilegious adherents and successors. The Lord will shortly clear up this and other truths with the brightness of his coming. Even so Amen, Come Lord Jesus, come quickly.  
FINIS.   

Courteous Reader, These Books following are printed, and are to be sold by Francis Eglesfield, at his Shop at the Marigold in Paul's Churchyard.  
THe holy Court in five Tomes, written in French by N. Caussin, and done into English by Sir T. Hawkins, and others.  
Most excellent Instructions for the keeping of Merchant's Books and Accounts, by way of Debtor and Creditor, after the Italian manner, by John Carpenter Merchant. in Folio.  
Aelians Tactics, or the Art of Imbattelling an Army. in Folio.  
Animadversions of War, or the Military magazine, by Robert Ward Gentleman and Commanander. in Folio.  
The Works of John Taylor the Water-Poet, collected into one Volume. in Folio.  
Heywood of Angels, in Folio.  
Pareus on the Revelation in English, in Folio.  
Bp. Usher, his Body of Divinity, in Folio.  
Decapala in Psalmos, sive Commentarius ex decem Linguis, antiqui Patribus, Rab. Historicis & Poetis a Joanne Vicars Anglo, in Folio.  
A faithful Register of the Transactions in Parliament in the Third and Fourth years of the Reign of our late Sovereign lord King Charles, containing the several speeches, Cases, Arguments of Law, and grand Mysteries of the Kingdom then in Agitation, by T. F.  
Gulston in Rhetoricam Aristotelis, gr. lat. in 4to.  
The Works of that famous Mathematician, Edmund Gunter, sometime Professor of Astronomy in Gresham College, newly printed with many corrections and additions, by Samuel Foster, late Professor of Gresham College, in 4to.  
The Works of Sir Rich. Baker, Viz. Meditations and Disquisitions on the Lord's Prayer, in 4to. On the first Psalm, in 4to. On the seven Penitential Psalms, in 4to. His Cato Variegatus, or Cato's Moral Distcks translated into English verse, 4to. On the Creed, in 12. Motives for prayer upon the seven days of the Week, in 12. The soliloquy of the Soul, in 12. An Apology for Laymens' writing in Divinity, in 12.  
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The Purple Island, being Poetical miscellanies, by Phineas Fletcher, in 4to.  
Joy in tribulation, or Consolations for afflicted Consciences, by Phine as Fletcher. in 12.  
Five Sermons upon several occasions preached at Court, by Dr. Preston, in 4to.  
The Needle's excellency, a most useful Book of Cut-works, in 4to.  
Light from heaven by Dr. S●bb●, in 4to.  
Lydia's Conversion, or the Riches of Mercy, by Dr. Sibbs, in 12.  
The whole works of that Eloquent Divine Thomas Plafere D.D. collected into one Voume, in 8vo,  
The handmaid to Arithmetic refined, by Nicolas Hunt, in 8vo.  
The Art of Dialling by John Foster, corrected and much enlarged by the Author himself, in 4to.  
An Introduction to the right receiving of the Sacrament by W. Pemble, in 12,  
The burden and unburthening of a loaden conscience, by Richard Kilby, in 12.  
Spiritual food and Physic being a large Catechism composed by John Mico, in 8vo.  
A Catechism by M. Nicolas, in 8vo.  
Corpus Christi, together with the demonstration of Antichrist by John Gurney, in 12.  
The History of Heliodorus in ten Books translated by W. Lisle, in 4to.  
Æsop's Fables in Prose and Verse grammatical●●anslated, illustrated with Pictures, much enlarged; exactly translated out of the original Greek, together with the History of his Life, in 12.  
Divine Emblems & Hieroglyphics, by Francis Quarles, in 8vo.  
The usefulness and excellency of Christ, by C. Jelinger, in 8vo.  
The Office and Duty of Constables, Churchwardens, and other Officers, excellently set forth by Nicholas Layer, Counsellor, in 8vo.  
A Collection of Speeches in Parliament, by Sir Edward Deering, in 4to.  
A Discourse of proper Sacrifice, by Sir Edward Deering, in 4to.  
Posseliis Syntaxis Greek, in 8vo.  
God's Summons to general repentance; by John Harsnet, in 12,  
Juelli Apologia, in 8vo. Greek and Latin; and also in Lat. in 12.  
Divers Sermons upon several occasions, by John Bond Master of the Savoy, in 4to.  
The Doctrine of the Bible, in 8vo.  
Gospel-conversion, by John Cotton of New-England, in 8vo.  
A Brief of the Bible's History in 12. by Enoch Clapham.  
Occasional-Meditations, by Jos: Hall in 12.  
A brief Exposition on the Epistle to the Hebrews by David Dixon, in 8vo.  
Short handwriting, or the art of tachygraphie, by Thomas Shelton, in 8vo.  
Wolleb●i Compendium Theolog. in 12.  
Spare minutes, or Warwick's Meditations, in 12.  
A Map of England, the most exact that is extant, with the Kings of England about, done by W. Holar.  
Lucian's Dialogues translated into English. 4to.  
Holidai Philosophia, in 4to.  
Veneti Historia, in 4to.  
Death's Deliverance, and Eliah's fiery Chariot in two Sermons, by Alexander Gross, in 8vo.  
A Manual of controversies in Engl. by Osiander, in 8vo.  
Munition against man's misery, by R. Smith, in 8vo.  
Wit and Mirth, by John Tailor in 8vo.  
The Garden of spiritual Flowers, in 12  
Bible Battles, by Rich: Bernard, in 12.  
Monuments in the Saxon-tongue, written 700 years ago, showing, that both the Old & New Testament, Lord's Prayer, and the Creed, were then used in the Mother tongue, collected by W. Lisle, in 4to.  
The Excellency of a gracious Spirit, together with Moses Self-denial, by Jeremiah Burroughs, in 8vo.  
The power of the Christian Magistrate in sacred things, by Lewis de Moulin, History reader in Oxford. in 8.  
Brief notes upon the whole book of Psalms, by George Abbot lately published in 4to.  
Amicus Reipublicae, the Commonwealth's friend, or an exact and speedy course to justice and right, and for preventing and determining tedious Lawsuits, by Io. March of Grays-inn.  
The Soul's possession of Christ, by Thomas Hooker of New-England, in 12ᵒ.  
The Saint's Dignity and Dutie'●ogether with the danger of Ignorance and hardness, by Thomas Hooker of New-England, in 12.  
Rhetorices Elementa, by William Dugard Master of Merchant-Tailors School, London, in 8vo.  
Also, Retoricae Compendium Anglo-Lat., by Thomas Horn Master of Eton School.  
A piece of great Leaning, entitled, The height of Eloquence, written originally in Greek by Dionysius Longinus, translated into English by J. Hall Esquire.  
The High Court of Justice, a Sermon preached before the Judges of assize Leicester, by Anthony Scattergood.  
Moses his Choice, showing the excellency of a gracious heart, &c, by Mr. Jeremiah Burroughs.  
A glimpse of Christ, discovering the sweet incomes of Christ to a spiritual heart, by Robert Dingly.  
The use of the Quadrant, fitted for daily practtice with lines, by Sam: Foster late Professor of Astronomy at Greshan College.  
Reusneri Symbola, exactly corrected, and the defect of the three Tables in former Editions rectified and made into one.  
Letters of monsieur de Balzack, 1.2.3, & 4th parts, translated out of the French into English, by Sir Richard Baker and others, now collected into one volume in 8vo.  
None but Christ, the 9th Edition, by Clement Cotton, the author of the English Concordance, in 12.  
A Treatise of Liberty and Necessity, wherein all controversy concerning Predestination, Election, , Grace, Merits, Reprobation, etc. is fully decided and cleared, by Thomas Hobbs, in 12.  
The Covenant of Grace, discovering the Great work of a Sinners Reconciliation to God, by John Cotton, late Minister at Boston in New-England, in 8.  
The Theatre of Compliments, or the Art of Eloquence and most refined way of speaking, by Basilius Musophilus, in 12,  
Cases of Conscience, practically resolved, by Joseph Hall, B●. of Norwich, in 12.  
The way to Heaven discovered, and the stumbling blocks cast therein by the World, the Flesh, and the Devil, removed; the second Edition much enlarged by Robert purnel, in 8.  
Satan at Noon, being an impartial relation of the proceed of the Commissioners of the County of Berks against John Pordage, Minister of Bradfield in the said County, published by Christopher Fowler, in 4to.  
The Crumbs of Comfort, a prayer-book, in 24.  
The Psalms of David in Metre, to be sung in usual & known tunes, by Will. Barton, M. of Arts.  
The mortified Christian, showing the nature, signs, necessity and Difficulty of true Mortification with a discovery of sincerity, by that faithful Minister of Christ, Christopher Love. in 8.  
The Scotch design discovered, Relating their dangerous Attempts lately practised against the English Nation, with the sad consequences of the same, in 4to.  
Poems Humane and Divine, by Robert Herrick Esquire, in 8,  
The History of Bees, by Charles Butler, in 4to.  
Lucius Florus in Latin, in 24.  
C. Salustius in Latin, in 24.  
Phraseologia puerilis, or selected Latin and English Phrases, very useful for young Latinists, to prevent Barbarismes and bald Latine-making: and to initiate them in speaking and writing elegantly in both Languages, the third Edition, Methodically digested and very much enlarged by the Author John Clark, Bachelor in Divinity, sometimes Master of the Free-school in Lincoln.  
Formulae Oratoriae in usum Scholarum concinnatae, cum praxin & usu earundem in Epistolis, Thematibus, Declamationibm conterendis. Accessit Dux Poeticus, cum suis aliquot poematiolis, Editio septima, Novissimâ Autorts Limâ expolita, per Joh. Clarke, B. D. and sometime Master of the Free-School in Lincoln.  
The Parable of the wedding Supper explained wherein the offer of Salvation both to Jews and Gentiles is pithily and plainly applied, the second Edition: whereunto is added a discourse for the payment of Tithes; by Thomas Larckham M. A. sometime of Trinity College in Cambridge.  
The Rock of Ages, or a Treatise of the eighteen Attributes of God; twelve of them communicable, and six incommunicable, being the substance of Sundry Lectures, by Thomas Larkham M. A sometime of Trinity College in Cambridge.  
FINIS.