The Hue and Cry after the PRIESTS: Who wander from Benefice to Benefice, directed to those who are near neighbours to the great Parsonages, where (if it be possible) they are to be found.  
It being an ANSWER to the MINISTERS Hue and Cry; Published by a Devout Clergyman; R. Culmer.  
The Dialogue explained, the Priests dress pulled off, the Speakers, who in the Parson's attireing-house were clothed in a Disguise; Mr. Culmers Speakers.  

Paul Shepherd.  
Barnaby Sheafe.  
Rob. Rob-Minister.  
Tom-Tyth-Short.   
Alias, Paul Sheep-biter; Barnaby Shift; Rob. Rob not Christ's Ministers; Tom hath Tythed toolong: hoping the hours approach wherein he shall no longer Tithe.  
The Imprimatur saith, Let this Hue and Cry pass, follow it Hast; Post Hast.  
Let it pass the Parochial, Provincial, Classical combination; But for all your haste, we must examine its warrant, lest it be a false pretence, and not sealed with the Royal Signet of King JESUS.  Can. 5.7. The watchmen found me, & smote me they wounded me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micha 3.11. The Priests teach for hire. Judas 3. They run greedily after the error of Balaam for reward. 
Published by the weakest and unworthiest of the Labourers in God's Vine-yard.  
CHARLES NICHOLS.  
LONDON. Printed for Livewell Chapman, and are to be sold at his Shop at the Crown in Popes-Head-Alley, 1651.   

A Rambling Hue and Cry coming lately to my hand, with this Superscription next the Imprimatur.  
Fellow it hast, post haste.  
I Was somewhat suspicious that it made more haste then good speed, or that it made great haste to pass through men's hands, lest it should be over-taken, and attached for A Cheat. Wherefore I could not but a little common with the Officer, under whose conduct it came forth, and that was the Title of R. Culmer, and casting but a glance on the Book, I espied a design on foot, or else the barn Doors would never have made so hideous an outcry; And because I would not trust the first sight, I looked again thereon, and at every cast of my eye, I more and more espied A Priest-Craft therein. I than enquired whence the Hue and Cry came, and the three first Leaves answered me, From compassing the Earth: and indeed how could the witty Interlocutor so dexteriously have met with every Parson's cart, if they had not trotted their horses to very Jades in so Classical a service? Then I very much desired to know of what race the Stratagem was, and to find out its progeny; at last it seemed to be of the kindred of Grangrena, at jest one of the hand-maidens to that sweet-lipt Lady; Peradventure it is Midwift into the world instead of that Abortive, though often promised rejoinder. But be it what it will be, I shall send abroad the examination of the Witnesses there produced, that so, if you shall meet with the hasty Hue and Cry, you may understand its hidden language. But what need the Author be in such post, and sweat, and froth himself in such A hasty Outcry, the harvest being no nearer? doth he mean to set his seal upon every tenth Blade of corn as it peepeth out of the ground?  
In the Title Page there be 3 Texts alleged as witnesses; The First is, Mal. 3.8. which made me almost think that some wand'ring Jew, borrowing the Title of R. Culmer, in his pilgrimage to the Temple had fallen asleep, and being half asleep, and half awake, as in a dream, had cried out, will you rob God of Tithes and Offerings? For it is most evident that this Text refers to Israel who paid Tithes to Priests and Levites, and the Author of the Hue and Cry saith, p 15 We are no Priests, and it is the more shame for him that he urges this place, for Malachi tells us that the sons of Levi must be purged in the third verse of this third Chapter, and in the seventh verse of the same Chapter, the Prophet tells Israel they were gone away from God's Ordinances, instancing in Tithes, and thereupon saith Malachi, God is rob. And it was then robbery of God, because of God reserved the Tithe, when he gave Israel Canaan, and gave it to the Priests and Levites for the service of the Tabernacle, 
Num. 28.  and in the 10. verse of this 3 of Mal. saith the Prophet, bring the Tithe into the store-house, that there may be meat in God's house; According to that Law in Deut. 12.5, 6 and elsewhere; In which Israel was enjoined to go to the place God should choose, and thither they were of old to bring their offerings and tyths, and there to eat them before the Lord in his house, Mr. C. knows the Parsonage Barn is not that Storehouse God hath chosen not one place whereunto Saints under the Gospel should bring their offerings. God's material house made of stones, etc. is destroyed, and therefore there can be no meat eaten in it, God hath separated no part of our estate for himself more than other, 
Col 2.14. Heb. 7.12.  Christ hath taken away that hand-writing off Ordinances, & Saints rob not God in keeping their Tenth; But the Hue and Cry committeth a Rape on the Text, adulterating the sense thereof to self ends. The next witness which the Hue and Cry calleth in, is Act. 5.1. Ananias and Saphira sold their possessions, and kept back part of the price, which very witness doth cast the Author in his piteous plea for Tithes, for it discovers a change of the Law of tithes, since the change of the Priesthood, had tyths been in sort instead of bringing in their possessions Ananias should have brought in his Tithe, & it shows a difference between the possessions of Saints under the Gospel, & Israel in the land of Canaan. 
Levit. 25.23.  The land of Canaan was Gods, and might not be sold for ever, and the tenth was Gods by special reservation; But Ananias possession was his own, in his own power, as the Apostle testifies, he might sell it for ever, Tenth and all; otherwise he might colourably have replied, that the part of the price which he kept back was to satisfy the Priest for tithes. But what thick scales are before M. C. eyes, who hardly discerns this Scripture as well as the blind man in the Gospel did men, 
Mark 8.  who saw them walk, like trees. M.C. sees whole possessions stand like tithes, and tithes like whole possessions, for by this Text he can discern no interest in the truth, but if he will follow the prefident in this 5 of the Acts, we must bring the price of our whole possessions, and lay them down at his feet, and who will be the Leveller then? But M. C. may do well in his next Hue and Cry to declare who sold him the tenth of their estates, and stood not to the bargain. If he can charge any that profess Christ with a Lie, (as that was the sin of Ananias) let them bear their sin and shame; but whilst he craftily slanders the truly conscientious, it is not the fig-leaf of a Dialogue will cover his nakedness, from being an accuser of the brethren.  
The next place alleged is, 2 Cor. 11.26. In perils of Robbers, in perils of false brethren. It is no great wonder that M. C. meets with robbers sometimes, travelling so often between the Committees threshold and his own barn doors, surely Robbers know fat Parsons, and they can digest the price of two or three Tithe Pigs without the thought of Sacrilege; But let me assure you M. C. if you call the people of God thiefs under the flourish of a Dialogue; false accusers will one day be arraigned at a most dreadful tribunal, where a Book shall be opened more righteous than your Easter Book, 
Rev. 2● 12. 2 Tim●…  out of which they shall be adjudged; If false brethren were perilous to Paul, must none of the truest Ministers be perilous to true brethren?  
In the next place I met with the Epistle dedicated to the Committee. In the Front whereof my Lord General was fixed, moving the Parliament for the relief of the oppressed. And Sir, in that motion why moved he not against the oppression of Tithes; then M.C. cloaths the Ministers in gay titles as Able, Orthodox, etc. and it is to be hoped that his brethren when their pens are active to reward him, will remember the Able, Orthodox, Hue and Cry, and spread a skirt of applause upon the Author that he be not naked. But the committee are informed that the Ministers are the most oppressed party in the Land, and to prove his assertion, he wonderfully argues, that they have scores of complaints against their oppressors: It is as soon said, they are the most oppressing party, and there is as good Logic to prove it, for there are hundreds of complaints against their oppressions; then M. C. saith, If he should hold his peace the stones of the wall, and beams of timber in the barn would cry: That is if he should hold his peace, and not make such a noise, the very barns would cry down tithes, and therefore the Hue and Cry out cries them, to drown their language from being understood, then M. C. affirmeth; That Ministers suffer under the people, as they did under the Prelates; But forgets to inform us, that the people should be troubled to discern, whether the Bishops were removed, or no, but that the honourable, and our honoured Parliament commissionate not these Hue and Cry Merchants to lash all whom they make offenders at their pleasure. Then Mr. Culmer smooths over his own Parish, as if he complained not against them, but he limits his encomium with this clause, As to late transactions, implying that formerly the Hue and Cry might have hunted for them. But they having done sufficient penance, he publisheth their absolution. Yet he saith, he hath cause to cry out against one or two, and the tithes of one or two will pay for his three sheets, since they are not sealed with his levitical signet for good Churchmen; Then Mr. C. glories, That his plain discovery of the disease will procure a speedy remedy from the State and Church Physicians. And who can dream of a less effect, since the Hue and Cry hath played the Mountebank, and looked into the Urinal with Spectacles that fit the sight of old women of an hundred year old at the least, and cried out Leprosy, who judges healthiness not by the quality, but by the quantity of blood; stuff the barn, and the Hue and Cry will say all is well, though it be with the mouldy bread of Tithes. But this Masterpiece of wit, must be presented to the Committee, and could the Author do less then gratify those whose threshold he so haunts, with some profound piece to eternize their names? But let me commune with the Book, and softly whisper one word into the ear of the Hue and Cry, and therefore Dromo adesdum, speak the truth once, and tell me this Question, Why art thou guilded with the name of the Committee in thy Epistle? Ans. H.C. Truly, I could never have passed from door to door, but every where should have been baited like a Bear at a stake, as I do very well deserve, had it not been for this shift; Moreover I am sent by my sharpness (if it be possible) to whet the Committee to an edge to cut some, whom they find not worthy of bonds, and therefore let me pass, Haste, Haste, lest I come too late. Reply, Thou shouldest have passed for me, and I would never have spent drop of ink to cross thy hasty journey, but that by this Hue and Cry so many fowl blots are injuriously cast in the faces of honest men, that I could not in conscience but wipe of those undeserved stains; And so I come to the design of the Author, which in general is to keep up tottering tithes; and herein I cannot but observe, how God hath blinded his eyes, and broken the design in the very management. Indeed Mr. Culmer hath found out a new way of gleaning into his Vintage, the sour Grapes of Tithes; for having carried all he could into his Barn, he hath bound up the rakings in a Book, and its probable he may have a good market for them; many may purchase his experiments, to learn thereby to Tithe most artificially. He hath laboured to rake every gratten for the Parson, but he hath taken a course to make the boughed Shocke thinner than ever, for he hath taught men (to cousin, as he calleth it in Print) and not question but many may be apt Scholars, and hundreds may learn by the Hue and Cry, the mystery of Tything-Short. And this great Engineer who thought to have undermined the reputation of good men, and to have consumed their fame by the wildfire of his Hue and Cry, hath done little else then blown up himself, and Tithes, that darling of his Bosom in his train. It is wonderful to see what a profound Student the Author is, in what he calleth Cheating, as if he were an old Doctor at it. Surely the aggrieved Clergy have wrung their hands before this Champion, for the decay of their Merchandise, he hath notable intelligence from the Barns, how thin they are, and how they come to be so starven; he hath registered whole leaves full of tricks to teach men to Tyth-Short, and if they be his own inventions, he hath sweat fair to teach men so compendious a way to keep their tenths, and may commence Master of that Art, and wear the Garland before all that ever went before him. But if they be stories of what is past, the ages to come will be beholding to M. C. for so painful a gleaning up, and so zealous a recording of the practices of the generation passed for their instruction; and to have completed the Hue and Cry, Mr. C. might have added this outcry: O yes, O yes, If any poor aggrieved Parson, have complaint to make, against those who cannot pay Tithes, let him come to my Court of Records, and now whilst I am pursuing my Hue and Cry, having Commissionated myself to be chief Officer, I will set forth his complaint, to the utmost power of my Gigantine arm in Print: But I shall pass over his Tricks, leaving them for any one to improve to the best advantage, and shall go forth to unmask the defigne further; the Author labouring to Cloak the single-hearted intentions of men guided by the Word in the ugly and hateful disguise of Malignancy, Levellisme, and Profaneness. And to the tune of this Pipe dances the first page, wherein Mr. C. clearly hints that the reasons which move men to act against Tithes are: First, that Ministers may be their Trencher-Chaplaines; but he is whist, and tells us not, whose Trencher-Chaplaine the Assistant to the Dr. of Harbledowne was, whom the following story so applauds: then he insinuates that the Priests are hindered from Tithes, because they be Roundheads: But if Mr. C. be pleased to pull off his Mask, he may see that those he calleth Malignants, are the most devout Tythe-payers, and they are beholding to him, for so befriending them for their pains, as secretly to brand those who cannot pay Tithes, with the obloquy of Malignancy. Moreover it is experienced that there be many who although they cannot pay Tithes, yet are as true and trusty to the State as the best of Mr. Culmers' tribe; and let me inform Mr. C. that if ante-Statisme condemn men, most of his Coat will fall as short, and shorter of praise, as those whom he secretly bespatters with Malignancy for not paying of Tithes; and because it here suiteth, I shall allege somewhat from the 16. and 17 pages, there being sickened ●ins, waxing faint, and feeble, by the same disease; Where Mr. C. through the lips of Tom Tythe-Short, would persuade us that those that cannot Tithe it to his content have gotten Mr. Maligo to be their Pastor, and want the Communion on St. Christmas day, and other Coat-card days, and that they feast Mr. Maligoes' Carcase, who preacheth Elephantly, etc. but through this missed men may clearly see, that many who cannot pay Tithes are so far from affecting Mr. Maligo, that Mr. Cs. Tribe scents the worse in their nostrils, for their Maligo savour, and they do not trouble Mr. C. for his communion, though some may expect Mr. C. whole service, who pay him whole wages; And for Coat-card Sermons (to speak in Mr Cs. own Dialect) they so ill relish them, that they affect those men the worse, whose dress makes them look like one of the Coat-cards; and if Maligo men speak so Elephantly, we may judge of what Island M. C. is, for he hath written very Elephantly, showing a great tooth ready to by't if it were but sharpened with power; and it is to be supposed that Mr. C. is not much behind hand for plum-porredge Sermons which he so accuses, and though he blame some for keeping Sermons in the Pickle, yet it is more than probable that he hath somewhat in his powdering Tub: and we see a Dialogue in brine what Masters and Dames so ever it pleases. Then Mr Maligo is accused for giving the Communion to all comers, like Hogs to a Trough, which thing though it be abominable, yet it would trouble us to reckon how many Swine, M. C. hath fed with that bread, and if that be Mr. Maligoes' badge, we shall find Mr. Maligoes' good-store. But I would entreat Mr. C. though some stand to the corrupt principles, which they have sucked from the Pulpits, and know not how to break their old wheel-trades to drive after him, but love their old fashions wherein they have been dressed by Clergy honds, I say, I would desire M.C. with such not to condemn those who have shaken off, not only those stinking , but are desirous to be stripped also, and that upon Scripture grounds of the old relic of Tithes.  
The next rag of filthiness in which Mr. C. would wrap Antetytheists is, Profaneness; But I am confident such is the guiltlessness of many, in what the Hue and Cry secretly charges them, that if they should be covered with the mask either of Malignancy, Profaneness, or Levelisme, their honest hearts could not know their own faces in that garb. Mr. C. adds that no Tyth-payers, are no Sermon men, and that they can well spare two things, A priest, and a Sabbath. But how can M. C. be spared? whom shall we then get to write Hue and Cries? But many who are dead with Christ to Tithes sanctify the Sabbath, which they can in no case spare, and delight in Sermons, though not in those Satyrs and Dialogues which are stuffed with subtle slanders; Wherefore I could not but speak the truth to their vindication, who frequent Alehouses less than many of Master Culmers Tribe, though he would persuade men that the reason they cannot get Tithes, is, their zeal against Alehouses, and Oaths; I can easily think. that Alehouses shrink the Tyth-heapes of some, but it is because they haunt them so much: Then we are informed that in the 8. of Amos we may see the pedigree of some men. And in the third of Mal. 11. We may see the pedigree of others, where we find that the Priests teach for hire, both which together conclude, Like Priests, like people.  
The third wound that Mr. C. could give Antichrists in their reputation is Levelisme, pag. 6. where he says under the Title of Tom. T.  
It goes against my will, I mean my conscience, to pay Tithe rend or Landlords rend, than Tom calls himself a Leveller, which he explains with this profound proverb, Joan should have been as good as my Lady, &c, here to flatter the Committee, and to blind the people Mr. C. would persuade that wilfulness was all the conscienciousness that men used in not paying Tithes; But I here assert it, that the Scripture-guided-conscience holds the hands of many from paying of Tyths, and I would here at large prove it, but I intent not a volumn here, only I was pressed in spirit to draw my pen through the lines of the Hue and Cry, to give a dash over the head of the slanders which I there found, and so I humbly refer the Reader to a Book lately published, entitled, A Declaration of the grounds of not paying, and the grievances of many in being forced to the payment of Tyths. And let me assure, M. C. that such men defy the name of Levelling, and the gloss he puts upon it, which is, To make Jane as good as my Lady; If that be the guise of a Leveller, then, who be Levellers? When tithes make many a Joan Ladylike, as for paying of Landlord's Rent, let their practice comment upon their principle. Are they Levellers, or do they levelly men's estates? who would not have the Parson's barn levelly the Country, and be the only mountain, and though Mr. C. doth, yet the Gospel doth not call them robbers, who are not Tythe-payers.  
Thus I have explained the design in general, and so I shall briefly touch the Divinity of Paul Shepherd.  
Page 7, M.C. out of the mouth of Tom. Trumpets forth Paul Shepherd praise, calling him Able, Godly, Orthodox. But if Tyth-divinity be the Orthodox stuff Mr. C hath to vent, he will scarcely be able to prove it godly under the New Testament; then Mr. C. calleth Rob. Robber, because he robbeth Paul Shepherd of his good name, and by his own Logic he is a Robber, in robbing honest men of their good names, and leaving Malignant and Leveller in their room; Mr. C. saith he rejoiceth in Slanders, but it is small joy to suffer as an evil doer, I rather think by the Hue and Cry, that he rejoiceth in slandering. He prints moreover that our Governors know the Mystery of it, when men pretend they cannot edify by one whom they choose not. The Mystery is easily known, to wit, that every Church of Christ hath undoubted right to choose their own Officers, than he instructs his neighbours, that they cannot put tricks upon the Governors; And yet he hath fathered thirty one tricks at least, a whole game of tricks, upon the Committee for patronage, and so hath put the trick of an Hue and Cry upon honest men. Page 8. M.C. asserts, that one or two sway a Parish, and so do the Parson and Vicar if they can. Then he complains, that some be like hounds, that when one yalpes, all open; but we cannot be so currish as to open in Consort at the yalping of P.C. Bloodhound the Hue and Cry: The rest of that page is spent in a story of an honest Minister of Harbledowne. 1 Of R.C. as I suppose, but the commendation being by his own pen, I shall leave it upon record as the Author hath published it: This honest Minister (but it is supposed he hath put on his best  in the expression) is called Assistant to a Dr. alias Journeyman Curate: which Dr. is wonderfully applauded, and no wonder, since we are sent to him for intelligence in the Harbledowne story. At last we are certified, That the good Minister went away, and shook off the dust of his feet against them: and yet I am persuaded he carried away as much dust from them as he could; And where can we find an honest Minister, without this badge of goodness, amongst Mr. C. Tribe? That will not shake off the dust of his feet against a small living, to thrust them up to the knees into the mire of a great Parsonage. But we are told it was done willingly on the Minister's part; yet it seems he had not the people's wills to stay any longer. In the ninth page, Mr. C. cavels against free maintenance; where he saith, That the Disciples were to heal diseases freely, than he affirms, that their bodily cures could not but every where bring them in plenteous provision, than he adds, That they were as sheep among Wolves. And how could they be so plenteously provided for, and yet be among Wolves? how could they heal diseases freely, and yet sell their cures? He adds, These things are ceased. But their chief work was to preach the Gospel, and their encouragement therein, was, what was freely communicated to them, 
Luk. 8.4 Phil. 15, 16.1 Rom. 15 27. 1 Cor. 1● 2.  and there is not one clause of Gospel that shows us, that this free maintenance was to cease, or to be exchanged for a forced maintenance; neither was it changed, until Churches grew corrupt. M. C. documentiseth us, That maintenance is as due to the Minister, as hire is to the Labourer; so it was of old, and yet it was left to the people to contribute, as God moved their hearts. But by what new sound Law or Oracle would Mr. C. persuade men, that they must pay those who do no work for them, he would have men pay those whom they never hired, and though they do labour to pull down Christ's buildings, yet he would have them paid: The labour it seems must be considered, though it be a labouring to destroy: But he that sets some at work will pay them their wages. Neither doth Christ hire his labourers with Tithes. Maintenance indeed the Gospel allows, and it is so a debt that it is free, and so free that it is a debt, as saith the Apostle, Rom. 15.27. It hath pleased them of Macedonia and Achaiah to make a contribution, ver. 28. The Apostle adds, their debtors they are, giving us the reason, to wit, they had been made partakers of their spiritual things; where we see it was a debt, and it was due for spirituals, and to discharge this debt it pleased them to contribute, and they contribute what they pleased; no bounds were set them, no outward force compelled them. He that receives spirituals, owes carnals, but it is left free, neither doth the Gospel determine, how much he shall pay.  
Neither can I see any warrant to call in earthly power to force men to contribute more than they be free, Act. 5. the Apostle told Ananias that it was in his own power, if he had not brought it, it should not have been compelled from him, 
2 Cor. 9.6, 7.  he doth not say it was in Caesar's power, but in the power of the Donor. Indeed we are enjoined, not to sow sparingly, but note the penalty, which is, lest you reap sparingly; it is not added least the Magistrate turn Christian, and force it with damage from you, the next verse crosseth that, where it is said; God loves a cheerful giver, yea, and he hates a grudging giver, and to force a man by earthly power to give, who grudges thereat, is to force him to do what God hates. But Mr. C. to speak like himself, that every sentence might bear his image in its forehead, adds, That men's free benevolence is a Wolfish benevolence. And is not the Parson's spirit a wolfish spirit, who if mwn will not feast him, will devour them; then he tells us that Christ found such a wolfish benevolence: but he may blush at that drop of his pen, since neither Christ nor his, never went about to force better entertainment by worldly weapons, and would, M.C. be better than our Lord and Master, or doth he think now nothing to good for him, since he hath sent his Hue and Cry abroad to proclaim his fame? The next thing which is abomination in his eyes is, working with his hands; yet I should be sorry to see M.C. have power to slash all whom his Hue and Cry pursues, fearing lest he work, and belabour them with hands and feet too. But M Culmer summons us to distinguish between the Church in prosperity, and in persecution, the distinction is too too clear. For the Churches under prosperity began to be Antichristian, and to lay the foundation of their Kingdom in the world, whereas under persecution they were purest, and were best content to follow the Lord in his leading footsteps.  
Then M.C. grants, as being not able to deny. That Paul would not abuse his power, by being chargeable, where it could not be without oppression to the distressed; And by that grant, multitudes are judged, who though Christ give them no power to live of Tithes, yet they abuse the power they pretend to, in being oppressors to the distressed. For the Priest will have from poor men, tithe, who can hardly keep a Cow to feed their infants with milk, yea, the tenth egg must not escape his fingers, though a poor man's child want it to make a meal, and such like things Mr. Vicar calls his privy Tithes. I do believe that the Gospel allows a Gospel Minister, to accept of a livelihood, as due for Gospel service, in the way of the Gospel; but I cannot meet with Scripture or reason, that shows they should live of the Altar. Then Mr. C. adds, that he is not one penny charge to Robin the Farmer for tyths, and other duties, and that he receives none of his temporals; which is such a riddle, that M. C. must charm up Oedipus to uphold it; Doth he mean that he hath none of Robin's temporals, because Robin keeps his tithes himself? or doth he mean he hath none of his temporals, adjudging tithes not to be temporals but spirituals? or doth he mean they are not his, but Gods, because in the first page we are told that God is rob? but surely the man means the Tithes are not the Farmers', and if they be not his; how can he pay his debts to the Priests (as they call them) with them; the reason is given; Because the Farmer pays so much the cheaper for the Land, and hires it upon that condition. I never saw a Lease yet expressing that condition, and if it be employed, what a snare is it, that men cannot follow their callings without such a burden? that a man may not hire a piece of land without that bondage which grates his conscience, and grinds his Family. But is the Parson no charge to the Farmer, monstrum horendum; though the Land be his Landlords, yet the seed is his own, either paid for, or to be paid for. The tillage his own, the mending of that Land his own, the harvest his own, the servants and stock his own; and if M.C, can teach the farmer to do all this without charge to him, it would have gotten him more respect than his Hue and Cry, and the tenth ariseth out of all this; the Land will not bring forth alone. Tithes are so chargeable to some that they almost beggar them, I might have said altogether. A poor Farmer may owe for his seed, and plough and dung his land at great cost, and at harvest, his crop may not be much more than he sowed, beside all other charge, and yet what the Canker, and Crows, and Rooks, and Daws have left, the Parson will Mildew, though the Landlord have as much rend as the Land is worth without Tithes, But the Priest is no charge it seems, the tenth Sheaf is dung it seems enriching the Land, Contus contrarium verumest; But M.C. triumphs, in that Tithes were before Levi. So was circumcision, 
Gal. 5.4, 5  the same Abraham in whose loins Levi paid Tithes, circumcised Isaac, so was cleanness and uncleanness of beasts, etc. in Noah's time; and yet they are ceased, and he that is circumcised makes Christ of no effect; we are informed that Tithes were God's way: & so was circumcision, so was cleanness and uncleanness, but now they are not owned by God being abolished. If Tithes were the way of God for Gospel Ministers, than Christ, and the best of Gospel-Ministers were out of God's way, who took none. But M.C. alleadges that Christ approved of Tithes, mat. 13. But to whom was it approved? even to the Pharisees, and is M. C. one of the Sect? But Christ had not then altogether fulfilled the Law, and abrogated the ceremonies thereof; and since his death and resurrection, we have not the least tittle of approbation thereof, either by Christ or his Apostles. M.C. produces, Gal. 6. where he that is taught in the word is to communicate to him that teacheth him in all good things. But no man is enjoined how much, but therein is left free, neither is any one engaged to communicate to him by whom he is not taught; Then M.C. calls for the Magistrate to punish evil doers, but cannot prove the nonpayment of tithes to be an evil deed, and to encourage them that do well; and do not they do well, who desire that the slain ceremonies may be buried in Christ's grave, and much better than they who would rake them out? Then to sound the profundity of his brain, he chronicles, That one may do a duty freely, 
1 Cor. 7.23.  though the Magistrate command it, but a man fearing God must not sin against his duty of God, by the commands of what men soever, since we find ourselves in the Gospel, neither enjoined by duty to pay tithes; nor liberty left us to revive the dead ceremonies of the Law, we cannot freely betray our consciences in offering such a sacrifice; M. C. demands, if they that rob him against Law, will freely maintain him without Law: If he be a Minister of Christ he must have recourse to the Gospel for maintenance, and if Saints embrace him as such an one, they will and aught to maintain him without men's Laws. It is next asked; Whether the profane and heretical will maintain Orthodox Ministers. I would gladly see where the Gospel expects from such Minsteriall maintenanance, whilst such. Must Christ's Ministers be fed out of the troughs of Swine, Mr. C. told us even now, that the Preacher of Harbledowne shaken of the dust of his feet, and I am confident such a practice is more justifiable from Scripture, then to force tithes from them who despise both Ministers, and Ministry. Then Mr. C. argues, that if Ministers must be maintained by voluntary contribution, that they will be ensnared to daub up those people; and the same argument holds, that if some men settle on them Tyths, that they will daub them to keep their levitical Patrimony, and do they not bravely daub, and grease their Patrons, whose servants, orators flatterers they will be, and theirs for a Presentation: Then the man not without a notable forehead publisheth, That heresies will abound as in Paul's time, if there be not settled maintenance. This is a gallant strain, and had need be powdered up for fear of savour; can a man be so wilfully blind, as secretly to charge the heresies in Paul's time upon the want of settled maintenance; but he can see as well through a stone-wall, as through a Tyth-shocke? do settled riches preserve from heresies? or rather are they not the poison of Churches? as Austin said, Religio peperit divitias, & filia devoravit matrem. It would please the Parson well to have the Church planted in Dives his Family, and to have Lazarus excommunicated. Can an earthly Law preserve from heresies, more than that Apostolical spirit which breathed in Paul's time? who are fuller of heresies than the Romish Synagogue, and yet who swim more in Tithes, and other riches? Nay the Whore Rev. 17. hath her abominations and filthiness of fornication poured into a Golden Cup. If forcing of tithes will drive and keep out heresy, it verefies the old Proverb; that one heat will drive out another, one heresy another. We are told Christ paid tribute, what is that? since he, nor his took no tithes, must all the Land be tributary to the Priest, have they conquered us into a vassalage? Then he saith, Tithes be due by a Civil Law, even now, he brought forth the old Law of God, which is changed, and told us of robbing God.  
Then he persuades himself, that none can deny, but that Tithes be the equalest way; it would be worth seeing, if he shall call forth but half so many arguments to back his assertion, as their be men, who upon demonstration can show, that there is no equality in them. Why should a poor farmer pay more than a rich Landlord, or a great Shopkeeper? Then M.C. saith he hath as much right to the tenth part as the owner hath to the nine, that must be understood, he as a Minister hath this right. But till he can show where the Gospel enrights him to the tenth, he must give men leave to be at their choice whether they will believe it or no.  
In the next place, Mr. C. doth not love to hear of going to another parish to be paid better, which is a sure mark of a good benefice. He saith, so to do would make Ministers Runagates; But who made a runagate of the good man of Harble-down, and of other, who post from Benefice to Benefice for gain. Now the feet which could shake of dust against a small living, are sunk so deep in the mire of Tithes that they must not be wagged; then we are told, that Christ's owne would not receive him. But he did not force himself upon them, which he might have done, with much more reason than Mr. Culmer, surely he cannot challenge whole parishes to be his own, if he can, he were best claim the first borne, and to take the price of redemption, which was in force when tithes were, M.C. tells us it is a prejudice to their Ministry to be in and out. Poor men they be asleep and dream not of this thought, when the great Barns cry Come, than the Echo is, 
Num. 18.5  Here we be, how shall we get in? Then if they or theirs, be Cousin to a Patron, or a Committee man, or the like, or acquainted with them, they run to them to help them obey the call of the Barn, which in no case will go out of their ears,  
In the 13. page M.C. would turn opposition of Ministers into opposition of State, as if Ministers were the State's Ambassadors. And to applaud the Civil Seal, which he glories to have received to his Ministry; he expresseth that the Scripture speaks of sending, But the New Testament speaks not of earthly Kings sending of Gospel-ministers, the Lord of Lords, and King of Kings sends his own Ambassadors; and to fill up the Epha of guile Mr. C. adds, that some would would be subject in nothing, meaning those that cannot pay tithes. A pure Neronian blast, fit language for the Hue and Cry, just as if of old they should have said, because Paul bid us not be servants of men, and to stand fast in our liberty, in which Christ hath made us free, This Paul whom they called Pestilent fellow, 
1 Cor. 7.23. Gal. 5. 3●.  would have us subject in nothing. But let me tell M.C. that we can freely give to Caesar the things which be Caesar's, though we dare not make the Commandment of God of no effect by Tradition, being taught that they worship God in vain, who teach for doctrines the commands of men, Mat 15.6.9. Then M. C. as if he knew the way, plainly affirms, That some will go to hell to save charges, paying of tyths will not keep men out under the Gospel; some men have bought hell with money, in thinking to buy heaven, in giving great sums for bulls, pardons, dispensations. Then M.C. dislikes that any should say they hear him not, & therefore need not pay him tyths, because they may hear if they will, but some cannot communicate with the Parish Parsons, some again have land in three Parishes, and cannot partake of spiritual from them all, by the Parish account, and yet they all will claim temporals. Then he tells us, that Mrs. complains of servants now they are not compelled to go to Church at home; he hath not forgot, that when men were strictliest bound to their Parish Church, as he calleth it, that then there was ground enough to complain of servants, and masters also, when was there more sporting on the sabbath, etc. M.C. would never think of slashing those to parish assemblies, who in conscience cannot join there, but are led by an enlightened conscience to spend the Lords day elsewhere to their souls edifying, according to God's word, but that he wants their tyths, as if such an offering would expiate any sin. Then M.C. to persuade men to pay him, tells them they have paid tyths to popish Priests, & altar Priests, and hath he not as much right to them as they; what goodly precedent P. Shepherd hath gotten: Then we are assured, that the Parliament will not be companions of Thiefs, nor guilty of other men's sins: Many rejoice at it that our worthies will not force men to pay tithes, who in conscience cannot pay to whom it would be a sin to pay; what is not of faith is sin. Then he queries, Whether we think their will be a failer of Justice in Parliament? Truly, many hope not, and for all M.Cs. accusations, they hope to see their righteous transactings in removing of tyths. Then he publisheth, That combination against Law is sedition. But when they wanted the Bishops down who were established by law, that they might get in their rooms, than it was not sedition in them for to move against them. Then they pleaded to be eased by the Parliament in the correction of the oppressing laws, and that is all the combination against law that I know honest men to use in respect of tyths; even humbly to desire the Parliament to repeal that Law, which enforceth conscientious men against their consciences. But he cavels at holiness next, with this Quest. Is fraud holiness? as if not to pay tithe could be accounted fraud, than we are told, That these are times of discovery. Many of M.Cs. tribe have proved it true, in showing what they are. Then he declares That a good man is a Law to himself, when he can do evil without danger of law, and that tyth-robbing hath ever been the badge of a Knave. But why doth M.C. put light for darkness, and darkness for light; May any by Law continue what Christ hath abolished? can the law of man make that good which is not good? though a good man be good without law, yet he cannot be evil by law Who doth M.C. call Tyth-robbers, they who take tithe, where men cannot pay tithe, or those who pay no tithe. If a man be a knave for not paying tithe, then is he a knave for following of Christ and his Apostles, and the Saints in the Primitive times, who neither took nor paid any; it is to be hoped that the next book M. C. publisheth will be a Calendar full of new holidays, where we may look to see Tyth-payers cannonized for saints, and festivals to be kept, if not for their sakes, yet at their costs. But no men speak so much unlike Peter as they that pretend most to Peter's Chair; and what man can speak more unlike Paul than he that pretends to the name of Paul Shepherd? Doth Paul say, It is the badge of a Knave not to pay tyths? No, no, this is some of the Hue & Cry Orthodox divinity, and the vomit of M.C. stomach, who further says; That he that makes no conscience to pay tyths and other duties to the Minster, will be found unconscionable in all his deal when he hath advantage, whatever fair pretence of conscience he make M. Cl. dialogue will not wash away the blot which this foul slander casts upon his name; but because he saith it is matter of his own observation, it is the less wonder, because he looks on such men through the spectacles of prejudice; but however M.C. overlooked them; there be many that cannot pay tyths, who have as few motes in their eyes as himself, and show as great a conformity to Christ in the whole course of their conversation as he doth, or can do. Mr. C. accused some to be inflamed with hellish Covetousness. When, or from what pit arose those sparks which have inflamed M. C. tongue that it scorches so hotly in these fiery fire revile. Then he adds It is but a figleaf to cover the withholding of tithe, under pretence it is but tithe: and when Christ who judgeth righteously shall appear, I doubt it will prove little better than afig leaf to many, to cover the coveting of their neighbour's goods, under pretence that it is tithe. Then to strike at the very root, we are told, That it is the depth of Satan to set pretenders to new light seekers, etc. to quench the light of the Gospel by taking away the livelihood of the Minister; which brings to my mind that passage concerning Satan, of whom it is said, That he shall rage's, having but a short time; what can be foamed out more against the people of God, then may be found in the Hue and Cry of P.S. As for the light of the Gospel, it is of a more divine nature then to be quenched by the decay of the oil of tyths; and it did shine brightest when it had none of that foreign fuel: and when lamps have been fullest of that oil, the light of the Gospel hath been most thick and cloudy, and filled with the snuffie stenches of domineering humane inventions. To M.C. next leaf I have replied, in the beginning of my answer, only I shall quote one clause of the H. C. then passed over, which is this; M.C. affirming, That God's word and not our reasons must be the rule of our life and conversation, I would M. C. would have the sent of that notion in his nostrils when he hunts after tyths, and measure out his maintenance by the line of the Gospel. Then M.C. tells us, That Barnaby Sheaf, to wit the Impropriator, wonders why men be so obstinate as not to pay tyths; and may he not wonder whose eyes be daubed up through partiality and interests, all the while in the Dialogue, Barnaby stood mute, and now is called forth instead of a Clerk to say Amen, to P. Shepherd's Orthodox stuff. Now he can sing in tune with Paul Sh. and say, Men are unperswadeable by clear light and reason: But where shall we find that clear light and reason, the Hue & Cry only groaps in the dark, or doth the clear light and reason shine in the firmament of Rome? But a candle of their own making will give light enough to serve their turn. Then Bar. Shea. Paul Shep. brother in law saith, his estate lies in tyths; & can it lie worse? he is unwilling to be undone; O that he were so unwilling to undo others. Then he saith, that parsonages have been bought and sold, the more is the pity, that poor men's labours and estates should be bought and sold, and some have got by the bargain, those who have not may be satisfactorily considered. But not being able to hold longer, he is so anointed with the spirit of hue and cry love, that he breaks forth crying for whips and cords, saying, triple damages are too liltle; O brave Paul! this is your conscionable and Orthodox Divinity. 
●ox 118.  Surely the Parson's mind is a bottomless gulf that it can swallow up more then triple damages. M. C. is less charitable than Gregory of Rome was who told Aust. that the Church should not require increase, what was stolen away in earthly things, and seek her own good, by the damages of others. But the hue and cry can do nothing without a slash. Then M.C. demands, Why the Parliament enjoin tyths? truly it is the hope and desire of many, 
●eb. 10.34  that the Parliament will not enjoin them; however they must choose rather to suffer then to sin, M C. saith Some of them make briek and have no straw. What hath M C. so many heaps of corn, and no straw, hath he found out by Chemistry to turn his straw into Wheat? If he have no straw, it is pity that he goes not out of Egypt, and leave his straw maintenance he looks for; if he were to spend the straw he hath in brick making, we should hear another tune: he saith also, That some of them can glory more than Paul, he preached for nothing, and they for less than nothing; will any man in the world believe it? he that can stretch his faith upon the tenter-hook of that expression, I will warrant him, it will be a sufficient size to reach to the bottom of any old wife's fable; is 50. or 1, 2, 3 hundred pounds a year nothing, yea less than nothing, a competent number of such devourers, who can swallow two or three hundred a year, and judge it nothing, through the wideness of their throat, will eat up and beggar a Island. If M. C. cannot get some tithe in, yet he cannot glory as could Paul, for it is against his will he falls short of an ear, we see he sends hue and cry after the lose ears, but what Paul did he did voluntarily: then he complains, They spend their temporal estates in spiritual live. In the 14 P. he called tyths his temporals, and here he talks of spiritual live, indeed he knows not what to call them, but do great tyth-living wast so fast, male parta, male dilabuntur, he said, Their live be their dying. And no wonder since they live on the dead things of the Law, and when they bury their living by tyths, if it pleased M.C. I will invite some guess to the funeral: he tells us They be soldiers, and if they be Christ's soldiers, they will be content with Christ's pay, if they be not his soldiers, I will be none of their company.  
Then he finds fault, That men muzzle the Ox till they make an Ass of him, Indeed God sometimes makes foolish the wise things of this world, but if M.C. had been so mightily muzzled, how could he have cried out, this Hue and Cry, but it is true, that sounds more like braying then any thing else. M. C. speaks of the trouble of going to Law about tithes, he may save all that trouble, 
Fox 5  if he please to follow the example of the Primitive Ministers. It was objected by a Popish Priest to Mr. Thorpe. How they should live without law, who could hardly live by the Law of Tithes. To whom he replied, no wonder, since people know that you live contrary to Christ, and his Apostles; if you would not be maintained contrary to Christ, the hearts of the people would be open. Mr. C. hints of the Kingdom of Christ being looked upon for a Kingdom of fools, for neglecting their livelihood. I think few of our English Tribe of Levi are guilty of that folly; When they go to a Benefice, the first question is, How big is it, what is it worth? And the world without question accounts Christ's servants fools, for their leaving father, mother, house and land for Christ, though some are so wise, as not to part with their levitical Patrimony for Christ. Then Mr. C. would have those quarter soldiers that pay not tithes. And what if some should be so heretical in Mr. C. account as to judge it as equitable, that the Parsons (who do plead so much for hospitality) should quarter every tenth soldier, having each tenth sheaf of wheat for bread, and of barley for beer, and of fodder for horse, and Pigs for their Suppers. Then Mr. C. tells us that Kings, Parliament and Bishops, etc. are cried against for not better settling of Ministers Live out of alienated lands, and yet he could allow Barn. Sheafe the alienation of a Parsonage to be a witness to his Tithe story; though he saith, That for want of such a maintenance there is the guilt of the blood of souls. O horrible impiety! what preachers have been more corrupt than those who have been most richly maintained, who have embittered the waters of the Gospel more than they with wormood and gall? who have stabbed more souls with the daggers of their own inventions? Then we are told of the Pious mind of the founders, and of the stones of the Abbeys crying out etc. Doth not his paper blush at this expression? What, were Abbey founder's pious minded men now? what, were they not built for the Abbots and Monks to say Mass in. Willet in his Synopsis saith, speaking of Monasteries, the Lands which were bestowed on them, were first given upon an evil intent, that the Monks by their prayers should redeem the souls of their founders, who most of them had committed some notable sin, and so pro remedio animarum, built them. King Ethelstand for killing of his brother Edwin built two for his soul, etc. surely, this is not religious founding. Did M.C. abuse the pious minds of the sounders at the Cathedral window in Canterbury? Surely, if Satan should set some men on the Pinnacle, and show them the glory of the world, and say as he did to our Saviour, All these things will I give thee, if he should be as good as his word he should be a pious founder. Mr. C. likes not to have his reward in money, it seems he would be his own carver. But yet if the State will come up to his condition, they be allowed by him the honour to pay him his hire; Providing for the Country Clergy somewhat more than for the City, because saith he their charge is more; In keeping horse and servants for Markets, and Lectures, and Mill. It might have been added, and for the charges of the Hue and Cry; How gladly Mr. C. would have his servants and horse wear the public Livery. And so he draws to a period, saying, that he prays, a new way of concluding of Hue and cries, and so he bids farewell, but would not have us far so well as to eat Tyth-piggs. And so farewell Paul until I see you again, Farewell Hue and Cry, I see no reason to follow thee with such hast haste, post haste. But go thy ways, and sun, until thou art out of breath, and then lie down and breathe thy last, and so conclude thy act with  
Plaudite.  
FINIS.