A GOSPEL PLEA (Interwoven with a RATIONAL and LEGAL) FOR THE LAWFULNESS & CONTINUANCE Of the Ancient Settled MAINTENANCE and TENTHS Of the Ministers of the Gospel: IN TWO PARTS. PROVING That there is a Just, Competent, Comfortable Maintenance due to all Lawful painful Preachers & Ministers of the Gospel, by Divine Right, Institution, & express Texts, Precepts of the Gospel: That Glebes & Tithes are such a Maintenance, & due to Ministers by Divine Right, Law, Gospel: That if substracted or detained, they may lawfully be enforced by Coercive Laws and Penalties: That Tithes are no real Burden nor grievance to the people; The abolishing them, no ease or benefit to Farmers, Husbandmen, or poor people, but a Prejudice and Loss. That the present opposition against Tithes, proceeds not from any real grounds of Conscience, but base Covetousness, Carnal policy, hatred to, and a Jesuitical, Anabaptistical design, to subvert, ruin our Ministers, Church, Religion. With a Satisfactory Answer to all Cavils and Material Objections to the contrary. By WILLIAM PRYNNE of Swainswick, Esquire, a Bencher of Lincoln's Inn.  Mal. 3.8, 9 Will a man rob God? Yet ye have robbed me: But ye say, Wherein have we robbed thee? In Tithes and Offerings. Ye are cursed with a curse, for ye have robbed me, even this whole Nation. Mat. 22.21. Render therefore to Caesar the things that are Caesar's, and unto God the things that are his. AUG. serm. 219. Si tu illam Decimam non dederis, dabis impio Militi, quod non vis dare Deo & Sacerdoti: Hoc tollit Fiscus, quod non accepit Christus. 
London, Printed by T. Child, and L. Parry, for Edward Thomas, and are to be sold at the Adam and Eve in Little Britain, 1660.   

To my most High, Mighty, Great, Dreadful, Omnipotent, Omnipresent, Omniscient, Righteous, True, Faithful, All-gracious, All-sufficient, Everliving, Everlasting, Immutable, Covenant-keeping LORD GOD; the God of my Life, Health, Strength, Mercy, Preservation, Consolation, Supportation, Salvation, Deliverance, Praise. 
a Isa. 45.15. & 46.9,   
O God THE SAVIOUR of Israel, (of England too, anciently styled 
b Mat. West. An. 1055. p. 422. Antiq. Eccles. Brit. p. 88, 89.  Regnum Dei, God's Kingdom) Thou art God alone, and there is none else. 
c Psal. 73.25.  Whom have I in Heaven but thee? and there is none upon earth, that I desire besides thee. 
d Acts 17.28.  In thee alone I live, move, and have my being. 
e Psal. 73.26.  Thou art the strength of my heart, and my portion for ever. My 
f 1 Thess. 5.23. Rom. 11.36. Psal. 139.15, 16, 17.  whole Spirit, Soul, Body, Parts, Endowments Natural, Spiritual, are only of thee, through thee: O sanctify them wholly for, and only to thee; to whom alone I desire entirely and eternally to devote them; as 
g Psal. 100.1, 2, 3. 1 Cor. 6.19, 20. 2 Cor. 5.14, 15. Job 7.20. Gen. 48.16.  due to none but thee, and that by right of Creation, Redemption, Resignation, Preservation, and that extraordinary Tribute of gratitude I stand most deeply engaged to render to thy most gracious Majesty, for those many and manifold WONDERS of Preservation, Supportation, Concomitation, Protection, Consolation, Absolution, Vindication and Restauration, thou hast (of thy free Grace) most miraculously extended to me, (the meanest and unworthyest of all thy servants) in, under, from all my former and late injurious, illegal Sufferings, Oppressions, Imprisonments, inhuman close Restraints, Exiles, in TEN SEVERAL PRISONS, CASTLES (some of them at remotest distance from all Acquaintance, Kindred, Friends and thy public Ordinances, under some Rude, Barbarous armed Guardians and Men of blood, of purpose to destroy me, where thou wast present with me, as with 
h Dan. 6.16.  Daniel in the Lion's den, 
i 2 Tim. 4.17.  Paul in the Lion's mouth, the 
k Dan. 3.19, 20, etc.  three Children in the midst of the fiery Furnace, 
l Jonah 1. & 2.  Jonah in the Whale's belly, to secure, comfort and supply me) for about ELEVEN YEARS SPACE; through the malice and cruelty of merciless men: Yet (blessed be thy holy name) for no other cause or crime thy poor servants conscience is guilty of (his last close Imprisonments in three several Castles being without the least Examination, Hearing, Accusation, Charge of any particular offence against him, or yet declared to him) but only for his sincere cordial desire to discharge his bounden duty to glorify thee in his generation, by apposing the 
m In my Histriomastix, Health's sickness, Lovelocks, Cousin's Cozening Devotions, Breviate, Quench-cole, Memento, Speech in Parliament, & other Books.  dangerous wrath-provoking Errors and corruptions of the age in which he liveth; by contending earnestly for the faith which was once delivered unto the Saints, according 
n Judas 3. Levit. 19.17. Tit. 1.13.  to thy Commands, and for the settled fundamental Laws, Liberties, Rights, Government of his distracted Native Country, against all secret Underminers, open Oppugners or Subverters of them, to the uttermost of his Ability: By a conscientious inviolable observation of all those solemn sacred Oaths, Protestations, Covenants and Obligations, (prescribed by those lawful higher Powers thou commandedst him to 
o Rom. 13.1, 2.  submit to under pain of DAMNATION) wherewith he hath frequently bound his soul, not so much to men as to thee, who art a most 
p Deut. 7.9. Neh 1.5: Psa. 89.2, 28, to 38. & 110.4. & 111.5. Jer. 33.20, 21, etc. Heb. 5.17, 18.  Faithful Promise-Oath-Covenant-keeping God, especially of those Oaths and Covenants wherewith thou vouchsafest to oblige thyself even to mere dust and ashes, both IMMUTABLE and INVIOLABLE, never violating, nor repenting of them in the least degree, and obliging men both by thine own example, and 
q Gen. 50.5, 6 Levit. 19.12. Num. 30.2. Josh. 1.17. & 6.22. & 9.15, to 22. Psa. 15.4. Hos. 10.4. Zech. 5.4. Eccles. 8.2. Ezek. 17.16, 18, 19  Precepts to do the like, in all their public or private Oaths, Vows, Covenants to thee or men, under pain of temporal wrath here, and eternal exclusion from thy holy Hill: And for not daring to confederate or comply (against his Oaths, Covenants, manifold public Engagements, Conscience, Judgement and thy sacred 
r Prov. 24.21 22. Rom. 16.17. 2 Tim. 3.1, 2, 3.  Inhibitions) WITH THOSE WHO ARE GIVEN TO CHANGE; many of whose Calamities and Ruins are suddenly risen and fallen upon them, by thy Divine justice (even from those they least suspected, and most relied on for Protection) for the manifold changes they presumed to make against their Oaths, Vows, Trusts, Protestations, Covenants, and unrighteous oppressing of their dearest Christian Friends, Brethren, and thy suffering Servant among others. Now all 
s Rev. 19.1, 2.  Glory, Honour, Power, Salvation and Praise be for ever rendered by me and all thy glorious Saints and Angles in heaven and earth, because true and righteous are thy Judgements: and because the deliverance of me thy oppressed Servant (without any wound to his Conscience, dishonour to thy name, or scandal to thy People) is exceeding Gracious and Glorious. 
t Psalm 20.5, 6, 7, 8.  Now know I, (again and again) that the Lord loveth his anointed; that he hath heard him (and others praying for him) from his holy Heaven; WITH THE SAVING STRENGTH OF HIS RIGHT HAND. Some (of his self-exalting Oppressors) trusted in Chariots, and some in Horses; but he remembered the Lord his God: they are brought down and fallen, but he is risen and stands upright: Who therefore ever will rejoice greatly in THY SALVATION, and in the Name of his God will set up his Banners. 
u Psal 107.16.  For thou hast broken the gates of Brass, and cut the bars of Iron in sunder: Thou hast sent thy holy Angel and knocked off the Chains from my long-fettered hands, and made the long-barred Iron Castle Gates (wherein I was close shut up) to open of their own accord (without any enforced long-expected Petition from me.) Thou hast rescued me from more than 4. Quaternions of Soldiers, who most strictly guarded me day and night, as they did thy imprisoned Apostle 
x Acts 12.4, to 11.  Peter, (and more narrowly than any formerly under the Prelate's greatest Tyranny) and delivered him out of the hand of Herod, and from all the expectation of the People of the Jews; the Jesuits and Popish Priests, who marched freely abroad, not only preaching, but printing and dispersing no less than 
y See the Beacon fired: and Nicolas Causins the Jesuits holy Court; printed at London 1650. in folio.  19 gross Popish Books in defence of their Religion, and condemning ours for Heresy, whiles I (their chief oppugner) was shut up so close in three remote Castles, that I could neither write against, nor discover their Plots to undermine our Church, State, Religion, nor yet send Letters to my Imprisoners to demand my liberty, unless I would first give Copies of them to my Guardians, and then trust them to send them when and by whom they pleased, nor have admission to thy public Ordinances for above two years' space. In thankful Commemoration of which my late and great deliverance from this Egyptian Bondage, I do here presume, in all humility to prostrate at thy feet, and Dedicated to thee, the Great 
z Psal. 146.7.  GAOLE-DELIVERING, PRISONER-LOOSING GOD, (who 
a Isa. 49.9 & 42.7.  sayest to the Prisoners GO FORTH, and to them that are in darkness SHOW YOURSELVES) this mean and unworthy Gospel Plea, for the lawfulness and continuance of the Ancient settled Maintenance and Tithes of thy Ministers of the Gospel, (reserved to and by thyself AS THY DEVOTED PORTION, DEBT, DUE) whereof many now by FRAUD and VIOLENCE, endeavour Sacrilegiously TO ROB BOTH THEE and THEM; as the first fruits of my enlargement, a 
b 1 Sam. 7.12.  Second EBENEZER, Hitherto hath the Lord HELPED ME, and a lasting Monument to Posterity of my gratitude and thankfulness to thee my God, for my late restitution to so much Liberty and Freedom, as to be able, thus once more publicly to plead thine own and thy Minister's cause, against Jesuits, Anabaptists, Quakers, and all other open Oppugners, Subverters of our Church, State, and secret Underminers of the true Preachers and Preaching of the Gospel, who now 
c Psal. 83.4, 5, 6, 7, 8.  like Gebal, Ammon, Amalek, Edom, Ishmael, Moab, the Hagarens, Philistines, Inhabitants of Tyre, and armed Assur of old, have consulted together with one consent, and are confederate against thee; and have said, Come and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance. Beseeching thy Majesty most graciously to accept it, most powerfully to protect and so effectually to bless, prosper it, and thy servant, against all these combined Confederates, that they may be no way able to 
d Act. 6.10.  resist thy Truth, Wisdom, Spirit, appearing, pleading in it, by it; but either like 
e 1 Cor. 14.25.  convicted Seducers or Seduced persons, fall down flat on their faces before it, worship thee and report, that God is in it (and in thy servant) of a truth. Or, in case of wilful malicious obstinacy, against thee and thy faithful Ministers, Houses of public worship, Truth and Gospel, 
f Psal. 83.9, 10, 11, etc.  Do unto them as unto the Midianites, as to Sisera, and to Jabin at the brook of Kison, which perished at Endor and became as dung for the earth: Make their Nobles like Oreb and Zeeb, yea make all their Princes as Zebah, and as Salmunna; who said (as these do now) LET US TAKE TO OURSELVES THE HOUSES OF GOD IN POSSESSION. O my God make them as a wheel, as the stubble before the wind: As the fire burneth the wood, and as the flame setteth the mountains on fire; so persecute them with thy tempest, and make them afraid of thy storm; fill their faces with shame, that they may seek thy name O Lord; let them be confounded and troubled for ever, yea let them be put to shame and perish: That men (these men) may know, that thou whose name alone is JEHOVAH, art the most high over all the earth. 
g Psal. 79.13.  So we thy people and sheep of thy pasture will give thee thanks for ever; we will show forth thy Praise to all generations. And thy servant David's resolution, 
h Psal 146.2. & 104.33.  Whiles I live will I praise the Lord, I will sing praises unto my God, WHILE I HAVE ANY BEING, shall through thy Grace be both the Resolution and Practice of  
Swainswick 1 Sep. 1653. Thy unworthy, unprofitable, Redeemed, Preserved and frequently enlarged Servant and Vassal William Prynne.   

To the unprejudiced Christian Reader.  
KInd Reader, the 80. Psal. in my weak judgement, is both a lively Character of the deplorable condition of God's Church of late years, and likewise a most excellent Morning and Evening Prayer for it, in public or private. The Psalmist thus complains, That God (by the 
a Jer. 46.16. & 50.16. give it this Title.  OPPRESSING SWORD of combined enemies, as Psa. 83. imports) had broken down his Church's hedges, so that all they that passed by the way did pluck her, the Boar out of the forest did waste it, and the wild beasts OF THE FIELD devour it. The ancient 
b Isa. 5.25. Ezek. 13.5. & 22.30.  hedges of the Church here planted and spread in our Nation, to wit, God's divine protection and Law; the Patronage, Rights, Franchises, Privileges, Immunities, granted, confirmed to our Churches, by the manifold 
c Magna Carta of King Henry the 1. and K. John. Mat. Paris Hist. Angl. p. 53.230, 246. & 9 H. 1. c. 1.29.37 times since confirmed in Parliam.  great Charters, Laws, Statutes, of such bountiful devout Kings and Queens as God himself 
d Isa. 49.23. & 60.9, 10. Psa. 72.10, 11. Rev. 21.24.  predicted, should be NURSING FATHERS and NURSING MOTHERS UNTO HIS CHURCH under the Gospel, and bring their Glory and Honour to it; and Kings of Isles, amongst others; having been of late years very much broken down and almost leveled to the dust, by arbitrary Committees, Sequestrations, and the oppressing all-devouring Sword of War, (which God hath kept so long unsheathed, 
e Jer. 47.6.7.  without returning into the Scabbard these many years, for the just punishment of our manifold sins and enormities) all they that go by the way (or in byways) taking advantage thereof, have so plucked, and the wilde-boares out of the wood, and wilde-men, and wilde-beasts of the field, have so wasted, devoured the best and richest part of our Church's Patrimony, originally designed by the Parliament, by a 
f A Collection of ordinances, &c p. 124, 125.  special Bill tendered to the late King at Oxford, April 1643. (when Archbishops, Bishops, Deans and Chapters were first voted down, and 
g Mat. 15.13.  extirpated as none of our Heavenly father's plants or planting) for the increase of the Crown-Revenues, to ease the people in their future Taxes; and the Augmentation of our Minister's Maintenance and incompetent livings: that there is little or none of it now remaining undevoured by them, for either of these two public ends: And many new highway men, wilde-boares and Beasts, as well as old, encouraged by former rich Church-plunders, in stead of imitating 
h Gal. 3.9.  faithful Abraham, (whose heirs and children they profess themselves) who gave 
i Gen. 14.20. Heb. 7.1, to 12.  THE TENTH OF ALL HIS SPOILS OF WAR to Melchisedec Priest of the most high God, (a type of our Saviour Christ, if not Christ himself, as 
k Dr. Griffith Williams in his Works in folio p. 811.  some probably assert) they most eagerly and violently attempt to spoil, plunder all the Evangelical Priests and Ministers of God throughout the Nation at one blow (without any lawful Trial by their Peers, due process of Law, or 
l Contrary to Magna Carta c. 1.29.25 E. 1. c. 1, 2, 3.28 E. 1. c. 1.5 E. 3. c. 9.25 E. 3. c. 4.28 E. 3. c. 3.37 E. 3. c. 18.42 E. 3. c. 1, 3. 2 H. 4. c. 4.5 H. 4. c. 11.27 H. 8. c. 20, 21.32 H. 8. c. 7. 2 E. 6. c. 13. The Petition of Right 3 Caroli, and are Ordinances for Tithes & Augmentations  Legal conviction of any Capital crimes, which cannot forfeit their Church's inheritance, which is not so vested in them as either to forfeit or alien, by the Law of God or the Realm) of all their inconsiderable remaining Tithes, Glebes, and settled ancient Maintenance, and of their very Ministry too, as JEWISH and ANTICHRISTIAN, as John Can the old Anabaptist, in his new Voice from the ALEHOUSE RATHER, than the TEMPLE (which certainly is as Jewish and Antichristian as he would have Tithes to be) with sundry late 
m The Kentish Petition and others.  Petitions, Proceedings, proclaim to all the World, and strip them naked of all other coercive maintenance for the future, to starve them and their families bodies, and the people's souls: that so a new generation of ambulatory Friar's Mendicants and Itinerary Predicants, fixed to no certain Parish or Parishes, selected out of those swarms of Jesuits, Seminary Priests and Popish Friars, now in England under the disguises of Anabaptists, Gifted Brethren, Dippers, Seekers, Quakers, New-lights, Mechanics of all Trades, Gentlemen, Troopers and Soldiers too, (Ignatius Loyola 
n Maffaeus Vegius & Rabadenira (both Jesuits) in vita Ignatii Loyolae, Heylins' Microcosm, p. 197.  their Father and founder of their Order, being a SOLDIER by his profession, as divers of his Disciples are now amongst us, as many wise men believe, and some on their own knowledge aver) may succeed them in their Ministry, to subvert our Church, Religion, and reduce us back to Rome; The Pope now living, within these few years, affirmed to some 
o This one of them affirmed lately to a friend of mine  English Gentlemen of quality in Rome (who out of curiosity only went to see him, being Protestants) that he hoped before he died (though he were aged) to see England perfectly reduced to her former obedience to the See of Rome, having sent many Jesuits, Priests, Friars from all parts into England, and particularly into THE ARMY (as 
p The false Jew, newly printed, p. 4, 5, 11, 12, 13.  Ramsy the late detected Jesuit at Newcastle, under the vizor of a converted Anabaptized Jew, confessed in his printed Examination there lately taken, and sent up with him to Whitehall.) Against whom John Can might have done well to have pressed those, to whom he dedicated his Voice from the Temple, to execute the Statute of 27 Eliz. c. 2. particularly made against them, as most dangerous insufferable Traitors, purposely sent over, TO WORK THE RUIN, DESOLATION, and DESTRUCTION OF THE WHOLE REALM, as well as of our Church and Religion, as that Statute resolves; and not to have most ignorantly and maliciously wrested it, (contrary both to the very letter and intention) against our godly Protestant Ministers only (their greatest opposites, eyesores) to strip them of their Benefices, Livelihood and lives together (the whole scope of his 
q Dan. 6.20.  Lamentable Voice) without so much as uttering one word against these wild boars and beasts of Rome, with whom he and his Companions the Anabaptists, are apparent Confederates, both in their 
r See Mr. Seldens History of Tithes c. 7. p. 166, 167, 170.  principles and practices against our Minister's Maintenance, Tithes, Callings, Laws, and settled Government, to their eternal Infamy.  
The sad consideration whereof hath engaged me, though no Impropriator (whose cause I plead not) nor other Tithe-receiver, but a conscientious Tithe-payer (as my Ancestors were before me) without any retaining fee, or other Solicitation, to appear publicly in the defence of this common cause of God and all his faithful Ministers Tithes and ancient settled Maintenance, being through his mercy and their Prayers enlarged from my long close remote Imprisonments, as I did occasionally in private, whiles a close Prisoner in Pendennis Castle in Cornwall (in December and January last) against some Officers and Soldiers there, who publicly subscribed in the Castle by sound of Drum three several mornings, and promoted in the Country a Petition for abolishing all Tithes (though our Ministers own by all Divine and Humane Laws, Rights; which neither our Soldiers nor any mortals now living gave to them, nor have any pretence of Law, Power or Authority from God or our Nation to take from them) and all other compulsory Maintenance in lieu of them for Ministers; sent to them (and to other Garrisons, as they then informed me) by the General Council of Officers of the Army from St. James, both for their own subscriptions (though few or none of them or other subscribers of such Petitions, Tithe-payers) and such hands of Countrymen, as they could procure. Upon which occasion, I had some brief discourses with some of them concerning the lawfulness and antiquity of Tithes, 
s Gen. 14.20. Heb. 7.4.  First paid by Soldiers out of the very spoils of Battle, taken in the very first War we read of, to the very first Priest of God we find recorded in the Scripture, and therefore admired that our Army-Officers, Soldiers in this age should so far degenerate, as to be the very ringleaders and chief oppugners of them: drawing up some brief Notes of this subject out of Scripture (to help pass the time) in defence of Tithes, relating more particularly to Soldiers, to silence, satisfy, reclaim them from this Sacrilegious design: which having since enlarged with Arguments and Answers to their chief Objections drawn from their own Military professions, for the better satisfaction, conviction of all Sword men and others, I hope, neither Officers nor Soldiers, nor any others truly fearing God (if they consider Levit. 19.17. Mat. 18.15, 16, 17. Prov. 19.25. & 10.17. & 12.1. & 13.18. & 15.10, 31, 32. & 17.10. & 25.12. Psal. 141.5. 1 Sam. 25.32, 33. 1 Tim. 5.20. Luke 3.14.) will or can be justly offended with me, no more for writing truth, than speaking it to their faces, as I did upon all occasions whiles among them; not to defame, but to inform and reform them, for their own and the public good, in what I conceive not warrantable by, but repugnant to God's word and their duties as Soldiers, as Christians, and to those known fundamental Laws, Liberties of the Nation they were 
t A Collection of Ordinances, p. 539, 623, 878, 879.  purposely raised, commissioned, waged, engaged by Protestations, Covenants, and their own voluntary 
u June 5. & 14. 1647.  printed Declarations, inviolably to protect, but not subvert; and that they will not repute it a capital crime in me, not to prove a flatterer, dissembler, or not to act, or write wittingly against my Science and Conscience, when our Minister's Maintenance, Calling, Religion, God's glory, Laws, Liberties, all we have, or hope for, are in danger of such a sad, sudden, destructive Convulsion, concussion (if not Subversion) as I long since by Authority of Parliament discovered in Rome's Masterpiece, (and since that in My Speech in Parliament and Memento, well worth perusal now) when so many known Jesuits under a new Provincial (which Hugh Peter himself reported, as I have been credibly informed) are now even in London itself, acting as busily, and sitting there in 
* See Oliver Cromwell's Speech 1654. Sept. 4. p. 16, 17.  Council as duly, as when the reclaimed Author of that discovery (purposely sent from Rome for the purposes therein discovered) was resident amongst them. O that these professed Enemies of our Church, Religion, Nation, and those Janissaries of Rome, may 
x Mat 13.25, 26, 27.  not sow their Tares of error, and seeds of ruin and desolation amongst us, whiles almost our whole Nation (for aught I can discern) if not those who call themselves Watchmen, are in a dead sleep or Lethargy, and heaving at our most faithful Ministers Maintenance and Callings too, in stead of enquiring after, discovering these Arch-traytots, and executing the good Laws against, and administering those necessary Oaths of Supremacy, Allegiance and Abjuration unto them, to prevent those treasonable practices, destructive designs, miseries, and that ruin to our Protestant Religion, Kings, Government, Governors, Laws, Parliaments, Church and Commonwealth, which the wise vigilant Protestant Parliaments of 13 Eliz. c. 1. 23 Eliz. c. 1. 27 Eliz. c. 2. 35 Eliz. c. 2. 1 Jac. c. 4. 3 Jac. 1, 2, 4, 5. 7 Jac. c. 6. with some hundreds of 
y Exact Collection, p. 3, to 20, 498, 617, 698, 664, 665, 681, 491, 492, 816, 826, 827, 571, 635, 636, 918, 666. A Collection, p. 218, 227, 214, etc. 267, 275, 883, 309, 313, 354, 360, 363, 371, 379, 412, 417, 424, 429, 452, 457, 470, 489, 706. and elsewhere.  printed Declarations, Ordinances, Remonstrances of the Lords and Commons the last Parliament (and the good new Laws, Oaths they provided against those Romish Vipers quite buried in Oblivion) have published, to alarm all drowsy, stupid, careless people; all lovers of God, their Religion, or Country against them, even at this very season, when they and their confederates are (wittingly or ignorantly) overturning, overturning, overturning, whatever is not yet totally subverted among us, and carrying on these their designs, to their full accomplishment. If these my impotent undertake, with a sincere affection only to God's glory, the real weal, safety, preservation of our Religion, Ministry, Laws, Native Country, and 
z Exact Collection p. 666. A Collection p. 218, 254, 363, 424, 706. which I desire may be now seriously perused, together with my Rome's Masterpiece.  all Protestant Churches (now endangered by their mutual discords, wars and Jesuitical Emissaries to foment their intestine differences) may so far open the eyes of all Degrees in our Nation really fearing God, as 
a Luke 19.42▪  to know in this their day the things which belong unto their peace and settlement, and move them efectually to pursue them, before they be hid from their eyes; I have all the reward I do expect, and shall bless God for the good success. If any shall be offended with me, or it, and requite me only with envy, hatred, persecution, new Oppressions, Bonds, close Imprisonments, for well-doing and endeavouring any more public good, for our tottering Church, Religion, Country; I shall 
b 1 Pet. 2.23.  commit my cause to God, which judgeth righteously, who hath so often 
c Psa. 37.5, 6.  brought forth my righteousness as the Light, and my judgement as the Noon day, to the shame and confusion of my causeless enemies: and shall carry this comfortable cordial within my breast, to any Prison, Pillory, Gibbet, Grave, that the malice or power of poor vapouring Mortals (who know not how soon 
d Psal. 7.16.  their violent dealing may come down upon their own pates, as well as on my other potent adversaries) shall be able to hurry me to, and ascend triumphantly with it even to heaven itself; that I have discharged that duty which God, Conscience, Providence, the public danger of our Ministry, Religion, Nation, and my sacred Oaths, Protestation, Covenant, have engaged me unto. And 
e Esth. 4.16.  if I perish for it, I perish; and in perishing shall (by God's assistance) depart with this Swan like, Saintlike Song of that eminent 
f Eph. 3 1. & 4. 1. ●hilem 9.23. 2 Tim. 1.8.  Prisoner of Jesus Christ (who was in 
g 2 Cor. 11.23.  Prisons more frequent, in Perils, Afflictions, Persecutions often, as I have been for the faithful discharging of my duty) I have 
h 2 Tim 4.7, 8.  fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me a crown of righteousness, which God the righteous judge shall give me at that day; and not to me only, but to all them also which suffer for his truth, and love his appearing: which is the unshaken constant faith, hope, expectation of thine, our Churches, Religions, Ministers, Country's unmercenary faithful Friend and Servant,  
Swainswick 2 Sep. 1653. William Prynne.   

A GOSPEL PLEA, FOR THE lawfulness and Continuance of the Ancient settled Maintenance and Tithes of the Ministers of the GOSPEL,  
THE ancient, necessary, competent maintenance of our Ministers of the Gospel settled on them by the Piety, Bounty of our religious Christian Kings and Ancestors, 
(a) See Spelmanni Concil. Tom. 1. p. 308, 348.350.  almost from the very first preaching and embracing of the Gospel in this Island, constantly enjoyed ever since, without any public opposition, being in these times of a long-expected glorious reformation, and real propagation of the Gospel, more audaciously oppugned, more impiously decried, declaimed, petitioned publicly against, and more sacrilegiously invaded, detained, substracted, than in the very worst, profanest of former ages; and that, not only by professed enemies of the Ministers and Ministry of the Gospel, but by such who pretend themselves their friends, and the most precious Saints; who not yet satisfied with the late spoils, sales of all our Archbishops, Bishops, Cathedrals, Deans, Chapters Lands and Revenues, (the fattest morsels of the English Clergy, tending rather to support their Lordly Power, Pride, Pomp, Luxury, than their true Gospel Ministry) engrossed into sword-men's and laymen's hands; do now industriously, yea violently endeavour speedily to deprive all our painful, godly preaching Ministers, of all their remaining, inconsiderable, scarce competent Maintenance by Tithes, Glebes, Oblations and other duties, (formerly settled on them, by long prescription, by sundry successive Laws, Canons, and Acts of Parliaments, as well as late Ordinances, with sufficient warrant even from God's Word, Gospel) and to leave them no other subsistence, encouragement, reward for all their labours in God's harvest, but the mere arbitrary uncoercive Benevolence of the people, (who being generally profane, covetous, vicious, Sectarian, if not open enemies to all godly Ministers, will not voluntarily contribute one farthing towards them, desiring rather their room, ruin, than their company or subsistence) and what they shall otherwise earn by their own labour, industry in some other callings: It is high time for all sincere Patrons, Friends of the Ministers and Ministry of the Gospel (now dangerously assaulted) publicly to appear in their behalf, and openly to vindicate, secure as well the Divine as Civil right of their yet remaining ancient, necessary, established maintenance, against the clamorous cavils, petitions, and false absurd Allegations of Sacrilegious, Covetous, Impious, Violent, 
(b) 2 Thes. 3.2  Unreasonable, 
(c) Ezek. 21.31. Psal. 92 6. Psal. 94.8.  Brutish men; to convince them of their error and impiety herein; or else to shame, silence them for the future, and preserve our present Ministers, Ministry (and by consequence our very Religion itself, now more endangered than in any age since its first establishment.) from impendent ruin. For which end, having not long since had some private discourses with Soldiers concerning the lawfulness of our Ministers Tithes and settled maintenance, during my late strict causeless restraints under their armed Guards, and perusing some short Prison notes, notions, upon that occasion, of that subject lying by me, I thought fit to enlarge and reduce them to these ensuing Propositions, (wherein the whole controversy, now publicly agitated touching our Ministers Tithes and Livelihood, is comprised) to make them public, for the common good and satisfaction of those who shall peruse them, especially Swordmen, whom I find most violent against Tithes and Ministers forced maintenance, trusting more (as I apprehend) to the length of their swords, than strength of their Arguments against them; which how weak they are, let all rational perusers hereof resolve.  
The Propositions I shall here (through God's assistance) make good, from the very Law, Word, and Gospel of God, with all possible brevity, (I trust beyond all contradiction) are these,  
1. That there is a just, competent, and comfortable Maintenance, due to all lawful, painful Preachers and Ministers of the Gospel from the people, even by Divine right, institution, and express Texts, Precepts of the Gospel.  
2. That the maintenance of the Ministers of the Gospel (and of Places, Houses for Gods public worship) by Tithes, Glebes, Oblations (yea by spoils won in battle by Generals, Colonels, Captains, Soldiers) is not only lawful, expedient, but the most fitting, rational, convenient Maintenance of all others, warranted by direct Precedents, Precepts, both before, under the Law, and likewise by the Gospel, which doth no ways abolish, condemn, but approve, confirm this way of Maintenance.  
3. That if Tithes and other Maintenance, formerly settled on our Ministers, be either wilfully withheld, or substracted from them by the people, in part or in whole; the Civil Magistrates may, yea ought by coercive Laws and Penalties to enforce the payment of them in due form and time, both by the Law of God, and Rules of Justice, without any injury or oppression to the detainers.  
4. That our Ministers Tithes are really no burden, grievance, oppression to the people; but a charge, debt, duty, as well as their Landlord's Rents, or Merchant's poundage. That the abolishing of them will be no real ease, gain, advantage to Farmers, L●ssees, and the poorer sort of people, as is falsely pretended, but only to rich Landlords, and landed men; and a loss, detriment to all others.  
5. That the present Opposition and endeavoured Abolition of Tithes and all other coercive Maintenance for Ministers, proceeds not from any real grounds of Piety, Conscience, or any consideble, real inconveniences, mischiefs arising from them, but merely from base, covetous, carnal hearts, want of Christian love, charity to, and professed enmity, hatred against the Ministers of the Gospel; yea from a Jesuitical, Papistical, Anabaptistical design to subvert, ruin our Ministers, Church, Religion; the probable, if not necessary consequence of this infernal Project, if it should take effect; which would prove the eternal shame, infamy, ruin of our Nation, not its glory and benefit.  

CHAP. I.  
THe first of these Propositions being the foundation and cornerstone whereon all the rest depend, and into which it hath a prevailing influence; I shall be more copious in its Probation, and in the Refutation of the Objections which are, or may be raised against it.  

Proposition 1.  That there is 
* See Huldrici Zuinglii Explanatio Artic. 63. Operun Tom. 1. f. 106. Benedicti Aretii Problemata, Locus 142. De Stipendiis Ministrorum.  a just, competent and comfortable Maintenance due to all lawful, painful Preachers and Ministers of the Gospel, from the people, even by Divine right, institution, and express Texts, Precepts of the Gospel; is as clear as the noonday Sun, by these irrefragable Gospel Testimonies.  
I. By Matth. 10.5, 6, 9, 10, 11. where when our Lord and Saviour Christ himself first sent forth, authorized, commanded his 12. Apostles to preach the Gospel, he gave them these instructions among other: Provide neither gold, nor silver, nor brass in your purses, nor scrip, (nor bread adds Mark 6.8.) for your journey, neither two coats, nor shoes, nor yet staves: (adding this as the reason thereof) For the Labourer is worthy of his meat; or, his Reward, Hire, Wages, Maintenance, as the Greek word will bear, and other following Scriptures render it.  
II. By Luke 10.1, 6, 10. recording, that when our Saviour Christ (not long after his former Commission to the 12. Apostles) sent forth the 70. Disciples by two and two, to preach in every City and place, whither himself would come; he gave them almost the selfsame instructions: Carry neither purse, nor scrip, nor shoes; and into whatsoever house ye enter, first say, Peace be to this house, etc. And in the same house remain eating and drinking such things as they give: (subjoyning this reason for it.) For the Labourer is worthy of his Hire: Go not from house to house (as Beggars use to do for alms) And into what City you enter, and hay receive you, eat such things as are set before you, etc.  
III. By John 6.35, 36, 37, 38. where our Lord Jesus Christ, (soon after the former Commissions) used these words to his Disciples; Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest, And He that reapeth receiveth Wages, and gathereth fruit unto eternal life, etc. I sent you to reap that whereon ye bestowed no labour, etc. Which may be aptly paralleled with, and interpreted by Matth. 9.37, 38. Then said he (our Saviour) unto his Disciples, The harvest truly is plenteous, but the Laborers are few; pray ye therefore the Lord of the harvest, that he would send forth Laborers into his harvest: Which when he did, he agreed with them all for a certain stipend by the day, and when the evening was come, he said unto his Steward, Call the Laborers, and give them their hire, beginning from the last unto the first, Mat. 20.1, to 15. as is there parabolically expressed.  
From which Texts, words of our Lord and Saviour Christ himself, it is most apparent,  
1. That the Apostles, Preachers, Ministers of the Gospel are and aught to be diligent, painful Labourers in Christ's spiritual harvest, not idle loiterers.  
2. That they were not obliged, but expressly prohibited to provide gold, silver, brass, scrips, shoes, clothes, bread, meat; drink, lodging, and other necessaries at their own free cost, when they were commissioned and sent forth to preach the Gospel, (as some now would enforce them to) for this very reason, That being Labourers in the Lords own harvest, for the eternal salvation of men's souls, they were worthy to receive them, as hire, or wages, from those to whom they preached.  
3. That our Saviour Christ himself at the very original institution and first mission of his 12. Apostles, and after of his 70 Disciples to preach the Gospel; thrice one after another, expresl; y resolves in positive terms; That they are worthy of their meat, hire, wages, for their Labour in the Gospel; and so by consequence, all other lawful Labouring Ministers, who diligently preach the Gospel, are worthy of the like at this day; and neither of them obliged to preach the Gospel freely without any recompense, wages, reward, as some Seducers now pretend.  
4. That meat, drink, clothes, lodging, and a competent maintenance, are as truly, justly due to the true Labouring Ministers of the Gospel from the people, and that of pure common, natural, yea Gospel right, justice, not as mere arbitrary Charity or Benevolence, but as merited HIRE, WAGES; as much, as well as deserved hire, wages are due to any other hired servant or labourer whatsoever, by common justice, and the law of God, Gen. 29. 15. Exod. 2.9. Levit. 19.13. Deut. 24.14, 15. Mat. 20.1, to 16. Joh. 4.36. Or as well as pay, wages are justly due to the best deserving Officers, soldiers, Luke 3.14. Ezek. 28.18, 19 and that by Christ's own trebled resolution, recorded by the Evangelists for their greater evidence and conviction; who emphatically by way of reason applies these words only to his Apostles and Ministers, For the Labourer is worthy of his meat, hire, wages; they being the most divine, excellent, useful, necessary Labourers of all others, and that in matters of highest concernment in relation both to God and Men: Therefore of all other labourers they are most worthy of a honourable, comfortable, certain hire, salary, reward for their support and encouragement.  
5. Hence it follows by necessary consequence, (and let those who are guilty consider it seriously in the fear of God with trembling and astonishment) that the opposing, oppressing, defrauding the Ministers of the Gospel in their deserved settled hire, wages; or the detaining all, or any part of their ancient, just, established, Deuce, Tithes, Revenues from them (especially out of covetousness, spite, obstinacy, or malice against their very callings) is as great, as crying, as damnable a sin, oppression, unrighteousness; and will bring down as grievous curses, plagues, judgements upon all those who are culpable thereof; as the defrauding, oppressing of the hired servant or labourer, of or in his hire, or detaining their wages from them, when due; as will undeniably appear by Deut. 24.14, 15. Levit. 19, 13. Gen. 31.7. Mal. 3.5. Jam. 4.1, to 5. compared with Mal. 3.8, 9.10, 11. Nehem. 13.10, 11. and is a sin against all these Scriptures; which all detainers of Ministers Deuce, Tithes, may do well to read and ponder.  
IV. The truth of this Proposition is ratifyed by the Apostle Paul's resolution, who thus prosecutes our Saviour's forecited words, and seconds his argument in 1 Tim. 5.17, 18. Let the Elders that rule well be counted worthy of double honour, especially those that labour in the word and Doctrine: For the Scripture saith (Deut. 25.4) Thou shalt not muzzle the Ox that treadeth out the Corn. And, the Labourer is worthy of his hire: relating to Mat. 10.10. and Luke 10.7. forecited. In which words the Holy Ghost by the Apostle positively asserts,  
1. That the Elders, Ministers who rule well, especially such of them who labour in the Word and Gospel, are really worthy of double honour from the people, which double honour Interpreters generally resolve to be, 1. Due reverence, love, countenance; 2. A competent liberal maintenance and reward: Or (as some conceive) a double salary and allowance to what others receive, as a just honourable reward for their labour, which is here intended by the words double honour; extending as well to an honourable salary, reward, as to due reverence and respect, as is clear by the two Texts here cited to prove it, by the 3, and 16 verses of this very Chapter, and Rom. 13.1, 6, 7. 1 Pet. 2.17. Prov. 3.9. compared together.  
2. That the people ought to count them worthy of this double honour, and to render it unto them.  
3. He proves and ratifies this, not only by his own Apostolical authority, but likewise by two other Texts of Scripture, the one taken out of the Old Testament, Deut. 25.4. (which proves, that the Texts, Precepts for the just deuce, maintenance of the Priests in the Old Testament are still in force, and not abrogated, so far as they are moral or judicial; and therefore may be still aptly urged for proof of our Ministers due maintenance under the Gospel;) The other out of the New, Testament, Mat. 10.10. Luke 10.7. From both which the force of the Apostles argument stands thus, The Elders who labour in the Word and Gospel have as just, as natural, as moral, legal, equitable a right and meritorious due to a liberal maintenance, salary, reward, or double honour (as he styles it) as the Ox that treadeth out the Corn hath, to eat of the Corn, straw he treads out; or, as any other hired labourer whatsoever hath to his hire; they being the best, eminentest of all other labourers; (which the special application of Deut: 25.4. and of this very sentence here again to them, The labourer is worthy of his hire, imports:) Therefore for any people wittingly, wilfully to detain, or defraud them thereof, is as great an injustice, cruelty, sin, unrighteousness, as to muzzle the Ox mouth that treadeth out the Corn; to detain the Labourers wages, or defraud him thereof; yea a sin against the express commandments of God, Deut. 25.4. ch. 24.14, 15. Levit. 19.13. 1 Cor. 9.8, 9, 10. And so much the rather, because their hire, wages, are their right, and their own (not the mere alms, charity of those who pay it) as Christ himself resolves, Mat. 20.4, 7, 8, 13, 14.  
V. By Gal: 6.6. where the Apostle lays down this general Gospel percept for the maintenance of the Ministers of the Gospel, from which there can be no evasion: Let him that is taught in the Word Communicate unto him that teacheth in all good things. The word Communicate, signifieth a free, liberal, (not base, niggardly) allowance, as is evident by 1 Tim. 6.18. Heb. 13.16. 2 Cor. 9.5, 6, 7, 8. Deut. 15.8, 11. and that to be rendered to them, not as to mere Strangers, but as to those who have a kind of coparnership, and tenancy in common with them, not in one or two, but in all good things God hath blessed them with; as the primitive Christians had all things in common, and said not that any thing was their own, but the Apostles and brethren's as much as theirs, Acts 4.32, 34, 35. whence the Contents of our Bibles and Commentators on this Text infer and conclude; That every Christian ought cheerfully to communicate a liberal share and portion of all the fruits of the Earth, blessings and good things he enjoys, to his spiritual Pastor, Teacher, (and by consequence, Tithes of all tithable things) and that not as Alms, Charity, or a free Benevolence, but as a 
d See Dr. Carltons' Tithes proved to be by Divine Right, & Dr. Burges, Calvin and others on this Text.  just debt, duty commanded by this sacred Canon.  
VI By Rom. 13.6, 7, 8. For, for this cause pay you tribute also, For they are Gods Ministers attending continually upon this very thing. Render therefore to all their due, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. Owe nothing to any man, but to love one another. Which Scripture though particularly intended of the higher civil Powers, Rulers and Magistrates ordained by God; yet it equally extends to all Spiritual, Ecclesiastical Pastors and Rulers over us, as well as to them.  
First, because they are Gods Ministers attending continually upon this very thing, (to preach the Gospel, and discharge their Pastoral charge over their flocks) as well as civil Magistrates; and therefore by way of excellency are more frequently styled Ministers, yea Ministers of God and Christ in the new Testament, than Magistrates, Rom. 15.8, 16. 1 Chr. 4.1. 2 Cor. 3.6. ch. 6.4. ch. 11.23. Ephes. 3.7. Col. 1.23, 25. ch. 4.7. 1 Thess. 3.2. 1 Tim. 4.6. whence their very work and calling is styled, The Ministry, Rome 12.7. Ephes. 4.12. Col. 4.17. 2 Tim. 4.5. 1 Tim. 1.12.  
Secondly, because the Precept subjoined is universal; Render therefore to all their due: in the affirmative: Therefore to Ministers as well as Magistrates, with the like care and conscience. And then the Inhibition in the close as universal, Owe nothing to any man; Therefore not to Ministers, no more than to Magistrates or other men.  
Thirdly, because it expressly enjoins all Christians to render honour to whom honour is due: now, not only honour, but double honour is due to Ministers that rule well and preach the Gospel diligently, 1 Tim. 5.17, 18. to wit, Reverence, Obedience, Love, 
* See Huldrici Zuinglii Explanatio Articuli 64.  Maintenance; all here prescribed to be rendered in this Text to whom they are due. Therefore a liberal, honourable, comfortable Maintenance and reward is both in justice and conscience DUE, as well to the Ministers of the Gospel, as to the Magistrates and higher Powers; yea as duly, truly, justly to be rendered unto, (not owed, denied, detained from) the Ministers, as to Kings, Parliaments, or any other civil Rulers, even by this Evangelical precept, (from which there is no evasion) and that for conscience sake; as well as for fear of wrath and punishment: vers. 5. So as none can plead, pretend the least colour of conscience, for detaining, or not rendering their Tithes and Duties to our Ministers of the Gospel, without giving the Holy Ghost himself, and this Gospel Text the Lie, and incurring Ananias and Saphiraes' sin, Act. 5.3, 4, 7, 8, 9, 10. for which they may justly expect and receive their fatal exemplary punishment.  
VII. The Apostle further clears this truth not only by way of Precept, but Reason and Demonstration, Rom. 15.26, 27. It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jerusalem (Ministers and Apostles as well as other Saints that were poor.) It hath pleased them verily, and their Debtors they are: For if the Gentiles have been made partakers of their Spiritual things, their duty is also to Minister unto them in Carnal things. I confess, the Text is not meant properly of Apostles, and Ministers of the Gospel, but of poor believing Saints that were Jews; but the reason, argument here urged, extendeth much more to Apostles and Ministers of the Gospel, than to poor believing Saints: and thus I argue from it. If the Christian believing Gentiles in Macedonia and Achaia were strongly obliged, not only in charity, but of debt, duty (as the Apostle here argues, resolves) to make a certain contribution, for the poor Saints of God at Jerusalem who were Jews, and to minister to them in their carnal things when they were in want, upon this account, that God had made them partakers of their Spiritual things (by the Apostles and other Ministers sent or repairing to them from Jerusalem) then much more are they and all other converted Gentiles then and now strongly obliged, not only in charity, but of just debt and duty to make a certain contribution, maintenance for, and liberally to minister in their carnal things, unto those faithful Ministers of the Gospel, who actually preach the Gospel, to them, and of whose spiritual things, pains they are made partakers. But the antecedent and supposition is an unquestionable Gospel's truth, by the Apostles resolution in this alleged Text, and is, may be further ratifyed by Act. 11.29, 30. Act. 4.32, 33, 34, 35, 36. Act. 5.1, 2, 3. 1 Cor. 16. 1, 2. 2 Cor. 8.1, to 16. and ch. 9.1, to 15. Gal. 2.10. Ephes. 4.28. 1 Joh. 3.17. Mat. 5.42. Deut. 15.7, to 12. Therefore the consequent must be granted, being the Apostles express argument in the very case of Minister's maintenance from the people, 1 Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Now in this reasoning of the Apostle, and God's Spirit in, by him, there is a double emphatical enforcement to prove Ministers maintenance, both a just debt and duty, which the people are bound to render to them, not as free givers, but as debtors.  
1. By the grounds of Commutative Justice, They are (or at leastwise may be if they will themselves, the case only of obstinate Separatists) partakers of the Ministers spiritual things and pains: therefore ought in justice, duty, to pay and render them some proportionable recompense for what they receive from them; even as all other Merchants, Tradesmen who barter or sell one commodity for another, or for ready money, use to do.  
2. From the nature, value of the things they receive from Ministers; and of those things they render back to them by way of exchange, which will hold no balance nor equal value with what they first receive: For the things the people enjoy by Ministers, are spiritual, which concern their souls, spirits, everlasting salvation, eternal happiness, and are the most excellent, precious things of all other, far excelling Gold, Silver, Tithes, and all earthly Treasures. Ephes. 3.8, 18, 19 2 Pet. 1.4. 2 Cor. 3.8, 9, 10. ch. 4.7. Phil. 3.8. Rom. 2.18. Psal. 19.10. & 119.72, 127. Prov. 8.18, 19 But the things and recompense they return to Ministers for them, are only their carnal things, for the necessary support of their bodies and families, which are no way comparable in value, worth, benefit, use to what they receive from them, as the last recited Texts and others resolve. The people therefore receiving from their Ministers quid pro quo, and things of infinite more value, benefit, than what they render to them; the carnal things they receive for their spiritual, (though in a liberal proportion) must needs be a most just debt and duty; not mere arbitrary alms or charity; and can neither in justice nor conscience be detained from them, they being such infinite gainers by the bargain.  
VIII. This Proposition is yet further professedly argued, debated at full by the Apostle and Spirit of God against all sorts of callings and professions of men, that now oppose it, with the greatest evidence of reason, justice, equity that may be, backed with Divine Authority; as if he had purposely foreseen the violent, impious, heady opposition, now made against Ministers Tithes and maintenance in these days by soldiers, rustics, tradesmen; and penned this Scripture purposely to refute them. 1 Cor. 9.4. to 16. Have we not power to eat and to drink? etc. Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or, who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the Law the same also? For it is written in the Law of Moses, 
e Deut. 25.4.  Thou shalt not muzzle the mouth of the Ox that treadeth out the corn. Doth God take care for Oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written, that he that ploweth should plow in hope, and he that thresheth in hope, should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this power; but suffer all things, l●st we should hinder the Gospel of Christ. Do ye not know, that they which minister about holy things, live (or feed) of the things of the Temple? and they which wait at the Altar are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. But I have used none of these things; neither have I written these things that it should be so done unto me, etc.  
In which Scripture the Apostle asserts the lawfulness and justness of Minister's maintenance under the Gospel by sundry instances, arguments, against all opponents. And because, perchance some soldiers then, as now, were the chief opposers of Ministers maintenance, or rather, for that he foresaw (by a 
f 1 Tim. 4.1, 2. 2 Tim. 3.1, 2, 3, 4, 5, 6, 7, 8, 9  Prophetical Spirit) that they should prove such in our days, he first refutes, and stops theirs, others mouths, with an argument drawn from the wars, and their own Military practice: Who goeth a warfare at any time at his own charge? In which short interrogative argument, these particulars are both included and tacitly asserted.  
1. That Ministers of the Gospel are true spiritual Soldiers under Christ their 
g Heb. 2.10.  Captain; and their Ministry, a true spiritual warfare, against the world, flesh, Devil, sins and vices of men, exposing them to many hardships, dangers, and ofttimes to loss of liberty, blood, limbs, yea life itself, as he expressly resolves in other Texts, 2 Cor. 10.4. 1 Tim. 1.18. 2 Tim. 2.3, 4. & 4.7.  
2. That being soldiers, it must needs be most unjust, unreasonable, unconscionable, yea against the common rules of war, and practice of all soldiers, that they should go a warfare ANY TIME at their own charge; since no other soldiers else will, or use to do it, (nor any officers, soldiers of the Army now) who will follow the wars no longer, than they may do it at free cost, no not for a moment; and will fight no longer than they receive or expect full pay. And therefore should not now, nor at any time else, press Ministers to preach freely at their own cost, unless themselves first went a warfare on their own purses, to ease the impoverished oppressed Country of their long continued heavy Taxes.  
3. That constant pay, wages are at all times as really and justly due to these spiritual Soldiers for their spiritual warfare, as they are to any other soldiers, warriors or officers whatsoever employed in actual service in other wars. Luke 3.14. Therefore those Military Officers who oppugn our Ministers pay and settled maintenance as unlawful, antichristian, unevangelical, must first renounce their own pay, contributions as such, and war without pay on their own charges for the future; (which many of them may well do, having gained so much by the wars already, being now most of them out of actual military service) or else henceforth permit our Ministers to enjoy their Tithes and settled maintenance without opposition, or substraction, as they do their pay: it being as great a robbery, injustice, fraud to deprive them of all or any part thereof, as to defraud any Soldiers, now in actual service by Land or Sea, of their lawful pay, Mal. 3.8, 9, 10.  
4. It hence necessarily follows, that as Soldiers pay and other Military expenses, are not left to the arbitrary pleasures and free benevolence of the people, (who would contribute little or nothing at all towards them at this or any other season, if left to their own free wills) whence the present dissolution, destruction of the temporal Army, and Militia would ensue; but are reduced to a certainty by a settled establishment, and imposed, levied on the people by coercive Laws, Ordinances, Forfeitures, Distresses, Imprisonments, strict penalties and illegal armed power, when wilfully refused, detained or neglected to be paid in whole or part at the times appointed: So the wages, stipends of these spiritual Soldiers the Ministers, and of their necessary spiritual warfare are not to be wholly left in any settled Christian State, to the arbitrary wills and voluntary Benevolences of the people (which would soon necessitate them to disband, and frustrate their soulsaving warfare) but reduced to some certainty by positive Laws, (as they have been time out of mind with us, and elsewhere) and in case of wilful refusal, detention, substraction in whole or in part, when due, to be levied by such coercive legal ways and means, as our monthly Taxes, Contributions, and other just Debts, Duties are, there being the selfsame justice, reason, equity, necessity in both cases. Those Army-Officers and Soldiers then, who oppose, condemn our Ministers settled maintenance, and the coercive laws, means to recover it when detained from them, as an intolerable oppressing yoke, grievance, must first renounce, suppress all monthly Taxes, Contributions, Excises, Customs, Impositions, and the many new severe coercive ways, means to levy them, as such; being far more grievous, burdensome, illegal, oppressive to the people, both in their value, frequency, novelty, illegality, new way of imposing, levying, than Ministers Tithes, Deuce; and the saddest, heaviest pressures they now languish under; and live wholly upon the people's free unconstrained Benevolences, taking only what they will freely give them of their own accords, without coercive Laws, Ordinances, Forfeitures, Penalties, Distresses; or else recant their former erroneous opinion, practice, & approve of our Ministers settled coercive maintenance for the future, without opposition, being Soldiers as well, and having as just a right to a settled enforced salary as they, as the Apostle here argues and resolves.  
2. The Apostle having thus routed, silenced our Captains and Soldiers, the Ringleaders against Ministers settled coercive maintenance, encounters in the next place, all Husbandmen, Sheep-masters, Shepherds, Ploughman, Reapers, Thresher's, and other Rustical Oppugners of their Tithes and Livelihood, Vers. 7, 9, 10. Wherein he asserts, that Ministers of the Gospel have as just, as equitable a Right to a competent maintenance from the people for preaching the Gospel to them, and to partake of their temporal things; as he that planteth a Vineyard hath to eat of the fruit thereof; as he that keepeth a Flock hath to eat of the milk thereof; as the Husbandman and Labourer who ploweth, reapeth or thresheth corn, hath to eat of the corn he soweth, reapeth, ploweth: And that it is as great injustice and unreasonable a wrong to deprive Ministers who sow unto us spiritual things, of a competent share in our carnal things, as to debar one that plants a Vienyard, of right, liberty to eat of the fruits thereon; or one that feeds a Flock, to eat of the milk thereof; or those that sow, reap, and thresh Corn, to enjoy any share or portion in it: Which all Husbandmen, Farmers, Sheepmasters, Shepherds, Plowmen, Reapers, Thresher's, and other Labourers, who deny or begrudge our Ministers their settled long-enjoyed Tithes, Deuce, may do well advisedly to consider, to convince them of their error, and reform their practice.  
3. Vers. 8, 9 To convict all brutish men in these days, who are more uncharitable to their Ministers, than men are or aught to be unto their very beasts, in denying them so much as to eat of their Tithe Corn or straw; he argues the justice of their maintenance (and that by the Tithes of their Corn, Wine, etc. as the instances imply) from the very Law of God concerning beasts, Deut. 25.4. Thou shalt not muzzle the mouth of the Ox that treadeth out the corn: which though literally meant of Oxen, to whom all righteous men are and aught to be just and merciful, Prov. 12.10. Luke 13.15. & 14.5. Mat. 12.11. yet it is principally written and intended altogether in its genuine sense of the Priests of God under the Law, and Ministers under the Gospel, of whom God takes far more care than he doth of Oxen (of whom yet he hath a general providential care, as well as of all other beasts and sparrows: Psal. 104.25, 27. & 145.9, 15, 16. & 147.9. Luke 12.6, 7, 24. Mat. 6.26. & 10.28, 29.) and are of more value than many Oxen, Sparrows, and yet not one of these sparrows falleth to the ground without God's special Providence, though two of them be sold for a farthing. The force of this argument stands thus; If God by a special Law takes so much care of the very Ox that treadeth out the Corn, as to prohibit the muzzling of his mouth, that he may not eat thereof; then questionless he takes much more care of the Ministers of the Gospel, and much more inhibits the muzzling their mouths, that they shall not so much as eat, feed and live upon the Tithes, milk, wine, fruits of your vineyards, straw, corn, and other carnal things; they being far better than Oxen; and this Law purposely, yea altogether written for their sakes, not for Oxen. Therefore those who deny, deprive them of this their right, transgress this very Law of God, (still in force under the Gospel, as is here resolved, being founded upon natural justice and equity) and are far more unrighteous, cruel, unmerciful to their Ministers, than they are, yea ought of right to be to their very beasts and Oxen, to whom they allow both corn, straw, and sufficient 
* Gen. 24.25.32. c. 42.27. c 43.24. Jud. 19.21. Isay 30.24.  provender, for their very work. Verily our Ministers now were better to be many men's Oxen, Horses, Asses, than their spiritual Pastors, for than they would feed, keep them well, and allow them straw, hay, corn to live on, as they do to their beasts; whereas now they will pay them neither Tithe-corn, nor hay, nor straw. Such men, I fear, are worse and more Brutish than their 
(h) Ps. 49.20. Prov. 30. ●▪  beasts that perish, regarding neither Law nor Gospel, here jointly urged by the Apostle against their Tithe-detaining practice.  
4. Vers. 11. He encounters all Artificers, Merchants, Tradesmen, and others who live by selling, buying, exchanging; who deny or detain their Minister's Dues and Maintenance, by an argument drawn from their own practice, the rules of commutative Justice, the nature and value of what they receive from Ministers, and what they render, or should return them for it. If we have sown unto you spiritual things (the most precious, excellent, useful, necessary of all others) is it a great matter if we shall reap your carnal things? of far less value, worth, use, than what you receive from us for them. Surely none of these Traders, will give or sell away their wares without any money or recompense for them; and if they sell or exchange them for less money, or things of lesser value, moment than what they sell or exchange them for, they may in all justice, equity expect and receive money or wares exchanged for them from those who have so gainful a bargain, without the least shadow of covetousness, injury, or oppression. Let then such and all others consider their own daily practice, and the weight of this Apostolical Gospel argument for our Minister's maintenance, Tithes, Deuce, against which there can be no exception, nor reply; and than it will convince, convert them, if they have not abjured all principles of common justice and commerce.  
5. Vers. 12. He argues from others precedents and examples. If others are partakers of this power over you (to reap your carnal things for spiritual) are not we rather? which may receive these various constructions agreeable to the general scope of the place.  
1. If others who are true Apostles and Ministers of the Gospel, are partakers of this power, (amongst you or those to whom they preach) though they have not been such to you, and did not convert you, nor labour so much in sowing spiritual things to you; much more than I (and Barnabas) who have been the instruments of your conversion, and doubtless are Apostles unto you, you being the Seal of mine (and his) Apostleship in the Lord, Vers. 1, 2. 2 Cor. 12.11, 12. may likewise be partakers of this power.  
2. If others, who are not true Apostles of Jesus Christ, but mere false Apostles, Seducers, slanderers of me and the truth of the Gospel, yea broachers of Heresies and Schisms, are partakers of such a power amongst you; then much more I and Barnabas, who are true Apostles and Ministers of the Gospel, preaching nothing but soulsaving Gospel truths: which seems to be the genuine sense of the place, by comparing vers. 1, 2, 3. with 2 Cor. 11.1, to 16.  
3. If your 
(i) See 1 Cor. 8.1, 10. & 10.30, 21.  Idolatrous Pagan Priests before or since your conversion, be partakers of such a power (as to receive a competent salary, maintenance out of your carnal things) even for their idolatrous superstitious rites and ministry; or if your Pagan Civil Magistrates receive a competent allowance from you for their care, pains in civil government, Rom. 13.6, 7▪ then much rather we who are true Ministers and Apostles may do the like for the true spiritual things we sow among you, and have the spiritual rule over your souls, Hebr. 13.17. The argument holds strongly in each of these constructions, but specially in the two first, which are most suitable to the Text  
6. Vers. 13. He argues the justice of Minister's maintenance under the Gospel, from the maintenance of the Priests by God's appointment under the Law, both before and after the Temple built. Do ye not know that they which minister about holy things live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? Numb. 18.18, 19, to 31. Deut. 12.6, 11, 17, 18, 19 ch. 14.22. to the end of the chapter, ch. 18.1, 2. 2 Chron. 31.2, to 20. Nehem. 10.32, to the end. ch. 12.39, 47. & 13.5, to 15. (The Priests and Levites by Gods own institution then receiving a liberal maintenance from the people, by First fruits, Tithes, Oblations, Sacrifices, and likewise Cities, Suburbs, Lands, Houses, Chambers for them, their Families, flocks of cattle and Goods, Numb. 35.2, to 9 Josh. 21.2, to 43. 1 Chron. 6.6, throughout. 2 Chron. 11.13, 14. Neh. 10.37, 38, 39 & 13.10. Ezek. 45.1, 2, 3, 4, 5. ch. 48.9, to 15. Leu. 25.32, 33, 34. compared with the former Texts: and Leu. 37. throughout. Numb. 21.28, 29, 30, 37, 47, 50, 51, 52, 53, 54. Heb. 7.5.8. None of which might be alienated, sold or substracted from them without sin and sacrilege. Mal. 3. 8. Ezek: 49.14. Lev: 25.33, 34. Gen: 47.22, 26.) And then to stop, silence all future objections and calumnies, he thus concludes his argument with a Divine Ordinance and institution of Christ himself under the Gospel for the like liberal maintenance of the Ministers of the Gospel, (whose ministration is much more glorious than that of the Law, 2 Cor. 3.7, 8, 9, 10.) Vers: 14. Even so hath the Lord ordained that they which Preach the Gospel should live of the Gospel; to wit, as liberally, as plentifully, as comfortably in all respects, (& that by Tithes and Oblations) as the Priests and Levites under the Law, as the parallel, and the words Even so, import. Who ever therefore oppose, resist, censure this their liberal settled maintenance, oppose, resist, censure the very positive Ordinance of Christ himself under the Gospel; and therefore may and shall receive to themselves damnation, Rom. 13.2. in case they do not repent thereof.  
Finally, the Apostle to prevent all cavils that either false Apostles or enemies to him and his Ministry, might then object against him for this Doctrine, as if he were a self-seeker, a covetous wretch, an oppressor, fleecer, spoiler of his flock, or a partial Judge in his own cause (as they now calumniate our Ministers pleading for their just settled maintenance and Tithes) because he thus strongly pleads, proves the lawfulness of the maintenance of the Ministers of the Gospel; he concludes, v. 12, 15, 18, 19 Nevertheless we have not used this power: But I have used none of these things; neither have I written these things, that it should be so done unto me, etc. which he repeats and amplifies in 2 Cor. 11.7, 8, 9, 10. & 12, 13, 14, 15, 17. But he did it only in the behalf of the rest of the Ministers of the Gospel, to justify their Gospel right to a liberal, just and fitting livelihood for preaching of the Gospel. Wherefore his Testimony, resolution in this case is beyond all exception, sufficient to convince, silence all gainsayers then and now.  
IX. The verity of this Proposition is thus demonstrated from 1 Tim. 3.2. Titus 1.8. 3 Joh: 9.10. which prescribe this as one special qualification of every Evangelical Bishop and Minister of the Gospel, that he must be given to, and a lover of Hospitality, a receiver of the Brethren, and reliever of distressed Saints upon all occasions: And yet withal commands, requires, That he must give himself WHOLLY to reading, fasting, prayer, meditation, exhortation, doctrine, preaching the Word in season, out of season, giving attendance on these and other Pastoral duties, not entangling himself with the affairs of this life, being separated to the Gospel of Christ, Act. 6.4. 1 Tim. 4.13, 14, 15, 16. 2 Tim. 2.4, 15. & 4.2, 5. Rom. 1.1. Tit. 1.9. & 2.1. 1 Cor. 4.17. Acts 20.28. Now this they cannot possibly do, without a liberal, comfortable, constant, settled maintenance, unless they have good estates of their own, which few of them have, who yet deserve a convenient reward for the work of their Ministry from the people: therefore such a maintenance of right belongeth to them as Ministers of the Gospel, to enable them to be hospitable, charitable to their Christian brethren, and the poor who need relief.  
X. Ministers of the Gospel, are to speak, exhort, and rebuke with all authority, and to let no man despise them, Tit. 2.15. 1 Tim. 4.11, 12. Mat. 7.29. Now this they can hardly do, if they be poor, beggarly, living upon mere alms, or benevolences of the giddyheaded people, and stripped of a competent settled maintenance independent of the vulgars' or Superiors mere wills and pleasures, which will render both their Persons, Words, Doctrine, Ministry contemptible, and less Authoritative to the people: For the Scripture informs us, That poor men are lightly esteemed, 1 Sam. 18.23. and therefore David couples these together, Ps. 119.141. I am poor (or small in estate) and despised. And Solomon informs us, That the Poor useth entreaties (speaks not with authority like the richer sort) but the rich answereth roughly, Prov. 18.23. That the poor is hated even of his own neighbour, separated from him, despised by him, and that all the brethren of the poor do hate him, how much more do his friends go far from him? though he pursue them with words, yet are they wanting to him. Prov. 14.20. & 19.4, 7. Yea he resolves Ecclesi. 9.15, 16. That a poor man's wisdom is despised, and his words are not heard; and that no man remembered or regarded that poor wise man, who by his wisdom delivered the small City that was besieged by a great King, because he was poor. Neither is this old Testament, but Gospel truth likewise. Jam 2.2, 3, 5, 6. If there come into your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; ye have respect to him that weareth the gay clothing, and say to him, sit thou here in a good place; and say to the poor, stand thou there, or sit here under my footstool. Harken my beloved Brethren, hath not God chosen the poor of this world rich in faith, and heirs of the Kingdom, which he hath promised to them that love him? But ye have despised the poor: a fault still common in the world. Poor indigent Ministers, as well as Saints, though rich in faith, are always generally contemptible to the greatest part of men, and their very poverty makes not only their persons, but also their words, Doctrine to be slighted, despised, as these Scriptures and experience manifest. Wherefore a competent, settled maintenance and revenue, is not only just, but necessary, to add more reverence, esteem, authority to their Exhortations, rebukes, words, and preserve their persons, callings, Doctrine from contempt, scorn in the eyes and ears of men: Who though they ought to know them which labour among them, and are over them in the Lord, and admonish them, and to esteem them very highly in love for their works sake, 1 Thess. 5.12, 13. Yet by reason of their inbred pride and corruption, will be very averse to do it, if they be very poor, indigent, living like beggars upon alms and charity, as our new Reformadoes would now have them.  
XI. Ministers of the Gospel must not seek to please men, but God; for if they yet pleased men, they should not be the servants of Christ. Gal. 1.10. Neither must they corrupt the Word (as many do; to humour the lusts, wills, or countenance, and carry on the unrighteous, covetous, ambitious, oppressive, bloody, or treacherous designs of wicked men) fasting (yea preaching, praying) for strife and debate, and to smite with the fist of wickedness, Esa. 58.4. But as of sincerity, but as of God in the sight of God, must they speak in Christ, 2. Cor. 2.17. Now a just, competent, settled maintenance, independent on the Governors, Magistrates or people's wills and pleasures, (such as was the Priests & Levits under the Law enjoyed by divine institution) is the best means and preservative, to keep Ministers from being Men-pleasers, flatterers, time-servers, and corrupters of the word of God, to humour men; a great inducement to them to preach the word of God sincerely, and to rebuke, exhort with all authority. Whereas a poor, beggarly, mean, dependent Ministry, whose whole maintenance and subsistence must only rest upon the arbitrary wills of persons in highest present power (who may out, or strip them both of their Callings and Benefices, when and for what they please) or only upon the people's voluntary contributions, will certainly be a men-pleasing, time-serving, flattering, unsincere, and word-corrupting Ministry, studying more to please, favour those by and from whom they have their Livelihood, than to please God; and fitting their preaching, praying, Doctrines, opinions, to their opinions, tempers, factions, parties, design, holding always with the prevailing strongest party, or those by whom they subsist, and wresting the Scriptures to support their very errors, vices, sins, power, yea most unrighteous, treacherous, perfidious, oppressing practices and bloody usurpations, not daring to displease them, as 
* See Nicephorus, Zonaras, and Grimston in the life of Phocas: Platina and Bale in the life of Pope Gregory the 7.  Ecclesiastical Histories record, and our own experience can sufficiently testify in these late whirling times and changes, as well as in King 
‖ Fox Acts and Monuments▪ vol 3 Hist. De vita et obitu M. Buce●i.  Edward the 6. Queen mary's and Queen Elizabeth's reigns, when our Religion suffered so many public alterations, and most Ministers, Scholars, and our whole Universities then changed their Opinions, Professions and Religion with the times. Hence the Scripture records this, as one of Jeroboams policies to keep the People and Kingdom from returning to the right heir, 1 Kings 12.28, 29, 31, etc. ch. 13.33, 34. That he made Priests of the lowest (or poorest) of the people, who were not of the Sons of Levi, and placed them in Bethel: who being poor, mean and depending on him for their Salaries, readily sacrificed to his golden Calves, offered upon the Altar which he had made in Bethel, and observed his new prescribed Feasts: which the Priests and Levites that were in all Israel, having Lands, Suburbs, and a settled maintenance, refused to do. Whereupon Jeroboam and his Sons cast them out from executing the Priest's office unto the Lord, and substituted these base stipendiary Idol-Priests for the Calves, 2 Chron. 11.13, 14, 15. Which became sin unto the house of Jeroboam, even to cut it off, and to destroy it from the face of the earth. God deliver us of this Nation from the like Atheistical Jeroboam-like policy and practice now, which will certainly prove the ruin of them and their house, who shall put it in execution, if not of our Religion and Nation, as it did of Jeroboam his house, and the 
k 2 Kings 17.16, 17, 18.  whole Kingdom of Israel.  
XII. All Christians are commanded, Gal. 6.10. As they have opportunity, to do good to all men (by relieving their wants) especially to the household of faith. Therefore they are in an especial manner bound to do good to their Ministers who instruct them, in maintaining and communicating to them in all good things, as he resolves, v: 6. The rather, because we have this Precept thus seconded, Heb: 13.16 But to do good and communicate forget not; for with such sacrifice God is well pleased: (coupled with this injunction) Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, That they may do it with Joy, and not with Grief, for that is unprofitable for you. Wherein these 3 Conclusions are positively asserted.  
1. That Christians must not only obey their Ministers, but likewise do good, and communicate to them in all good things they want.  
2. That this is so far from being unlawful, that it is a sacrifice well pleasing unto God.  
3. That Ministers deserve not only obedience but mainnance from the people.  
1. Because they have the rule over them.  
2. 
l See Rom. 13.4, 5, 6, 7. backing these Reasons.  Because they watch for their souls.  
3. Because they must give an account to God for them.  
4. Because it will be a great encouragement to them to discharge their duty with joy, not with grief.  
5. Because the not doing it, will both grieve the Ministers, and be unprofitable to the people in regard of their souls and spiritual estate, and also cause God to curse and blast them in their temporal estates, Mal: 3.8, 9, 10, 11, 12. where. as the doing thereof will be advantageous to them in both-Powerfull reasons, motives to convince all of the justice of our Minister's maintenance, and to induce them cheerfully to render it unto them, though it were not due by humane Laws, as we know it is.  
XIII. The very Gospel enjoins all Christians, Rom. 12.20, 21. To distribute to the necessity of the Saints, and to be hospitable (not only to those we know, but) even to strangers. Heb: 13.2. And if our enemy hunger, it commands us to feed him; if he thirst, to give him drink; and Not to be overcome with evil, but to overcome evil with good; seconded with Mat: 5.44, 45, 46, 47, 48. Luke 6.32, to 37. Prov. 25.22. whence thus I argue: If Christians must distribute to the necessities of, and be hospitable to Saints and others, who are mere strangers to them, yea give meat, drink to their very enemies, and overcome their evil with goodness; Then it necessarily follows, they must much more distribute to the necessities of, be hospitable, liberal, give meat, drink, maintenance to their own faithful preaching Ministers, and recompense their good with good again, else they shall be worse than Publicans and sinners, who do good to those that do good to and for them, Mat. 5.46, 47.  
XIV. This is evident by the practice of the primitive Saints and Christians recorded in the Gospel for our imitation; who though they paid all civil Tributes, Customs, Duties to the civil Magistrates, and likewise Tithes and other duties to the Jewish or Pagan Priests under whom they lived; yet they likewise freely and liberally ministered, contributed of their substance and temporal estates towards the maintenance of Christ and his Apostles, and the Ministers of the Gospel. Hence we read, Luke 8.2, 3. That Mary Magdalen, Joanna the wife of Cuza, Herod's Steward, Susanna and MAN, others (of our Saviour's auditors) ministered to him of their substance: put, it seems, into a common purse for the maintenance of Christ and his Apostles, which Judas kept; who provided bread, meat and other necessaries out of it; as is evident by John 4.8, 31. & 12.5, 6. & 13.29. & 6.5, 7. compared together. After our Saviour's resurrection, when the multitude of believers at Jerusalem were much increased, it is expressly recorded, Acts 4.32, to the end, & 5.1, to 10. That they were all of one heart and of one soul (and oh that we were so again!) neither said any of them, that aught that he possessed was his own, but they had all things common; neither was there any amongst them (whether Apostle, Minister or Believer) that lacked; For as many as were possessors of Lands or Houses Sold them (not purchased them, much less Glebes, Tithes, or Church-lands, as many do now, who say they imitate the primitive Christians) and brought the prices of the things that were sold, and laid them down at the Apostles feet; and distribution was made unto every Man (therefore to every Apostle and Minister of the Gospel, as well as others) accordding as they had need. Amongst others, Joses a Levite of Cyprus, having Land sold it, and brought the money and laid it at the Apostles feet: The like did Ananias with Saphira his wife, but because they brought a certain part thereof, and laid it at the Apostles feet, and kept back part of the price of the Land, (which is less than to keep back Tithes, when due by sundry Laws and Ordinances,) and thereby lied not unto Men (only) but to God, they both fell down dead suddenly at the Apostles feet (in a miraculous manner) and were carried forth and buried: And great fear came upon all the Church, and as many as heard thereof. We find in 2 Cor. 11.7, 8, 9 That though Paul preached the Gospel at Corinth freely, yet he took wages of other Churches (at the same time) to do them service. And when he was present with them, and wanted, that which was wanting unto him, the Brethren that came from Macedonia supplied; that in all things he might keep himself from being burdensome to the Corinthians; (for reasons expressed by him) In which respect, of not ministering to him of their substance, he writes, they were inferior to other Churches, 2 Cor. 12, 13. How bountiful the Church and Saints of Philippi were to Paul, not only whiles present with them and preaching among them, but also absent from them, preaching the Gospel in other places, and how pleasing this their liberality was to God, he thus records; Phil: 4.10, to 21. But I rejoiced in the Lord greatly, that at last your care of me is revived; wherein ye were also Careful, but ye lacked opportunity: Not that I speak in respect of want, for I have learned in whatsoever estate I am, therewith to be content, etc. Notwithstanding ye have well done that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no Churches communicated with me as concerning Giving and Receiving, but ye only: For even in Thessalonica Ye sent once and again to my necessity. Not because I desire a gift, but I desire fruit that may abound to your account. But I have received all, and abound and am full, having received of Epaphroditus the things sent from you; an odour of a sweet smell, a Sacrifice Acceptable, wellpleasing to God. But my God shall supply all your needs, according to his riches in glory by Jesus Christ; Now unto God and our Father, be glory for ever and ever Amen. And in 2. Tim. 1.16, 17, 18. He makes this memorable Testimony of and prayer for Onesiphorus: The Lord give mercy unto the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain: But when he was in Rome, he sought me out very diligently and found me: The Lord grant unto him, that he may find mercy of the Lord in that day: And in how many things he Ministered unto me at Ephesus thou knowest very well.  
From all which precedents coupled together, these conclusions naturally, and necessarily arise:  
1. That it is not only the practice, but duty of the Saints and Christians under the Gospel, cheerfully and liberally to contribute to the Apostles and Ministers of the Gospel; and that not only whiles they are actually preaching and resident amongst them, but whiles absent preaching, the Gospel in other places, or suffering for the Gospel in bonds and prisons, if their necessities so require.  
2. That they ought not only barely to supply their necessities, when they are in want; but in such a plentiful manner, that they may truly say, We abound and are full, bless God for, rejoice in their people's liberality, and pray to God for a blessing upon them and theirs, with greater cheerfulness and zeal.  
3. That in cases of necessity, when the wants of the Apostles, Ministers and Saints of God require it, Christians are not only bound to pay them the Tithes of their Lands and other settled Dues, but even to sell their very Lands, Houses, Estates themselves and lay them down at the Apostles and Ministers feet for their common supply; as the primitive Christians did; they being not real proprietors, but mere Stewards of their worldly estates; which as they all proceed from God's hand, gift, blessing; so they are still, Gods own, not man's; and therefore in such cases, to be cheerfully expended for the maintenance and supply of the necessities of his Ministers, servants, worship: 1 Chron. 29.11, 12, 14, 15, 16, 17. 1 Tim. 6.17, 18, 19  
4. That the maintenance of the Ministers of the Gospel, is not mere pure Alms, (as some have held) but wages; which though Paul (for some special reasons) received not from the Corinthians, yet he did from other Churches, under the name of wages.  
5. That niggardliness, and not contributing towards the maintenance of painful Ministers, is a shame, infamy, dishonour to a Church and people, making them inferior to all other Churches.  
6. That people's liberal, bountiful contributing to the Apostles and Ministers of the Gospel, is a great joy, comfort, encouragement to them, yea a means to enlarge their hearts in prayers to God for spiritual and temporal blessings on them and their households.  
7. That bountiful and cheerful contributions to the Apostles and Ministers of Christ, is not only a well doing, or good work, but an odour of a sweet smell, a sacrifice acceptable and well pleasing unto God, though it stinks in the nostrils of many covetous earthworms, sectaries and pretended godly Saints now adays.  
8. That Liberality to the Ministers of the Gospel, and paying them their just deserved Tithes, Deuce, is so far from impoverishing and hurting men's estates, that it redounds to their spiritual and temporal account too; causeth God to supply all their wants, and to bless both them and their families with spiritual, temporal, eternal mercies and rewards; as the several forecited Scriptures, with Prov. 3.9, 10. Mal. 1.10, 11. Mat. 10.41, 42. Mar. 9.41. 2 Cor. 9.6, to 13. 2 Kings 4.8, to 38. 1 Kings 17.10, to 24. most abundantly prove.  
9 That the wilful detaining, withdrawing of any thing solemnly devoted to the necessary maintenance of the Apostles and Ministers of the Gospel, brings exemplary curses, judgements on those who are guilty thereof, as the examples of Ananias and Saphira testify, compared with Mal. 3.8, 9, 11. Hag. 1.9, 10, 11, & 2.16, 17, 18, 19 further illustrating it: which all sacrilegious invaders, plunderers, detainers, oppugners of our Ministers ancient established Maintenance, Tithes, Deuce, may do well now seriously to ruminate upon, and then reform their practice, or else renounce their pretended Christianity and Saintship, so much swarving from the recited precedents of the first and purest Christians.  
XV. This is further proved by Mat. 7.12. Luke 6.31. All things whatsoever ye would that men should do unto you, do even so to them, for this is the Law and the Prophets; yea and the Gospel too; thus twice enjoining it, from Christ's own mouth. Whence thus I argue. All Estates, Callings, Professions of men whatsoever; whether Kings, Princes, Rulers, Judges, Magistrates of all sorts, Lawyers, Physicians, Surgeons, Merchants, Artificers, Traders, Husbandmen, Labourers of all kinds, Seamen; yea all Generals, Commanders, Colonels, Captains, Governors of Forts, and common Soldiers whatsoever, with all sorts of civil Officers in their respective Offices, Employments, do and justly may by the Law of God, Nature, Nations, expect and receive a just, certain comfortable salary, reward, hire, maintenance, subsistence for their respective pains, works, employments, exercises of their callings, talents from those that do employ them, or for whose good they work and serve. Therefore by the selfsame Laws, Rules of common, natural, moral justice and equity, all Ministers and Preachers of the Gospel may justly expect and receive the like, from those to whom they preach; Else all others whatsoever must exercise their respective Offices, Callings, Trades, Employments, Studies, Labours freely, without expecting or receiving any stipend, wages, reward or maintenance, as well as Ministers; which they will never do.  
And great reason is there that the painful, faithful Ministers of the Gospel should receive a liberal, comfortable, competent, settled maintenance and reward for their Ministry, as well as any other Callings, or Professions of men, or as any Officers or Soldiers in the Army, between whom alone and Ministers I shall here only make the parallel, because they most violently oppugn our Minister's maintenance (if not their Ministry too) of all others I have yet conferred with.  
First, all able, learned, judicious, pious Ministers, skilful in the Original Tongues, and learned Languages, wherein the Scriptures were penned (very necessary for them to understand) able sound, judiciously, like workmen who need not be ashamed, to defend the truth of the Gospel, to stop the mouths of Blasphemers, Heretics, Seducers, that oppugn it; to divide and preach the, Word of God aright as they ought. (Else they hardly merit the name of able Ministers, 2 Cor. 3.6. 1 Tim. 1.7, 12. 2 Tim. 2.15. & 4.2, 3, 4, 5. Tit. 1.9, 10, 11. but rather of pratlers, wranglers, understanding neither what they say, nor whereof they affirm, wresting the scriptures to their own and others destruction through ignorance and want of learning, 2 Pet. 3.16. the case of many unlearned usurpers of the office of Teachers now) All such before they can be fit for the work of the Ministry, spend sixteen or twenty years' time, in hard studies day and night at their Books in Schools, Universities, double the years, study, industry, that most other Artists (except Lawyers and Physicians) spend in fitting themselves for, and in learning their mechanic Trades and Professions: whereas all common Soldiers, yea many Officers and Commanders of late times, rush just like their horses, into their work, call, without one years, weeks, day's preparation, study, practice in the Wars, learning their trade of Soldiers and Commanders, after they are listed, as such, by practice and experience only without study.  
2. Most Ministers, or their Parents, Friends are at very great expenses for many years' time in sitting them for the Ministry, both in Schools and in our Universities, before they enter into, or are able for it: whereas all our Soldiers & Army-Officers were at no expense at all, receiving full pay, as such, from the first day of their listing, yea many of them advance money to boot, before any practice at all or study, judgement in their Art; learning their Military skill, not at their own, but only at the people's great costs.  
3. Learned Ministers both before and after their admission into the Ministry, are at great charges, expenses, to furnish themselves with Books, Libraries, necessary for their Calling: whereas our Army-Officers, Soldiers are and were furnished with all sorts of Arms, Ammunition fitting for their calling out of the public Treasury only, which continually recruits them when lost in Service.  
4. The calling of the Ministry requires men of far more able parts and eminency of gifts (whereby they might gain far more worldly wealth, riches, honours in many other callings, than they do or can do by the Ministry, by which they are commonly losers in respect of worldly gains and preferments, a thing very considerable) than the calling of an ordinary Soldier, or most warlike Officers do; as experience manifests, and I think most Soldiers, Officers will acknowledge; and thereupon must admit them proportionable allowance to their parts, work in the Ministry itself, and what they might probably gain in other functions.  
5. Ministers when once entered into their callings, are always day and night upon constant duty, without intermission; their whole lives being so taken up with study, preaching, catechising, praying, fasting, exhorting, admonishing, reproving, comforting, visiting the sick in body, troubled in mind, resolving doubts of conscience, and other Ministerial duties as well 
* Act. 2.46. c. 20.20. 2 Tim. 4.1, 2. Rom. 15.19, 20. 1 Tim. 4.15, 16.  in private from house to house as publicly in the Church, that they have most of them scarce one spare day or hour all the year to employ in other affairs, for their own advantage in worldly things. Whereas many of our Army-Officers and Soldiers lie idle in their Quarters many months (if not years of late together) without any actual service, yet receive their full constant pay; and those in actual service, Garrisons, do that they call duty only by turns, once or twice a week; and that but or two or three hours in a day, being then successively relieved by others; having sufficient time every day and week, not only to follow their private Trades, if they please, which are necessary, useful, beneficial to them, but also to exercise Merchandise and other gainful worldly employments, Offices, to which they were never trained up; whereby most of them are grown richer than most of our Ministers in half the space they were fitting themselves for their Ministry before they received one penny profit by it. As for our Officers, they seldom do any duty; have all their man-servants listed under them, and paid by the people to do them service only, being exempt from duty; and how seldom they have been of late times at their Quarters upon their duty as Soldiers, but sitting otherwhere in Counsel to advance their own power, estates, and pull down all above them, to intrude themselves into their places, we all see by many late sad experiences, contrary to the Apostles precept, 2 Tim: 2.4. No man that warreth entangleth himself with the affairs of this life, that he may please (not supplant, pull down) him who hath chosen him to be a Soldier: and to John the Baptists injunction to Soldiers, Luke 3.14. Do violence to no man, neither accuse any falsely, and be content with your wages. Which ungospel practices I wish they would first reform, by conforming themselves unto this Precept, before they reform our Ministers, their Tithes, or settled wages, or our Laws, things beyond, if not against their calling; for which they were never raised nor employed.  
6. The calling of Ministers, as it is every way far more laborious, yea as perilous and full of hardship as that of Soldiers, 2 Cor: 11.23, to 33. & 4.8, 9, 10, 11. 2 Tim. 2, 3, 9, 10, 12. & 3.10, 11, 12. & 4.5, 6, 7. So questionless it is far more honourable, necessary, useful, beneficial to others, than that of Soldiers and Commanders; for they are the very Ambassadors of God himself, and Jesus Christ (the 
m 1 Tim. 6.15▪ 16. Rev. 1.5. & 17.14 & 1●. 16. Ps. 9.10.  King and Lord of glory, the King of Kings, and Lord of Lords, the Prince of the Kings of the earth, and only Potentate, to whom all other Powers and knees must bow) beseeching men in Christ's stead to be reconciled to God, 2 Cor. 5: 20. The Ministers, servants, messengers of Jesus Christ, workers together with him, Stewards of the mysteries of God and the glory of Christ, 1 Cor: 4.1, 2. 2 Cor: 6.1. & 8.23. 2 Tim: 2.24. employed to preach to sinful men, the unsearchable riches of Christ, to turn them from darkness unto light, and from the power of Satan unto God, Eph: 3.8. Acts 26.18. to rescue their souls from the slavery and power of sin, Satan, hell, death, everlasting damnation; and make them the sons of God, heirs and coheirs with Christ of everlasting glory and felicity in Gods heavenly Kingdom, through the power of God's Grace and Spirit working in, with, by and through their Ministry on their hearts. Now the calling of a Soldier though it be honourable, and in 
a Grotius de jure Belli, l. 1. c. 2, 3, 4, 5. l. 2. c. 1, 2. Gratian Causa 23. qu. 1.  some cases lawful and necessary, if rightly managed; yet it is for the most part sinful, hurtful, pernicious, dangerous, unbeseeming the Gospel, in respect of the cause, managing, abuses thereof; 
o Grotius de jure Belli, l. 2. c. 23. sect. 10. p. 388. and elsewhere. Nulla fides, Pietasque viris qui castra sequuntur. Lucan. Hen. Huntindon. Hist. l. 8. p. 390.  it being accompanied with murder, violence, rapine, treachery, perjury, sacrilege, cruelty, inhumanity, profaneness, blasphemy, contempt of God, of all sacred, civil Laws and Ordinances; ambition, treason, and the worst of sins; tending usually (like an overflowing Deluge) to the subversion, desolation, ruin of whole Families, Cities, Countries, Kingdoms, Churches; yea, Mankind itself, Religion, Laws, Liberties, Properties; turning whole famous Cities into ashes, and Kingdoms into Golgothaes', Acheldamaes, (fields of blood and dead men's skulls) yea very wildernesses, as the 
p Isa. 64.10, 11. Jer. 49.13, to 39 ch. 50. & 51 throughout. Ezek ch. 35. Joel 2.3. Isa. 1.7, 8. & 9.12, 20, 21, & 19.1, to 15.  Scripture, Histories and experience manifest. Hence God styles great Warriors and Armies; The rod of his anger, the Battle-axe with which he breaketh in pieces the Nations, destroyeth Kingdoms, and treadeth them down like the mire in the streets; and then at last destroys them in his wrath, when they have executed his judgements, for their rapines, violence and bloody cruelty, Isa. 10.5, etc. Jer. 50.1, to 48. c. 51.20, etc. They being really carried on from one war to another, out of vainglory, ambition, covetousness, a mad humour of false greatness; & nullus supra caeteros eminendi modus; in sua fata pariter, ac publica; to their own and the public ruin; yet still under a pretext of public good and safety; as Seneca excellently writes in his 94 Epistle (a piece worth the reading) of Alexander the great, Caesar, Pompey, Marius, qui cum omnia concuterent, concutiebantur; & cum multis fuerunt Authores mali, pestiferam illam vim, qua plerosque nocuerunt, ipsi quoque sentiunt. Indeed the Profession of a Soldier even in the best of men and wars, is so full of danger, pollution, that it leaves some scars of sin, and tincture of pollution on them, however they demean themselves. Whence we read, that though David were 
q 1 Sam 13.14. Acts 13.22.  a man after Gods own heart, and 
r 1 Sam. 18.17. & 25.28.  fought the battles of the Lord against his professed enemies by his special command, with constant success; yet God would by no means permit him to build an house and Temple to him, for this very reason, Because he had been a man of War, and made great Battles, and shed much Blood upon the Earth in his sight; And the 12000. Israelites, who by God's special command went up to war against the Midianites, and slew them, returning with victory and great spoils, without the loss of one man, though treble their number, when as they came back from the war, were all of them, whosoever had killed any person, or touched any slain, enjoined by God and Moses, to remain without the Camp seven days, and to purify themselves on the third and seventh day, as unclean and polluted persons, Numb. 31.1, 17, 19, 20. and all the Officers, and Captains of hundreds and thousands in the host brought an oblation, what every man had gotten of Jewels, of Gold, Chains, Bracelets, Rings, Earrings and Tablets, to make an Oblation for their souls before the Lord, v. 48, 49, 50. Such a stain and guilt was there adhering to their Warlike calling, in this best of Wars against Gods professed idolatrous enemies. And may not all Officers, Soldiers whatsoever then justly fear, find a deeper guilt of sin and slain of blood, than was in David, or those Officers and Soldiers adhering to their persons, profession in our unnatural, uncivil Wars, even with, and against their very Christian, nearest, dearest Kings, Brethren, Friends, Kindred, Neighbours of the selfsame reformed Protestant Religion, and thereupon make the like or a far richer oblation than they did, out of their spoils and gains by War, as an atonement for their Souls, in stead of provoking God and increasing their guilt, by seeking to spoil his faithful Ministers of their long enjoyed maintenance? In all these 6. particulars wherein the calling of Ministers excels in merit that of common Soldiers, Captains and Officers of War; both in respect of time, study, costs, labour, diligence, parts, danger, honour, excellency, use, profit, and necessity; (to which I might add, that the Ministers frequent tears, prayers in times of War, and Judgements, are far 
s 2 Chron. 13.9, 10, 11, 15. & 32.20, 21. & 20.20, 21, 22, 23, 24. Jam. 1.16, 17, 18. Joel 2.17.18.  more prevalent, beneficial, victorious than the Soldier's Arms; besides their constant use and benefit in days of peace, when Soldiers are needless, useless:) I refer it to the unprejudiced judgements, consciences of all rational Christian men and Soldiers themselves; whether our faithful preaching Ministers be not worthy of as large, as liberal, as constant, settled, honourable, coercive a maintenance from the people, as any Soldiers, Officers, Captains, Colonels, Majors or Major Generals whatsoever, if not a better, larger salary and reward than they enjoy, for the premised reasons; when as yet some ordinary Soldiers, Troopers receive as much or more pay by the year, as many of our godly Ministers; and every Ancient, Serjeant, Lieutenant, as much as the most and best beneficed Ministers; and most Captains, Colonels, Majors, five or six times more than our ablest, best deserving Ministers; and some general Army-Officers have received, gained more money, lands, wealth, in few months or years' space at least, than hundreds of our most meritorious Ministers put together can gain in all their lives by their Ministry. How then can they tax them as covetous, oppressive, yea as caterpillars of the people by their Tithes and Duties, for receiving only 30, 40, 50, 80, 100, 200, or 300 l. a year (and very few of them more, or so much) from the people, by an ancient right paid once a year, when as they receive ten times more from the impoverished people, and at least the tenth part or more of all our poor Ministers livings by monthly enforced contributions, and yet will neither give them the tenths of their pay and spoils of War (as Abraham and others did, Gen: 14.10. Heb: 7.4, 6. 1 Chr. 26.26, 27, 28.) nor (many of them) pay their own personal or predial Tithes, and endeavour to hinder others, though willing, from paying them any Tithes or Deuce, to which they have a juster right than they have to their Soldiers pay and enforced contributions, against all 
(t) Magna Carta c. 29, 30. 25 E. 1. c. 5, 6. 28 E. 1. c. 5, 6. 34 E. 3. c. 1. 14 E 3. c. 21. 11 R. 2. c. 2. 23 H. 6. c. 18. 1 R. 3. c. 4. The petition of Right 3 Caroli.  ancient Laws and Statutes as now imposed, levied, especially on the Clergy, who were never Taxed, Charged either by 
(u) See Rastals Abridgement Tenths and Taxes, and Statutes at large, Acts for the Clergies subsidies.  Lords or Commons in former ages, but only by themselves, by their own free Grants in Parliament and Convocation by special Acts, as our Records and Printed Statutes manifest? Or with what face, reason, conscience they can seek to deprive them of all their Tithes, Glebes, and other legal settled coercive Stipends, amounting to so small a value, as now they do; when as themselves receive far more settled constant pay, levied with the greatest rigour and extremity on the exhausted people every Month or Quarter; and some of them have many Military, besides civil gainful Offices, employments, and that in several Kingdoms, amounting to thousands, and ten thousands by the year, when sew Ministers now enjoy one or two hundred pounds a year de claro, and most not sixty, all Taxes deducted; and must hardly be suffered to hold two adjoining petty Benefices, to make up 80. or 100 l. a year, without much clamour, censure and danger of deprivation: when as they can hold so many gainful, incompetible Pluralities in these necessitous times; and when as Popish, Pagan, Mahometan and Egyptian Priests enjoy far more than our best deserving Clergy at this day, without their Officers, Soldiers Clamours or opposition?  
Having thus made good the proposition by these Scriptures and Reasons, to which I could never yet hear the least colourable Answer given; I now proceed to answer such Objections, 
The Objections answered.  as have been, or may be made against it.  
The first Objection is from Mat. 10.8. 
Object. 1.  Where when Christ sent out his 12 Apostles to preach, he saith unto them, Heal the sick, cleanse the Lepers, raise the Dead, cast out Devils; freely ye have received, freely give. Whence some infer, that Ministers and Apostles of Christ, are here enjoined by him, to preach the Gospel freely, without receiving any wages, reward or recompense for it, because they freely received their power and commission to preach the Gospel, without giving money or price for it.  
To which I answer.  

Answ.  1. That this clause of Freely ye have received, freely give, relates not to their preaching of the Gospel, but is annexed only to the precedent words; Heal the sick, cleanse the Lepers, raise the dead, cast out Devils; which they are commanded to do freely without any wages, hire or reward; having freely received this miraculous power of healing the sick, etc. from Christ, who did it freely; and that to gain credit to the truth of the Gospel, which was confirmed, credited, propagated by these free miraculous works. Mark 16.17, 18, 20. Act. 31.1, to 12. & 9.38, to 43. & 5.14, 15, 16, 17, 18. & 13.11, 12. which power of working miracles when Simon Magus would have bought for money of Peter; he said unto him, Thy money perish with thee, because thou hast thought, that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God: Repent therefore of this thy wickedness, etc. Acts 8.18, to 25.  
2. He is so far from enjoining them to preach the Gospel freely without recompense, that he allows them to take a recompense for it, closing it up with a contrary clause, For the Labourer is worthy of his Meat and Hire, ver. 10. recited Luke 10.7. where the objected words are omited, as likewise Mark 3.  
3. Our new Mechanic Predicants to separate Conventicles, who urge this Text against Minister's maintenance, should receive no money, gift or recompense for their speaking, prating from their Disciples, no more than our Ministers for preaching, who yet gain far more from deluded blind followers of the blind, than many of our Ministers get by their Ministry; yea more than ever they earned by their Trades before, which makes them wholly to desert them and turn Tub-preachers  
4. This sentence can no ways be truly applied now to Ministers; For though they receive their Ministry and Orders freely without purchase (which some bought for money heretofore) yet their preparation for the Ministry costs them many years study, pains, themselves or their Friends, Parents many a pound, as I formerly proved; whereas the Apostles received the miraculous gift of healing, preaching immediately by divine inspiration, without study or cost.  
5. If those who receive any Office, Commission, place freely, must discharge it freely without any Reward, Pay, as some Army-Officers, Soldiers and others hence conclude against our Ministers; then all our Soldiers, and other Military Officers by Land and Sea, must henceforth at least (and should have done heretofore) by the selfsame Text, reason, serve their Country freely without receiving any pay, reward; Contributions from the people; since (I conceive) few or none of them ever actually bought their Offices, Places, Commissions, or paid any money for their listing; yea then all other public Officers (real or pretended) must serve their Country gratis, unless they purchased their Offices from those in late or present power; and then they are ipso facto void by the Statute of 5 E. 6. c. 16. against buying or selling of Offices. Now upon this condition, that all Soldiers, all Military and Civil Officers will henceforth serve their Country freely, without pay or recompense, for the oppressed people's future freedom from long unsupportable monthly Taxes, Impositions, Excises; I dare presume all or most of our Ministers will be content to preach the Gospel freely to the people likewise, without Tithes or other Deuce, for so long a time, as the Soldiers and other Officers shall freely serve our Nation; and I suppose all Ministers in Scotland, Ireland, will do the like; if the Officers, Soldiers there will first really begin the Precedent. Which if they here and there refuse, they must give Ministers leave to enjoy their ancient Tithes, Deuce, Stipends for preaching the Gospel, so long as they demand their former pay and salaries; and renounce the objected Text, as fatal to their own wages, as the Ministers, unless they dearly bought their Offices, Commands, and did not freely receive them; which if true (as I presume it false) very few of them would publicly acknowledge.  
The second Objection (most urged to me by some Pendennis Soldiers, 
Object. 2.  whiles there a prisoner under their Guards) is the Example of the Apostle Paul, who staying and preaching at Corinth a year and six months, because he would not be burdensome, but preach the Gospel freely to them without charge or reward; wrought with his own hands, and got his living by making tents; as is recorded, Acts 18.1, 2, 3, etc. & 20.34. 1 Cor. 4.12. & 9.12, 15, 16, 17, 18, 19 2 Cor. 11.8, 9 & 12.13, 16, 17, 18. The like he did among the Thessalonians, labouring night and day, because he would not be chargeable to any of them, when he preached unto them the Gospel of God, 1 Thess. 2.8, 9 2 Thess. 3.8. From whence they conclude, that all other Ministers ought to preach the Gospel freely, and to labour with their hands day and night in some other calling to supply their necessities and maintain themselves and families, that they may not be chargeable to the people.  
To which grand argument (requiring the fullest reply) I answer, 
Answ.  that this general inference from Paul's particular practice in these two Churches, is very lame and unsound; For,  
1. Paul expressly resolves, that all Apostles and Ministers of the Gospel have a just right, power to receive a competent maintenance as wages from the people, and most strongly proves it to be an ordinance of Christ himself, in some of the objected Texts, as I have at large demonstrated.  
2. He likewise declares (with a salvo jure, as Lawyers speak) that himself had such a just right, power to receive wages and maintenance from the very Corinthians and Thessalonians themselves, as well as others, though he made no use of his power: witness, 1 Cor. 9.4, 11, 12. where thus he expostulates, Have we not power to eat and to drink, and to reap your carnal things, for sowing unto you spiritual things? If others be partakers of this power over you, Are not we rather? Nevertheless we have not used this power. And 2 Thess: 3.8, 9 Neither did we eat any men's bread for nought, but wrought with labour and travel night and day, that we might not be chargeable to any of you; Not because we have not Power, but to make ourselves an example for you to follow us, etc. We have much talk and crying up of late, Have we not Power, Power, and present Power? in most Grandees mouths and public Papers (especially Soldiers who carry it by their sides) instead of our old Language, Have we not Law, Liberty, Right, Freedom? the things they say they fought for on the people's behalf, who pay them: which words, things, the greater cry of Have we not Power, etc. hath made us not to have and quite swallowed up amongst us. I wish all such Officers, Soldiers, Grandees who press these Texts against Ministers Tithes, and most use these words Have we not Power, (if derived from God, or the Apostle who thrice mentions it in these Texts) would only use and speak them in the Apostles sense, language, (in not assuming, usurping, but utterly disclaiming the real practice and abuses of their power in his selfdenying words, worthy to be written in Capitals, that all persons of, or in Power may now read and practise it) Nevertheless we have not used this power, but wrought with labour and travel Night and Day, that we might not be chargeable to any of you, to make ourselves an ensample for you (Ministers) to follow us: Then we should be no longer overcharged with endless Taxes, Excises, etc. by, for, or from any who have power, nor grieved with any fresh changes of Laws, Civil or Church-Government, or Ministers settled maintenance, but be a Free State and Nation indeed, as some have long promised to make us, but still the quite contrary way in direct opposition to the Apostles Nevertheless we have used and will still use this armed, Army, tyrannical, arbitrary power, that we might be chargeable (yea very chargeable) to every of you: Therefore no wonder our Ministers (in their objected sense) do the like by their example, in exacting their Tithes, Deuce, (which they may justly do) till they disclaim the use of their Iron Power, in imposing, levying New Taxes, Excises, on Ministers as well as people, in strange untrodden ways, to pay their own and Soldiers salaries to support their self-created lawless Power in the highest strain of Exercisse, which they condemn in Ministers in a far more inferior degree; who questionless may as lawfully make use of it, as Paul himself might have justly done, as he resolves, though he suspended its actual exercise for a time.  
3. Paul records 4. special reasons why he made no use of this his Evangelical power amongst the Corinthians, but laboured with his hands.  
1. That he might not hinder the Gospel of Christ among the Corinthians, 1 Cor. 9.12. they being then most of them Pagans, the rest but newly converted to the Gospel by his preaching, and all of them very worldly, covetous, as he insinuates, 2 Cor. 4.12, 13, 14. ch. 7.30, 31, 32, c. 11.7, 8, 9 2 Cor. 12.10, to 21.  
2. That he might not seem to abuse his power in the Gospel in the opinion of these covetous worldlings, 1 Cor. 9.18.  
3. That he might add to his glory, in undergoing necessities for Christ, wherein he gloried; and add to his future reward, 1 Cor. 9.15, to 27. 2 Cor. 12.10, to 13.  
4. And principally, To cut off occasion of slander and reproach from some false Apostles, and deceitful workers and Ministers of Satan, transforming themselves into Angels of Light, (who sought occasion to slander him) accounting his preaching very contemptible, and him to be none of Christ's, but a very reprobate, 2 Cor. 10.7, 10, 12. c. 13.6, 7. (as some now esteem our Ministers) seeking a proof of Christ speaking in him, c. 13.3. (as they do now in our Ministers) glorying (as some of the same Tribe do now) that they preached the Gospel freely, and wrought with their own hands; whereupon he addeth, that wherein they gloried, they might be found even as he, 2 Cor. 11.12, 13, 14. Which false Apostles and dissembling Hypocrites for all their brags, did yet enslave, take of them, fleece and abuse them, more than any faithful Ministers, and yet they patiently endured it; as he there affirms, and insinuates, v. 20. For ye suffer if a man bring you into Bondage, if a man devour you, if a man take of you, if a man exalt himself, if a Man smite you on the Face; taxing their wisdom and pusillanimity for this their Asinine sottish stupidity; when as neither Paul himself, nor Titus, nor any other of those Ministers he sent unto them, did either burden, or catch them with guile, or make a gain of them, as these false Apostles, domineering Hypocrites, and Ministers of Satan did; 2 Cor. 12.16, 17, 18. These were the reasons expressed by him, why he took no wages of the Corinthians, and supported himself with his own labour, But this is not our Minister's case, after our so long enjoyment of the Gospel, and their enjoying of a settled maintenance by Tithes and Glebes 
x Spelman.  above 800 years' space, so long since settled on them by our devout Saxon Kings, and continued ever since. When our Ministers have the selfsame reasons as Paul had amongst the Corinthians, to move them to pursue his objected practice; I doubt not but they will cheerfully imitate it, for the advancement of the Gospel, and winning souls to Christ.  
4ly. The reason why Paul exercised not this power among the Thessalonians, labouring amongst them night and day to support himself, was much different from the former; thus recorded by him; 2 Thess. 3.7, to 15. When he was among them he heard, that there were some who walked disorderly, Working not at all, but were busybodies, (just such as our new preaching Weavers, Gingerbread makers, Smiths, Soldiers, Citizens, and other Jesuitical disguised Mechanics are, who give over their Trades, work, to busy themselves only in gathering new Conventicles, in new moulding our Church, State, in Preaching openly and in corners every where to carry on their own worldly and Jesuitical designs: Whereupon he then commanded them That if any (such busybodies) would not work (but forsake his calling) neither should he eat: (A very good Gospel-law, if duly executed, to quell all such busybodies) and upon this occasion, not because he had not power, but to make himself an Example for them to follow, (and encourage these busybodies, with all other loiterers to labour) he refused to eat any man's bread freely, but wrought with labour and travel night & day, that he might not be chargeable to any of them. Yet because this his example did not reform all whiles he was present, but some such idle busybodies still continued their practice notwithstanding; he gives them this new Precept in and by this Epistle, vers. 14. Now them that are such We Command, and exhort by our Lord Jesus Christ (and O that our prating busybodies who step out of their own callings into other men's and into the Ministers too, would hearken and obey him!) that they with quietness work, (or, do their own work, as some Translators render it, not other men's) and eat their own bread: (not live upon other men's trenchers, sweat, labours, as many thousands do now) And, if any obey not our word, signify (or note) that man by an Epistle, and have no company with him (than he will be a Separatist in good earnest) that he may be ashamed; yet count him not as an enemy, but admonish him as a Brother. If our Ministers working with their own hands at our preaching Mechanics Trades, would reduce them to follow their Trades, and give over busying themselves in Ministers and other men's public callings and State-affairs, I presume many of them would fall a working for a time for such a good end: But since Paul's own example in this kind did not reclaim such busybodies then; whereupon he prescribed another more effectual remedy, if duly put in execution by Ecclesiastical and Civil Magistrates: Our Ministers (who have lesser hopes to reclaim them now by such a practice, which would give scandal unto many, and make them neglect their proper function) have neither reason, nor precept to follow this his singular voluntary Precedent upon this ground of his, which is no ways binding to them.  
5. Though Paul himself then laboured among the Corinthians and took no wages from them; yet he received wages from other Churches at the same time, to supply their lack of Service unto him: 2 Cor. 11.8, 9 Which by way of Sarcasme (to upbraid their covetousness, tenacity and ingratitude towards him) he calls, Robbing of other Churches; because it was to do them service, not those Churches: Not that it was robbery indeed (as some ignorant asses judge it, who understand not Rhetoric and Eloquence) for in the next verse he styles it, A supply; and Phil. 4.10, 15, 18. a Communicating to his Necessities; a well-doing, a fruit abounding to their account, as well as to his rejoicing, an odour of a sweet smell, a sacrifice acceptable and wellpleasing unto God; and wages in the selfsame Text; Therefore no unlawful robbery.  
6. Though the niggardly Corinthians saved their purses by Paul's labour and free preaching, yet they gained no honour, but disgrace and sharp censures from him for it: witness 1 Cor. 4.11, 12, 14. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour working with our own hands, etc. I write not these things to shame you but, as my beloved sons I admonish you: (of your harsh, ingrate, despiteful carriage towards me, which makes my condition so uncomfortable:) which he thus seconds, 2 Cor. 11.7, 8. Have I committed an offence in abasing myself, that you might be exalted, because I have preached the Gospel of God freely? I rob other Churches, taking wages of them to do you service. And ch. 12.12, 13 14, 15. Truly the signs of an Apostle were wrought among you in all patience, in signs and wonders, and mighty deeds; For what was it wherein ye were inferior to other Churches, except it be, that I myself was not burdensome to you? forgive me this wrong: Behold, the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours but you, etc. And I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be Loved. Whence all may learn, that it is a great disparagement, stain, and certain sign of want of love both to the Ministers and Ministry of the Gospel, for any Church, people to suffer or enforce their Minister to hunger, thirst, be naked, to have no certain dwelling place, and to labour working with his own hands, that he may preach the Gospel freely to them: and such kind of ungrateful, ungodly people, who cause Ministers thus to spend and be spent for them, will be so far from loving or respecting them for it, that the more they love them in this kind, the less they will probably love them again, as the Corinthians did Paul: who traduced, slandered him, as no true Apostle, a weak contemptible Preacher, and a very Reprobate, in stead of commending him for his extraordinary pains and cost, in preaching freely to them, 2 Cor. 10.10. & 12.11, 12. & 13.6, 7, 9 Who then would hearken to, or gratify such perverse Beasts, and such unthankful Hypocrites, though appearing in the shapes of Saints, and notion of the godly party, (or rather ungodly faction) against our Ministers and their maintenance?  
7. Though Paul thus laboured night and day with his own hands to maintain himself and preach the Gospel freely, yet it follows not hence, that all other Ministers now should do it.  
1. Because he being an inspired Apostle, able to preach by immediate inspiration and revelation from God without study or premeditation (as is probable,) his labour in this kind, was no hindrance to his diligent, constant, powerful preaching. But no Ministers now, (being thus immediately inspired) they must study, meditate day and night for what they preach, and examine their Doctrines seriously by God's word before they vent them: whence Paul enjoins even Timothy himself, 2 Tim. 3.13, 15, 16. To give attendance to reading, to exhortation, to doctrine, to meditate upon these things, and give himself wholly to them, that his profiting might appear to all men: and to take heed unto his doctrine: which he could not do, if he should labour night and day with his hands as Paul did, to support himself and preach gratis: wherefore he tells him, 2 Tim. 2.4. That no man that warreth (a spiritual warfare as he and other Ministers do) entangleth himself with the affairs of this life; that he may please or serve him who hath chosen him to be a Soldier. A direct inhibition to Ministers to follow Paul's Precedent; who cannot serve and please God in their Ministry, if they labour day and night in Mechanic trades for their living. And upon this ground (which is very observable) the very Apostles themselves, Act. 6.3, 4, 5, 6. Calling the multitude to them, said, it is not reason (pray mark it) that we should leave the Word of God and serve Tables (much less work day and night at a Mechanic Trade:) wherefore brethren look ye out seven men of honest report, full of the holy Ghost & wisdom, whom ye may appoint over this business: but we will give ourselves continually to Prayer, and to the Ministry of the word: And the saying pleased the whole multitude. From which Texts it is clear,  
1. That the Apostles themselves resolve, that they could not exercise the very ancient office of a Deacon in serving Tables, attending on Widows and other poor, aged, impotent Saints, without neglecting, or giving over preaching of the Word: much less than can Ministers labour day and night with their hands at some Trade or other, to maintain themselves and their Families, without neglecting and desisting from the Ministry.  
2. That Apostles and Ministers of the Gospel, aught to give themselves wholly and continually to prayer, preaching, meditation, reading, and other Ministerial duties; and therefore must not undertake or intermeddle with secular Employments and Callings.  
3. That the Apostles themselves have punctually resolved, and that all the primitive Christians unanimously assented to it; that it is not reason, that they should leave preaching the word of God, so much as to wait upon Widows and poor people at their tables: whereupon they elected seven Deacons to discharge that office. Therefore it is far less reason, (and they are most wicked and unreasonable men without faith or charity, from which the Apostle prays God deliver him and all his Ministers, 2 Thess. 3.2. who now urge it) to enforce all our Ministers to neglect, forsake their Ministry, Preaching, Studies now, to follow handicraft Trades to get their livelihood, that so they might preach freely to the people without any recompense, or reward at all.  
2. All godly Ministers, people in all ages, and the very Objectors themselves of late years have extremely condemned, censured our Bishops and Prelatical Clergy, together with Popes, Popish Prelates and Clergy men, for intermeddling with, and executing civil Offices, Employments and worldly affairs, which necessitated them to neglect the preaching of the Gospel, and their Ministerial duties; whereupon not only many ancient and late Councils, Synods, but Acts of Parliament, have specially prohibited them, to be Privy Counsellors of State, Judges, Justices of the Peace, Lord Chancellors, Treasurers, Keepers of the Privy Seal, Stewards of Courts, Commissioners; and our very 
* 17 Car. c. 11.  last Parliament by several late Acts disabled all Bishops from sitting as Peers in Parliament, and them with all other Clergy men, to execute any temporal Offices, or Commissions, as 
(y) See Antiqu. Ecclesiae Brit. p. 138, to 142. Hoveden Annal. pars posterior. p 767, 768, 769.  incompatible with their spiritual Function and an impediment to their Ministry: according to the old proverbial verse, Pluribus intentus minor est ad singula sensus. Which I have proved at large by testimonies in all ages, in my Breviate of the Prelates intolerable Usurpation; printed Anno. 1637. My unbishoping of Timothy and Titus; and Antipathy of the English Prelacy to Monarchy and Unity, Anno 1641. Therefore to force our Ministers to become Mechanics, and give themselves wholly to worldly callings, employments incompatible with their professions, must needs be an irrational, unchristian Project, unworthy the profession or professors of the Gospel, not justifiable from Paul's example in them that would enforce it.  
3. If this Precedent of Paul be a sufficient argument to prove, that our Ministers ought to work for their living, and to preach the Gospel freely without any reward or coercive Maintenance; I shall then by the selfsame reason prove, that all Officers and Soldiers of the Army who make this Objection, and all our public civil Officers approving it, ought likewise to fight and discharge their Offices without pay or salary, and to work with their own hands to get their livings, without oppressing the people with any Contributions of Excises to maintain them.  
1. Because Ministers and they are both of one profession in several senses, to wit, Soldiers, 2 Tim. 2.3, 4. as I have formerly proved: Therefore to far both a like in respect of pay or hire.  
2. Because God records in Scripture, Ezech. 29.18. That Nabuchadnezzar King of Babylon (even by God's appointment) caused his Army to serve a great service against Tyrus; every head was made bald, and every shoulder was ●eeled. Yet had he no wages nor his Army for Tyrus for the service that he served against it. If Nebuchadnezzer and his Army served God freely against Tyre without wages many years; Should not our present Army and Officers much more serve God and their Country freely without wages? True it is, God gave them (after their service fully ended) not any Taxes or Contributions from their own Countrymen or Nation, but the Land and spoil of Egypt for their wages, because they wrought for him, verses 19, 20. And if our Officers and Soldiers will have such wages, it must only be the Lands and spoils of foreign Egyptian enemies, not our Churches, or Crown-Lands, or Revenues (formerly easing the people's Taxes, and defraying all Garrisons, and ordinary public expenses) which they now claim and enjoy for Arrears of pay.  
3. Nehemiah, both a godly Soldier, General and Governor of his people, records this for his own honour, and others imitation, Neh. 5.14, 15, 16, 17, 18, 19 Moreover from the time that I was appointed to be their Governor in the Land of Judah from the 20. even to the 32. year of Artaxerxes the King, Even twelve years, I and my Brethren have not eaten the bread of the Governor. But the former Governors that had been before me were Chargeable and had taken of them Bread and Wine, besides forty Shekels of Silver; yea even their Servants bare rule over the people; but so did not I (mark the reason) because of the fear of God. Yea, also I continued in the work of this wall, neither bought we any Land (as many Officers and Soldiers do now) and all my servants were gathered thither unto the work. Moreover there were at my Table an 150 of the Jews and Rulers, besides those that came unto us from among the heathen that were about us. Now that which was prepared for me daily was an Ox, and six choice sheep; also Fowls were prepared for me, and once in ten day's store of all sorts of Wine; yea for all this required not I the breed (that is, the allowance, salary, revenue) of the Governor, (observe the ground) because the Bondage was Heavy on this people (and hath it not been for 17. years' space, or more, and still is as Heavy or Heavier upon us?) Think upon me my God for good according to all I have done for this people. Here was a worthy Governor, General, Magistrate, Soldier, really fearing God, and tendering the ease, liberty, welfare of the people, in good earnest, who with all his Officers and Soldiers for 12. years' space together, though he and they laboured constantly in building the wall of Jerusalem, and he was at so great expense each day for his own Table, as Governor, yet took no Freequarter, Bread, Wine, Money, Wages or Salary from the people, as other Governors, Officers before them had done; and that because of the fear of God, because the bondage was great upon the people; expecting only a reward from God. I may safer argue from this Scripture Precedent; Ergo, all our Governors, Generals, Officers, Soldiers fearing God, during all our 17 years' Wars, and as long as they and our bondage shall yet continue, are bound to serve their Country freely, without taking Freequarter, Corn, Wine, Money, wages, contributions or Excises from the people; and ought not to purchase any Lands; and by consequence are thereupon obliged in conscience to make restitution of all the Freequarter, Pay, Lands, Woods, Rents, Rewards and public Revenues they have received for their pay, arrears, or rewards of service, expecting their reward only from God hereafter: Than they can from Paul's example conclude, that Ministers ought to preach the Gospel freely without wages. And so much the rather, because 
(z) See a vindication of Sir Will. Lewes. A justification of the XI impeached Members, and their answer to their Charge, printed 647.  Sir William Lewes, Mr. Denzill Holles, and Col. Walter Long, 3. of the XI. Members falsely impeached by the Officers and Army, a: 1647. for engrossing much of the public Treasure, and giving no account of what they had received; were so generous and truly Noble, as in their accounts (long before passed and allowed by the Commons house) to demand no pay at all; the first, as Governor of Portsmouth; the other as Colonels in the Army under the Earl of Essex; Mr. Holles refusing to accept of the thousands voted him out of the King's revenue for recompense of his former wrongful imprisonment by the King for his Country's good service in Parliament. Whose Precedents their accusers (at least) are as far bound to imitate in this kind, as our Ministers are St. Paul's. Upon which considerations, I now refer the verity, solidity of this argument from Paul's example to the judgements, consciences of all Officers, Soldiers and others formerly triumphing in it, who upon second thoughts must needs disclaim their own Pay, and Salaries for the future, or else renounce this grand objection as ridiculous and irrational.  
The third Objection is from the 3 Epistle of John vers. 5, 6, 7. 
Object. 3.  Where John writes to Gaius; Beloved, thou dost faithfully whatsoever thou dost, both to the Brethren and to strangers: which have born witness of thy Charity (or Liberality) before the Church, whom if thou bring on forward on their journey thou shalt do well, because that for his name sake they went forth, taking nothing of the Gentiles. Whence some may infer, (though I hear not this Text urged by any) That Ministers ought now to preach the Gospel freely to the people, and to take nothing of them; because John mentions some such that in his time preached to the Gentiles taking nothing of them. To which I Answer,  
1. That this Text questionless was meant of Paul (the Apostle of the Gentiles, and his companions Timothy and Titus, 
Answ:  who took nothing of the Corinthians, 2 Cor. 12.14, 15, 16, 17, 18.) seeing Gaius was not only St. Paul's companion sometimes, being converted, baptised by him, Act. 19.29. & 20.4. 1 Cor. 1.14. but expressly styled by him, Rom. 16.23. Gaius mine Host, and of all the Churches,; living then at Corinth, where Paul preached freely; to whose Precedent I have given a full satisfactory answer already.  
2. It is evident, that this Gaius (for some time at least) lodged Paul and other Brethren; being not only faithful, but charitable and liberal towards them, though the other Corinthians were not so.  
3. St. John adds, vers. 8. We therefore ought to receive such, that we might be fellow helpers to the truth: wherein he concludes it to be a duty incumbent upon all Christians, to receive, encourage, accompany, be charitable and liberal to the Apostles and Ministers of the Gospel, thereby to be fellow-helpers to the truth, which otherwise they shall much hinder. So as this Scripture fully warrants my Proposition, not oppugnes it.  
The fourth Objection, 
Object. 4.  is the opinion of our famous English Apostle, John Wickliff, who held Tithes and Ministers maintenance to be mere alms, 
See Mr. Seldens History of Tithes, c. 7. sect. 4.  whose opinion is largely defended by eminent John Hus, in Mr. Fox his Acts and Monuments; Edit. 1640. vol. 1. fol. 602, to 605. Therefore not due to Ministers, but detainable or payable only at the mere wills of the people, as mere alms to beggars are, which are arbitrary. Whereto I Answer,  
1. That Tithes and Ministers maintenance, 
Answ:  are not pure alms, nor so styled by Wickliff, Hus, Augustine or Chrysostom (whom Hus citeth) as if Ministers had no right unto them for their pains, as a just debt, hire, wages; or, as if men might detain them at their pleasure; since we are expressly not only exhorted, but commanded, both in the Law and Gospel, to give alms to those that want them, and that as Debtors to them so far as our Abilities and their Necessities require, Rom. 12.10, 13, 20. & 15.27. 1 Cor. 16.1, 2. 2 Cor. 8. & 9 throughout, Heb. 13.16. 1 Tim. 6.17, 18, 19 Ephes. 4.28. Luke 18.22, 23. & 19.8. Gal. 2.10. compared with Deut. 15.4, to 12. Exod. 23.11. Levit. 19 Deut. 24.19 Prov. 19.19. & 22.9. & 28.27. & 31.20. Eccles. 11.1. Dan. 4.27. Yea the Laws and Statutes of our Land, expressly enforce and compel men to contribute to the Poor as they shall be assessed; as well as to pay Tithes or Taxes; as you may read in Rastals Abridgement, and Daltons' Justice of Peace; Title Poor. But they are styled by them Pure Alms in three other respects.  
1. Because they were originally given by people to the Ministers that were needy, out of charity and compassion, for God's sake●, as well as for their work sake.  
2. Because Ministers after their own wants supplied, did use to distribute part of them to the poor and needy, as alms, and are obliged still to do it; (as 
* See Mr. Seldens History of Tithes, ch. 5.7.10.11. & Littleton, Tit. Frankalmoign.  Abbots, Bishops and others did, to whom lands were given in pure and perpetual Frankalmoign.)  
3. Because they are pure alms in respect of God, as all other goods of fortune are; which we both beg and receive from God; And in this respect they write, every man as well Kings and Emperors, as Ministers, Priest's people, are beggars of God.  
2. As they styled Tithes Alms in these respects: so they likewise granted Alms to poor people, and Tithes to be 
* See Rastals Abridgement, Tit. Poor, & Tithes.  a Debt; for every man duly giving alms, doth as he ought to do; and so he that giveth Tithes. They are their express words.  
3. Whereas they allege, That neither doth debt utterly exclude the purity of Alms before God: and that it is no argument, that if the Curate do perform his corporal Ministry, that he ought therefore to challenge Tithes by any civil title: Because that as well on the behalf of him that giveth the Tithes, as also in the behalf of the Curate, every such Ministry ought freely to be given, and not by any civil exchange. I conceive it both a fallacy and error in them, being a just debt which may be demanded by a Divine and Civil right too, when and where settled by a civil law, though freely to be given to the Minister, without coercion or suit of Law both in point of conscience, and by way of civil exchange too, out of a civil compact or contract.  
4. This opinion, that Tithes were pure alms, and not due To Ministers by a divine right JURE JUSTITIAE; was first introduced by the Friar's MENDICANTS, to gain them to themselves, and to exempt themselves and their Lands from payment of them; as 
* History of Tithes ch. 7. p. 166, 167.  Mr. Selden proves. Therefore to be rejected as Antichristian.  
And thus much in confirmation of the first Proposition, and refutation of all Arguments I yet know made against it.   

CHAP. II.  
I Now proceed to the proof of the 2. Proposition, wherein the Hinge and Marrow of the Controversy concerning Tithes is included.  
That the maintenance of the Ministers of the Gospel (and of Places, Houses for Gods public worship) by Tithes, Glebes, Oblations, 
Proposition 2.  (yea by spoils won in battle by Generals, Colonels, Captains, Soldiers,) is not only lawful, expedient, but the most fitting, rational, convenient Maintenance of all other, warranted by direct Precepts, Precedents, both before and under the Law, which doth no ways abolish, condemn, but approve and confirm this way of Maintenance.  
Before ever the Levitical or Ceremonial Law was instituted; as the godly Patriarches built Altars and Houses for public worship unto God, Gen. 4.3, 4. c. 8.20. c. 12.7, 8. c. 13.4, 18. c. 22.9: c. 26.25. c. 28.20, 21, 22. c. 33.20: & 35.1, 3, 7. So they likewise gave Tithes to the Priests of God. The very law of Nature, 
(z) Rom. 2.14, 15.  engraven in their hearts, before any written Moral or Ceremonial law, dictating thus much to them, That, as there was a God who created them, in whom they lived, moved, and had their being; so likewise this God was to be solemnly worshipped by them, as well in public as private; by way of homage, gratitude, and bounden duty, Psal. 95.1, to 8. Ps: 100.1, 2, 3, 4. Isa. 17.7, 8. Acts 17.26, 27, 28. Which worship of his (especially when men multiplied into great and many Families, Villages, Cities, Kingdoms, Republics) could not be decently, orderly, constantly performed in public, without appointing some certain Times and Places of worship; 
a Heb. 5.1.  some certain holy persons and Priests to discharge the public duties, solemnities of their worship; and some convenient certain portion out of their Estates for the maintenance, encouragement of those Priests in the execution of their Office, on which they were to give attendance. Upon which grounds, as the Patriarches before the Law from the very Creation; (as 
b Dr. Bound, Dr. Twisse, Mr. Sprint, Mr. Bernard, Mr. Palmer, Mr. Caudry & others of the Sabbath. Mr. Dod, Clever, and others on the 4 Commandment.  many Divines infer from Gen: 2.2, 3. Exod: 16.22, to 27. & 20.11. & 31.17. Deut. 5.14. Heb. 4.4.) dedicated every seventh day to God's peculiar worship, by his example and prescription; so they likewise offered a certain portion of the fruits of their ground, Fields, Flocks to God in Sacrifice, as a Tribute due to him, by and from whom they received, enjoyed all the rest they had. Whence the Scripure expressly records of Cain and Abel (the two firstborn of the world) Gen: 4.2, 3, 4, 5. That Cain being a tiler of the ground, brought of the fruits of the ground an offering to God; and that Abel being a feeder of sheep, he also brought of the firstlings of his flock, and the fat thereof for an Offering to the Lord; as most conceive their father Adam did before them: by whose precept and example they did it: After them we read, that Noah built an Altar unto the Lord, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the Altar, when he went out of the Ark, Gen. 8.20. (which he and his ancestors from the Creation in all probability usually practised, though not specially recorded by Moses, no more than many other memorable accidents, actions, for brevity sake.) Now these clean Beasts and Fowls which he sacrificed entering into the Ark by seven: that is, seven of every sort: Gen: 7.2, 3. he offered one of each kind at least (and so one of seven) unto God, who consecrated, reserved one day of seven from the Creation to himself. What proportion of their goods, Abraham, Isaac, and Jacob offered on their erected altars in sacrifice to God, is not expressed, though probably it was such as God afterwards prescribed the Israelites, their posterity, not long after by his written law in Moses time, augmented upon any extraordinary emergent occasion, though never diminished from its usual rate. And for the Priest's encouragement (directed by the very dictate of Nature, Reason informing them, That every Labourer was worthy of some competent hire, as Christ resolves Mat. 10.10. Luke 10.17.) they pitched upon 
c Gen. 14.20. & 28.21, 22. Heb. 7.2, 4.  the tenth of their increase and gains of every kind, as a competent fitting allowance, guided therein by divine inspiration (as is most probable, if not infallible) it being the selfsame proportion God himself afterwards prescribed, ratified by his own written Law in the Old Testament, and approved in the New, as I shall manifest by these ensuing Scriptures.  
1. That Tithes were paid and vowed to God by the religious Patriarches before the Aaronical Priesthood instituted, or Levitical Law given, is undeniable by two Scripture instances: the first of them is thus recorded, Gen: 14.17, 18, 19, 20. That Abraham returning victoriously from the slaughter of Chederlaomer and the Kings that were with him; Melchisedec King of Salem met him, and brought forth bread and wine, and he was The Priest of the most High God: and he blessed him and said, Blessed be Abraham of the most high God, possessor of heaven and earth; and blessed be the most high God, which hath delivered thy Enemies into thy hand. And he gave him Tenths of all. This History is thus recited and amplified in the New Testament, Heb. 6.20. & 7.1, etc. Jesus, made an high Priest for ever after the order of Melchisedec King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings and blessed him: to whom Abraham gave a Tenth part of all; first being by interpretation, King of righteousness, and after that also King of Salem, which is King of peace: without Father, without Mother, without descent, having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a Priest continually. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils. And verily, they that are of the Sons of Levi, who receive the office of the Priesthood, have a Commandment to take Tithes of the People, according to the Law, that is, of their brethren, though they come out of the loins of Abraham: But he whose descent is not counted from them, received Tithes of Abraham, and blessed him that had the Promises. And without all contradiction the lisse is blessed of the better. And here Men that die receive Tithes, but there he [received them] of whom it is witnessed that he liveth. And, as I may so say, Levi also who receiveth Tithes paid Tithes in Abraham. For he was yet in the loins of his Father, when Melchisedec met him. If therefore perfection were by the Levitical Priesthood, (for under it the people received the Law) what further need was there, that another Priesthood should rise after the order of Melchisedec, and not be called after the order of Aaron? For the Priesthood being changed, there is of necessity a change also of Law, etc.  
I shall draw my Observations, Arguments concerning Tithes from both these Scriptures here recited, and then answer the main (if not sole) Scripture objected against Tithes, drawn from the close of the Apostles words.  
1. It is undeniable from these Texts, that Abraham the Father of the Faithful, is the first person we precisely read of who gave and paid Tithes, recorded both in the Old Testament and New, for his greater honour, and the imitation of all the faithful under both Testaments.  
2. That he gave and paid Tithes to Melchisedec, the first Priest of the most high God, mentioned in sacred writ. Who this Melchisedec should be, there is great controversy among the Learned; some affirming him, to be 
* See Mr. Seldens Review of his History, ch. 1. Sixtus Senensis Bibl. Sanctae, l. 5. Annot. 90, 91.  Sem; others a Canaanitish King and Priest of that Name, and 
d Dr. Griffith Williams of the Incarnation of Christ, in his works in fol. p. 807, to 813. Petrus Cunaeus de Repub. Jud. l. 3. c: 3.  Dr. Griffith Williams very probably and strongly arguing him to be CHRIST himself then appearing to Abraham in his humane shape: As Petrus Cunaeus held before him. I shall not decide the Controversy: certain it is, he was either Christ himself, or a real Type of Christ's and his eternal Priesthood; as the Apostle oft resolves.  
3. That he was a Priest of a far ancienter, better and more excellent order, than the Levitical Priesthood; and that this payment of Tithes was long before the Law given by Moses for payment of Tithes to the Levitical Priests; and before their order instituted. Therefore Tithes are not merely nor originally in their own nature Jewish or Levitical, (as some rashly now a verr) nor eternally abolished as such by Christ's incarnation, and Priesthood, they being originally paid and given, not to the Levitical Priests, but to M●lchisedec, who was either Christ himself, or a Type of him and his Priesthood, not of Aaron's.  
4. That this Melchisedec, as he had neither beginning of days, so he had no end of life, but was made like the Son of God, and abideth a Priest continually (in 
(e) See Hemingiu● on the place.  respect of the truth he typified) as Christ himself doth, of whom he was a Type, who hath an endless life; and because he continueth ever, hath an unchangeable Priesthood; and is by the very oath of God, made a Priest for ever after the order of Melchisedec, Heb. 6.20. & 7.3, 8, 13, 15, 16, 17, 21, 24, 25. Psal. 110.4. Therefore Tithes being first paid to such an everliving, everlasting, unchangeable Priest and Priesthood, for the execution thereof; may and aught to continue and abide for ever, as long as the Priest and Priesthood last: and if so, than Tithes are still due, payable to the Ministers of Christ under the Gospel by all the 
(f) Rom. 4.4, 16, 17. & 9.8. Gal. 4.7, 8, 9.29,  Spiritual seed of faithful Abraham, as well as they were by all his Sons after the flesh to the Levitical or Aaronical Priesthood whiles in being, and that in the right of Christ; they being Ambassadors representing his person, beseeching men in Christ's stead to be reconciled to God, 2 Cor. 5.20, 21. Forgiving men in tho person of Christ, 2 Cor. 2.10. and in whose persons Christ himself still speaks unto men, 2 Cor. 13.3. Whence Christ himself a verres, Verily, verily I say unto you, he that receiveth whosoever I send, receiveth me; and he that receiveth me, receiveth him that sent me: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Mat. 10.40. Luke 10.16. John 13.20. That whatever is given or paid to them for their Ministry is given and paid to himself, Mat. 10.42. & 25.35, to 41. and is a Sacrifice acceptable, wellpleasing unto God, Philip. 4.18.  
5. That Abraham gave Tithes to Melchisedec for the execution of his Priestly office; and that not in offering any carnal or Levitical Sacrifices to God for him upon an Altar, but only for blessing him, and rendering thanks and blessing to the most high God for his victory; which being one chief part of the Ministers of the Gospel's duty still continuing, even to bless the people, to praise and bless God for them, and their successes in spiritual and temporal things, Rom. 1.7, 8, 9 & 10.24. 1 Cor. 1.3, 4, 5. & 16.23. 2 Cor. 1.1, 2, 3. & 9.10, 11. & 13.14. Gal. 1.2. & 6.18. Ephes. 1.1, 2, 3, 16, 17, 18. & 3.14. to the end, & 6.23, 24. Phil. 1.2, 3, 4. & 4.20, 23. Col. 1.2, 3, 9, to 14. & 4.18. 1 Thess. 1.1, 2, 3. & 2.13. & 5: 23, 28.2 Thess. 1.2, 3, 11, 12. & 2.13, 16, 17. & 3.18. 1 Tim. 2.1, 2. Heb. 13.25. 1 Pet. 1.2, 3, 4. & 5.14. 2 Pet. 1.2. Revel. 5.12, 13. as likewise to bless the Sacramental bread and wine for their use, 1 Cor. 10.16. Mat. 26.26. typifyed, as most hold, by the bread and wine Melchisedec brought forth to Abraham: is a convincing Argument to me, that Tithes are no way Levitical or Jewish in their primitive institution, or intrinsecal nature, but rather Evangelical; and are as justly due and payable by all believing sons and children of faithful Abraham, to the Ministers of the Gospel for blessing them, and praying, blessing, praising God for them, and other Ministerial duties, as they were by Abraham to Melchisedec, for performing the selfsame Priestly duties towards him.  
6. That the scope of the Apostle in the Hebrews, being to prove the Honour, Dignity, Excellency of the order of Melchisedecs' (and by consequence of our Saviour's) Priesthood above Aaron's; he useth this as one demonstration thereof:  
1. That he received Tithes of the Patriarch Abraham himself, Heb. 7.2, 4, to 11. whereas the Levitical Priests received Tithes only of their Brethren, that came out of the loins of Abraham.  
2. That even Levi himself who received Tithes of his Brethren, paid Tithes in Abraham, (being then in his Father's loins) to Melchisedec, as his superior, yea even as the Levits under the Law paid the tenth of their Tithes to the Priests, as their superiors, Numb: 18.26, 27, 28. And this payment of Tithes to Melchisedec, he recites in the Gospel no less than five several times one after another, insisting longer on it then on any other Argument, to prove the preeminency of Melchisedecs' Priesthood above Aaron's. Whence it undeniably follows,  
1. That Tithes are not originally Jewish and Levitical.  
2. That the receiving of Tithes by faithful Ministers now, is no disparagement, but an honour to their Ministry and function, as well as to Melchisedecs heretofore.  
3. That Ministers receiving Tithes now, doth no more prove their Ministry to be Judaical or Levitical, than it proved Melchisedecs' Priesthood to be such, which is put in contradistinction to it, and exalted above it by the Apostle, even by the very receiving of Tithes from Abraham. Therefore those Jesuitical and Anabaptistical furies against Tithes, who rail against our Ministers and their Ministry as Jewish and Aaronical because they receive Tithes, and urge this as a disparagement to their Persons, Ministry, rejecting Tith-receiving Ministers, as Jewish, Antichristian, unlawful, do herein argue point-blank against the Apostle, and thereby conclude Melchisedecs (and by consequence our Saviour's own Priesthood after the order of Melchise dec) to be Jewish, Antichristian, dishonourable and unlawful, (because Melchisedec himself received Tithes,) which to do is the highest blasphemy.  
7. That the Apostle informs us, that God had never but two orders of Priests in the world.  
The first, after the order of M●lchisedec, in Abraham's days; discontinued under the Law for a time, but revived again in our Saviour Christ, and continuing now and for ever in him; compared here to Melchisedec, especially in his Nature, the seat of his Kingdom, the perpetuity of his life, his Sacerdotal blessing, and IN THE RIGHT OF RECEIVING TITHES (as Hemingius on the place observes.)  
The second, after the order of Levi and Aaron, abolished and changed by Christ; that Tithes were paid and belonged of right to both these orders of Priests, for the exercise of their function by Gods own approbation and appointment; as a just, fitting, righteous maintenance and reward; which since they cannot now be paid to Christ himself in person, being ascended into heaven, and there sitting at God's right hand, a great high Priest for ever after the order of Melchisedec; there is great Justice, Reason, they should be still paid to, and received by his Ministers, whom we have always with us (as well as the poor) who are his Vicegerents and 
g 1 Cor. 4.1, 2. Tit. 1.7.  Stewards, with whom he hath promised to be always present to the end of the World, Mat: 28.20. and that as the properest, justest, best, fittest maintenance of all other, appointed, prescribed by God, paid by Abraham and all the faithful by God's direction and approbation, both before and under the Law, and is recited, justified, allowed, but no ways condemned or abrogated by the Apostle and God's Spirit under the Gospel. Wherefore those who inconsiderately revile and declaim against Tithes as 
h See the late Petitions against Tithes.  heavy Yokes, Jewish Burdens, an unequal, unrighteous, wrangling, troublesome maintenance, etc. do herein blasphemously traduce, censure the very wisdom, justice, discretion not only of Abraham, and all the faithful servants of God, approving and paying Tithes in former ages, but of God himself who prescribed them, and of the Apostle pleading for them, as appertaining to both these orders of God's Priests for their perpetual maintenance.  
8. Here is one notable observation for all the Officers and Soldiers of the Army seriously to consider (and O that God would fix it effectually on their Spirits!) That Abraham the Father of the faithful (as the Gospel styles him, Rome 4.16.) returning victoriously from the first Wars we read of in the world, gave the 
* See Mr. John Seldens History of Tithes, c. 1, 3. & his Review, c. 1. with the Authors there cited.  TENTH OF THE SPOILS taken from the Enemy in the wars, to Melchisedec, the first Priest of the most high God we find in the Word or World, and an express type of Christ, our only high Priest, if not Christ himself, as some affirm: To teach all Generals, Officers, Soldiers, who profess themselves the Sons or Children of Abraham after the faith, to do the like: And (which is very considerable) though this victorious General and Soldier was urged by the King of Sodom, to take all the Spoil and goods he had taken and rescued from the Enemy to himself, and to give him only the persons rescued; which he magnanimously refused; saying, I have lift up my hand unto the Lord, the most high God, possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take any thing that was thine, lest thou shouldest say, I have made Abraham rich, Gen: 14.21, 22, 23. (And O that all Commanders, Soldiers now, were as conscionable and just in performing their Oaths, Covenants, Vows, made with hands lifted up unto the Lord, as faithful Abraham was!) yet he would not renounce, nor give away Gods and the Priest's portion upon any condition; but GAVE THE TENTH OF ALL THE SPOIL TO THEM, restoring only the Surplusage. And should not our Generals, Officers, Soldiers, in these days (who profess and style themselves, the Eminentest, most precious Saints, and spiritual seed of faithful Abraham) more really prove themselves such indeed, to God, the World, and their own Consciences, by giving the Tenth of all their spoils and gains of Wars to God and his faithful Ministers (which I never heard one of them yet did) and making good all their solemn Oaths and Covenants to God, (whereof this was one clause; 
i The words of the solemn League and Covenant.  That they shall sincerely, really, and constantly endeavour in their several places and callings, the preservation of the reformed Religion, from utter ruin and destruction, against all the treacheries and bloody Plots, Conspiracies, Attempts and practices of the Enemies thereof; whereof this in present agitation to deprive our Ministers of all Tithes and settled maintenance, is one of the principal, which will ruin our Ministers, Ministry and Religion with them) as faithful Abraham really did; rather than by endeavouring what they can (as too many of them do) TO SPOIL THEM OF ALL THEIR TITHES, both predial, mixed and personal, which they have so long enjoyed, not only by a just, civil right and title, confirmed by Prescription, the great Charter, all sorts of Laws, Statutes, Ordinances in ancient and late times, but likewise by a divine Warrant, from this Precedent of Abraham, instead of giving them THE TENTH OF THEIR SPOILS? Which practice, if pursued, as it will insallibly demonstrate them to be no real Saints. or Children of faithful Abraham (our Saviour resolving, Joh. 8.39. If ye were Abraham's children, ye would do the works of Abraham, in paying Tithes as he did) so it will probably exclude both them, and others guilty of it, out of Abraham's bosom, Luke 16.22. who will never own nor receive those as his friends or children into his bosom, who are such virulent Enemies to his most commendable Practice, of paying Tithes even of the very spoils he took in Warr. With this Argument I have so routed some Officers and Soldiers, that they blushed for shame; had not one word to reply, and gave over further railing discourses against Tithes, as men quite confounded, and I hope it will have the selfsame effect in all others, when they have well advised on it.  
That they may have no Evasion from the dint thereof, I shall answer all Cavils I know of to elude it.  

Object. 1.  The 1. Evasion is this, That this Precedent of Abraham in giving the tenth of the spoils of War is singular and voluntary, not obliging other Soldiers to do the like, or to devote any of their spoils to God and his service.  
To this I answer,  

Answ.  1. That this practice and Precedent of Abraham, so transcendently eminent for his faith in the old and new Testament, in both which it is recorded; was undoubtedly written for our imitation and instruction, to do the like, as may be evidenced from Job. 8.39. 1 Cor. 10.11. Rom. 15.4. 2 Thess. 3.7, 9 Heb. 13.7. 1 Thess. 2.14. the rather, because the Apostle Heb. 6.12. commands us, To be followers of those who through faith and patience inherit the promises; and then presently after instanceth in Abraham, and falls upon his practice of paying Tithes of the spoil to Melchisedec. Therefore all Christian, Generals, Officers, Soldiers must follow him in paying Tithes of all their spoils, as well as in faith and patience; his Precedent, having been the original impulsive ground of all Tithes vowed or paid to God's Priests or Ministers ever since, and of God's subsequent commands to Abraham's posterity, to pay Tithes to the Priests and Levites under the Law, as the Apostle insinuates, Heb. 7.4, 5, 6, 8. compared together; and of all Laws, Canons since enacted by Christian Kings and Councils for due payment of Tithes to Ministers of the Gospel in Christian Realms and Republics.  
2. I answer, That this practice of his was frequently pursued by Generals, Officers and Soldiers, in succeeding ages, of which we have very memorable Precedents in Scripture, wherewith I have shamed and confounded Soldiers in discourses with them about Tithes. It is specially recorded Num. 31. that when the 12000. Officers and Soldiers of the Israelites under the conduct of Phinehas, returned from the slaughter of the Midianites with an extraordinary great booty of all sorts; God gave a special charge, to levy a Tribute unto the Lord of the men of War that went out to Battle, and to give it to Eleazar the Priest for an heave-offering of the Lord (which kind of offerings was Aaron's and his Sons for ever, from the children of Israel, as a due wages for their service, Exod. 29.27, 28. Levit. 7.32, 33, 34. Numb. 18.24, 27, 29. Deut. 12.11. and is coupled with Tithes as being of the same Nature, in the two last of these Scriptures) which tribute was accordingly levied: And because the prey was first equally divided between them who took the War upon them, and went out to Battle; and between all the Congregation, which had the other moiety of it; God out of the Soldier's moiety (the prey being very great) reserved only one of five hundred out of the Captives, Beefs, Asses and Sheep, for the Priests, which were but few; and one of every fifty for the Levites, of the people's moiety; the Priests share amounting to 675. Sheep, 78. Oxen, 64. Asses, 32. Captives; and the Levites share to ten times so many. After which tribute levied, v. 48, 49. the Officers which were over thousands of the Host, the Captains of Thousands and Captains of Hundreds brought an oblation, to the Lord, what every man had gotten of jewels of Gold, Chains and Bracelets, Kings, Earrings and Tablets to make an atonement for their souls before the Lord, amounting to sixteen thousand seven hundred and fifty shekels, (every 
(k) Purchas pilgrimage p. 132 Gerundensis and Godwins Jewish Antiquities  shekel weighing half an ounce) Which Eleazar the Priest took of the Captains of thousands, and of hundreds, and brought it into the Tabernacle of the Congregation for a Memorial of the children of Israel before the Lord, Numb. 31.48, to the end. Here were selfdenying saintlike Officers, Colonels and Captains indeed, after all the former deductions and tributes out of their spoil, to bring to the Priest, and offer up to God all their Jewels of Gold, Chains, Bracelets, Rings, Earrings, Tablets and richest plunder they had gotten in the Wars, for the maintenance of his worship; when our Officers, Colonels, Captains, Soldiers shall do the like, and pay a tribute of the best of their spoils to our Ministers, as these by God's command did to the Priests and Levites, not purchasing Church-Lands and Revenues with them, 
(l) See the ordinances for Augmentations  devoted to the augmentation of our Ministers small Stipends; we shall cry them up for selfdenying Saints and Soldiers indeed; and say, they are no self-seekers. If this Scripture Precedent be not enough, behold a whole cloud of Precedents, imitating them and faithful Abraham, recorded, united in one memorable Text seldom read or taken notice of, 1 Chron. 26.26, 27, 28. Which Shelomith and his Brethren, were over all the Treasures of the dedicated things, which David the King, and the chief Fathers, the Captains over Thousands and Hundreds, and the Captains of the Host, had dedicated: out of the Spoils won in Battles did they dedicate to maintain the House of the Lord (mark and imitate it O ye Army-Officers, Captains, Soldiers!) And all that SAMUEL the seer, and SAUL the Son of Kish, and ABNER the Son of Ne'er, and JOAB the Son of Zerviah had dedicated, was under the hand of Shelomith and his Brethren. Here we have examples of all sorts and sizes for our Army-Officers and Soldiers imitation.  
1. We have David, a victorious Warrior, General, King, and 
(m) Act. 13.21. Neh. 12.24.  man of God, after Gods own heart, dedicating the Treasures & Spoils he took from his enemies in Battles, to the House and service of God; thus more specially recorded for his honour and others practice; 2 Sam. 8.11, 12. And Tol sent Joram his Son to King David to salute him, and to bless him, because he had fought against Hadadezer and smitten him, and brought with him vessels of Gold, and vessels of Silver, and vessels of Brass, which also King David did dedicated to the Lord, with the Silver and Gold that he had dedicated of all Nations which he subdued: Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and OF THE SPOILS OF HADADEZER Son of Rehob King of Zobah. Recorded again in 1 Chron. 18.2, to 12. with this addition. And David took the shields of gold which were on the Servants of Hadadezer, and brought them to Jerusalem. Likewise from Tibhath and from Chun Cities of Hadadezer brought David very much brass, wherewith Solomon made the Brazen sea, and the pillars of the vessels of Brass. What the value of the spoils which he dedicated to God and his service amounted to, himself records, 1 Chron: 22.14. Now behold in my trouble I have prepared for the house of the Lord an hundred thousand Talents of Gold, and a thousand Talents of Silver, and of Brass and Iron in abundance without weight: Besides what he dedicated out of his own proper estate, registered in 1 Chron. 29.13, 14.  
2. We have Joab 
(n) 2 Sam 8.16. 1 Chron. 11.6.  David's Captain General, the Captains over Thousands and Hundreds, and the Captains of the Army, dedicating out of the spoils won in Battles to the service of the House of the Lord: (and that in a liberal proportion) even five thousand Talents of gold, and ten thousand drams; and of silver ten thousand Talents, and of brass 18000 Talents, and one hundred thousand Talents of Iron, besides precious stones, all which they offered willingly with a perfect heart unto the Lord, rejoicing with great joy they had done it, 1 Chron. 29.6, 7, 8, 9 When our Generals, Officers, Colonels, Captains and Soldiers of the Army shall imitate King David and his Generals, Colonels, Captains, Officers, Soldiers in such a liberal contribution of the Jewels, Gold, Silver, Brass, Iron and Spoils they have won in Battles, at home and from other Nations, to repair or build houses for Gods public worship, and maintain the Ministers of the Gospel, in stead of seeking to demolish and spoil those stately Edifices which our pious Ancestors have erected for that purpose, and breaking down the Carved work thereof with axes and hammers; of which David much complaineth, Psal. 74.3, 4, 5, 6, 7, 8, 9 and in lieu of endeavouring to divest our Ministers of their remaining Lands, Tithes, Glebes not yet devoured; all the World will proclaim them, Men after Gods own heart, and Men of God in truth, like David, and give over censuring them for Sacrilegious Harpies, as yet more like to Zeba and Zalmunna, who said, Let us take to ourselves the Houses of God in possession, (as David himself objects against them, Psal. 83.11, 12.) than to David, or his Officers, Captains, Soldiers.  
3. Here is Samuel the seer, doing the like, out of his spoils won in Battle: A precedent for all those Soldiers who will be Seers, Speakers, and New-lights, to imitate.  
4. If these good men's examples be neglected, yet let the Precedents of bad men annexed to them shame and excite others to this duty: Here is Saul the son of Kish, much talked of and reviled now by many for a Tyrant, the very first King given to God's people in anger, and taken from them in wrath, as these object, from Hos. 13.11. (which I conceive rather to be meant of Jeroboam the Idolatrous usurper, who made Israel to sin; as judicious Interpreters prove, by the 2 Chron. 13.20. compared with 2 Kings 17.10, to 24. and the context likewise, which makes mention of the Israelites Idolatry in kissing the Calves erected by Jeroboam; and speaks only of the Kingdom of Israel, as divided from that of Juhah after Saul's, david's, and Solomon's death) yet he as bad as they make him, together with Abner 
(o) 1 Sam. 14.50.  his chief Captain (none of the best of men, as 1 Sam. 3.7, 8. discovers) had so much Piety, Zeal, Religion in them, as likewise to dedicate part of their richest spoils of War to the maintenance of God's house and worship. And will it not be a great dishonour to those Generals, Officers, Colonels, Captains, who now pretend themselves the holiest, justest, zealousest Saints, not to be as bountiful towards the maintenance of God's house and worship, out of their spoils, as Saul, or Abner, whom they brand for Tyrants and ungodly wicked men? If these Precedents be ineffectual to work upon any Covetous or Sacrilegious Swordmen, let them reflect upon others, who were Idolaters, how near they came, in their way, to imitate Abraham, David and these forecited Warriors. When Nabuchadnezzar King of Babylon had taken Jerusalem, ransacked and burnt the glorious Temple there, towards which David and his Captains contributed so largely out of their spoils, he had so much Piety and natural Religion in him; as to dedicate all the Vessels of Silver and Gold, which he took out of the house of God, to the honour and service of his Idol-gods, and put them in the Temple at Babylon, in the House of his GOD'S, not converting them to his private or public Treasury, 2 Chron. 36.7, 18. 2 King. 24.13. Ezra. 1.7. Which Vessels afterwards being brought forth thence, and profanely caroused in by Belshazzar and his Princes, at his great feast, wherein he praised the gods of Gold, and Silver, of Brass, of Iron, of Wood, and of Stone; you may read what fatal judgement presently befell him, to the loss of his life and Kingdom, Dan. 5. These Vessels though a just and lawful spoil won by wars, Cyrus' King of Persia brought forth out of the house of his Gods, where Nabuchadnezzar had put them, by the hand of Mithredah his Treasurer, and numbered them unto Sheshbazzar the Prince of Judah, when he proclaimed liberty, and gave order to the Israelites to rebuild the house of the Lord God of Israel in Jerusalem; and this is the number of them, thirty Chargers of Gold, a thousand Chargers of Silver, nine and twenty Knives, thirty Basins of Gold, Silver Basins of a second sort four hundred and ten, and other Vessels a thousand: all the Vessels of Gold and Silver were five thousand and four hundred: all these did Sheshbazzar bring with him from Babylon to Jerusalem for the use and service of God in the Temple there: all these did Cyrus a Heathen King freely and cheerfully restore, dedicate to God and his Temple by a Decree, Ezra 1.4. to the end. O when will our Army-Saints part with so many Gold and Silver Vessels to God's house out of their spoils and plunders? This Decree was afterwards confirmed by King Darius and Artaxerxes his successors, Ezra 1.4. ch 7.15, 16, 17. & 8.24, to 31. these Kings with their Princes and chief Officers also, freely offered, dedicated Silver and Gold, besides these Vessels, amounting to a great value, towards the re-edifying of the Temple, and maintenance of the worship, Priests of God therein. Moreover, King Artaxerxes made this Decree concerning these Vessels; The Vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem; and whatsoever more shall be needful for the house of thy God bestow it out of the King's Treasure-house: Adding this further Decree; To all the Treasurers beyond the river; Whatsoever Ezra the Priest shall require of you, let it be done speedily; unto an hundred Talents of Silver, and to an hundred measures of Wheat, and to an hundred baths of Wine, and to an hundred baths of Oil, Salt without prescribing measure: Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the Realm of the King and his Sons? Also we certify you, that touching any of the Priests and Levites, Singers, Porters, Nethinims or Ministers of this house of God it shall not be lawful to impose Toll, Tribute or custom upon them: and whosoever will not do the Law of God and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or unto banishment, or to confiscation of goods, or to imprisonment; Ezra 7.11, to 27. The Decree of Cyrus and Darius, concerning the building of the Temple, and restitution of these Vessels, is very remarkable, and thus recorded, Ezra 6.3, to 13. Let the house be builded, the place where they offered Sacrifices, and let the foundation thereof be strongly laid, the height thereof threescore Cubits, and the breadth thereof threescore Cubits; with three rows of great stones, and a row of new Tamber; and let the expenses be given out of the King's house And also, let the Golden and Silver Vessels of the house of God, which Nabuchadnezzar took forth out of the Temple which is at Jerusalem, and brought unto Babylon, he restored and brought again into the Temple which is at Jerusalem, every one to his place, and place them in the house of God. Now therefore Tatnai governor beyond the river, Shetharboznai and your companions the Apharsachites which are beyond the river, be ye far from thence: Let the work of the house of God alone, let the Governors and the Elders of the Jews, build the house of God in his place. Moreover, I make a Decree, what ye shall do to the Elders of these Jews, for the building of this house of God; that of the King's goods even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. And that which they shall have need of both young Bullocks, and Rams, and Lambs, for the burnt offerings of the God of heaven, Wheat, Salt, Wine, Oil, according to the appointment of the Priests which are at Jerusalem, let it be given from day to day without fail; that they may offer Sacrifices of sweet savour unto the God of heaven, and pray for the life of the King and his Sons. Also I have made a Decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a dunghill for this. And the God that hath caused his name to dwell there, destroy all Kings and people that shall put to their Hand to alter and destroy the house of God, which is at Jerusalem: I Darius have made a Decree, let it be done with speed. If these three Heathen Kings and Conquerors were so zealous to restore all the Vessels of Gold and Silver, taken by their predecessors in their wars, amounting to so great a number, value, to the House of God at Jerusalem; to contribute so liberally towards the re-edifying of it out of their own Tributes, Treasures, Revenues won by War and Conquest; to allow them Bullocks, Rams, Lambs, Wheat, Wine, Oil, Salt, and all other necessaries for daily Sacrifices; to furnish the Priests and Levites with all Necessaries; yea particularly to exempt them and all the Officers of the Temple from paying any Toll, Tribute, Tax or Custom, which it was not lawful for any Officer to lay upon them, under the severest penalties, and to enact such severe Laws, to pass such bitter imprecations against all such as should oppose or hinder the work, or seek to destroy or deface the Temple of God: Oh how should this inflame all our Generals, Officers, Soldiers, who profess themselves the choicest Christians, and eminentest Saints, to imitate and equal them in all these particulars now? Elsehow will they shame, confound and rise up in judgement at last against all such of them and all other Plunderers who in stead of restoring all the Gold, Silver Vessels, Led, Iron, Timber, Stones, they have taken from the Temples of God, of repairing those Churches they have demolished, defaced, of providing necessaries for God's worship, and exempting his Ministers from Toll, Tribute, Taxes, Custom, endeavour to make a prey and spoil of all our Churches, Chapels, Church-Vessels, Ornaments, Glebes, yet remaining, and oppress our Ministers with endless Taxes, Tributes imposed on them without their consents against all former Laws, and Precedents to their utter ruin; and in stead of paying them the tenths of their own Lands and spoils of War, endeavour to spoil them of those Tithes which all others owe or pay them? Of whom Hemingius thus complains in his Commentary on Gal. 6.6. p. 375. Quid dicemus de illis, qui Ministros Evangelii necessario victu spoliant? Quid de illis qui Immoderatis Eractionibus tantum non eos interficiunt, ut multi honesti mariti cum si is uxoribus et liberis cogantur quodammodo mendicare? Horam sane factum nihil differre arbitror a Sacrilegio & Latrocinio, cujus poenas olim cluent Architecti et fabri hujus mali.  
To these Scripture Precedents of Heathen Warriors, I might add the practice of many Idolatrous Pagan Nations (as the Romans, Grecians, Crotonians, Phocians, Athenians, Carthaginians) who by the very Law, dictate of Nature, and example of Abraham, gave the tenth of their warlike spoils to their Idol-Gods and Priests; which because Mr. Selden recites at large in his History of Tithes, ch. 1.3. & Review, c. 1. 3. & Alexander ab Alexandro Gen Dierum, l. 3. c. 22. where all may peruse them, I shall only give you the sum of them in learned Grotius his words, in his Book De jure Belli & Pacis, l. 3. c. 4. sect: 1. p. 454. By this Law of Nature Abraham, out of the spoils which he had taken from the five Kings, gave a Tenth to God, as the Divine Author to the Hebrews, c. 7.4. explains the History extant in Gen. 14. By which custom the Grecians also, with the Carthaginians and Romans, Diis suis Decimam de Praeda sacraverunt, consecrated a Tenth of the prey, or spoil, to their Gods, as to Apollo, Hercules, jove. And should not Christian Generals, Officers, Captains, Soldiers then much more do it now, to God and his Ministers, from this Precedent of Father Abraham, instead of robbing them of their Tithes? If any should object, that these were old Testament, and Heathen Practices; Let them remember, that abraham's is more particularly related and frequently mentioned in the new Testament than old; the old relating in general, that he gave Tithes of all; (which relates to all his substance, as well as spoils) and the new Testament applying this general to the TENTH OF THE SPOILS, Heb. 7.4. as 
* History of Tithes, & Survey thereof, ch. 1.3.  Mr. Selden, Grotius, and others observe. But to hedge up this starting-hole so as none may creep out of it; we have one memorable Precedent in the new Testament, coming very near to this of Abraham, Luke 7.2, to 11. Where we read of a certain Centurion (or Colonel) a man of no small authority, who had Soldiers under him; and said unto one Go, and he goeth; and to another, Come, and he cometh; and to his servant, Do this, and he doth it: This Centurion's servant, who was dear unto him, being sick and ready to die, when he heard of the fame of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come and heal his Servant: and when they came to Jesus they besought him instantly, saying, That he was worthy for whom he should do this: (And why so?) For he loveth our Nation, and hath built us a Synagogue: Whereupon Jesus went with them, and healed his servant; marveling at the Centurion's words, and turning about, and saying unto the people that followed him, I have not found so great Faith, no not in Israel. This great Centurion and Commander was no Jew, but a Gentile, one who but newly heard of Christ's name and same; yet he had so much Piety and Bounty, as out of his very Spoils and Gains of War (for we read of no other Lands or Gains he had) to build a Synagogue for God's worship; which the Elders of the Jews, and Christ too, approved as a worthy act, and a sufficient inducement for our Saviour to go with him and cure his servant. O that all our Centurions who have Soldiers under them, and exceed or equal him in command, would imitate and equal this Gospel Centurion, in his pious munificence in building, in stead of contriving how to deface Temples, Churches, Synagogues, to abolish Tithes, engross Church Lands and Livings into their own hands; then should they receive as large Encomiums of the reality and transcendency of their Faith, Piety, Charity from men, as he did from our Saviour, and the Elders of the Jews, for building this new Synagogue.  
I shall only add, for our Soldiers, Officers better Information; that from this example of Abraham, approved in the new Testament, both Divines, Councils, Canonists, and Casuists, have unanimously resolved, That Soldiers ought to pay personal Tithes to Ministers out of their very Militia, pay, and spoils of Warr. This was 
* De Tempore Serm. 219. Tom. 9  St. Augustine's Doctrine, DE MILITIA, de negotio, de artificio redde Decimas: recited, practised, and long prescribed here in England, in the excerptions of Egbert Archbishop of York 
a Spelman. Concil. p. 268.  about the year of our Lord, 750. repeated, confirmed by Gratian in his Decrees, Causa 16. qu. 1. f. 381, 382; By all the Canonists, Glossers on his Text: by Angelus de Clavasio, in his Summa Angelica, Tit. Decima: by Hostiensis, Summa Rosella, and other Summists, Casuists, in their Titles of Tithes, and ratifyed by the Synod of Lingon, An. 1404. apud Bochellum, Decret: Ecclesiae Gallicanae, lib. 6. Tit. 8. c. 31. p. 967. This many excellent Christian Commanders, Officers, Soldiers have in several ages performed, as Histories record. I shall (for brevity) instance but in one domestic example, and that a memorable one, King William the first (whom we usually style the Conqueror, though he never claimed the Crown by Conquest, but 
b Ingulphi Hist. p. 899, 900, 901. Will. Malmsb. de Gestis Regum Angl. l. 2. p. 93. Hen. Huntindon Hist. l. 8 p. 307 Hoveden Annal. pars prior. p. 448, 449. & pars posterior, p. 608, 609, 610. Verstegan Restitution of decayed Antiquities, accord herein, and Mat. Westm. Ann. 1059. p. 426.  only by the last Will, Testament and Donation of King Edward the Confessor in his life-time, with the assent of his Nobles (who was educated with, preserved by him, during his exile and seclusion from the Crown by the Danish usurpers) and as COZEN and HEIR to Edward the Confessor, as he styled himself in the very 
c Spelman. Council p. 619.  Title of his Laws: He having vanquished and slain the perjured Usurper Harold (who set the Crown upon his own head, and made himself King without any Title or due Election, against his solemn Oath to Duke William, made to him in Normandy, which he pretended to be forced;) in 
d Mr. Cambdens Britannia, p. 317. Mr. Seldens notes to Eadmerus, p. 165. where the Charter is recorded: and most of our Historians in the life of K. William. Speeds History, p. 451.  thankfulness to God for this his victory, whereby he gained possession of the Crown; out of the Spoils and Gains of his War, erected a Magnificent Church and Abbey, to the glory of God and St. Martin (which he called de Bello, or Battle Abbey) in that very place where Harold was slain, and this battle fought; which likewise he endowed with large possessions, Tithes and most ample Privileges by his Charter, and therein offered up to God HIS SWORD, and the royal robe which he beware the day of his Coronation, there reserved as a Monument as well of his Piety as Victory.  
After which this pretended Conqueror 
e Hoveden Annalium pars posterior p. 601.608. Mr Selden ad Eadmerum Notae, p. 171, 172, 173. Spelman. Concil. Tom. 1. p. 619. Ingulphi Hist. p. 914.  in the fourth year of his reign by the Counsel of his Barons, through all the Counties of England caused 12. men of the most Noble, wise and skilfullest in the Law, to be summoned out of every shire, that he might learn their Laws and Customs from them; and gave them this Oath, That proceeding in a right path, without declining to the right hand or the left, to the best of their power, they should make known to him the Customs and Sanctions of their Laws, pretermitting nothing, adding nothing, and altering nothing in them by prevarication: which they accordingly performing; and King William intending to alter the Law only in one particular according to the Laws of Norway, from whence he and his Normans descended; all the Barons and Grand English Enquest who presented him their Laws on Oath, being much grieved at it, unanimously besought him, that he would permit them to enjoy their proper Laws and ancient Customs under which their Fathers lived, and themselves had been born and educated, because they deemed it very hard for them to receive unknown Laws, and to judge of those things they knew not, importunately beseeching him for the soul of K. Edward (WHO HAD GRANTED TO HIM THE CROWN and KINGDOM AFTER HIS DEATH, and whose Laws they were) that he would not compel them to persevere under the Laws of any Foreiners, but their own Country Laws alone. Wherefore the King taking advice, consented to the request of his Barons, confirming all their Laws and Customs in Parliament without any alteration or diminution, as they presented them. Whereof this is the very first Law concerning the preservation of the Church's rights, and Scholars from rapine.  

f Hoveden, ib. p. 601 Seldeni ad Eadmerum Notae, p. 173.  Every Clergyman, and likewise all Scholars, and all their Goods and Possessions, wheresoever they are, shall enjoy the Peace of God and of holy Church, free from all forfeiture, and seizure; and if any shall lay hands on that which Mother Church shall require, LET HIM RESTORE THAT WHICH HE SHALL TAKE AWAY, and likewise one hundred shillings in the name of a forfeiture, if it be from an Abbey, or Church of Religion; and twenty shillings if it be from a Mother Parish Church; and ten shillings if it be from a Chapel. After 
g Hoveden ib. p. 601, 602. Spelman Concil. p. 619, 620. Lambardi Archaion.  which follow 6. other Laws concerning the Church's peace and privileges; and then these two Laws concerning TITHES.  

Of the TITHES of the Church.  
Of all Corn the tenth Sheaf is given to God, and therefore to be paid. If any shall have a herd of Mares, let him pay the tenth colt; he who shall have only one or two, let him pay a penny for every colt. Likewise he who shall have many Kine, let him pay the tenth calf; he who shall have but one or two, let him pay a penny for every calf: and he who shall make cheese, let him give the tenth to God, and if he shall make none, the milk every tenth day: Likewise the tenth Lamb, the tenth Fleece, the tenth Butter, the tenth Pig.   

Of BEES and all lesser TITHES.  
In like manner also of Bees, the tenth of the profit, and also of Wood, of Meadows, Waters and Mills, and Ponds, and Fishings, and Copses, and Orchards, and Gardens, and Negotiations; (wherein Soldiery and all other Professions are included) and all things which the Lord shall give the Tenth part is to be tendered to him who giveth the Nine parts together with the Tenth: And he who shall detain it shall be compelled to render it by the justice of the Bishop, and of the King if need be: For these things St. Augustine hath preached and taught, and these things are granted by the Kings and Barons and People. But afterward (let our Tith-oppugners, and detainers mark who is their original Tutor) By the instinct of the Devil, many have detained Tithes; and rich negligent Priests do not care to prosecute them, because they had sufficient necessaries for their life; for in many places now there are three or four Churches, where at that time was only one, and so they began to be diminished.   
This is that William the Conqueror, whom our Officers, Soldiers (with the Levellers and Anabaptists) most virulently reproach and rail against in their Discourses, and silly ignorant scurrilous 
(h) Royal Tyranny discovered: A defiance against Arbitrary usurpation. England's Birthright; and many late Pamphlets else.  Pamphlets, for an Invader, Usurper, ROBBER, TYRANT and subverter of our native Laws and Liberties, etc. when as he claimed the Crown only by Gist and Title, confirmed all our ancient Laws, Liberties, Civil and Ecclesiastical, without any alteration or diminution; put never a Noble man but one, or other person to death who rebelled or took up Arms against him all his reign, but such who were actually slain in Battle; was the gallantest Soldier, and best Justiciary of any in his age (as some 
(i) Will. Malmesbury De Gestis Regum Angl. l. 2. p. 93. etc. and Naucl. Speeds History p. 451. Daniel in his Life.  Historians then living attest) and not only much devoted to Religion, daily frequenting the Church both morning and evening, but likewise very industrious and bountiful to promote it; honouring and richly endowing the Clergy that lived according to their rule and profession, but being very rough and hardhearted to the licentious and scandalous, degrading his own Uncle Malgerius Archbishop of Rhoan, and many English Bishops for their dissolute lives; founding no less than three Churches and Abbeys of chief note (whereof that of Battle. was one) endowing them with large Poss●ssions and Privileges (according to the piety of those times) out of his Conquests, and confirming all the Clergies Tithes, Rights, Privileges by the recited Laws. If those Officers, Soldiers, who now pretend themselves Conquerors, and us a Conquered (or rather cozened) Nation, will really imitate his Justice, Piety, Bounty, in these recited particulars; no man will thenceforth bestow on them such reproachful terms, of Invaders, Usurpers, Robbers, Tyrants, Subverters of our Laws, Liberties, etc. as they do usually on this first Norman King; but repute them real Saints, Patrons of Religion, Ministers and the Church, yea Sons of faithful Abraham, who gave the tenth of the spoils of war to God; whose example, with all the rest here recited, in justice, conscience rather oblige them to imitate his and their footsteps (as the premises; evidence) than to spoil our Ministers, Churches of their Tithes and Materials. And so much in Answer of the first Evasion, respecting our Army-Officers and Soldiers only.  

Object.  The second Evasion of Abraham's Precedent, is made by Country Farmers, Tradesmen, and their Advocates: who allege, That Abraham gave the tenth only of his spoils gained in War to M●lchisedec, but not of his Corn, Wine, cattle and other Goods; therefore this example binds only Soldiers to pay personal, but not them or any others to pay any such predial, mixed or personal Tithes, as now they do by coercive Laws and Ordinances, against Law and Gospel, as they pretend.  
To which I answer,  

Answ.  1. That the express words of Moses, Gen. 14.20. are: And he gave him Tithes OF ALL. Which being universal, not confined by him to the spoils taken in war, must be taken and intended in the 
* See Calvin and others on the place.  largest sense, that is, of all his Substance, or Increase, as well as of the spoils then won: as the Syriack and Arabic translations, Solomon Jarchi and others interpret it.  
2. The Apostle reciting the History Heb. 7.2. useth the selfsame general expression: To whom also Abraham gave a tenth part OF ALICE, without restraining it to the Spoils of War: which must be intended in the best and liberalest sense, for Tithes of all his Substance and gain, being mentioned both to express his Piety and Bounty. True it is, the Apostle in the 4. verse useth this expression, Unto whom the Patriarch Abraham gave the tenth of the spoils; which 
* Mr. Seldens History of Tithes and Survey, ch. 1.  some oppugners of Tithes, would have to be the Interpretation of the two former universal phrases; Tithes of all: But the Spoils being not abraham's all, nor in truth any part thereof, he refusing so much as to take a thread or shoe-latchet thereof to his own use, Gen. 14.23, 24. and the word all, being not so much as once used in the latter clause, which recites, he gave the tenth of the (not all the) Spoils; and the two first general expressions, necessarily including in them the tenth of the spoils; I conceive the latter expression is rather a particular specification of one memorable thing he paid Tithes of in a new case not formerly happening, even of the Spoils taken in this first Battle he ever waged, or any other that we read of (included in the general) rather than a full comprehensive exposition of all that is or was intended, by the Tenth, or Tithes of all, in the two precedent Texts.  
3. It is most probable, that Abraham paid Tithes of all his own substance to Melchisedec, as well as of the spoils; there being the selfsame, if not a stronger ground, for him to pay Tithes of all his other goods, increase, as of these casual spoils, out of which no constant maintenance could be raised for any Pastor, or Minister, as there might be out of the Tithes of his cattle and Substance increasing every year. Now Tithes being intended for the Priests and Ministers constant maintenance by God and Man, and this Precedent of Abraham, recorded for that end; we cannot without an absurdity, restrain his paying Tithes of all, only to the spoils then, and then only unexpectedly gained from the enemy by Abraham, and restored by him to the right owners, the tenths of them only excepted; but, of the Tithes of all his Substance principally, whence a constant livelihood for the Priest could only arise, and of the spoils of War only by reason of his occasional meeting of Abraham then returning from the Wars, and blessing him at that time.  
4. This precedent of his, was in all probability, the ground of Gods appointing Tithes, by a special Law, for all the Priests and Levites MAINTENANCE amongst the Israelites, Abraham's Posterity, and the Apostle intimates as much, Heb. 7.4, 5, 6, 7, 8, etc. that they receive Tithes of their Brethren in the same manner by the Law, as Melchisedec did of their Father Abraham. Now they received Tithes of Corn, Wine, Oil, cattle, all sorts of herbs and fruits, for their standing maintenance and Inheritance too; Num. 18.20, to the end, Levit. 27.30, 31, 32, 33, 34. Deut. 14.22, 28. Therefore it is most probable, if not infallible, that Abraham paid Tithes to Melchisedec of all those things which the Levites and Priests afterward received from their brethren, not of the spoils alone, out of which no certain Maintenance could be raised, not specified therefore in those general precepts concerning Tithes.  
5. The Apostle arguing the natural justice of Minister's maintenance, Rom. 15.27. and 1 Cor. 9.11. useth this expression. If we have sown unto you spiritual things (in the plural number) is it a great matter if we shall reap your CARNAL THINGS, in the plural number too; and such things as seem commonly to grow and multiply; as the word reap imports. And Gal. 6.6. he useth this general precept, Let him that is taught in the word, communicate to him that teacheth IN ALL GOOD THINGS: Therefore to restrain Abraham's giving Tithes of all, only to the spoils, and not to all his carnal and good things, is a very improper exposition, dissonant from the scope and sense of these parallel Texts, which seem aptly to interpret it.  
6. The very Pharisee in the Gospel, boasting of his Justice and Piety, used this expression, parallel with that of Abraham, Luke 18.12. I GIVE TITHES OF ALL THAT I POSSESS; and to confine Abraham's giving Tithes of all, to the Tithes only of the spoils, and not to extend it, with the Pharisee, to all that he possessed besides, is to make this Father of the Faithful, less righteous, liberal, devout than this hypocritical Pharisee.  
7. That which seems to put all our of question, is the parallel Text of Gen. 28.20, 21, 22. Where Jacob after his travelling vision, makes this vow to God, even before the Levitical Law for Tithes; If God will be with me, so that I come again to my Father's house in peace; Then shall the Lord be my God, and this stone which I have set up for a pillar, shall be God's house: and of all that thou shalt give me, I will surely (without diminution, substraction, or failing) give the Tenth unto thee: Whence should godly Jacob take his pattern of surely giving the Tenth of all (not of spoils alone) that God should give him, unto God, but from the practice of his Grandfather Abraham, who gave M●lchisedec the Tenth of all God gave him, as well as of the Spoils? Honouring God with all his Substance and increase: according to that precept of Solomon (having relation to his practice and this Vow of jacob's) Prov. 3.9. Honour the Lord with thy Substance, and with the first fruits of all thy increase. And so much in refutation of this second Evasion, which some armed men much urge.  
The third Objection, 
Object: 3.  which some would make fatal to all Tithes under the Gospel, is from the close of the Apostles forecited words: Heb. 7.12. For the Priesthood being changed, there is also a necessity of a change of the Law, etc. From whence William Thorp, (one of our Martyrs) thus reasoned against Tithes, and others now, 
k Fox Acts & Monuments vol. 1. p. 700.  Saint Paul saith, That Tithes were given in the old Law to Levites and to Priests, that came of the lineage of Levi; but our Priests come not of the lineage of Levi, but of Juda, to which Juda no Tithes were promised to be given: And therefore Paul saith, since the Priesthood is changed from the generation of Levi to Juda, its necessary that changing also be made of the Law: So that Priests must live now without Tithes and other Deuce that they claim, following Christ and his Apostles in wilful poverty, as they have given them example.  
I Answer 1. 
Answer.  That the Apostle in this, and the three following Chapters, concludes and proves by sundry Arguments, That the Levitical Priesthood and the Ceremonial Law, given the people under Moses (the 
l see Hemingius & others on this place.  Covenant of this Priesthood) were both changed and abolished by Christ, and his everlasting Priesthood, shadowed to us by them; and by consequence the maintenance of the Levitical Priests by Sacrifices offered by them at the Altar, by first fruits and Tithes themselves, so far as they were Ceremonial, prescribed by the Ceremonial Law, for the maintenance only of these abolished Levitical Priests and Levites; which is all this Scripture proves, when pressed to the uttermost. But can any rational man hence conclude, The Levitical Priesthood, the Ceremonial law, and all the tithes, maintenance due to the Jewish Priests and Levites by this Law are abolished by Christ, a Priest for ever after after the order of Melchisedec, to whom Tithes were due and paid by Abraham, before this law and Priesthood instituted: Therefore all Tithes, maintenance due and paid to Melchisedec, (and in him to Christ, and the Ministers of the Gospel under him) are eternally abolished as Jewish and Levitical? Surely this is a mad inference, both besides and against this Text; from which all Orthodox Protestant Commentators, as well as Papist and Jesuits, conclude the quite contrary, and learned Nicholas Hemingius in his Commentary on it, p. 805. thus determines, It is subjoined, that Melchisedec received Tithes from Abraham, which Tithes Abraham verily gave of his own accord, following without doubt the custom of Conquerors (Let our Conquering Officers, Soldiers observe and do the like) who were wont to consecrate the tenths of their Spoils to their Gods, or to give them to their Priests. But this collation of Tithes, 
* See Walafridi Strabi de Rebus Eccles. c. 27.  multo meliori Jure Christo Sacerdoti debetur; is due by much better Right to Christ our Priest; who as he gives all things to us out of mere bounty; ita vicissim illi non solum Decimas, verum etiam omnia nostra debemus; so we owe to him again, not only Tithes▪ but likewise all we have. Whether the Objectors or Hemingius speak most Gospel Divinity and Reason from this Text, let every Christians conscience judge.  
2. The Apostles words concerning the change and abrogation of the Ceremonial Law, have no coherence with or relation to the precedent discourse, concerning payment of Tithes to Melchisedec and the Levites; recited only to prove the dignity and excellency of Melchisedecs' Priesthood above Aaron's; and of the Levitical Priests and Levites above their Brethren, from whom they received Tithes. The force of the Argument, reduced into a Logical form, being thus. He who receives Tithes for the execution of his Priestly Office, is better and greater tha● he who pays Tithes; But the Patriarch Abraham himself, the very Father of the Faithful, and Prince of the Fathers, paid Tithes to Melchisedec; and likewise the Levitical Priests (than in his loins) in and by him; who yet receive Tithe of their Brethren, but not of their Father Abraham or Melchisedec: Therefore Melchisedec is better and greater than Abraham and them, and they than their Brethren who paid them Tithes. And by consequence, Christ being a Priest for ever after the order of Melchisedec, who was but a type of him, must be better and greater than Abraham, (Joh. 8.55, 56.) or the Levitical Priests, or than Melchisdec himself, who did but typify him. This excellency and precedency of Christ's Priesthood before Aaron's, he proves by other Arguments drawn from Melchisedec, not pertinent to our present business; after which he largely argues the change and abolition of the Levitical Law and Priesthood by Christ, (a theme of a different nature from the former) to which the objected words refer; therefore the total and final abolishing of all Tithes, to which these words have no relation, can never be enforced from them; being ratifyed by the former clause, as appurtenances to Christ's everlasting Priesthood, as well as to Melchisedecs; Therefore as due to his Ministers under the Gospel, as to any Priests and Levites under the Law, which were likewise Types of Christ, the true high Priest, expiring at and by his death.  
3. The Priests and Levites under the Law had Cities, Glebes, Houses settled on them for their habitation, families, cattle, as well as Tithes, by the Ceremonial Law, for their better maintenance, accommodation; and that in a large proportion, Leu. 25.32, 33, 34. Num. 35.1, to 12. Josh. 21.1, to 43. 1 Chr. 6.54, to the end, ch. 9.10, to 35. 2 Chr. 11.13, 14. Ezra 2.70. Neh. 11.26. ch. 13.10. Ezec. 45.1, to 6. ch. 4.8, 9, to 15. If then this Text proves the Total Abolition of all our Ministers Tithes, root and branch, as Jewish and Antichristian; as some impudent Scribblers and Petitioners against them, now affirm: It likewise proves the abolition of all their Rectories, Glebes, Houses likewise, as well as of their Tithes, as Jewish and Antichristian: And so Ministers of the Gospel now shall neither have Tithes nor Glebes to support and feed them, their families and cattle; nor yet so much as an House wherein to lodge and put their heads; and be enforced to complain as our Saviour once did of his forlorn condition, Mat. 8.20. and Luke 9.58. the Foxes have holes, and the Birds of the air have Nests, but the Son of Man hath not where to lay his head. A condition to which some Jesuitical, Anabaptistical, Athiestical, uncharitable beasts of Prey, worse than any Foxes or Harpies, would now gladly reduce all our faithful Ministers and their Families, whiles some of them Lord it, and lodge themselves in our Kings, Princes, Bishops, Deans and Chapters new acquired royal Palaces, and not content therewith, would spoil all our Ministers of their more contemptible Glebes, Rectories, Tithes, to enrich themselves and their Posterities, and make our Ministers like our Saviour in his voluntary Poverty, both Houseless and Harborless. They may with as much Justice (like the hardhearted bloody Jews, Soldiers) even 
m Mat. 27.35. Luke 23.32, to 46. Joh. 19.18.  crucify them on crosses, between such thiefs as themselves, to make them like our Saviour, even in his voluntary sufferings; as part their Glebes, Lands, Rectories, Tithes among them, and cast Lots upon their vestures, even before their death, when as the Soldiers who crucified our Saviour, did not part his raiment amongst them, nor cast Lots on his vesture till after his crucifixion by them, 
* John 19.23, 24. Mat. 27.35, 36.  there being as much Authority, Conscience, Law, Justice, Reason for the one, as other: seeing none by any Laws can lose or forfeit their Lands, Livelihood, but such who first forfeit their Lives to public Justice.  
4. The Israelites were enjoined by the Levitical Law, Deut. 12.17, 18, 19 ch. 14.26, 27, 28, 29. to harbour, entertain the Priests, and Levites within their gates, and not to forsake them so long as they should live upon the earth, but freely to permit and invite them to come, eat, drink, feast, rejoice, and be satisfied with them and their Families before the Lord; as well as to pay them Tithes. But this Law (as they argue) is now abolished by Christ with the Priesthood; Therefore when our Ministers are stripped of all their Tithes, Glebes, Rectories, Houses, maintenance by our new Reformadoes; it must be Jewish and Antichristian for them or any others so much as to lodge, entertain, or give them any thing to eat or drink within their gates, or so much as to admit, invite them to a Feast, or meal within their Houses; and then they, with all theirs and other poor widows and orphans, must all presently starve, perish by 
* See his voice from the Temple p. 2.  John Cannes and these uncharitable men's new Gospel Light and Charity, because Hospitality and Alms to such, are Levitical and Jewish, abolished with the Levitical Law and Priesthood; which abrogated all Charity and Humanity out of the world, as well as out of these Tithe-Oppugners hearts, if this their Objection be Orthodox Gospel truth.  
5. Mere Freewill Offerings and voluntary unconstrained Contributions were prescribed by the Levitical and Judicial law, both for and towards the maintenance of God's Priests, and worship; for the building, and repairing of the Tabernacle, and of the Temple afterwards, towards which the godly Kings, Princes, Generals, Captains, Officers, Soldiers, and all the pious people of God contributed most joyfully, liberally, and in such abundance upon all occasions, that they gave far more than was sufficient; and thereupon were prohibited by special Proclamation to give or bring any more (as in the case of Materials of all sorts, for the building and furniture of the Tabernacle of the congregation) and of the Temple, towards which many Heathen Kings, and their Officers contributed freely, and the very captive Jews, Exod. 35.20, to 30. chap. 36.2, to 9 Levit. 22.18, 21, 23. chap. 23.38. Num. 15.3. chap. 29.39. chap. 31.48, to the end, 1 Chron. 26.26, 27, 28. chap. 22.1, to 17. chap. 29.1, to 17. 2 Chron. 24.4, to 15. chap. 27.3. chap. 29.3, to 20.31. chap. 34.8, to 15. Ezra 1. throughout, chap. 3.5. chap. 7.16. chap. 8.28, 29. Therefore Ministers under the Gospel must not be maintained, nor Churches, Houses for public Assemblies built or repaired by freewill offerings, and voluntary contributions, being Levitical, Jewish, and so abandoned; and if not by Tithes nor forced Rates as they allege, than the Ministers must utterly starve, and all our Churches fall to sudden ruin, as many now do. And is this Gospel Saintship and Christianity?  
6. The Priests and Levites by the Levitical Law, were prescribed what wives they should marry, and what not, Levit. 21.7, to the 14. will it therefore follow (as the Papist Votaries conclude) Therefore Ministers of the Gospel must not marry? and must all now be divorced from their wives, as well as from their Tithes and Benefices, because the Levitical law is abolished, and Priests wives Jewish, as well as their Tithes? Our beastly Ranters than may seize upon Ministers wives, as well as the brutish Anabaptists, Quakers, Swordmen on their Tithes and Glebes.  
7. The seventh day Sabbath itself, though prescribed by a 
n Exod. 20.8, 9, 10. Deut. 5.19.  Moral law, was in some sense ceremonial, and enjoined by 
o Exod. 31.14, 15, 16. c. 35.2, 3. Leu. 24.8. Num. 28.9, 10. Deut 5.14, 15. Levit. 23.3.  Ceremonial laws too; therefore (as 
p Dr. Bound, Dr. Twisse, Dr. White, and others, of the Sabbath. Bishop Andrews, Mr. Downham Mr. Cleaver, Mr. Dod on the fourth Commandment, and all other Commentators on it.  most affirm) abrogated by Christ's death as Jewish, as to the precise seventh day from the Creation, and the Jewish rigidities, Sacrifices on it; will it therefore follow, that it is Jewish and unlawful for Christians under the Gospel, to observe the Lords day every week, and render unto God the same weekly proportion of time for public worship, as the Jews did, or to keep any public Fasts, or Feasts to God at all, as the Jews by the Levitical law were bound to do? If so, then farewell all lords-days, Fasts, Feasts, public Assemblies for God's worship, all Ministers, Churches, (and God himself together with them) as well as Tithes; let Gain, Money be the only Deities henceforth adored among us, as the Motto stamped upon our new State-coyn, God with us, and most men's practices sadly proclaim, to God's dishonour, and Religions intolerable defamation. These Answers, I presume, will for ever satisfy or silence these Objectors, with 
q His second voice from the Temple.  John Can, their new Champion, who may now discern their gross mistake; and learn this for a general certain truth: That whatever is not in its own nature and Original, merely Jewish and ceremonial, but hath a kind of natural justice, equity, conveniency, morality or necessity in it, and had a divine original, institution before the ceremonial Law given, or the Levitical Priesthood instituted; That thing, though afterwards given, limited, prescribed to the Levitical Priests or Israelites by a general or special Levitical Law abrogated by Christ, doth neither cease its being, nor become unlawful in its primitive, or proper use unto Christian Ministers or Believers under the Gospel, by the abolishing of the Levitical Law and Priesthood; but may, and must necessarily be continued, practised, perpetuated among them without the least sin, scandal, or Judaisme, according to its own primitive institution, or natural, necessary, divine, moral or civil use; else Bread, meat, drink, wives, clothes, religious Sabbaths, Fasts, Feasts, Edifices and Assemblies for Gods public worship, Houses for Hospitality, Charity to Ministers, to poor distressed Saints, People, (yea reading, prayer, preaching of the word of God, Magistracy and Government itself) should be utterly unlawful unto Christian Ministers and People, as well as Tithes; because given, prescribed to be used by the Levitical Priests and Jews, by the Levitical Law. Therefore seeing meat, drink, food, raiment, Lands, Houses, and a competent proportion of all worldly necessaries, are as simply needful for the preservation, subsistence of the Ministers of the Gospel and their Families now under the Gospel, as for the Priests, Levites before and under the Law, or all other sorts of men in the world, who cannot live without them: And seeing Tithes, Lands, Houses, both before and under the Law, were originally given to and settled by God and Men upon Priests and Levites first, and Ministers since, not as mere Types, Shadows, Ceremonies, but as a just, fitting, convenient recompense of their Labour, necessary maintenance, Livelihood, habitation, residence for them and their Families, to provide them meat, drink, Books, clothes, and other necessaries to live by: Why our Ministers under the Gospel should not still enjoy them in this kind and Nature, without the least shadow of Judaisme, as well as Melchisedec before the Law, or the Jewish Priests and Levites under it, or their Predecessors before them, even from the first settlement of the Gospel amongst us, or as well as any other Men, or the Objectors do enjoy their Lands, Goods, Houses, and the other nine parts of their Tithes increase, for their Livelihood and subsistence, as well as the Jews without any sin or Judaisme, transcends my capacity to apprehend, and the ability of all armed or unarmed Enemies of Tithes or Glebes to demonstrate from Scripture, Law, Reason, or the objected abused Text, overlong insisted on, to clear it from all ignorant or wilful wrest. And so much for the payment of Tithes by 
* Decimas Deo & sacerdotibus Dei dandas, Abraham factis, Jacob promissis insinuat; deinde Lex Statuit, & Omnes Doctores sancti commemorant walafridi Strabi De Rebus Ecclesiasticus. c. 27.  Abraham, and vowing them by Jacob, before the Law, to justify the lawfulness and continuance of them under the Gospel, against all cavilling Exceptions.  
Secondly, I shall make good the Proposition from the Maintenance of the Priests and Levites by Glebes, Tithes, and Oblations under the Law, urged as the strongest, if not only Reason against them: and thus form my Argument.  
That which God himself, who is infinitely and only wife, just, holy, did by his special Laws, Edicts institute, prescribe, as the most expedient, equal, fit, just, rational, convenient maintenance of all other for his own Priests and Levites to receive and take from his own People (when once settled in the promised Land) for the execution of their function; must questionless be, not only a lawful, but the most expedient, equal, fit, just, rational, convenient maintenance of all other for his Ministers of the Gospel to receive, and take from all believing Christians in any settled Christian Kingdom, State, Church under the Gospel; especially, if he hath neither positively prohibited this kind and way of maintenance, nor specially prescribed any other way or kind of settled maintenance for them in and by the Gospel.  
But God himself, who is infinitely and 
r Rom. 16.27. Psal. 147.5. Isa. 45.21. Zeph. 3.5. Acts 3.14. Josh. 24.19. Isa. 6.3. Rom. 4.3. chap. 15.4.  only wise, just, holy, did by his special Laws, Edicts institute, prescribe Houses, Lands, Glebes, Tithes, and Oblations, as the most expedient, equal, fitting, just, rational, convenient maintenance of all other for his own Priests and Levites to receive and take from his own people, when once settled in the promised Land, for the execution of their Functions; and hath neither positively prohibited this kind or way of maintenance, nor specially prescribed any other way or kind of settled maintenance for them in and by the Gospel.  
Ergo, It must questionless be, not only a lawful, but the most expedient, equal, fit, just, rational, convenient maintenance of all other for his Ministers of the Gospel from all believing Christians in any settled Kingdom, State, Church under the Gospel.  
The Major, I suppose no rational Christian can or will deny, except he thinks himself (as King Alphonso, the proud Atheistical selfconceited Astronomer did) more wise, just, holy than God himself; and abler to carve out a more expedient, equal, just, fitting, rational, convenient maintenance for God's Priests, Levites, Ministers, than God himself hath done; and dare bid defiance to this Gospel precept, Eph. 5.1. Be ye therefore followers of God as dear children: The Minor I shall thus confirm in order.  
1. That God did by special Laws, Edicts institute and prescribe Cities, Suburbs, Lands, Houses, Glebes, for the Priests and Levites habitation, and the better maintenance of them and their cattle, and that in a liberal proportion, is apparent by Num. 35. from v. 1, to 12. where we find recorded; That the Lord spoke unto Moses in the plain of Moab, by Jordan near Jericho, saying; command the Children of Israel that they give unto the Levites of the Inheritances of their possession, Cities to Dwell in; and ye shall give also unto the Levites Suburbs for their Cities round about them. And the Cities they shall have to Dwell in, and the suburbs of them, shall be for their cattle, and for their Goods, and for all their Beasts. And the suburbs of the Cities which ye shall give unto the Levites, shall reach from the wall of the City and outward, a thousand Cubits round about. And ye shall measure from without the City on the East side two thousand Cubits, and on the South side two thousand Cubits, and on the West side two thousand Cubits, and on the North side two thousand Cubits, and the City shall be in the midst; this shall be to them the suburbs of the Cities. And among the Cities which ye shall give unto the Levites, there shall be six Cities for refuge, which ye shall appoint for the Manslayer, that he may fly thither; and to them ye shall add forty and two Cities. So all the Cities which ye shall give to the Levites shall be forty and eight Cities, them shall ye give with their Suburbs. And the Cities which ye shall give shall be of the possession of the Children of Israel: from them that have many, ye shall give many; and from them that have few, ye shall give few: Everyone shall give of his Cities, according to his inheritance which he inheriteth. This positive just command of God was given before the Israelites entrance into, and conquest of the land of Canaan: And this further positive law then likewise made against the sale and alienation of these Glebes and Possessions. Levit. 25.32, 33, 34. Notwithstanding the Cities of the Levites, and the Houses of the Cities of their possession, may the Levites redeem at any time, which others could not do, v. 30, 31. And if a man purchase of the Levites, than the House that was sold and the City of his possession shall go out in the year of Jubilee; for the houses of the Levites are their possession among the children of Israel: but the field of the Suburbs of their City may not be sold, for it is their perpetual Possession. After this, when the land of Canaan was fully conquered by the Israelites and divided amongst the Tribes by bounds and limits, we read, Josh. 21.1, to 43. Then came near the heads of the Fathers of the Levites unto Eleazar the Priest, and unto Joshua the son of Nun, and unto the heads of the tribes of the Children of Israel; and they spoke unto them at Shilo in the land of Canaan, saying, The Lord commanded by the hand of Moses (in the text forecited) To give us Cities to dwell in with the Suburbs thereof for our cattle. And the children of Israel gave unto the Levites, at the commandment of the Lord (mark it all enemies of our Ministers, Rectories, Lands, Glebes, Maintenance) these Cities and their Suburbs. Then follow the Names and Places of the Cities allotted to the Levites proportionably out of every tribe, and how they were divided by lot amongst them: which you may read in the text itself, over large to transcribe. After which ensues this close of the story, v. 8.41, 42. And the children of Israel gave by lot unto the Levites these Cities and their Suburbs, as the Lord commanded by the hand of Moses, all the Cities of the Levites within the possession of the children of Israel, were forty and eight Cities, with their Suburbs: These Cities were every one with their Suburbs round about them: Thus were all the Cities. In 1 Chron: 6: We have a recital of the Sons and Families of Levi, and the Office of the Priests and Levites, with the names of all the Cities and Suburbs allotted to them out of every Tribe, agreeing with this of Joshua, where those who please may read them at their leisure. These forty eight Cities and their Suburbs (as some conceive) amounted to the tenth, or at lest twelfth Part of the Cities and Land of Canaan; the Priests and Levites according to their number, enjoying in proportion as large a share of the promised Land, as any of the other Tribes, for their Habitation and Glebes: besides their Tithes, first-Fruits, Offerings and other Deuce.  
All which (as 
s In his Sermon, April 17, 1608. in defence of the Honourable Function of Bishops.  Dr. George Downham, and 
t In his Pilgrimage, l. 2. c. 7. p. 133. the first Edition.  Mr. Samuel Purchas observe) amounted to a far greater proportion for the maintenance of that small Tribe, than all the Bishoprics, Deaneries, Benefices, Cathedral and College lands, Revenues, Glebes, Tithes, and whatsoever Ecclesiastical Profits, endowments of the Clergy, and Scholars in our whole Kingdom and Nation. After this, when the Temple of Jerusalem was built, where the Priests and Levites were to wait in their several Courses successively, by David's appointment (1 Chron. chap. 23, to chap. 27. 2 Chron. 8.14, 15. chap. 23.8. and ch. 13 10, 11. ch. 29.4. chap. 31.2. chap. 35. 2. Levit. 1.5, 8, 9) they had Houses, Chambers, lodgings provided for them at Jerusalem, near the Temple, (where some of them constantly dwelled and attended,) and likewise for the Tithes, first-fruits and oblations brought thither to them, 1 Chron. 9.10, to 35. chap. 23.28. chap. 28.11, 12, 13. 2 Chron. 2, to 13. Ezra 8.29. Neh. 10.37, 38, 39 chap. 12.44, 45, 47. chap. 13.4, to 15. Ezech: 40.4, to 45. chap. 42.1, to 19 chap. 44.19. chap. 46.19. These Cities, Suburbs, Habitations, Chambers, the Priests and Levits constantly enjoyed without interruption till the revolt of the ten tribes from Rehoboam: when Jeroboam the usurper erected two Golden Calves in Dan and Bethel, to keep the people from going up to Jerusalem to worship God there, out of carnal fear and suspicion; saying in his heart, Now shall the Kingdom return to the house of David, if the people go up to Jerusalem to do Sacrifice in the House of the Lord there, then shall the heart of this people turn back again to their Lord, even unto Rehoboam King of Judah, and they shall kill me, and go again to Rehoboam King of judah, 1 Kings 12.26, to 33. and then we read 2 Chron. 11.13, 14, 15, 16. The Priests and the Levites that were in all Israel resorted to Rehoboam out of all their Coasts; For the Levites left their Suburbs and their Possessions, and came to Judah and Jerusalem; for Jeroboam and his sons had cast them out from executing the Priest's Office unto the Lord; and he ordained him Priests for the High Places, 
u 1 Kings 13: 33. 2 Kings 17.32.  of the lowest of the People, and for the Devils, and the Calves which he had made: which King Abijah warring with him after his Father's death, (when he claimed the right of his usurped Crown,) thus objected against him, and the revolted Tribes, 2 Chr: 13.4, to 14. Hear me thou Jeroboam and all Israel: Ought ye not to know that the Lord God of Israel gave the Kingdom over Israel to David for ever, even to him and to his Sons by a Covenant of Salt? Yet Jeroboam the son of Nebat, the servant of Solomon, the Son of David, is risen up, and hath rebelled against his Lord. And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the Son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand him. And now ye think to withstand the Kingdom of the Lord, in the hand of the sons of David, and ye be a great multitude, and there be with you Golden Calves, which Jeroboam made you for Gods. Have ye not cast out the Priests of the Lord, the sons of Aaron, and the Levites, and have made you Priests after the manner of the Nations of other lands; so that whosoever cometh to Consecrate himself, with a young Bullock and seven Rams, the same may be a Priest of them that are no Gods? But as for us the Lord is our God, and we have not forsaken him; and the Priests which minister unto the Lord are the Sons of Aaron, and the Levites wait upon their business: etc. For we keep the Charge of the Lord our God; but ye have forsaken him: And behold God himself is with us for our Captain, and his Priests with sounding Trumpets, to cry alarm against you. The issue of this Atheistical State-policy, and Sacrilegious deprivation, spoliation of God's Priests and Levites of their Suburbs, Possessions, Ministry by Jeroboam and his Sons, is very remarkable.  
1 It brought ruin upon his whole Army, though double the number of Abijah his host, of whom they had a great advantage by an ambushment; God himself smiting him and his host, so that they fled before Judah; and Abijah and his people sl●w them with a great slaughter, so that there fell down slain of Israel five hundred thousand chosen men, 2 Chron. 13.13, to 20. The greatest slaughter in one battle, that ever we read of in Sacred or profane Stories before or since.  
2. It brought Captivity on his Adherents and people, who were brought under at that time, pursued, and had their Cities taken and plundered, v. 18, 19  
3. It drew down this misery and fatal Judgement on himself, v. 20. Neither did Jeroboam recover strength again in the days of Abijah; and the Lord struck him and he died.  
4. It became sin to the house of Jeroboam, even to cut it off, and to destroy it from the face of the earth, 1 Kings 13.33, 34.  
5. It made all the succeeding Kings of Israel professed Idolaters, and most of them bloody Murderers, Usurpers, Persecutors, and produced perpetual successive civil wars between Judah and Israel, 1 Kings 14.30. chap. 15.6, 7, 16, 32. 2 Chron. 28.4, to 12.  
6. It brought final captivity, ruin and desolation in conclusion to the whole kingdom of Israel, and the ten revolting Tribes, 2 Kings 17.20, 21, 22, 23. where this sad story is recorded. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. For he rend Israel from the house of David. And they made Jeroboam the Son of Nebat King, (of which God thus complains, Hos. 8.4. They have set up Kings, but not by me, they have made Princes and I knew it not) and Jeroboam drove Israel from following the Lord, and made them sin a great sin: for the children of Israel walked in all the sins of Jeroboam which he did, they departed not from them, until the Lord removed Israel out of his sight, as he had said by all his servants the Prophets: So was Israel carried away out of their own Land to Assyria, till this Day; when as the Kingdom of Judah 
x Dr. Usher. annals Eccles. veteris Testamenti. p. 132.  continued above 134. years after in David's royal posterity, enjoying Gods Priests, Levites, Prophets and Ordinances, till their captivity for their sins, in mocking, abusing his Messengers, Prophets, and despising his words, 2 Chron. 36.16, 17. And then 
y See the Books of Ezra and Nehemiah.  after 70. years' captivity, they were restored again to their Country, re-edified Jerusalem and the Temple; and with them, the Priests, and Levites returning from bondage, were restored likewise to their Cities and Glebes (of which the Kings of Judah never deprived them, as Jeroboam and his Sons, and the Kings of Israel, who were all Idolaters did) whence thus we read Ezra. 2.70. So the Priests and the Levites, and the Singers, and the Porters, the Nethinims dwelled in their Cities, and all Israel in their Cities; Thus seconded, Neh. 11.18, 20. All the Levites in the holy City were 284. and the residue of Israel, of the Priests and Levites, were in all the Cities of Judah, every Man in his Inheritance; and Neh. 13.10. The Levites and Singers that did the work, were fled every one to his field. In the Prophecy of Ezechiel (written during the Jews Captivity, in the Land of the Chaldeans, Ezech. 1.1, 2, 3.) prophesying of the re-edifiing of the Temple, the dimensions and whole fabric thereof, ch. 40.1, to 45. we find frequent mention of holy Chambers therein, provided for the Priests, and their vestments. And ch. 45.1, to 5. God enjoins the Israelites by this Prophet upon their restitution to their own Land, when they should divide it by Lot for an Inheritance; That they should offer an holy portion of the Land, an oblation unto the Lord: the length thereof twenty five thousand reeds; and the breadth ten thousand; This shall be holy in all the borders thereof round about. Of this there shall be for the Sanctuary 500 reeds in length, with 500 in breadth square round about; and fifty Cubits round about for the Suburbs thereof. Then he adds: The holy Portion of the land shall be for the Priests, the Ministers of the sanctuary; which shall come near to minister unto the Lord, and it shall be a place for their Houses, and an holy place for the Sanctuary. And the 25000. of length, and 10000 of breadth, Shall also the Levites, the Ministers of the House have for themselves, for a possession for twenty Chambers. In the 47. Chapter verse 13. to the end of the Prophecy, he writes of the bounds and division of the land of Canaan (after their restitution) according to their several tribes, in relation to and imitation of the bounds and division of it formerly made and recited by Joshua: out of which there was a special portion reserved for the Priests and Levites, as there was in Joshua's division forecited: Thus expressed, Ezeck. 48.8, to 15. And by the border of Judah, from the East side unto the West side, shall be the offering, which they shall offer of 25000. reeds in breadth, and in length as one of the other parts, from the East side unto the West side; and the sanctuary shall be in the midst of it: The oblation ye shall offer unto the Lord, shall be of 25000. in length, and 10000 in breadth: And for them, even for the Priests shall be this holy Oblation; toward the North 25000. in length, and toward the West 10000 in breadth; and toward the East 10000 in breadth, and toward the South 25000 in length, and the sanctuary of the Lord shall be in the midst thereof. It shall be for the Priests, that are sanctified, of the sons of Zadock, which have kept my charge, which went not astray, when the children of Israel went astray (after Jeroboam and his calves) as the Levites went astray. And this oblation of the land that is offered, shall be unto them a thing most holy by the border of the Levites. And over against the border of the Priests, the Levites shall have 25000. in length, and 10000 in breadth: all the length shall be 25000, and the breadth 10000 reeds. And they shall not sell of it, neither exchange, nor alienate the first fruits of the land, for it is holy unto the Lord.  
From all these Scriptures (here recited at large for the Readers fuller satisfaction, conviction, and ease in turning to them) these conclusions undeniably arise,  
1. That the Priests and Levits had by God's special command, precept (oft repeated) both Cities, Houses, Suburbs, Lands, Glebes designed to & settled on them by their brethren out of all the other tribes of Israel, for their habitation, and the keeping, feeding of their cattle, Goods, Beasts, and that in a very large and bountiful proportion. And likewise necessary, convenient houses, chambers, lodgings near the Temple, when first built, and when re-edified afterwards; which refutes the common error of those ignorant Simpletons and illiterate New-lights, who from Numb. 18.20. Deut. 10.9. chap. 18.1, 2. The Priests, the Levites, and all the tribe of Levi shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance: Therefore shall they have no inheritance among their brethren, the Lord is their inheritance, as he hath said unto them; Conclude: That the Priests and Levites amongst the Israelites, had no Cities, houses, lands, suburbs or possessions of their own belonging to their Office, and were expressly forbidden by God to receive or enjoy any among their brethren: And hence infer; That Ministers of the Gospel ought not to enjoy any Rectories, Houses, Lands or Glebes: Whereas all the forecited Scriptures directly record the contrary; and the meaning of these seeming repugnant texts, is only this; 
z Heylins' Cosmography, p. 564.  That they should have no inheritance amongst their Brethren in such sort and manner as they had; set out altogether in one parcel by Joshua and the rest who divided the land amongst the tribes by lot (which would have hindered them from their duties) but only a subsequent assignment of certain Cities, houses and suburbs scattered and divided one from another, in and out of every tribes inheritance; that so they might perform their offices with more ease, and be always ready at hand in every tribe, to teach and instruct the people upon all occasions.  
2. That the inheritance of the Cities, houses and suburbs, which they enjoyed, were not reputed their own proper inheritance, though they enjoyed the possession and profits thereof, but God's inheritance, as a thing devoted and dedicated unto God himself; and therefore styled by Ezekiel, an Oblation unto God, and an holy portion; as 
a See Spelman. Council Ingulphi Historia: Mat. Westm. Antiq. Eccles. Brit. M. Seldens History of Tithes, ch. 1. and our Kings and others ancient Charters of Donations to Abbeys and Churches.  Histories, Divines, Common, Civil and Canon Lawyers style all our Rectories, Church-lands, and Glebes, with the Charters that first settled them, being given and consecrated, Deo et Ecclesiae, an oblation unto God, and the Church.  
3. That these endowments and Glebes of theirs, were called, reputed Gods own Portion and Inheritance.  
1. Because given by his special command and appointment by all the tribes.  
2. Because originally consecrated, devoted to God and to his Priests and Ministers only in Gods right, for his sake.  
3. Because given to promote God's worship, service, glory, and for an habitation, support to Gods own Priests and Levites, employed wholly in his immediate service.  
4. That they were expressly prohibited to be sold, exchanged, or alienated by the Priests, Levites, or any others; because they were reserved by and given unto God himself, as an holy Portion and Oblation, and to the Priests and Levites for a perpetual possession, in regard of the perception of the profits, the inheritance of them residing only in God himself: Therefore not possible to be justly and lawfully sold, exchanged, or alienated by, the Priests, Levites, or any other mortal Powers whatsoever, who could claim no power, right, property, or disposing interest in or over them against Gods own Sovereign and sacred title.  
5. That these Cities, Suburbs, Glebes, were ratably set out in and by every tribe in an equal proportion, according to the multitude or paucity of their Cities, as a Tenth of their Cities and lands, to which their 48 Cities and Suburbs amounted as some probably conceive. And yet besides these 48 Cities, there were Houses and Schools of Prophets, and Prophet's children (in nature of our Universities) in Bethel and in Jericho, 2 Kings 2.3, 4, 5, 7, to 24. chap. 6.1, 2, 3, 4. which were none of these 48 Cities.  
6. That none of the Kings and Princes of Judah, (though many of them were Idolatrous, wicked, and put to great extremities to raise moneys to pay their Armies, and Tributes to foreign Invaders and Conquerors) did yet ever attempt to sell or alienate the Cities, Suburbs, or revenues of the Priests and Levites to maintain their wars, or pay public Debts or tributes, though King Asa, Jehoash, Hezekiah (by way of loan) made bold with the Silver and Gold in the treasure of the Lords house, in cases of public extremity (which might be, and was afterwards repaid,) 1 Kings 15.18. cap. 18.15. 2 Chron. 16.2. Yea, the Scripture expressly records, that in the great famine in Egypt, when all others sold their lands, to buy bread, to King Pharaoh, only the Lands of the Priests bought he not: For the Priests had a Portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their Lands Gen. 47.20, to 27.  
7. That the Idolatrous usurper Jeroboam, out of a carnal fear and policy to keep the people from returning to their rightful Sovereign, and establish the crown on himself and his Posterity, was the first man we read of, and his Idolatrous sons and successors after him, who cast out God's Priests and Levites out of their offices, and then, out of their Cities, Suburbs and Possessions, which he enforced them to desert, (though we read not, that they sold them to maintain their Wars or pay Soldiers arrears;) who thereupon repaired to Jerusalem, to Rehoboam the right heir, and after them out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel, came to Jerusalem to enjoy God's Ordinances, & strengthened Rehoboam and his kingdom, against this persecuting usurper, 2 Chron. 11.13, to 18.  
8. That this his casting out of the Priests and Levites from their Offices and P●ss●ssions, making Priests of the lowest of the People, and suffering every one that would to consecrate himself a Priest without a lawful call, is objected against Jeroboam by Abijah as a very high crime, and provocation against God; and the maintaining, encouraging of God's lawful Priests and Levites in their Offices and settled possessions, alleged by him as a certain argument of God's presence with him, and so with any other King and people, and of victory, success in conclusion, against sacrilegious Usurpers.  
9 That when God's lawful Priests and Levites are deprived of their Glebes and Possessions, we must presently expect, a base, contemptible, time-serving, Idolatrous, ignorant Priesthood, Jeroboams Golden Calves, with their new Feasts and Sacrifices, and a universal inundation of Idolatry, wickedness, profaneness to ensue, with all the forementioned calamities, which befell jeroboams Army, adherents, subjects, Person, Family, Kingdom: which the Lord now set home on all our hearts, that we may never be guilty of such a sacrilegious, ruinating, God-provoking, Realm-destroying, Church-subverting practice in the least degree, as some would now persuade us to, in stripping our Ministers of all their Glebes, Rectories, Tithes and settled maintenance at one blow, (which even Pharaoh himself, and godly Joseph refused to do towards the very Idolatrous Priests of Egypt, allowing them an extraordinary daily portion to preserve their lands from sale in time of famine, Gen. 47.22, 26.) whereto they have as lawful, as just, as Divine a right, as these Priests and Levites had to their Cities, Suburbs, Houses and Possessions, as I shall prove anon.  
2. That God only wise did by special Laws and Edicts institute and prescribe Tithes, as the most expedient, equitable, fitting, just, rational, convenient Maintenance and Reward of all other for his own Priests and Levites, is undeniably proved by Levit: 27.30, 31, 32. Deut: 12.17, 18, 19, 31. ch. 14.22. to the end, ch. 26.7, 12, 13, 14, 15. Num: 18.21, to 32. Neh: 10.37, 38, 39 ch. 12.44. ch. 13.5, 11, 12, 13, 14 Prov: 3.9. 2 Chron: 31.3, to 15. Mal: 3.8, 9, 10. Luke 18.12. Heb: 7.5, 8, 9 which Texts all may read at leisure, and are needless to transcribe at large, this truth being confessed by all Opposites to Tithes, who hence condemn them as jewish and Ceremonial Rites now abolished. That which I shall observe from them, is briefly this.  
1. That the payment of Tithes to the Priests and Levites, was positively prescribed by God's special Precepts and Commands, frequently recited, inculcated.  
2. That Gods own People were specially commanded by him to pay 
* Walafridi Strabi De Rebus Eccles. ch, 27.  Tithes of the seed and increase of all their Land; of all Corn, Wine, Oil, Fruits, yea, of Garden-Herbs, Seeds, Matth. 23.3. Luke 11.42. and likewise of the increase of all their cattle, Herds, Flocks.  
3. That God gave these Tithes, and all the tenth in Israel, to the Priests and Levites for an Inheritance, as a due Reward for their Service which they serve, even the Service of the Tabernacle of the Congregation; which all Israelites else were prohibited to come into, or do Service in; Lest they bear their Sin and die; And this was to be a Statute for ever throughout their Generations. Nam. 18.21, 22, 23, 26, 31. Heb. 7.5.  
4. That All the Tithes of the Land, Seed, Fruit, Herbs, Flocks, and of whatsoever Annually increased, or passed under the Rod, are expressly said to be the Lords, to be holy unto the Lord, consecrated unto the Lord, and an Heave-offering unto the Lord, which he gave unto the Priests and Levites, for an inheritance, Levit. 27.28, 29, 30, 31, 32, 33. Num. 18.24. 2 Chron. 31.6.  
5. That God enjoined all the Israelites, Truly to tithe all the Tithes of their Increase, and not to eat or embesle, detain or exchange any of it, especially for the worse, Deut. 14.21. ch. 12.17. Levit. 27.33. Mal. 3.8. And if any man would redeem his Tithes, he was to give the full price, and add a fifth part over to it. Levit. 27.31.  
6. That all these Tithes were to be brought by the people to the places and Treasuries appointed for them, (the Corn ready threshed, winnowed, and the Wine, Oil, Fruits in Vessels) at the people's own costs, without any trouble to the Priests or Levites; and if the place, whither they were to be brought, was too far off, then, that they called the second Tithe, aught to be turned into money by the Owner, and the money paid to the Priests and Levites in lieu thereof. Deut. 12.17, 18, 19 ch. 14.22, to 28. ch. 26.12, 13, 14. 2 Chron. 31.6, 12, 13, 14. Neh. 10.38, 39 ch. 12.44. ch. 13.5, to 12. Amos 4.4. Mal. 3.10.  
7. That the detaining of these Tithes from the Priests and Levites, was a great sin and Sacrilegious robbing of God himself, accompanied with his Curse, and punished with 
* Si non dederis mihi decimam, auferam novem, Walafridi Strabi De Rebus Eccles. c. 27. See Calvin in Mal. 3. Augustin de Tempore Sermo 219. Bochellus Decret. Ecclesiae Gal. l. 7. Tit. 8. c. 28, 31.  scarcity, barrenness, devouring locusts, blasting of the fruits of the earth, etc. Mal. 3.8, 9, 10. (a place worthy the saddest consideration of all Tithe-Oppugners and Substracters) Will a man rob God, yet ye have robbed me: But ye say, Wherein have we robbed thee? In Tithes and Offerings: (Here is the Sacrilegious Sin; pray mark the just deserved punishment:) Ye are cursed with a Curse: For ye have robbed me, even this whole Nation (what this Curse was, follows) THE DEVOURER, (that is, devouring Creatures, as Locusts, Caterpillars, Palmer-worms, Canker-worms, and the like) did destroy the fruits of their Ground, their Vines did cast their Fruit before their Times in the Field; And God blasted and destroyed all their Corn and fruits with blasting and Mildew, and Hail; Amos 4.9. Joel 1.4. yea, They sowed much and brought in little; they did eat, but had not enough; they did drink, but yet were not satisfied with drink: they did clothe themselves, but there was no warmth: and he that earneth wages, earneth it to put it into a bag with holes. They looked for much, and lo it came to little, and when they brought it home, God did blow upon it; yea, the heaven over them was stayed from Dew, and the earth was stayed from her fruits, and God called for a drought upon the Land, and upon the Mountains, and upon the Corn, and upon the new Wine, and upon the Oil, and upon that the ground brought forth, and upon Men and cattle, and upon all the labour of their hands: when one came to an heap of 20. measures, there were but ten; when one came to the Presse-fat for to draw out fifty Vessels, there were but twenty; and the Wine, and the figs, and Pomegranate tree, and the Olive tree, did not bring forth, Hag. 1.6, 9, to 11. ch. 2.16, 17, 19 O that all hardhearted, covetous, hypocritical, atheistical detainers of, and Declaimers against Tithes, and Ministers Just settled Maintenance, would lay these Judgements and curses of God close unto their hearts, that so they might thereby be reclaimed from their robbery and Sacrilege against God, and prevent, divert these Judgements, Curses from themselves, and our whole Nation, which they have cause to fear, and will doubtless feel them to their smart and loss, if they rob God and our Ministers of their Tithes, and maintenance in such sort as many now strenuously endeavour!  
8. That God himself annexed many gracious 
* Aug, Serm. 219. Walafridi Strabi de Rebus Eccles. c. 27. Synodus Lingon. 1404. Bochellus Decret. Eccles. Gall. l. 6. Tit. 8. c. 31.  Promises of giving abundance of all earthly and spiritual blessings, to the cheerful, conscientious due payment of Tithes to his Priests and Levites for their Maintenance; which I shall recite, to excite men cheerfully to this practice now, Deut. 14.22, 23, 28, 29. Thou shalt Truly Tithe all the increase of thy seed, corn, wine, oil, herds, flocks; that thou mayest learn to fear the Lord thy God always; And that the Lord thy God may bless thee in all the work of thy Hand, which thou dost, Deut. 26.12, 13, 14, 15. When thou hast made an end of tithing all the Tithes of thine increase, the third year, which is the year of Tithing, and hast given it unto the Levite, etc. Then thou shalt say before the Lord thy God, I have brought away the Hallowed things out of mine House, and also have given them unto the Levite, etc. According to all thy Commandments which thou hast commanded me, I have not transgressed thy Commandments, neither have I forgotten them. I have not eaten thereof in my mourning, neither have I taken away ought thereof for my unclean Use, nor given aught thereof for the dead, but I have harkened to the Voice of the Lord my God, And have done according to all that thou hast commanded me: Look down from thy Holy Habitation from Heaven, And bless thy people Israel, and the Land which thou hast given us, a Land that floweth with milk and honey. Such a conscientious true payment of Tithes as this, according to all God's Commandments, without the least Substraction or embezlement, emboldens, enables every particular man to make such a Prayer to God, as this, not only for himself, but for the whole Land; brings a blessing upon himself and all the Realm, yea makes it a Land flowing with milk and honey, and abundance of all rich blessings. Besides, we read in 2 Chr. 31.1, to 15. That when godly King Hezekiah had destroyed Idolatry, and appointed the Courses of the Priests, and Levites after their Courses, every man according to his service, he brought ●urings, and Peace-offerings, to minister and to give thanks, and to praise in all the Gates of the Tents of the Lord: He appointed also the King's portion of his Substance for the burnt-offerings, for the morning and evening; for the Sabbaths, the new Moons, and set Feasts; moreover he commanded the people that dwelled in Jerusalem, To give the Portion of the Priests and the Levites, that they might be encouraged in the Law of the lord And as soon as the Commandment came abroad, the children of Israel brought in abundance, the first Fruits of Corn, Wine, Oil and Honey, and of all the increase of the field, and the Tithes of all things brought they in abundance. And concerning the children of Israel and Judah, that dwelled in the Cities of Judah, They also brought in the Tithes of Oxen, and Sheep, and the Tithe of holy things, which were dedicated unto the Lord their God, and laid them by heaps. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month, and when Hezekiah and the Princes came and saw the heaps, they blessed the Lord and his People Israel. Then Hezekiah questioned with the Priests and Levites concerning the heaps; And Azariah the chief Priest of the House of Zadok, answered him, and said; Since the People began to bring the Offerings into the house of the Lord; We have had enough to eat, and have left Plenty: (But did the people grow poor thereby? no, but much richer than before) for the Lord hath blessed his people, and that which is left, is this great store. Then Hezekiah commanded to prepare Chambers (or storehouses) in the house of the Lord, and they prepared them, and brought in the Offerings and the Tithes, and the dedicate things faithfully; over which Cononiah the Levite was Ruler. How different was this practice of all the people and godly Saints in those days, in a cheerful bringing in their Tithes and Oblations to the Priests and Levites in abundance for their encouragement; which caused King Hezekiah, his Princes, the Priests, Levites, and God himself to bless them; from the sacrilegious practice of Tith-detaining Hypocritical Saints, Anabaptists, Quakers, Sectaries and Christians in our days: who shall never receive such a blessing as this from God or good men, but their curses? If these Texts and Precedents will not move such hardhearted men, let them consider both this ●●●cept and promise of God, Prov. 3.9, 10. Honour the Lord with thy Substance, and with the first fruits of thine increase: So shall thy Barns be filled with Plenty, and thy Press shall burst out with new Wine: And Mal: 3.7, 10, 11, 12. Return unto me, and I will return unto you, saith the Lord of hosts, but ye said Wherein shall we return? Bring ye all the Tithes into the Storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, If I will not open you the windows of heaven, and 
* Si dederis mihi Decimas. multiplicabo novem: Ideo ergo dandae sunt Decimae, ut hac devotione Deus placatus, largius praestet quae necessaria sunt Walafridi Strabi de Rebus Eccles. c. 27. Augustin. Sermo. 219.  power you out a blessing, that there shall not be room enough to receive it; And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground, neither shall your Vine cast her fruit, before her time in the field, saith the Lord of Hosts: And all nations shall call you blessed, for ye shall be a delight some land, saith the Lord of Hosts. What Christians heart (though never so covetous and worldly) should not these sacred promises of God, (the last of them recorded in the last of all the Books and Prophets in the Old Testament, they being not merely Levitical and Judaical, but of eternal verity, use, and evangelical too) excite and engage, most cheerfully to pay and bring in all their Tithes and Deuce to God's Ministers now, as well as to the Priests and Levites heretofore; Christ himself having made like parallel promises of blessings and rewards for relieving and maintaining his Ministers in the Gospel, Mat. 10.40, 41, 42. Mark 9.41. Phil. 4.18, 19?  
9 That the due payment of Tithes to God's Priests and Levites, was a great encouragement to them in the law of the Lord, and in the diligent execution of their duties, 2 Chron. 31.3, 4, 5, 10. And on the contrary, The withholding of them from them, a great discouragement, necessitating them to desert their duties and functions: witness that memorable Text, Neh. 13.10, 11, 12. And I perceived that the portions of the Levites had not been given them (mark the consequence) For the Levites and the Singers, that did the work were fled every one to his field. Then contended I with the Rulers, and said; Why is the house of God forsaken? and I gathered them together, and set them in their place. Then brought all Judah the Tithes of the Corn, and the new Wine, and the Oil unto their treasuries; And I made treasurers over the treasuries, Shelemiah the Priest, and Zadock the Scribe, and of the Levites Pedajah, etc. for they were counted faithful; and their office was to distribute unto their Brethren. Which reason still continuing under the Gospel in relation to the Ministers and Preachers thereof (Heb: 13.16, 17. Phil. 4.10, to 21.) is a strong argument to engage all true Christians desiring the propagation of the Gospel, and a painful able Ministry duly to pay their tithes and portions to them.  
10. That it was the bounden duty, care of 
* See Gulielmus Stuckius Antiqu. convivalium l. 1. c. 19  Religious Kings and Governors amongst Gods own people, when the people were backwards to pay and bring their Tithes and duties to the Priests and Levites, to command, and enforce them to do it by special Covenants and Oaths, sealed, subscribed by the Princes and people (Neh. 9.38. cap. 10.1, to the end) and likewise by positive Ordinances, Injunctions, and to be earnest and zealous in it, as the two last recited examples of King Hezekiah and Nehemiah evidence; And this was so far from being an unjust, oppressive action and grievance to the people, as some now term it; that it is recorded by God himself for their Honour, and others imitation, yea so wellpleasing unto God, that Nehemiah clozeth up the history of his acting in this kind, with this memorable address and prayer to God himself, Neh. 13.14 Remember me, O my God, concerning this, and wipe not out the good deeds that I have done for the House of my God, and for the Offices thereof. And will not God remember their ill Deeds in wrath and vengeance, who shall do the contrary to what he and King Hezekiah acted, in robbing God and his Ministers of their Tithes and settled deuce?  

b Hieron Super Ezech. Josephus Scaliger Diatriba de Decimis. Drusius Pro. ad Mat. 13. Purchas Pilgrimage, l, 2. c. 7. M. Seldens History of Tithes Gulielmus Stuckius Antiqu. Convivalium l. 1. c. 19  St. Hierom with others affirm: That the Israelites had four sorts of Tithes.  
1. That which the people paid to the Levites, being the Tenth of every thing that was food for man, not so much as Herbs excepted, and whatever received increase from the earth.  
2. That which the Levites paid to the Priests, being the full tenth of their Tithes.  
3. That which they received for expenses in their solemn feasts, when they went to the Tabernacle or Temple, whereof the Owner and his family were to eat in those Feasts as well as the Levite, Deut. 4.26, 27. ch. 12.17, 18.  
4. The third years Tithes, which were then laid up for the Levites, and likewise for the stranger, the fatherless, the poor widow within their gates, in the Husbandman's own Barns and Storehouses, and not then carried to Jerusalem, as the other Tithes were. Deut. 14.28, 29. ch. 26.12, 13. Their first and second Tithes every year (as they affirm) amounted to 19 in the hundred; So as the Husbandman's clear Lay-Chattel, the Tithes first deducted, came but to eighty one bushels of Corn, or eighty one Pipes or Tuns of Wine, or Oil, in every hundred; which considering the costs the Husbandman was at in threshing and fanning the Corn, barrelling up the Wine and Oil, and carrying them to Jerusalem, and the Priests treasuries at their own costs, amounted to double the Tithes we pay now and more; besides the first fruits paid out of them in kind before the Tithes; their freewill Offerings, Sacrifices, Oblations and other charges of Gods worship prescribed by the Levitical law, together with half a shekel every poll for the service of the Tabernacle, Exod. 30.12, 13, 14. yet the Israelites were obliged by God to pay all these Tithes, which all the godly amongst them cheerfully did without murmuring, notwithstanding every seventh year amongst them was Sabbatical, and free from tillage, and the voluntary fruits of the earth then growing were to be for the poor, and the beasts of the field were to eat the rest, Exod. 23.10, 11. Leu. 25.3, etc. What would our Anabaptists, Quakers and tithe-oppugners have said and done, had they been born Israelites, under the law, and clogged with so many Tithes and expenses, who now grumble at and refuse to pay half so much Tithes as they constantly did, though they pay no first-fruits, Sacrifices, and other costly Oblations of several sorts to God, as the Israelites did, besides all these Tithes? I fear their covetous, Sacrilegious hard hearts would have induced them to cast off, not only Gods Priests and Levites (as now many of them do our Ministers) as superfluous creatures, but even all Gods chargeable Ordinances and Levitical forms of worship, as intolerable grievances, oppressions, yea renounced God himself to save their purses, and turned Atheists outright: Let them therefore reform this their Sacrilegious tithe-detaining practices and opinions, lest whiles they pretend to avoid Judaisme, they prove worse than the very Jews themselves; yea worse than the very Jewish Pharisees, (the worst of Jew's) who paid tithes even of Rue, Annis, Mint, Cumin, all other Herbs, and of all they had. Mat. 23.23. Luke 11.42. cap. 18.12. Whose righteousness all Christians righteousness must exceed by Christ's own verdict, else they shall never enter into the kingdom of heaven, Mat. 5.20. Nay worse than the very Idolatrous Jews under Jeroboam and his successors, who paid their Tithes duly even to the base Idolatrous Priests at Bethel and Gilgal, who waited on the Service of the golden Calves, and brought all the Oblations to their very Calves, which God reserved to his Priests, Levites, and himself, as is evident by Amos 4.4, 5. Come ye to Bethel and transgress, at Gilgal multiply transgression; and bring your Sacrifices every morning and your Tithes after three years, and offer a Sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings, for this liketh you, O ye children of Israel, saith the Lord of Hosts. Let those Pharisees, idolatrous Jews and Israelites practice then shame all our Anabaptists, Quakers, Soldiers, Sectaries, and other Tith-oppugners now, lest they rise up in judgement and condemn them, at the last day.  
These forementioned Cities, Suburbs, Houses, Glebes, Tithes, thus settled on the Priests and Levites for their Habitation, maintenance and reward of their Ministerial Function, had nothing properly typical or Ceremonial in them; and being assigned to them by God himself only, for their necessary Habitation and competent Livelihood, may and aught to be continued, and imitated in a fitting proportion under the Gospel, for the Habitation, maintenance, livelihood, reward of the Preachers of the Gospel, who are to live by the Gospel, as well as they did by the Temple and Altar, 1 Cor. 9.13, 14.  
3. There was another supplemental maintenance, besides these Glebes and Tithes, prescribed by God in the Levitical law for the Priests, which was properly Ceremonial, Levitical, and quite abolished with that Priesthood by Christ's death; and that was the Priests share out of every meat-Offering, made of fine flower, oil and frankincense, unto the Lord by the people; a small part whereof the Priests were to offer up to God upon the Altar, and the remnant which was left, was to be Aaron's and his sons, with the breast and right shoulder of every Peace-Offering, offered by the people, called the Wave-breast, and the heave-shoulder, given by God to the Priest, who offered the blood and fat of the Peace-offering at the Altar, together with the skin of every burnt-offering, Levit: 2.3, 10. chap. 7.6, to 11. and 28, to 38. Exod: 29.26, 27, 28. chap. 9.21. Numb. 6.19, 20. And from them that offered a Sacrifice, whether it were Ox or Sheep, this was the Priests DUE likewise from the people; they were to give unto the Priest the shoulder and the two cheeks and the maw, by God's special appointment, Deut: 18.3. Ezech: 44.29, 30. which Fee Eli the high Priests Sons exceeding, and exacting more than was due by violence, it exceedingly provoked God, made men to abhor the Sacrifice, of the Lord, and proved the ruin of Eli and his Family, 1 Sam: 2.12, to the end. These Deuce and Fees of the Priests serving only at the Altar, had no affinity with the forementioned Glebes and Tenths, belonging as well to the Levites as Priests, and therefore are distinctly prescribed by themselves. Now for any to argue that Tithes and Glebes, which were no ways properly Ceremonial, Levitical or Typical, are quite abolished by Christ, and incompatible with the Gospel, because those meat-offerings, Peace-offerings and Sacrifices, (which were merely Ceremonial and Typical, and by consequence the Fees due unto Priests out of them) are quite abolished by Christ, the only true 
* Hebr. c 9 & 10. throughout. Eph. 2.14, 15. 1 Cor. 5.7.  meat-offering, peace-offering and Sacrifice for us unto God; is a mere Non sequitur, they being things of a different nature; the one eternally abolished by Christ, as the whole Epistle to the Hebrews testifies, but the other not, as the said very Epistle attests, Hebrews 7.1, to 9 compared with 1 Cor: 9.4, to 16. 1 Tim: 5.17, 18. Gal: 6.6. And here I shall beat our Swordmen and other Tithe-oppugners with their own weapon. They tell us for an unquestionable Gospel-Truth; That Ministers of the Gospel ought to have no certain or coercive Maintenance, but only voluntary Free-will-Offerings, such as the people shall willingly give them without any Law or constraint (though their own unordained Chaplains in the Army and Garrisons have constant pay each month out of the people's Purses, to whom they do not speak, and are not maintained by the Soldier's free, but the peoples enforced Monthly Contributions; which practice they should first reform, if repugnant to the Gospel:) Now such Maintenance as this, is more properly and purely Levitical and Ceremonial than Tithes; since all Meat-Offerings, Peace-Offerings and Sacrifices, out of which the Levitical Priests were to have their Share and Maintenance, were only Frée-Will-Offerings voluntarily offered to God, without any coercion, when they pleased, Levit. 2.1. ch. 3.1. ch. 22.81, 19, 22, 23. Numb. 19.3. ch. 29.39. Deut. 12.6, 17. ch. 16.10. ch. 23.23. Psal. 54.6. Ezra 3.5. ch. 7.16. 2 Chron. 31.14. If then Tithes, Glebes, and all coercive, settled Maintenance for Ministers be abolished and unlawful under the Gospel, though not primarily, and purely Levitical, but of divine, Moral, and natural Right, by the Dictate of natural reason; as Tyndarus, Rebuffus, and many others affirm in their Treatises of Tithes; then much more must their maintenance by Levitical Free-will-Offerings, Oblations, and Sacrifices be such; being more purely Levitical and Ceremonial that Tithes, as these Instances manifest, and 1 Cor. 9.13. Heb. 7.12, 13. And if Ministers of the Gospel must have neither a settled nor enforced Maintenance, by Glebes, Tithes or otherwise, as some now plead, nor yet an uncertain one by voluntary Free-will-Offerings and Contributions, they shall have no maintenance at all allowed them under the Gospel; whereas the Priests of God under the Law had both a certain settled Maintenance, reward by Glebes and Tithes; and likewise an arbitrary and uncertain, by their Fees, Deuce out of the people's Free-will-Offerings, and Sacrifices; And why Ministers of the Gospel may not have a like settled, coercive Maintenance, both by Glebes and Tithes, and likewise an honorary super-additional reward according to their pains and merits, by the voluntary benevolences, and Free-will-Offerings of the People, as well as the Priests under the Law, or as well as Servants and all public Officers, Military or Civil; Let their Opposites render me a reason, when they are able; the Apostle resolving thus of Ministers of the Gospel in opposition to the Priests under the Law, Heb. 13.10. We have an Altar, whereof they have no right to eat which serve the Tabernacle; which text compared with 1 Cor: 9.13, 14. Do ye not know, that they which minister about holy things, live of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel; and with Phil. 4.18. But I have all, and abound, and am full, having received from Epaphroditus the things (or voluntary Contribution) sent from you, an odour of a most sweet smell, a Sacrifice acceptable well pleasing to God: will warrant this Conclusion; that as the Gospel in these Texts retains the old legal Terms of Altar and Sacrifice, in a real Evangelical sense, in relation both to the Office and Maintenance of the Ministers of the Gospel; So Christians under the Gospel in the self same sense, may and aught to allow them the like settled Maintenance by Glebes, Tithes, and likewise an Additional Reward by voluntary Evangelical Sacrifices and Oblations for attending on the new Gospel-Altar, Jesus Christ, and preaching of his Gospel, administering his sacraments to them, as the Priests under the Law received from the people, by Gods own institution.  
4. There was another Additional way of Maintenance for the Priests under the Law, both certain and considerable by Gods special appointment; even the firstborn of Man and unclean beasts, which were to be redeemed, at a set value given by God to the Priests; the firstlings of all their herds, beasts, flocks that were clean, payable in kind; the first-fruits also of their Ground, Corn, Wine, Oil, of all manner of Trees, fruits, and likewise of their dough: which God peculiarly reserving and consecrating to himself as his own, and holy to himself; did yet transfer them to his Priests, and enjoins the People to give and bring unto the Priests, That they may cause the Blessing of God to rest in the People's Houses; as you may read at leisure, Exod. 13.12, 13. ch. 22.29, 30. ch. 23.16, 19 ch. 34.19, 20, 22, 26. Levit. 2.12, 14. ch. 23.10, 20. ch. 27.26, 27, 28. N●m. 28.26. Deut. 12.6. ch. 14.23. ch. 15.19. ch. 26.2, 16. compared with Num. 18.11, to 20, 2 Kings 4.22. 2 Chron. 31.5. and Neh. 10.35, 36. ch. 12.44. ch. 13.12. Prov. 3.9. Ezech. 20.40. ch. 44.30. ch. 48.14. These first-fruits most hold to be merely Ceremonial and Types of Christ, the firstborn of God, Heb. 1.6. Psal. 89.27. The first-fruits from the dead, 1 Cor. 15.20, 23. and Types of Christians under the Gospel, who are called a kind of first-fruits of his creatures, Jam. 1.18. yea the first-fruits unto God, and to the Lamb, Rev. 14.4. Therefore abolished by Christ as Ceremonial and Levitical. But yet notwithstanding, seeing all true Christians are and aught still to be even Spiritual first-fruits unto God under the Gospel; To present themselves, their souls and bodies a living Sacrifice, and Oblation, holy, acceptable unto God through Jesus Christ; in the first place, Rom. 12.1. 2 Cor. 8.2, 3, 4, 5. To seek first the Kingdom of God, Mat. 6.33. and then afterwards to be ready to consecrate not only themselves but all their Goods and Estates to God and his Service, so far forth as there is occasion or necessity, Acts 4.32, 33, 34, 35. I cannot yet discern, but that all Christians by a proportionable kind of Gospel and natural Equity, are still obliged to render a kind of first-fruits out of their Estates, besides their Tithes, for the maintenance and propagation of the Gospel when and where there is occasion; there being far more Equity and Gospel-justice for it, than that our Ministers, out of their small, scarce competent, and many very incompetent livings, should pay the first-fruits and first years profits of their livings to the King or State (as formerly they did unto the Pope through Papal Usurpation only) by the Statutes of 26 H. 8. c. 3.27 H. 8. c. 8.1. & 1 Eliz. c. 4. and almost or above the tenth of all their livings to the Soldiers (amounting to triple their Tenths to the King or Pope) without any Grant at all by them or their Proxies in the usual, legal, just, Parliamental way, 
* Cl. 9 E. 2. m. 17. Exact Abridgement p. 18, 189. A Brief Register, Calendar, and Survey of Parliamentary Writs. p. 3, 4, 7, 8, 34, 35, 40, 54, 61, 70, 72, 73, 120, 154. Rastals Taxes, and Tenths.  against all their Rights, Privileges and our Laws: The Jewish Priests and Levites under the Law being never burdened with such first-fruits or taxes, by their Sovereigns, and exempted from them even by a heathen Conqueror, Ezra 7.24. Which those, who now endeavour to deprive them of their Tithes, Glebes, and yet exact both first-fruits, Tenths and Contributions from them, may do well to consider.  
Having thus related at large, what a liberal, various, full, and competent maintenance God settled on his Priests and Levites under the law, by Glebes, Tithes, Oblations, Sacrifices, Poll-money, first-fruits, besides the Tenth and Tribute out of the very spoils of war formerly insisted on, I shall now apply it home to the Ministers of, and Christians under the Gospel, in these short Aphorisms.  
1. Ministers and Preachers of the Gospel inwardly qualified with sufficient Gifts, Graces, and lawfully called, ordained, are Gods and Christ's own institution, and Ministers, as well as Priests and Levites under the Law. Mat. 10.5, 6, 7. ch. 28.19, 20. Luke 10.1, 2, etc. ch. 24.47, 49, 53. Mark 6.7, 8, etc. ch. 16.15, 20. Acts 11.2, 3, 4, etc. ch. 14.23. ch. 19.1, 6, 7. ch. 26.17, 18, 28. Rom. 12.6, 7, 8. 1 Cor. 12.4, 8, 9, 28, 29, 30. ch. 14.29, 30, 31, 32, 40. Ephes. 4.8, to 17. Col. 4.17. 1 Tim. 3.1, 2. ch. 4.14, 15, 16. ch. 5.21, 22. Tit. 1.5, 6, 7. Heb. 13.17. Jam. 5.14, 15. 1 Thes. 5.13. 1 Cor. 4.1. 2 Cor. 3.6. ch. 11.23.  
2. That their Ministry and Calling is far more Honourable, Glorious, necessary, beneficial to men's souls, than that of the Priests and Levites, under the Law. 2 Cor. 3.6, to 12. Heb. 7.1, to 14.  
3. That it is far more painful, laborious, than the Ministry of the Priests and Levites under the Law. Acts 8.4. 2 Cor. 11.23, to 30. 1 Tim. 4.13, 14, 15. 2 Tim. 4.1. 1 Thes. 5.2. 2 Pet. 1.12. Rom. 15.19, 20. ch. 12.7, 8.  
4. That therefore there is as just, as competent, as full, as honourable and settled a maintenance, and as much honour, reverence, obedience, love, as great recompense due unto them, for their very work and calling sake from all Christians under the Gospel, as there was from God's people to the Priests and Levites under the Law; as I have already proved in the first Proposition; and that by divine institution, 1 Cor. 9.13, 14. 1 Tim. 5.17, 18, 21. From whence 
c Comment. in 1 Thess. 5.13. p. 547.  Hemingius (with most Orthodox Protestant Divines, I have seen besides, as well as Papists and Jesuits) concludes thus. Admoniantur igitur Pii, quod jure Divino Ecclesiae Ministris debeant Stipendia; That all the godly are to be admonished, that by Divine Right they owe wages to the Ministers of the Gospel. And if so, then  
5. It follows inevitably, that there being no other settled way of maintenance particularly prescribed for them in or by the Gospel; and convenient Houses, Glebes for them, their families, and necessary cattle; with Tithes of the increase of the fruits of the earth, and cattle of all sorts, being as necessary, as requisite for the habitation, food, clothing, support of them, their families, Ministry, and supply of all their necessaries with as little charge, trouble, 
* Walafridi Strabi De Rebus Eccles. ch. 27.  diversion from their studies, functions as may be, as for the Priests and Levites under the Law: that Godly Christians, Kings, States, Parliaments, cannot pitch upon any equaller, fitter, juster, better, wiser, rationaller, convenienter, diviner way of maintenance for them, than that of necessary Houses, Rectories, Glebes in every Parish and Tithes and Oblations of all things needful for food, raiment, hospitality, it being the constant standing settled maintenance which the most wise, just, and holy God himself invented, prescribed for his own Priests and Levites maintenance amongst his own people, when settled by him in the land of Promise, and that which all settled Christian Empires, Kingdoms, States, Churches generally through the Christian world have in all ages pitched upon, as most agreeable to Gods will and word, under the Gospel, which no ways repeals nor contradicts his own former prescriptions of this kind in the old Testament.  
6. That the Glebes, Tithes of the Priests and Levites under the Law, were reserved by God himself (the Supreme Landlord of all Kingdoms, Countries, Nations, Churches, People in the world, and the special God, Lord, King, Father, Saviour, Preserver of his own people) as 
* Augustin. de Temp. Serm. 210. Walafridi Strabi de Rebus Eccles. c. 27. Bochellus Decreta Eccles. Gal. l. 6. Tit. 8. c. 4.31.  a Sacred, Holy Tribute, Rent, Portion, and Homage due unto Himself from poor Creatures, Servants, Vassals (who are no true Proprietors, but only Stewards and Tenants at will of all the lands, goods, earthly blessings and poss●ssions they enjoy; The earth being the Lords, and the fullness thereof, and the Corn, Wine, cattle, fruits and earthly creatures we possess, not really ours, but Gods own, 1 Chr: 29.11, to 17. Psal. 24.1. Psal. 97.5. Psal. 50.9, 10, 11, 12. Ezech: 16.18, 19, 20. Hos. 2.8, 9 Dan. 4.32, 35. Mat: 6.10, 11.) The use and possession of which tribute, He allotted to the Priests and Levites under the Law for their maintenance, salary and reward of their labour in his service, for the advancement of his worship, glory, honour, and his people's spiritual good: reserving the inheritance and right thereof always to himself; as the premises sufficiently evidence: Now God himself to whom alone Tithes and Glebes were originally impropriated; (not to the Levitical Priesthood) being unchangeable, without any variableness or shadow of turning, Jam: 1.17. Psal: 102.26, 27. Mal: 3.6. and Jesus Christ (to whom Tithes were first paid by Abraham in the person of Melchisedeck) having an unchangeable Priesthood, and being a Priest for ever after the order of Melchisedeck, the same yesterday and to day and for ever, Heb: 7.8, 16, 11, 24. c. 13.8. And all Christians whatsoever under the Gospel, being as much his absolute Creatures, Vassals, Servants, Stewards and Tenants at will, as the Israelites under the Law; and all their Lands, Goods, Earthly blessings, Corn, Wine, cattle, wealth, employments, his in right, and not their own, as well as theirs too; why they should not all render to him the selfsame sacred Tribute, holy Portion, Rent, Homage of Glebes and Tithes of all they have, as well as they (though the Levitical Priesthood be abolished) they being so specially reserved and consecrated to himself, for the support, maintenance, reward, encouragement of his faithful Ministers under the Gospel, employed in his Service for his honour, glory, and their everlasting salvation; Let John Can, and all presumptuous peremptory Tith-oppugners, answer me; yea, this their Sovereign Landlord and Creator, if they can; who will one day call them to a strict account, for detaining this due Rent, Tribute, Homage from him, and may justly dispossess and strip them naked of all they have for this their ingrate, contemptuous carriage towards him, as he hath done many of late, by fearful fires, blasts, droughts, and other judgements, as well as heretofore, Mal. 3.8, 9, 11.  
7. That as the Gospel itself succeeded the Levitical law, Baptism and the Lords Supper, Circumcision and the Passeover: So the 
* Bochellus Decret. Eccles. Gal. l. 6. Tis. 8. c. 42.  Apostles and Ministers of the Gospel, succeed the Priests and Levites under the Law in their Ministerial function in the Church of Christ, by God's appointment: their Ministry and Office being both the same in substance (even to worship, praise, serve, honour God according to his revealed word, will, and instruct, exhort, direct, guide his people in the way of salvation, and bring them to eternal glory) though differing in some circumstances of lesser moment, abolished by Christ's death. It is therefore most reasonable, just, equitable, convenient, they shall receive, enjoy the like settled maintenance by Glebes, Tithes, Oblations as their predecessors did, God having prescribed none other kind of reward or subsistence for them in the Gospel that any can show me. It is usual in all Kingdoms, States, Nations, where there are any public settled offices and Officers, for any persons who succeed others in those Offices, to enjoy the selfsame Salaries, Houses, Lands, Fees, Revenues as their predecessors lawfully received, unless there be some special Laws to alter their Stipends: This we see verified in all Civil, Military and Ecclesiastical Officers; yea, in the times of greatest public changes, revolutions that ever befell the Nation, those whom most yet call Judges, Sheriffs, Majors, Generals, Colonels, Captains, Governors of Forts, Registers, etc. though their Commissions be altered in some things, and themselves in more, do yet receive the selfsame Salaries, pays, Fees, maintenance annexed to their Offices, as their lawful Predecessors did; yea, to come closer home, All our Protestant Ministers, since the reformation of Religion, have generally enjoyed the Glebes and Tithes (as the Parishioners enjoy, frequent the Churches, possess the Houses, Inheritances,) which their Popish predecessors did before them; though the one of them (just like the Levitical abolished Priests) made it their chiefest business and part of their calling to say Mass, and offer an unbloody Sacrifice (as they falsely termed it) on their Altars both for the quick and dead; and the other, who succeed them, make it their principal work to preach the Gospel, and administer the Sacrament according to Christ's institution. Since then the Ministers of the Gospel succeed the Levitical, as well as the popish Priests, as the Gospel doth the Law, and the Christian Sacraments the Jewish; and we, with all converted Gentiles engrafted into Jesus Christ and the Church of God, succeed the Jews, who were broken off from their own Olive Tree, that we might be ingraffed in their places, who now partake of the root and fatness of their Olive Tree; as the Apostle resolves, Rom. 11.16, to 25. Why the Ministers of the Gospel should not likewise succeed the Levitical Priests (as well as the popish) in the enjoyment of their settled Maintenance by Glebes, Tithes, (being not merely ceremonial, as I have proved, nor yet so papal as Bishops, Deans, and Churches Lands, in which our Anabaptists, Army-Officers, and Tithe-oppugners will yet succeed them without any scruple) and all believing Gentiles, who succeed the believing Israelites in God's Church, succeed them likewise in the due and just maintenance of their Ministers by Tithes and Glebes, reserved to and prescribed by that true, holy, just and righteous God, who is not only the God of the Jews, but of the Gentiles also, Rom. 3.19. Let any rational Christian now resolve his own Conscience and mine, from grounds of Scripture, Reason or Equity, if he can; God having given us a Land flowing with milk and honey, as fit, as able to render Glebes and Tithes of all things in kind to his Ministers, as he did unto the Jews. It is a received maxim in our Law, Quod venit in loco alterius est de natura Prioris. If this be Gospel, as it hath been ever held both Law and reason under the Gospel; I need add no more to this Aphorism, to prove the lawfulness and equity of our Ministers Glebes and Tithes (and their continuance as well for the future as heretofore) by a divine Right.  
8. That all Christian Churches, and pious Christians generally throughout the world, from the Apostles days till now, have unanimously resolved, both in point of Piety, Justice, Conscience, and right Reason, that they are bound to consecrate and Render unto God the selfsame weekly portion of time for his public worship, as the Israelites and Jews under the Law were obliged to do; to wit, one day in seven: though they differ in the circumstance only of the day, they observing the seventh day from the Creation every week (in memory of the Creation, and Gods rest thereon) for their Sabbath, prescribed by special Laws; and we the first day of every week in memorial of our Saviour's Resurrection thereon, by the General, Moral Equity of these Laws warranted by Apostolical practice only, without any special Gospel-precept. Let then the whole Army of Tithe-Oppugners render me one dram of Reason, or shadow of answer, if they Can, why all Christian Realms, Churches, Nations in the world, may not, should not by the selfsame rule of Piety, Justice, Equity, proportion continue and render the like proportion of Glebes, Tithes to God and his Ministers under the Gospel, as the Jews did to him, his Priests, and Levites under the Law; as well as they render to him the selfsame Proportion of time for his Weekly, public Service, and why payment of Tithes, Oblations under the Gospel to God, (who gives us both them and the residue of our Estates, and increase out of his own mere free grace) for the maintenance of the Ministers of the Gospel, and support of his public Worship on the Lord's Day, should be more Judaical, unchristian, Antichristian, Superstitious (as Can and others style it) than the dedicating, appropriating of the Lords Day to God's public Worship, and Honour, who hath given and allowed us the other six for our employments; when as he might have justly reserved the nine parts of our Lands and goods to himself, had he pleased, instead only of the Tenth, as well as the six days in lieu of the seventh, wherewith he is content; which 
d Dr. Bound, Mr. Dod, Cleaver, Dr. Twisse, Downham, Practise of Piety and others  Divines usually urge to induce men to the more cheerful Sanctification of the Lords Day, and some Scribblers against Tithes as well as others.  

* See Gratian. Cans. 16. qu. 1. Walafridi Strabi de Rebus Eccles. c. 27.  St. Augustin in his 229. Sermon de Tempors, thus enforceth this very argument; and let Can, and all his confederates, reply to it if they can. Hear O indevout mortality: know, that all things thou possessest, receivest, are Gods, and wilt thou not render to the Creator of all things, that which is his own? The Lord God doth not want; he requires not a reward, but honour, he exacts not any thing of thine, which thou shouldest reserve fund: He vouchsafes to demand, only the First-fruits, and Tithe of things: (which are his) and dost thou, O covetous wretch, deny him? What wouldst thou do, if reserving the Nine parts to himself, he had left only the Tenth to thee? This he hath already done, when as thy harvest for want of rain, mildew, and thy vintage through hail or frost is diminished into a Ninth part: O covetous Varlet, how dost thou reckon? The Nine parts are withdrawn from thee, because thou wouldst not give the Tenth. It is most apparent, that thou hast not given them; but yet God hath exacted them. For this is the most just custom of the Lord, that if thou wilt not give the Tenth to him, he will recall the Nine, and leave only a Tenth part to thee. What if God should say unto thee: Man is mine whom I have made; the earth is mine which thou tillest; the seeds are mine which thou sowest; the cattle are mine which thou weariest; the showers, and the rain, and the gales of wind are mine; the heat of the Sun is also mine. And seeing all the Elements by which the seed, fruits do live and grow are mine, and thou only lendest thy hand, thou deservest only a Tenth. But because Almighty God feeds, deals most liberally with us, he hath given a most ample gift and reward to him that laboureth, challenging the Tenth only to himself, and pardoning all the rest to us. And wilt thou then ungratefully and perfidiously deprive him of it, when the year is ended, and the crop reaped? If any shall presume to do so, let them read what follows in that Sermon, and then sleep quietly if they can.  
9 That all Christians under the Gospel are bound in Justice, Equity, Conscience to give their hired Servants and Labourers their due and deserved Wages, and not to detain it from them, even under the Gospel, and that by virtue of Gods command recorded in the Levitical and Judicial Law: Levit: 19.13. Deut. 14.14, 15. approved in the Gospel, Col. 4.1. and to allow their Beasts, Oxen that plough and tread out their Corn, Straw and Provender, without muzling up their mouths, by virtue of a like precept recorded, Deut: 25.4. (twice repeated and urged by the Apostle in the New Testament, to prove the lawfulness of Minister's maintenance under the Gospel: 1 Cor: 9.8, 9, 10. 1 Tim: 5.18.) and that without the least suspicion of Judaisme or Antichristianism; Therefore they may, and are also bound in Justice, Equity, Conscience, not only to settle Glebes upon, but likewise to pay Tithes to the Ministers of the Gospel, as a due Wages, Hire, Reward for their Labour in the Ministry, as well as the Jews did to their Priests and Levites, without the least tincture of Judaisme or Antichristianism: since Christ himself in the Gospel expressly resolus, Mat. 10.10. Luke 10.7. and 1 Tim. 5.18. That Ministers being Labourers are worthy of their M●at, Hire, and a competent Maintenance suitable to their pains and function; as well as any other hired Servants or Labourers in the fields, or as our labouring Oxen or Horses are of Straw and Provender.  
10. We read it recorded, 1 Sam. 8.11, 15, 17. That this would be the manner of the King that should reign over the J●ws, that amongst other things, He will take the Tenth of your Seed, and of your Vineyards; and the Tenth of your Sheep, and give them to his Officers and Servants; In imitation whereof, the Kings of England in ancient Parliaments, and of late times have usually demanded and received by Grant in Parliament, a D●cime or Tenth of the Goods and Estates of their Subjects for their Supplies, and likewise a Tenth of their Merchandise exported and imported for Tonnage and Poundage, as our Parliament Records, Histories, and Rastal in his Abridgement of Statutes, Tithes, Taxes and Tenths, attest. If then our lawful Kings, Princes and Governors under the Gospel, may justly demand and receive by Grant in Parliament, the Tenth of all our Goods, Corn, Wool, Sheep, Estates, Merchandise, for their necessary supplies, and the defence of the Kingdom; and some who are no Kings, and have engaged against Kingship as Tyrannical, do the like, without a Parliament, taking (beyond the precedents of the worst of all our Kings) not only a Tenth of all our Estates, but a double or treble Tenth of all men's yearly Revenues, Estates, & of Ministers Tithes besides, for the Maintenance of themselves and the Army, without the guilt of judaism, Antichristian Tyranny, Oppression▪ or Superstition; Why our faithful Ministers may not likewise demand, receive, enjoy their Glebes and Tithes, not only granted, but confirmed to them by our Ancestors in successive Parliaments, from the first planting of the Gospel in this Nation till the Reformation, by all our Protestant Parliaments since the Reformation, and by sundry Ordinances in the very last Parliament, (to which some now in highest Power gave their cordial Votes) for the Preaching, propagating of the Gospel, and saving of men's Souls, without the like Brand of Judaisme and Anti-christianism, let 
e In his second Voice from the Temple to the Higher Powers, p. 1, 2, 7, 11. and elsewhere.  John Can resolve me when he can; who most falsely, scandalously, unchristianly brands both the last and all Protestant Parliaments confirming Tithes, for Popish, Idolatrous Parliaments, acting against the Lord Jesus, and our Ministry, for an Antichristian Ministry; Who certainly was in his Cans or Cups, when he writ and published such palpable, scandalous untruths, to the dishonour of our Church, Parliaments, Nation, Religion: But such Cretians are always Liars, Evil Beasts, Slow Bellies: wherefore they need a sharp rebuke, that they may be sound in the saith, Tit: 1.12, 13. He might have done better to excite those to whom he dedicates his Pamphlet against those Popish Priest, Monks, Friars, Jesuits, sent from the Pope and Rome into England of late, to root out our Ministry, and their Maintenance, as most opposite to Antichristianism, his Papal Sovereignty and Errors, under the Notion of Anabaptists, dipped Jews, Gifted Brethren, New Lights, Seekers. But against these he hath not one word; and why so? Because the Dominican and Franciscan Freers, (as 
* ch 7. p. 166, 167, 170, 171, 172, 173.  Mr. Selden relates in his History of Tithes) were the first, who made it a gainful doctrine to teach Laymen, that they were not bound to pay their Tithes to their Ministers, as to whom by any Law of God that portion belonged, teaching them to be due only as Alms, or as what ex debito charitatis, not ex debito justitiae was to be dispensed; By this doctrine The Mendicams especially often got them to themselves (like the old 
* Vide Zonar. in Concil. Gangr. Can. 7.  Eustathians) as Alms to be arbitrarily disposed of to such as took any spiritual Labour, as also made their own detaining of them in lands, out of which they were parochially due, to seem less wrongful. They possessing the people with an opinion; (to gain them from the Secular Priests to themselves) That the Command of Tithes was not Moral but Ceremonial, and not to be performed by constraint of Conscience, to the Minister: and that out of whatsoever (Lands) at least was given to any of the four Orders of Fréers Mendicants (as now to Anabaptists and Quakers their disciples) no Tithe was in conscience to be deduced for the Minister; as he proves out of the 
* Clement in Tit. de Decimis, c. 1. Religiosi.  Council of Vienna held An. 1340. 
‖ Ad Extrav. Tit. de Paroch. c. ult. significavit.  Pope Innocent the 4th, and Richard Archbishop of Armagh in Defence. Curatorum: Alex. l. 4. Consil. 60. and William R●ssel a Franciscan Freer his Doctrine condemned in the Convocation of the Clergy Anno 5 H. 6. as Haeretical, and publicly recanted by him at Paul's Cross as such; That Tithes (especially personal) fall not under divine precept, at least that they should be paid to the Parochial Curate as a due unto him of right, unless there were a Custom to the contrary; but that every one might lawfully give them to pious uses at their pleasure; Whereupon these N●w Masters and Preaching Freers, preaching and teaching thus against the Old and N●w Testament; were enjoined by 
* Bochellus Decret Eccles. Gall. l. 6. Tit. 8. c. 7, 8, 12, 14, 19, 30.  several Councils and Synods in their Sermons to exhort, inform, and instruct the people without any fraud, to pay their Tithes faithfully to their Ministers, as DUE by the Laws of God and the Church, under pain of being deprived of the power of absolving the people from their sins. Therefore John Cannes, with his confederate Anabaptists and Quakers new Doctrines, Invectives, Petitions against our Ministers Tithes, derived from these old and new Franciscan Mendicant Freers now swarming amongst them, is far more truly, really Antichristian, than our Ministers and their Tithes, of which more in its due place.  
11. That God in the Levitical and Judicial Law prescribed Laws for War, and Soldiers in the Wars, Deut. 20. throughout, and amongst others, v. 2, 3, 4. It shall be, when ye come nigh unto the Battle, that the Priest shall approach and speak unto the people, and shall say unto them (for their encouragement) Hear O Israel, you approach this day unto battle against your enemies; let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them, for the Lord your God is he that goeth with you against your Enemies to save you. After which, v. 8. etc. The Officers are commanded to make Proclamation, that every man, who was fearful and faint-hearted should go and return to his house, lest they should discourage their brethren; that they should proclaim Peace to every City they came nigh, before they besieged or stormed it; and if they won it by force, the Soldiers should take the spoil thereof unto themselves, and eat the spoil of their enemies, which the Lord their God had given them. And by another Levitical Law the Priests were thus enjoined by God, to pray for, and bless his people, Num: 6.23, 24. etc. On this wise ye shall bless the children of Israel, saying to them; the Lord bless thee and keep thee; the Lord make his face shine upon thee, and be gracious unto thee; the Lord lift up his Countenance upon thee, and give thee Peace: and they shall put my name upon the Children of Israel, and I will bless them. If then it be neither Jewish nor Antichristian, nor superstitious, nor unlawful for Ministers of the Gospel to encourage Christian Soldiers going to battle in the self same manner and form, or to bless them and the people in these very Levitical words, as 
f Chaplain to Sir Arthur Haslerigs Regiment and Garrison heretofore.  john Can, and all Anabaptistical, Independent Chaplains of the Army (and Mr. Peter's especially) will grant, who have frequently used the self same or like encouragements and exhortations to the Army, receiving good, constant pay for their pains. And if it be neither Jewish nor Antichristian, nor unchristian for our Saintlike Officers and Soldiers under the Gospel, to make like Proclamation to cowardly persons, or to proclaim peace to Cities, and garrisons, ere they besiege or storm them, and if obstinate and won by force to take the Spoil and Plunder of such Cities, Enemies to themselves, and eat thereof, which I am certain all our Officers, Soldiers, and their Anabaptistical Tithe-oppugning Chaplains will grant and subscribe to, though thus prescribed by the Levitical law, abolished (as they say) by Jesus Christ: Then questionless our Ministers of the Gospel may still receive and enjoy their Glebes, Tithes, Oblations, by like reason, without the least guilt or reproach of Judaisme or Antichristianism, though prescribed to the Levitical Priests and Levites, by the Levitical law; else John Can and others of his fraternity (professing themselves the only Ministers of the Gospel, and rejecting all others as Antichristian) must give over their Chaplains places in the Army, Navy, Garrisons, and no more encourage nor accompany any Soldiers in the wars, or bless the people as aforesaid; because it was a part of the Levitical Priest's Office (who were also to blow the Trumpets in the wars, Num. 6.1, to 10. Josh. 6.4. etc.) prescribed by an abolished Levitical law.  
12. That all Israelites, Jews, both Priests and people, were by the Levitical law frequently commanded inviolably to perform, keep, pay, execute the solemn Oaths, Vows, Covenants they made to God or men, and no ways to infringe them, or prevaricate in them, Levit. 19.12. Num. 21.2, 3. cap. 30.2, to 16. Deut. 12.11 cap. 23.21, 22, 23. Josh. 2.11, 12, 13. cap. 6.22, to 26. cap. 9.15, to the end. And among other things, we find their Tithes (vowed to God by Jacob, Gen. 28.20, 21, 22.) coupled with their Vows, as things devoted by them to God by 
* See Mr. Seldens History of Tithes, and Review, ch. 3.  Vow, as well as reserved by Law: Deut. 12.11. Yea, all the Jews were obliged by a Solemn Covenant to bring, pay their first fruits and Tithes to God, his Priests and Levites, Nen. 10.31, to 39 Will or dare John Can then, or any other Tithe-leniers aver, that it is both Jewish, Antichristian, unlawful for Ministers and Christians under the Gospel, inviolably to observe and perform all those just, lawful Oaths, Vows, Covenants they have solemnly made to God and men, with hands listed up to heaven (as some of their perfidious horrid violations of them without blush or check of late seems to proclaim before God and all the world) and to pay those Tithes, Deuce to our Ministers, which our Ancestors and we by Solemn Vows and Covenants too, have dedicated unto God and his Ministers, and never intended by our Covenant to abolish or diminish in the least degree, (as Can perjuriously and absurdly asserts) but to establish and perpetuate, as the late Ordinances for Tithes and A●gmentations made by the very Prescribers and Subscribers of the late Solemn League and Covenant (which it seems John Can never took, though he presseth it on others, as his words Many have sworn, who I hope will now observe it, import) both at the time, and since the making, taking of the Solemn League and Covenant, with the Assemblies Exhortation for the better taking thereof, authorized by the late Parliament, infallibly evidence? If so; John Can with his perfidious Oath-Vow-Covenant-breaking, Tithe-abjuring disciples must renounce that true and only God, they say they worship in greatest truth and sincerity; as a Jewish, unchristian, antichristian God likewise (I speak it with reverence and horror too, for their fuller conviction) because he always hath been, now is, and will be, a most true, faithful, Oath-observing, Covenant-keeping, Vow-performing God, who reputes his Oaths, Vows, Covenants, 
a Heb. 5.17, 18.  Immutable things, and will never violate, falsify, forget, or neglect them in the least degree, though made to sinful, treacherous and perfidious men, Psal. 89.3, 4, 28, to 38. Psal. 120.4. Neh. 1.5. cap. 9.32. Psal. 111.5, 9 Isa. 54.10. cap. 55.3. Jer. 33.20, 21. Luke 1.72, 73. and 2 Chron. 21.6, 7. (a memorable Text) 2 Cor. 1.18. whom all those, who own or challenge him to be their God, are peremptorily obliged to imitate herein, else they shall never enter into his holy hill, or dwell with him in his Tabernacle, Ps. 15.1, 2, 14. Psal. 24.3, 4. Rom. 1.31, 32. 1 Tim. 1.10. Rev. 22.15. and that in this very case of Tithes. If not, then why should not Tithes, Glebes, Oblations which our ancestors and we have vowed and devoted to God, continue and still be paid under the Gospel without superstition, sin, antichristianism or Judaisme, as well as other Vows, Oaths, and the religious observation of them?  
Upon these Considerations all or most Christian Kingdoms, States, Churches upon the very fi●st preaching and embracing of the Gospel amongst them, not only edified Churches, Chapels for God's worship and public Assemblies, but likewise endowed the Ministers thereof with convenient Glebes, Tithes, Oblations, as E●sebius, Socrates, Scholasticus, Theodoret, Nicephorus, Calistus, the C●ntury Writers, Baronius, Spondanus, with other Ecclesiastical Historians, and Hospinian De Origine Templorum, prove at large for foreign Parts; and our own ancientest Annalists, with Antiqu. Ecclesiae Britanicae, Sir Henry Spelman Conciliorum Angl. Tom. 1. and learned Dr. Usher, in his Britanicarum Ecclesiarum Antiquitates, manifest for our own Nations and Realms.  
Now because John Can, out of his learned ignorance, hath newly published in his 
a Page 13, 14.  Second Voice from the Temple (or Alehouse rather, for which Cans are more proper) That Pope Gregory the tenth was the first that ordained Tithes to be paid to Priests, in the year 1214. and that the Customs for paying Tithes at this day, were settled upon the Kingdom by the Pope's Legates in Provincial and Synodal Constitutions about the time of Henry the third, and Henry the fifth; Vouching Thorp and Ridley the Civilian to prove it; I shall give you a brief touch concerning the Original of Churches, Glebes, Tithes in this our Island.  
About the year of our Lord 48. (as our 
a Joan. Capgrave in vita Josephi: Chr. Glastoniens. Vincentius Spec. Hist. lib. 23. c. 147. with sundry others, cited by Dr. Ʋsher Britan. Ecclesiarum Antiquitates. c. 2. p. 973, 974 Spelman Concil. p. 12, etc. with the Authors quoted by them.  Historians record) Joseph of Arimathea, who interred our Saviour, with XI. more Disciples, were sent into Britain to preach the Gospel by Philip the Apostle, in the reign of Arviragus; who arriving here were courteously entertained by this Pagan King, and preached the Gospel to him, and his people; he perceiving the purity of their Doctrine, and the holiness' of their Conversation, gave them twelve Hides of land in the Isle of Avalon (since called Glastenbury) for to build a Church and to support them, (till this day called and known by the name of the twelve Hides of Glastenbury) where they built the first Church, erected for God's worship in this Isl●, made of Wattle and Reed, and there continued together preaching the Gospel, living upon this their Glebe (now of great value) which was afterwards confirmed to them, and the Ministers of the Gospel the●e succeeding them, both by King Marius and Coilus, next successors to Arviragus, whom they instructed in the Christian Religion, to which they w●re well affected, albeit neither of them, nor Arviragus himself proceeded so far as to be baptised, for fear of displeasing their Pagan subjects; though Harding in his Chronicle, chapter 48. (against the stream of our other Historians) writes, that King Arviragus himself was Baptised by Joseph of Arimathea. After this 
b Dr. Usher Brit. Eccles. Antiq. Spelmanni Concil. p. 12. etc. with the Authors quoted by them.  Lucius King of Britain being converted to the Christian faith and Baptised with his Subjects and many other petty British Kings by his Example about the year of our Lord 176. by Faganus and Damianus, sent to him at his earnest request by Elutherius then Bishop of Rome (long before Pope or Popery were there erected, or known in the world) he upon the reception of the faith built and endowed Churches throughout his Dominions with Glebes and Tithes, to support the Ministry, whence our ancient Poets thus write of him, 
Lucius in Christum credit, Christoque dicatas  
Ecclesias dotat, distinctas ordinat Vrbes.  Many of our ancient Historians add, that in his time there were 28 Flamens, and 3 Arch-Flamins in Britain endowed with great Revenues for the service of their Idol gods, to whom they had erected so many fair Temples; and that Lucius after his conversion, Turned these into 28 Bishoprics, and three Archbishoprics, and purging these polluted Temples from their Idols and heathenish pollutions, dedicated them to the service of the true God; which Sir Henry Spelman, Bp. Usher, Godwin, and the most judicious of our later Antiquaries, justly reject as fabulous. After Lucius, Churches were here and in other places endowed with Glebes, and Bishops with rich Lordly possessions by Constantine the great: And about the year of Christ 312. the Christians being here and elsewhere restored to peace, and freed from persecution by Constantine, 
a Gildas, Ep. Usher, Brit. Eccles. Antiq. p. 193. Spelmanni Concil. p. 36.45.  began to build and repair those Churches which Dioclesian and other persecutors had razed to the ground, and to endow them with maintenance for the Ministry. In succeeding times, the English Saxons, who at their first arrival (being bloody Pagans) cruelly wasted the British Churches, and butchered their Ministers, Scholars, Saints, being converted to the Christian Faith by Augustine, sent hither for that purpose by Pope Gregory the first, (who disclaimed that Papal Supremacy his Successors since challenged) Aethelbert King of Kent, and his Saxons being baptised by Augustine about the year of Christ 603. thereupon they began to repair the old ruinated Churches, and to build new throughout his Dominions; this 
b Spelman. ib. p. 112, 113. de antiquitatibus Eccles. Brit. Dr. Usher.  King turning his Royal Palace at Canterbury, into the Church of Christ, and that City, the seat of his Kingdom into a Bishops See, and bestowing them on Augustine who converted him and his subjects to Christianity, whom he made Archbishop of Canterbury, and endowed with large Possessions: Not long after divers other Saxon Kings and their subjects being converted and baptised, built and endowed sundry other Churches, both with Glebes and Possessions of good value, and likewise with Tithes. And in Anno 854. 
‖ Malmsbury de Gestis Regum Angl. l. 2. c. 2. Mat. West. Anno 854. Florent. Wigorniensis, An. 855. Spelmanni Concil. p. 348, 353.  Aethelwolf King of the Westsaxons, considering the perilous times then fallen upon him and his Realm, by reason of the burnings of the Wars, the Plunders of the Goods, the devastations of the Territories of his Kingdom by the most cruel depredations of barbarous Enemies, and Pagan Nations, and the manifold Tribulations afflicting him and his people, even to their destruction; he thereupon summoning a General Council or Parliament at Winchester, in which himself, Beorredus King of Mercia, and Edmund King of East-Angles, with all the Prelates and Nobles of England, were present, did by their wholesome Counsel, for redress of these evils, by his Charter (ratified in and by this Council) give the Tenth part of all his own Lands in perpetuity to God and his Servants, free and exempt from all Secular services, and also from all Royal Tributes, and Taxes, Great and Small, and from all Military Expedition, Building of Bridges, and guarding of Castles; that so they might the more diligently power forth their prayers unto God for him without ceasing, who had in some part thus eased them of their servitude: from which Grant of his, Sir Henry Spelman conceives, the Parsonage-House, Rectory and Glebes in every Parish of his Realm, had their Original, though afterwards increased by the munificence of the Patrons. And this shall suffice touching the true Original and progress of our Churches, Rectories and Glebes, in the beginning of Christianity, both amongst the Britain's and Saxons of this Realm.  
The first Law I find yet extant amongst us, for the due payment of all kind of Tithes (in use and being as the Law imports, before its promulgation) was made in the 
* Spelmanni Concil. p. 292.293, 298, to 302. Cent. Magd. 7. cap. 9  National Council, (or Parliament) at Calchuth in the year of our Lord 785. in the Reigns of King Oswald and King Offa, who by the unanimous consent of all their Princes, Nobles, and Senators, (as well as Prelates,) present therein, made this memorable Decree, touching the payment of Tithes, as a Right and Duty, which they were bound to render to God himself, by his own Sacred Law, originally given to the Israelites, which they deemed Obligatory likewise unto them: Cap. 17. ut Decimae justè solvantur, usura, iniqua Pondera & Mensurae prohibeantur: Thou shalt bring the Tenth part of all thy Corn (or increase) into the House of the Lord thy God, as it is written in the Law, (viz. Levit. 27.30. Numb. 12.17, 18, etc. Deut. 12.17, 18. chap. 14.22, 23. Neh. 10.38. not in the Popish Canons.) Again by the PROPHET (not Pope) (Mal. 3.10. etc.) Bring, saith he, all the Tithes into the storehouse, that there may be meat in my House, and prove me now therewith, if I will not open the Doors of Heaven, and power you out a Blessing, that there shall not be room enough to receive it. And I will rebuke the Devourer for you, which eats and corrupts the fruit of your grounds, and the Vine shall be no more barren in the field, saith the Lord. As the Wiseman saith in the Book of Wisdom, (not the Pope) No man can give any just Alms of those things which he possesseth, unless he shall first separate to the Lord that which from the beginning himself hath appointed to be rendered to him. And by this for the most part it happens, 
* See Augustin de Temp. Serm. 219.  that he who pays not Tithes is reduced (by God's Justice) to the Tenth part of his former Estate; whereupon (not by any Command from the Pope, or by his Authority) We Command, even with an Obtestation, that all be studious to give Tithes of all things they possess, quia speciale Domini Dei est, Because it is the peculiar portion of the LORD GOD: and let him live himself, and give Alms, of the Nine parts; and we persuade him rather to do it in secret, because it is written, When thou givest Alms do not blow a Trumpet before thee, Matt. 6.2. After which follow Laws against Usury, False Weights and Measures; for the faithful performance of Vows; and abolishing the very Relics of all Pagan Rites; warranted by the very words and Precedents of the sacred Scripture. Which Decrees being recited in a public Council before these Kings, and all their Prelates, Dukes, Senators, and the People of the Land: Illi, cum omni devotione mentis, juxta possibilitatem virium suarum, adjuvante superna clementia, se in omnibus custodire devoverunt: they with all Devotion of mind, according to the uttermost of their power, by the assistance of God's Grace, vowed that they would observe them in all things; which they all did with an unanimous Voice, a cheerful mind, and most ready Will, ratifying this Council with the Subscriptions of their Names, and the Sign of the Cr●ss● (the usual form of those times, before Seals were in use.) This is the first Law I find (extant in our Realm,) for the due payment of Tithes, grounded only on Divine precepts, cited in it, not on the Pope's Decree●. True it is, that Gregory Bishop of Ostia, Legat to Pope Adrian, an Englishman born, was Precedent in this Council, and had a chiefhand in making these Laws, by this Pope's direction, to whom he returned them: but are they therefore Popish and Antichristian Laws, which ought to be now abolished (to gratify the present Pope & his Emissaries the Jesuits) as made against Jesus Christ, as 
* In his second Voice from the Temple.  John Can most Magisterially determines? if so, than these and our other Laws then made against Usury, false Weights, Measures (which too many cheating Anabaptists use) Heathenish, Pagan Cusstoms, must be Popish & Antichristian too, with the Law for performing our Vows, Covenants to God and men, with the very Scriptures cited in them, whereon they are grounded, which Impudence and Atheism itself dares not affirm: If he say they are Jewish Laws, than the Scriptures cited in them must be Jewish too; yea, the very Title, and every page of hi● new Pamphlet, must be rejected as Jewish, as well as Jesuitish; being Entitled, and Superscribed in every page, A Second Voice from the Temple: The Temple being Jewish, and abolished as well as Tithes, 1 Cor. 9.13. John 4.20, 21. Which I wonder this blind Zealot against Judaisme and Tithes, had not Eyes to see, or Brains to consider. Now these our Predecessors, and many others since, obliging themselves both by Vows, Laws, and Covenants, to pay Tithes of all to God and his Ministers, as Gods peculiar Right, and God himself not only enjoining men in the Old Testament, not to remove the ancient Landmarks their Fathers have (duly) set, Prov. 22.8. and to make good their Ancestors Oaths and Vows, (which oblige their Posterity, as Gen. 50.24, 25. Exod. 13.19. Josh. 24.32. ch. 2.12, to 22. chap. 6.21, to 26. chap. 9.15, to 27. chap. 10.1, to 12. 2 Sam. 21.1, to 15. 1 Sam. 20.14, 15, 16, 17, 23, 42. chap. 23.8. chap. 24.21. 2 Chron. 16.3. compared together resolve) but likewise informing them in the new, as a Gospel-Truth, Gal. 3.15. That if it be but a man's Covenant, if it be confirmed (by many successive Laws, Statutes, Curses, Excommunications denounced against the infringers thereof in all succeeding ages, as this of Tithes, and the Church's Rights and Liberties have been) no man disannulleth it: By what Authority, Right, Law, Reason, Justice, Conscience or power from God or Men, any presuming Mortals, at the solicitations of Anabaptists, jesuits, Quakers, or Atheistical wretches, can sacrilegiously attempt to rob God himself, and plunder his faithful Ministers of this their ancient, just, hereditary, sacred, settled Maintenance (to which our Ministers have a far ancienter, better Right, Title, by all Laws of God and Man, than they have to their new acquired Purchases and Powers,) established, settled on them by particular Donors and Benefactors out of their own private Inheritances and Estates, not the Republics, which neither the Patrons themselves, nor any others, nor yet the Ministers themselves can alienate from the Church, (as their own consciences, judgements must acknowledge, unless strangely cauterised:) Let them and Can answer to that 
* Gen. 18.25.  Sovereign Judge of all the Earth; who will probably judge them here, and shall certainly judge them eternally hereafter for all such detestable Robberies, and violent Rapines, if wilfully perpetrated and persevered in without repentance after timely admonition, who can quickly strip both them and theirs naked of all their temporal Powers, Honours, Possessions, Enjoyments, as he did Jeroboam and his Sons for their turning the Priests and Levites out of their Possessions; and King Ahab with his Family for seizing upon Naboths Vineyard, in a violent and unrighteous manner, though coloured over, to delude the people, with an hypocritical Fast, and feigned, legal proceedings, 1 Kings 21. We read it recorded of our Saviour, Luke 12.13, 14. that when one of the company said unto him; Master, speak to my brother that he divide the Inheritance with me: He returned him this answer, Man, who made me a judge or Divider over you? Let every person now solicited by croaking Anabaptists, Jesuits, Quakers, Soldiers, or others, not only to judge and divide, but utterly to abolish and take away our Ministers necessary Maintenance, (not unnecessary Abbots, or Prelates, Lordly superfluities long since dissipated) by Glebes and Tithes, return them the selfsame answer; lest Christ himself at the last day condemn them for overbold intruders into such a Supreme Jurisdiction over his, and his Ministers, Rights and Callings too, as neither God nor Man ever yet conferred on them. God himself prohibiting the sale, alienation, substraction of his Priests and Levites necessary Glebes, Tithes, and by consequence of our Ministers (as I have formerly observed) and further informing all his, that it is a snare to a man to devour holy things, and after Vows to make enquiry, Prov. 20.25. But of this second Argument enough, the Negative part whereof I shall prove more fully hereafter by way of answer to an Objection.  
13. I shall make good the Proposition by arguments drawn from the New Testament itself, which no ways contradicts, but confirms the lawfulness of Tithes. This I have already proved from Heb. 7.1, to 12. to which I shall refer the Reader, and proceed to other Texts. I shall begin with Mat. 23.23, 24. & Luke 11.42. Woe unto you Scribes and Pharisees Hypocrites, for ye pay Tithes of Mint, and anise, and Cummin, and all manner of Herbs, and have omitted the weightier things of the Law, Judgement, Mercy, and Faith, and the love of God: These aught ye to have done, and not to leave the other undone: Ye blind Guides, which strain at a Gnat, and swallow a Camel. In which words our Saviour himself, though he denounceth a Woe against the Hypocritical Pharisees, in being just and careful in paying Tithes, even of Herbs and Seeds of all sorts, of meanest value, and yet in the mean time neglecting works of Righteousness in matters of greater worth, of Charity towards man, and of Faith and Love toward God himself, straining at a Gnat, and swallowing a Camel: yet he positively resolves, that they ought not to omit the due and conscientious payment even of these lesser Tithes of smallest value, much less than of their Corn, Wine, Oil, Flocks, Herds, which were of greater worth. And if the Scribes and Pharisees were no Saints, but Hypocrites for omitting these weightier duties, though they paid these smallest Tithes; what are these Anabaptistical and other Sectarian Scribes and Pharisees, who, not only against all Rules of Justice and Charity towards men, but of Faith and Love to God (which they even renounce) rob God and his Ministers, not only of all their own Tithes, small as well as great, but of those Tithes which others would willingly pay them, and endeavour totally to deprive them of those small Rectories, Glebes they yet enjoy, and of their Ministry too; and when they have 
* John Can, His Second Voice from the Temple, p. 2.  stripped them stark naked of all they have, would eat their very flesh, and burn them with fire? Certainly such are worse and greater Hypocrites, than the Scribes and pharisees, pretending Conscience itself, for their most unconscionable dealing in this kind. Such men's throats are so wide, that they can swallow not only Camels, but whole Rectories, Churches, Steeples, with their Lead, Timber, Bells, Stone, (to say no more) for a Breakfast; all Tithes in two or three Parishes and throughout the Land for a Dinner, and the public Lands, Revenues of the Crown (which should defray all ordinary public charges for the people's ease) for a Supper, that they may be Supreme, and every one of them like our Saviour Christ himself, both a Priest, Prophet, and a King, executing a Plurality of these three and other Offices, and their Callings too all at once, to enrich themselves faster than all other men. This Text was much insisted on by 
‖ Fox Acts & Monuments Vol. 1. f. 602, 603, 604.  John Hus to prove Tithes under the Gospel to be pure Alms, coupling it with the former verse, Luke 11.41. But rather give Alms of such things as you have, and behold all things are clean unto you; But certainly the Text itself proves, that this refers only to the washing mentioned in the precedent verses; not to this subsequent clause concerning their payment of Tithes, never styled Alms in any Text; and recorded by Matthew, as a distinct Woe, and Sentence of itself; without any mention of Alms, in the Antecedent or Subsequent verses: and John Hus himself, together with Augustine, Chrysostom, Hierom, and Aquinas, (there cited by him) from hence conclude; That Tithes are lawful under the Gospel, as well as alms, forsomuch as the Gift thereof unto the Priest, did not cease in the time of Christ: and Saint Augustine in his 219 Sermon, of Paying Tithes, presseth the payment of them under the Gospel, as a Duty, by many enforcing arguments, before any Pope's Decretals for payment of them, or that we now call Popery, was known in the world. Saint Ambrose before him doing the like, In Sermon Quadragesimae, cited by Gratian, Causa 16. qu. 7. and St. Cyprian before them both. Which had John Can either known or considered, he would not, with so much mistaken Ignorance and Impudence, have damned Tithes as POPISH, etc. And the pleading for them, as a pleading for Babylon, and for BAAL: in his New Second Voice from the Temple of Babylon, or Baal, which he pleaseth, not of Old or New Jerusalem.  
The next Gospel Text, I shall cite, is that of Gal. 6.6. Let him that is taught in the word, communicate to him that teacheth him in all good things; To which I shall subjoin, 1 Cor. 9.11. If we have sowed unto you spiritual things, is it a great matter, if we shall reap your carnal things? Rom. 15.25. And their Debtors they are: for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. All these three Gospel Texts resolve, That Ministers of the Gospel, have a just due and right to a competent, comfortable share in all the goods things, Temporal blessings and necessaries for the support of this life, which the people instructed by them, and receiving spiritual things from them, enjoy. And that the people are bound both by express precepts in the Gospel, and by the rules of common, moral equity and justice, cheerfully to communicate and minister such a fitting share of all their good things, and temporal blessings, as a debt and due, unto them, for their ministering to them in spiritual things: which I fully proved in the first Proposition; and Impudence itself cannot deny. The sole question than is, what this share or portion ought to be, and who shall determine it in point of difference? I confess the Apostle doth not decide either of these in terminis, these Texts being general, all in the plural number; All good things; your carnal things; comprising all such things out of which Tithes, predial, mixed or personal (as 
* See Augustin de Temp. Ser. 219. Gratian Caus. 16. qu. 1.  Canonists and Lawyers distinguish them) are or may be paid: Wherefore every faithful Christian, every spiritual son of God, and of faithful Abraham, (whose footsteps, precedents they are to follow, in all doubtful cases, admit this one) to satisfy his conscience and judgement in this case, must and will resort to the precedents of the Eminentest Saints in former ages, and Gods own prescripts in other express Texts; Where finding the very Father of the faithful, Abraham himself giving, his Grandson Jacob vowing, and God himself specially reserving, prescribing the payment of a Tenth of all good things from and by his own people, for the maintenance of his Priests and Levites, under the Law; which they cheerfully rendered until and in Christ's own time; that the very Pharisees and Scribes (though Hypocrites) were so just, as to pay Tithes of all; that Christ resolved they ought to do it, and not leave it undone; and that none before the Apostles days ever gave less than a Tenth part: (as the premises largely evidence) he must and will necessarily conclude from all these sacred Directories, precepts, precedents; that the ordinary constant standing portion and proportion of all his goods and carnal things here prescribed, and intended by God's Spirit, is the tenth part: and in extraordinary cases more, when God's glory, the Ministers necessities, the Defence or Propagation of the Gospel require it: And when he shall further read in the Gospel itself, that speech of Zacheus, the converted Publican, Luke 19.8. Behold, Lord, the Half of my Goods I give to the poor: And how the first converted Christians and Jews in the Apostles days, sold their Lands, Houses, and brought and laid the money at the Apostles feet, Acts 4.5. His conscience (which must not guide the Word and Spirit of God, as most men's consciences do now, but the Word and Spirit it and him too) will and must from thence conclude, that he must not give his faithful Minister less than a Tenth part of all; and in cases of extraordinary necessity, share even half his goods, yea, the price of all his Lands and Houses, between the Ministers and poor Saints of God, specially in times of persecution, when as he ought to hide, and feed them too, as godly Obadiah did an hundred of the Lords Prophets in the days of Jezebel, at his own charge, with the hazard of hi● Office and Life, 1 Kings 18.4.13. If any man's conscience in a settled Christian Realm, State, be so obstinate or froward, as not to submit to the lowest proportion of a Tenth, which all ages, and most, or all settled Christian Realms have unanimously agreed upon, and confirmed by public Edicts, as well Civil as Ecclesiastical, whereof there are near thousands in print; the Christian Kings and Magistrates are to determine all controversies of this nature, and state the just proportion of this Debt and Duty between the Minister and people, where it is not publicly decided, and may justly enforce the due payment of it (when and where it is determined by positive public Laws) as a just Debt, as they do in all other civil Debts, Duties, Accounts in controversy before them, (as I shall prove in due place) even by these very Texts, though John Can denies it, in his VOX praeterea NIHIL, p. 14.  
To these I shall subjoin that noted Text in the 1 Cor. 9.13, 14. (which John Can citys by piece-meal, as the Devil did Scripture, leaving out the principal branch, Mat. 4.6.) Do ye not know, that they which minister about holy things, live of the things of the Temple, and they that wait at the altar, are partakers with the altar? Even so hath the Lord ordained (this Can omits) that they which preach the Gospel, should live of the Gospel. I have urged this Text before for proof of the first; I shall here apply it only to the second Propositions confirmation, as to Tithes.  
1. Then we have here A Divine Gospel Ordinance made by the Lord of Hosts himself, (not repealable by any Army or Powers on Earth) as well as Parliamentary Ordinances, for the Maintenance of the Preachers of the Gospel: and let Can (the poorest Preacher of the Gospel I ever yet knew in England, (except one of his fraternity,) who heard him once preach an Assize and Fast Sermon too at Chard) deny our Ministers to be able Preachers of the Gospel, at the peril of his Soul, though he denies them to be lawful Ministers of Christ, and censures them as Antichristian and Popish: But why so? Because (forsooth) they had their Ordination from Rome; and by consequence are TRAITORS and FELONS too, by the Statute of 27 Eliz. c. 2. for which they might be legally executed for Treason and Felony, if the State were not pleased to interpret the Statute contrary, as he conceives, to the Letter and form of it: (the words whereof he both curtals and misrecites, just as he did this Text) p. 5. To do him and his best friends a kindness, vindicate the lawfulness of our Ministers calling against this ordinary slander, and convince him of his gross mistake, I shall truly recite the Statute, Thus entitled: JESUITS and PRIESTS, in England shall depart, and NONE SHALL COME INTO THIS REALM. If so, than many Dippers, Speakers, Administrators, Members in Anabaptistical Congregations; many New-lights and Gifted-brethrens in separate Congregations; many Shakers', Quakers, Ranters, Broachers of new Notions, Errors, Blasphemies, throughout the Realm; many new Politicians, Levellers, Agitators, Soldiers in the Army, if not some Officers; all the late converted pretended 
† See the false Jew discovered at Newcastle for a cheat & Jesuit p. 4, 5, 10, 11, 12, 13. dipped by M. Tillam at Hexam, a like Priest, now Administrator of the Anabaptists there. And Eliazer Bar Israel, his Vindication of the Messiah, a pretended converted Jew, but sprinkled and baptised by the Jesuits, dipped by our Anabaptists, and a Jesuit in truth.  Jews, dipped in Anabaptistical Congregations (discovered and known to be disguised Jesuits, purposely sent from Rome, and the greatest sticklers against our Ministers Tithes and Calling) must presently depart, and none of them return into the Kingdom (as many have lately done) or else be executed for Traitors; But why so? what is their crime, work, employment here; and by what marks or fruits shall we know, discover both them and their confederates? Let the words of the Statute (compared with all our late troubles, changes) resolve the ignorant and incredulous, that there are many such amongst us, and of john Cannes fraternity. Whereas divers persons called or professed JESUITS (these Can wittingly conceals, though the first in the Bead-roll, and therefore is a Felon by the law) Seminary Priests and other Priests, which have been, and from time to time are made in parts beyond the Sea; by, or according to the Order and Rites of the Church of ROME, (and when Can can prove that all or any of our Ministers were thus made, as he hath confidently averred in print to those, he calls, the Higher Powers and Supreme Authority of the Nation, Let them be hanged for Traitors and Antichristian Ministers in good earnest, else let him be hanged in their stead, for this his impudent slander of them all, as well Independents as Presbyterians:) Have of late years come and been sent into this Realm of England (and were any of our Ministers such, and not rather Can himself, coming hither from Amsterdam for the purposes following) and other the Queen's Dominions OF PURPOSE (AS IT HATH APPEARED, as well by some of their own examinations (now out of date) as by divers other Manifest means and proofs (more visible of late years than ever) not only to withdraw her Highness subjects from their due obedience to her Majesty, but also to stir up and move Sedition, Rebellion, and open Hostility within the same her Highness Realms and Dominions, to the great endangering of the safety of her most Royal Person, and to the utter ruin, desolation and overthrow of the whole Realm (now effected as a Realm) if the same be not the sooner (and now pray God it be not over-late) by some good means foreseen and prevented. For reformation whereof, be it ordained, etc. That All Priests and Jesuits (Can cannot spy such good friends within the Act, but deletes them out of it) Seminary Priests, and other Priests whatsoever, made and ordained out of the Realm of England, etc. shall depart the Realm under the penalties therein mentioned. Had Can pressed this Statute to those he dedicates his Pamphlet, for the speedy execution of it against those many Jesuits and Seminary Priests now in England, for their traitorous Practices and Designs therein mentioned, of late, and now driven on and almost completed by them, it had been a commendable zeal; but not to write one word or syllable against these Romish Vermin, Arch-Engineers and Janissaries of the Romish See, now swarming among us, to ruin our Protestant Kings, Kingdoms, Parliaments, Laws, Liberties, Church, Ministers, Ministry, Religion, and foreign Protestant Kingdoms, States, Churches now engaged by them in bloody Wars, both by Land and Sea; and to omit the very name of the Jesuits (the first Popish Agents mentioned and chiefly intended in this Act) and press it only against our Ministers Calling, Ministry, Tithes, Maintenance, of purpose to ruin them and theirs, and by consequence our Church and Religion (the Design and scope of his whole Pamphlet) is such a malicious, unchristian, Antichristian Practice, as proclaims him to all the world, either a new converted Jesuit, or Romish Factor, under the Garb of an old Anabaptist, or an overgrown cankered Anabaptist, void of Piety, Honesty, inspired by the very 
* John 8.44.  Father of Lies. For not one of our English Ministers I know or hear of (except two or three Jesuits, and Popish Priests crept into livings in Staffordshire and elsewhere very lately, I know not by whose favour or negligence) was ever ordained by any such Jurisdiction or authority, as is here mentioned; which all our Ministers (and their Ordainers too, whether Prelates or Presbyters) particularly and publicly abjured, both at the time of their respective Ordinations and admissions to their Benefices, and likewise when they took any Degree of learning in our Universities, by the two known famous Oaths of Supremacy and Allegiance, purposely made and ratified by 
* 1 Eliz. c. 2. 5 Eliz. c 1. 3 Jac. c. 4, 5. 7 Jac. c. 6. 17 Car. The Act for Triennial Parliaments.  sundry, zealous, Protestant Parliaments against the usurped Papal Jurisdiction and authority of the See of Rome, and the Popes, Jesuits, Papists practices, to blow up, destroy our Protestant Kings, Parliaments, Laws, Liberties, Religion, and subvert our Kingly Government, whole State and Commonwealth, and for the better discovering of them; yet lately suspended, abrogated, as dangerous unlawful Oaths, by some of Cans good friends, who would be reputed Zealots against the Pope's jurisdiction and his Creatures too: Now how those Ministers of our Church, who thus abjure the jurisdiction of Rome, at the time of their very Ordination, (and their Ordainers too, before them) and since have done the like in their Solemn League and Covenant, can without the highest slander be said to derive their Ministry from it; (and that by Can and his jesuitical, Anabaptistical Fraternity, who never took one of these Oaths, or the Covenant; and revile, repeal them as unlawful out of love to the Pope's Jurisdiction, Jesuits, Priests, their Jesuitical, Treasonable Conspiracies, Treasons, Practices, or for want of zeal against them,) Let the world and this slanderers own Conscience (if he have any left) now determine. Besides, who knows not (but this Ignoramus) that the Rites and Ceremonies of Ordination in the Church of Rome, recorded at large in Ceremoniale, & Pontificiale Pontificum Romanorum, and the ends of Ordination likewise (viz. to say Mass, create their Creator, offer up Christ in Sacrifice at the altar to his Father, Invocate Saints, adore Images, yield Canonical obedience to the Pope and his Supremacy, etc.) are far different from the form and ends of our Minister's Ordination in the Church of England, prescribed by the Parl. of 5. & 6. Ed. 6. c. 1. ratified by the Statutes of 1 Eliz. c. 1, 2. 5 Eliz. c. 1. 8 Eliz. c. 1. and 39 Eliz. c. 8. (made only by Protestant Parliaments) which as they particularly condemn, renounce the Pope's Power and Jurisdiction; so they declare and resolve, our Minister's Ordination to be lawful; and them 
* 8 Eliz. c. 1: and Book of Ordination.  in very deed to be Ministers, and rightly made, ordained and consecrated, according to God's word, without any derivative power or Ordination from the Church of Rome? Therefore for this New old pander for the Whore of Rome to aver, they receive their Ministry and ordination thence, is a Notorious Ly. Yea, but saith he, Francis Mason of Consecration, and Mr. Yates in his Model of Divinity prove and confess, That the Ministry of the Church of England (established by the Law of the Land) is derived from the Pope and Rome. True, but in what sense? only by way of Succession, as his own Ministry and Faith (if he hath any) were derived from John of Leyden: or just as our Bibles, Religion, Baptism, Churches were derived thence, and all now living with Can himself, derived from Popish Ancestors, (many even from Popes, Popish Priests, Prelates, Friars,) by natural generation, as their surnames discover. God used the 
* See Antiqu. Eccles. Brit. Spelmanni Concil. Bp. Usher Eccles. Brit. Antiqu. c. 1, 2, 3. etc. Beda Eccles. Hist.  Popes of Rome and their Instruments to convert the Britain's and Saxons from their Paganism to the Christian (not Papal or Roman) Faith; which through God's mercy hath continued amongst us ever since; yet mixed of later times with manifold Popish Errors and Superstitions. These Errors, Superstitions, our godly Martyrs, and by them our Kings and Parliaments discovering, did thereupon by special Acts of Parliament abolish, as derived from the Church of Rome, together with the 
* See Rastals Abridgement, Tit. Provision, Praemunire, Rome, Crown, Service and Sacraments, Mr. Fox Acts and Monuments. Bishop Jewels Apology.  Pope's usurped power, and Gain, which they served only to support; retaining only the Scriptures, Sacraments, Soulsaving Doctrines, thence derived by succession only (but authoritatively, originally from God and Christ himself) with such Godly, Orthodox Bishops and Ministers, who though first ordained in the Church of England when Popish, did yet renounce all her Popish Errors, Corruptions, with the Pope's Supremacy, and all Popish additional Rites to the form of their Ordination and Baptism: (which made neither of them void in Substance, no more than their annexing of the Apocrypha to the Canonical Scriptures, made them uncanonical.) These afterwards ordained other Bishops, Ministers without any Popish Rites, in such manner as the Gospel prescribes: which Mr. Mason, Mr. Yates and others prove against the Papists, to be a lawful Ordination, though not made by the Pope's Authority, nor according to former Popish Ceremonies. In this Sense only, they write the bare Succession, not the Office and Calling of our Ministers (as this wooden Can mistakes) was derived from the Church of Rome; but their Ministry itself from Christ's own Institution. And if this makes them Popish and Antichristian, than all our Protestant Kings, Parliaments, Magistrates, Judges, Officers of all sorts must be Popish too, if not Paganish, because their Predecessors were such: and all Officers, Soldiers of the Army, and Anabaptistical Saints too, who have purchased any Lands, Rents, Revenues of Abbeys, Priories, Archbishops, Bishops, Deans, Chapters, Archdeacon's, must likewise be both Antichristian and Popish; because their Predecessors, who first enjoyed, and from whom they do derive them, were such, at least in their and Cans repute. I hope therefore, they will all now renounce these their Purchases to avoid the Gild and high scandal of Popery and Antichristianism; or disclaim this Second, Loud-lying Voice against our Ministers and their Ministry, as a Voice only from a profane empty Can; not from a Sacred Temple, or Gods holy Spirit.  
But to return from this necessary digression, touching the Lawfulness of our Ministers Calling, unto their Tithes; We have secondly in this Text, 1 Cor. 9.13, 14. a Gospel Ordinance for their very Tithes, confirmed by the old Levitical Law, and grounded on its Equity. But how doth this appear? By these emphatical words; Even so hath the Lord Ordained (in the Preterperfect Tense) That they which preach the Gospel, should live of the Gospel; But where hath the Lord ordained this? The Apostle thrice resolves expressly, that he hath done it in the Levitical Law, v. 9 For it is written in the Laws of Moses (Deut. 25.4.) Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn; doth God take care for Oxen? Or saith he it altogether for our sakes? For our sakes no doubt this is written: that he that ploweth should plow in hope, and he that thresheth in hope, should be partaker of his hope; Which he again recites, 1 Tim. 5.18. If this Precept concerning the meat and maintenance of Oxen only in the Letter, though part of the Levitical Law, was doubtless written for, and really intended of the Ministers of the Gospel's food and maintenance, and in full force under the Gospel, as the Apostle clearly resolves; then a fortiori, the Precepts of the Law concerning the food and livelihood of God's Priests, and Levites under the Law, by Glebes and Tithes, not purely Ceremonial (as I have already proved) must doubtless be intended of them, and be in full force likewise in their natural, equitable Sense and Proportion, in relation to their Livelihood for preaching of the Gospel; there being a greater Analogy, Proportion between them and Preachers of the Gospel, than betwixt them and Oxen. To put it out of doubt, he subjoins; Do not ye know, that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? To wit, by God's express Ordinance in the Levitical Law, which ye know, and therefore I need not particularly cite the words, as I did the other, of not muzzling the Ox, etc. which were more obscure, and needed my former Paraphrase on them; but thus mind you of them in the general: And then he infers and subjoins: Even so hath the Lord ordained (to wit, by the very natural, moral Equity of the Laws, Ordinances he made for the Priests and Levites Maintenance by Tithes, Glebes, and Free-will-offerings, for officiating in the Temple, and at the Altar under the Law) that the Preachers of the Gospel (who now succeed, and supply their places, though in different services in the Churches of Christ under the Gospel) should live of the Gospel; even so fully, comfortably, and in such sort, as they did under the Law: Or at least by this Gospel text, superadded to them by God's Spirit. To make this out more fully, and clear it from the censure of Judaisme, take notice of these four particulars.  
1. That in the Holy Ghosts Gospel phrase and language, there is a Temple among and for Christians under the Gospel, as well as among and for the Jews under the Law, (else Cans Voice from the Temple, if there be no such place, must be thus amended in his next Edition: A Voice from the Can or Alehouse) and that this Temple is nothing else, but the Church and Saints of Christ, 2 Cor. 6.16. 1 Cor. 3.16, 17. chap. 6.19. Ephes. 2.21. 2 Thess. 2.4. Rev. 3 12. chap. 7.15. chap. 11.1, 2, 19 chap. 14, 15. chap. 15.5, 6, 8. chap. 16.1, 17. compared together.  
2. That Christians under the Gospel, have likewise an Altar as well as the Jews, though different from theirs, Heb. 13.14. We have an Altar whereof they have no right to eat which serve the Tabernacle; oft mentioned, Rev. 6.9. chap. 8.3, 5. chap. 9.13. ch. 14.18. yea coupled with the Temple, Rev. 11.1. Rise, measure the Temple of God and the Altar.  
3. We have Sacrifices to be offered in this Temple on the Altar, as well as the Jews in theirs. 1. The Sacrifice of Prayer, Rev. 8.3, 4, 5. 2. The Sacrifice of Praise, Heb. 13.15. 3. The Sacrifice of Charity, alms and good works, Heb. 13.16. 4. Our own bodies, which we must present as a living Sacrifice, holy, acceptable unto God, by serving him according to his word, as rational men, not beasts, that were both slain and sacrificed under the Law, Rom. 12.1.  
4. We have Priests likewise to offer up these spiritual Sacrifices, 1 Pet. 2.9. Rev. 1.6. chap. 5.10. chap. 20.6. And these are three. 1. Every sanctified Christian, who must offer up the Sacrifices of Prayer, Praise, alms, and his own body to God, in his private Closet and Family. 2. The Ministers of the Gospel, who must continually offer up these Sacrifices in the people's behalf, in public here on earth, in the Temple, for which we are to render them, not only Tithes and Glebes, but a Free-will-offering of bounty and charity besides, a sacrifice acceptable and wellpleasing to God, Phil. 4.16.3. Christ Jesus himself, our Altar and High Priest too, now sitting in heaven, Heb. 13.15. cap. 2.17. c. 4.14, 15. c. 5.10. c. 6.20. c. 7.17, 20, 21, 22, 27, 28. c. 8.1. c. 10.21. And if Christians have thus even under the Gospel a Temple, an Altar, spiritual Sacrifices, Priests to officiate in, at them, and offer up these Sacrifices to God in public, as well as the Jews; Why the Priests, who minister about holy things in this Evangelical Temple, wait continually at this spiritual Altar, offer these spiritual sacrifices publicly unto God thereon, administer the Sacraments, bless the people, and preach the Gospel likewise to them (as the Jewish Priests and Levites did teach, instruct and bless the people in the Law, and kill the Passeover, 2 Chron. 27.7, 8, 9 c. 30.15, 16, 17. cap. 35.2, 3. cap. 15.3. Ezra 7.25. Neh. 8.5, to 12. Numb. 6.23, 24, 25.) should not receive both Glebes, Tithes, and voluntary Oblations from the people, as well as the Priests and Levites did under the Law, by virtue of the selfsame Levitical law of God, by which they claimed them (they being both the Priests of the selfsame God, and both executing the selfsame Priestly office in a different manner, and that by the Apostles own Argument, intention, and positive resolution in this Gospel text) let Can and all other oppugners of their Tithes resolve me and others, from as clear Gospel texts as these I have here alleged, and others formerly insisted on in the first Proposition, or else yield their cause for ever lost.  
I shall close up all with two other Gospel texts, most urged and abused by those now in power in their own cases, who most of all forgot, transgressed, oppugned them heretofore in other men's. The first is, 1 Pet. 2.13, 14. Submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King as Supreme, or unto Governors, etc.  
The Second, Rom. 13.1, 2. Let every soul be subject unto the Higher powers, for there is no Power but of God: The powers that are, are ordained of God; whosoever therefore resisteth the power, resisteth the Ordinance of God; and they that resist shall receive to themselves Damnation. That these two Scriptures extend only to lawful hereditary, or elective Kings, Governors, Higher powers, and that in their lawful commands, alone; not to Usurpers, Tyrants, Invaders of the people's Rights, Laws, Liberties, Properties, Lives, (who may and ought to be resisted, as well as any other Thiefs, Robbers, Invaders, Murderers whatsoever) I have largely proved in My Second Part of my Sovereign Power of Parliaments and Kingdoms (Authorized by the Commons House of Parliament) p. 102, to 131. to which I shall refer the Reader for satisfaction, not being the point in issue, to which alone I shall apply them. In the former Text last insisted on, we had an Ordinance of God himself for the Maintenance and Tithes of the Preachers of the Gospel: here we have, two Gospel commandments to submit to every Ordinance of our lawful Governors, and Higher Powers (agreeable to God's Ordinances, or not repugnant to them) for the Lord's sake, & not to resist them: for though the Ordinances themselves be made but by men, and in that sense styled, every ordinance of man; yet the Powers that make them, are ordained of God; therefore those who resist them in their humane ordinances, though but in humane things, do therein resist the very Ordinance of God, especially in things divine, commanded by and approved in Gods own sacred Word. Now the Maintenance of God's Ministers by Tithes, is an express Ordinance of God himself, both before and during the law, and under the Gospel too, prescribed, warranted by all the forecited Texts: And there are infinite 
* See Mr. Seldens History of Tithes, c. 5, 6, 7, 8, 10. Bochellus Decr. Eccles. Gal. l .6. Tit. 8. de Decimis.  Laws, Statutes, Decrees, Canons, Ordinances of just and lawful Christian Emperors, Kings, Governors, Parliaments, States, Councils, Synods, and all higher Powers, as well Civil as Ecclesiastical, in all Christian Kingdoms, States, Churches, especially in our own, for the establishment and due payment of them to the Ministers and Preachers of the Gospel: Therefore they are duly, constantly, cheerfully to be paid unto them by all Christians and Professors of the very Gospel, and cannot, may not be oppugned, detained, substracted, resisted by John Can or any of his Confederates, nor abrogated by any pretending to Power Ordained by God, without resisting the Ordinance of God himself, yea fight against him; as these Texts and Acts 5.39. resolve. For which they shall receive to themselves damnation, though they dream (as many now do) they should merit heaven and salvation too, by substracting, subverting both Tithes and Ministers, even by open armed violence, if they cannot accomplish it by Jesuitical Policy, and pious frauds. And thus much for the confirmation of the Second Proposition by Scripture Texts and Precedents.  
For humane Authorities, that Tithes are lawful and due to Ministers by a Divine Right even under the Gospel, I could cite very many, were I 
* This was penned at Swainswick in the long Vacation 1653.  near my Library and Books as heretofore, but being far distant from them, I shall trouble you only with a Catalogue of such as I have by me, or remember: 
* See Dr. Tillessee his Animadversions on Mr. Seldens History of Tithes, where most of the Fathers & ancients are cited at large.  Fathers of this Judgement and opinion you may peruse Origen Homil. in Numeros, c. 18. St. Ambrose in Sermone Quadragesimae, cited by Gratian Causa 16. qu. 7. St. Hierome on Mal. 3. and St. Augustine De Tempore Serm. 219. De Reddendis Decimis Tom. 9 both cited by Gratian Causa 16. qu. 1. For Councils, you may peruse Concilium Rothomagense & Magotiense in Gratian Causa 16. qu. 7. Concilium Matisconense 2. Anno 588. Concilium apud Solemanum Anno 1266. Synodus Rothingue Anno 1581. Concilium Trecense Anno 1427. (which resolves, Decimae fuerunt à DEO primitus Institutae; & Praecipiuntur solvi tam de veteri, quam de Novo Testamento) Synodus Lingonensis Anno 1404. Synodus Turonensis Anno 1588. Concilium Tridentinum & Tholosanum, Anno 1591. which decree, That the payment of Tithes, Divino jure cautum est, sacrisque utriusque Testamenti libris confirmatum. All these Collected together by Bochellus Decreto Ecclesiae Galicanae l. 6. Tit. 8. De Decimis, Concilium Tridentinum, sessio. 25. c. 12. The Council of Orenth An. 1549. with many more recorded in Binius, Surius, Crab, Caranza, Merlin, Syrmond, and other Collectors of the Decrees of Councils, resolve, Tithes to be due to the Ministers of the Gospel by Divine Right, ratified both by the Old and New Testament. For foreign popish 
a Bochellus Decret. Eccles. Gal. 6. Tit. 8. c. 8. p. 904.  Authors, Aimericus Bishop of Poitiers in France in a Synod there held, Anno 1367. Enjoined all Chaplains on lords-days and Holidays diligently to declare to the people in time of Mass, and likewise in their Sermons under pain of Excommunication, Qualiter Ex praecepto Divinae Legis, quilibet Catholicus tenetur solvere Ecclesiae decimas de omnibus licitè acquisitis: Gratian the Canonist Causa 16. qu. 1. & 7. with John Thiery, and other Glossers on his Text; The Clergy of the Diocese of 
b Edicts & Ordenances, Tom. 4. p. 493.  Paris & Troyes in France, mentioned in an Edict of H. the 2. of France, An. 1542. & of the Clergy of Poissy, recited in an Edict of Charles the 9 An. 1562. for payment of Tithes, as introduced & instituted by divine right. Hostiensis in his Summa Aurea, Angelus de Clavasio in his Summa Angelica: Baptista Tuvomala, in his Summa Rossella, Tit. Decimae; Innocentius, Res. de Decimis, Albertus Pius Carpensis, Rebuffus de Decimis, Tyndarus in his special Tract de Decimis, printed at Colen Anno 1590. and generally all other Canonists. Alexander Alensis Summa Theol. parte 4. qu. 2, 3, 4. Richardus de Media villa in lib. 4. Sentent. Distinct. 17. and most other 
c Thomas Waldensis Doctr●nalis Fidei l. 2. Artic. 3. c. 64, 65.  Schoolmen on that place. Aquinas 2.2. quaest. 87. with most Commentators on him, there assert, That Tithes are even at this day due to Ministers, jure Divino, in quantum sunt à jure Naturali & Morali, but not as they were Ceremonial. Popish old and New Expositors, Commentators on Gen. 14. & 28. Levit. 27. 2 Chron. 31. Neh. 10. & 13. Mal. 3. Mat. 10. Luke 10. Rom. 16. 1 Cor. 9 Gal. 6.6. 1 Thes. 5. Heb. 7. 1 Tim. 5. are all of the same opinion, and most Protestant Expositors likewise. Yea St. Bridget in her Revelationes Extravagantes, cap. 83, 84. will resolve our female Quakers (who now pretend to immediate Extravagant Revelations as well as she) That those do spoil Christ himself of his Right, who do not pay Tithes to him and his Ministers; and that by a revelation from Christ's own mouth. Therefore the Jesuits, popish Priests, Papists activity, business now in declaiming against English Protestant Ministers Tithes as popish and antichristian, against the Decrees, Resolutions of all their own Councils, Canonists, Casuists, Schoolmen, Expositors, Popes, can proceed from no other ground but a malicious design to subvert, starve, ruin our Protestant Ministers for want of maintenance, and thereby to extirpate our Religion to advance their own in its place, and then they will cry and set up Tithes again as much as ever. The judgement of Foreign Protestant Divines concerning the Divine right of Minister's maintenance, and that by Tithes where settled, and the Sacrilegious impiety of those, who would rob them of it, you may read in their Commentaries and Expositions on the Texts forecited. Let learned Nicholas Hemingius speak for them all in his words already cited; and in his Exposition on Gal. 6.6. p. 175. Dicit Scriptura, Bovi trituranti non obligabis os. Et dignus est Operarius mercede sua: Indignissimus igitur Christiano nomine censendus est, qui Ministros Evangelii totius Ecclesiae curam gerentes negligit. Bestia quavis immanior est (Let Can and his Confederates remember it) qui eos odio prosequitur & proscindit, quorum Ministerio ad salutem, & immortalitatem invitatur. Sed proh dolour! bona pars mundi (and never so much as now) huc incumbit, ut potius aliquid adimat Ministerio, quam addat, tanta est ingratitudo & perversitas, etiam illorum, qui sacrilege audeat gloriari de Christiano nomine. Horum sanè factum, nihil differre arbitror à sacrilegio & latrocinio, cujus poenas olim luent architecti et fabri hujus mali. Non est quod quisquam quaerat subterfugia, quibus se excuset, cur minus sit Liberalis erga Ministros Evangelii: Oculos quidem hominum fallere potest; sed Deus non fallitur, in cujus contemptum alia atque alia praetexunt ingrati. Hic tres Loci observantur: Primus, Quod victus et alia Officia debeantur oeconomis mysteriorum Dei, seu Catechesis. Secundus, Quod perniciosus error fit, non prudentia, defraudare ministros sua debita mercede. Tertius, Quod Spiritus Sanctus in Paulo interpretetur, Derisionem Majestatis divinae esse negare victum et alia officia verbi doctoribus.  
I shall subjoin to him these memorable seasonable Passages of 
‖ Operum Tom. 1. Tiguri. 1581. f. 273.  Huldricus Zuinglius, in his Brevis Pastorum Isagoge; where he resolves thus. Quotquot ergo hac tempestate nostra divini verbi patrocinio, et falso praetextu confisi debitos Census et Decimas, et alia hujusmodi quae justis Legibus solvere jubentur, negare instituunt, omnes hi hujus praecepti sententia damnantur, quo monemur, Ne quis furtum faciat: quin hoc ipso Reliquis furibus pejores sunt, quod furto suo praetextum quendam et patrocinium ex Christi doctrina adducere conantur. Quod si eo res redigatur, ut debita singulis impune negare liceat, et nulla legitimi Magistratus cura sit et ratio, nullus denique honestarum legum respectus, quis non videt quanto tutius fuerit cum immanissima Turcarum Gente, quam cum hujusmodi Hominibus omnis aequitatis et justitiae negligentibus conversari? Nec enim ulla potest in Deum dici Blasphemia atrocior, nulla enim re magis ipsius nomen infamari, quam si hujusmodi Fraudes et Imposturas nequissimas, nominis illius praetextu, et Religionis Titulo Defendere conemur. Let our Anabaptists, Quakers, Tith-detainers, consider and tremble at it. In his Book 
* Operum Tom. 1. f. 319. b.  De Duplici Justitia, Divina & Humana: treating of Tithes and their divers kinds, he concludes thus. De istis vero Decimis, quae Spiritualium vel Clericorum (ut vocant) sunt, vel illorum aere redemptae, constanter affirmo, eas omnino reddendas esse, quamdiu Magistratus has solvere jubet. Quin et illud Magistratui licere dicimus, ut si inobedientes, et has solvere nolint, justo Imperio ad harum solutionem cogat. Decimarum enim translatio communi Magistratuum consensu instituta est, et juxta Decimam aestimationem omnes fundi, agri et praedia vel vilius vel carius quoque divendita et empta sunt. Quisquis vero contra communem illum legitimi Magistratus consensum ex proprio animi sui arbitrio et consilio privato Decimas negaverit, Magistratui resistit quisquis talis est, qui vero Magistratui sese inobedientem exhibet, Deo quoque resistit, ut superius abunde satis demonstratum est. He concludes thus, Singulorum Officium est decimas juxta Magistratus Sententiam et Decretum exolvere; nec enim quisquam hominum privato et violento consilio quicquam hic tentabit nisi furum et raptorum judicium subire cupiat.  
Learned Gulielmus Stuckius, Antiquitatum Convivalium l. 1. c. 19 De Decimis, Stipendiis, atque Salariis eorum qui Ecclesiis praesunt; proves from the example of Abraham and vow of Jacob, Consuetudinem Decimas dandi etiam ante legem fuisse usitatam. Veresimile etiam est Ethnicos ab illis commemoratis exemplis tritum illud suum et usitatum praedae, spoliarum, et quicquid ab hostibus captum est, Decimam Jovi caeterisque Diis vovendi solvendique morem traxisse, cujus multa sane illustria exempla extant apud Alexand. ab Alex. l. 3. Genial. c. 22. Then he shows how God prescribed them to the Levites and Priests, that the payment of them continued in Christ's time, and was revived by Christian Emperors and Magistrates, as Constantine, Charles the Great. Concluding thus. Ut ergo impie agunt illi Magistratus, qui bona Ecclesiae dicata ad se rapiunt, vel ad alios usus transferunt: ita Impii et Sacrilegi sunt privati Homines, qui non modo nihil pro suis facultatibus conferunt ad Ministri Ecclesiastici et Scholarum conservationem, sed Decimas et Census devitos, jam antea Ecclesiae dicatos, vel omnino non solvunt, vel non ea, qua par est fide, etc. Itaque mirum non est multa quotidie cum privata, tum publica mala, annonae praesertim caritatem ingruere, Cum Decime ali●que Census ad Ecclesiarum Scholarumque conservationem pertinentes, vel negantur, vel maligne persolvantur.  
For our own Domestic Councils, Parliaments and Writers Judgements herein; 
* Spelman. Conc tom. 1. p. 259, 268, 396, 347, 402, 418, 554, 620. Gulielmi Lambardi Archalon.  Egbert Archbishop of York in his Excerptions about the year of Christ, An: 750. c. 4.99, 100 The National Council of Calchuth under King Oswald and Offa, ann. 787. c. 17. forecited. The famous Council of Grateley, under King Athelstan, ann. 928. cap. 1. De Decimis sollicite reddendis. Odo Archbishop of Canterbury in his Constitutions, ann. 943. c. 10. De Decimis reddendis. The Canons under King Edgar, about the year 967. Can. 54. The Ecclesiastical laws of King Aethelred, ann. 1012. cap. 4. The Ecclesiastical laws of Edward the Confessor, c. 8. confirmed by William the Conqueror. The Popish Schoolmen, Canonists, and Commentators on the Texts forecited, (whose names I pretermit) the 
‖ Seldens History of Tithes c. 7. p. 171  Convocation of England, an. 5 H. 6. and the Petition of the English Clergy in Parliament, 50 E. 3. rot. Parl. n. 199. resolve in positive terms, That Tithes are due to God and his Ministers under the Gospel, by Divine Right. The same is asserted by divers of our Protestant Divines, particularly by Dr. George Carleton, in his Treatise entitled, Tithes proved to be due by a Divine Right, printed at London 1606. By Dr. William Sclater his Minister's Portion. By Richard Eburne his Maintenance of the Ministry, London 1609. By Richard Montague, in his Diatribe on the first part of the History of Tithes, London 1628. by Robert Tileslee his Animadversions on Mr. Seldens History of Tithes, London 1619. Mr. Samuel Purchas in his Pilgrimage, l. 2. c. 7. with sundry others. And though one or two English Writers are of a different opinion, yet they all accord, that being settled by our laws, they are duly to be paid, even in point of justice and conscience; that they are not simply unlawful; but a just and fitting maintenance under the Gospel, which Mr. Selden in his History of Tithes & Review thereof doth affirm, and no ways oppose: Seeing then all these, with the laws of sundry other Kings, Nations, and Authorities of all sorts, conclude them to be of Divine Right, and conclude it both a grievous Sin and Sacrilege against God to subtract or abolish them; and those who oppugn their Divine Right under the Gospel, do affirm, it is no sin, but a bounden Debt and Duty to pay them, as settled by humane Grants, Donations, Vows, Laws, Canons, Constitutions, Prescriptions time out of mind; how any bearing the name of Christians, can or dare with open face oppugn, detain, or attempt their total abrogation now, as Jewish or Antichristian, I refer it to their own consciences, and others resolutions to determine.  
I shall answer one grand Objection against Ministers Tithes under the Gospel; and so close up this Chapter. 
Object.  Neither Jesus Christ himself, nor his Apostles, nor the Ministers of the Primitive Church for two or three hundred years after them, received Tithes for preaching the Gospel, but lived only upon the people's alms and voluntary contributions. Therefore the Ministers of the Gospel likewise after them ought to receive no Tithes of the people for preaching the Gospel, but to live upon Alms and voluntary contributions, as they did. This was William Thorps' chief Argument against Tithes, Fox Acts and Monuments, vol. 1. p. 699, 700. who adds, That those Priests, who will challenge or take Tithes, deny that Christ is come in the flesh, and do the Priest's Office of the Old Law, for whom Tithes were granted, for else Priests take now Tithes wrongfully; citing this, not as his own, but a Doctor's opinion, whose name he remembered not, but thought it was St. Jerome; (or rather St. Can) in his New Voice, p. 13, 14, 15. who delivers this for Orthodox Doctrine; which St. 
a See Gratian Caus. 16. qu. 1.  Jerome directly contradicts, with all other ancient Doctors I have read.  
Answ. 
Answ.  To this I reply, 1. That Christ and his Apostles lived amongst the Jews, who at that time were obliged by Gods own Law to pay their Tithes only to such Priests and Levites as were of the Tribe of Levi, of which Tribe Christ and his Apostles were not; therefore they challenged not Tithes from them, Heb. 7.5. to 15.  
2. They then paid their Tithes duly to their Priests and Levites (mentioned John 1.19.) for which Christ commended them, resolving they ought not to omit it, Mat. 23.23. Luke 11.42. ch. 18.12. Therefore it was no reason they should pay them over again to Christ or his Apostles (no more than Papists, who pay Tithes in kind against their wills unto our Ministers, though not to their own Priests, but only voluntary Contributions) whiles their Priesthood stood in force, which they generally submitted to.  
3. The total abrogation of the Levitical Priesthood and Ceremonies by the death of Christ, was not certainly known to, nor resolved by the Apostles and believing Jews or Gentiles, till some years' space after our Saviour's Ascension, as is evident by Acts 15. in the great case of Circumcision, about which there was a Synod assembled; by Paul's circumcising Timothy after this, because of the Jews, Acts 16.3. his purifying himself, and shaving his head after the Jewish manner, many years afterward, Acts 21.20, to 28. which he being a Jew, was obliged even then to observe to avoid scandal, but not the Gentiles. Therefore Tithes amongst the Jews upon this account, were then still paid to their Levitical Priests, not to the Apostles.  
4. Though Christ whiles on earth, received no Tithes from the Jews, yet he had a just Right, Title to Tithes from Abraham and all his Posterity, yea from the Levitical Priests themselves (especially after their abolition) as he was a Priest for ever after the order of Melchisedeck, to whom Abraham himself and the Levites then in his loins paid Tithes of all, Heb. 7.1, to 15. (of which at large before:) Therefore he had a just Right to receive Tithes from them, both before the institution, and after the abolition of the Levitical Priesthood, which he might have lawfully claimed, exercised, and his Apostles likewise in his Right, though they did it not. We read that Christ had a just Right, Title by Inheritance, and lineal descent from his Father King David, to the Temporal Crown and Kingdom of Judah; being therefore said by the Wise men, Mat. 2.2. to be born King of the jews (an unanswerable Argument for the lawfulness, Excellency of Hereditary Titles to Crowns and Kingdoms, before that of Election only, wherewith I frequently silenced vapouring Soldiers against Hereditary Kingship, being the very Title of Christ himself, both to his 
a Luke 1.32, 33. Rev. 22.16. Isa. 9.6, 7. Jer. 25.5. c. 30.9. c. 33.17, 21, 26. Ezech. 37.24, 26.  Spiritual and Temporal Kingdom, and that which 
b Gen. 49.10. Deut. 17.20. 2 Sam. 7.12, to 24. 1 Kings 2.4. c 8.20. c. 9.5. c. 15.3, 4. Ps. 89.3, 4, 28, to 39 Ps. 132.11, 12, 13. 2 Chro. 6.10, 16, 17. c. 2.11. c. 13.5. c. 7.18. c. 21.7. c. 23.3. Jer. 17.24, 25, 26. c. 22.3, 4. c. 33.17, 22.  God instituted amongst his Church, people, as the best, surest of all other, 
c 2 Sam. 10.1. 1 Chro. 19.1. 2 Kings 3.26, 27. c. 13.24. c. 14.37. Isa. 19.11. c. 37.38.  taken up by most Heathen Nations;) Now though Christ neither claimed nor exercised this his Temporal Right, but avoided it, when the people would have made him King by force, John 6.15. who yet after cried him up for the King of Israel, John 12.13, 15. which even Pilate himself acknowledged, when he said unto the Jews Behold your King: demanded of them, Shall I crucify your King? and wrote, fixed this Title on his Cross, jesus of Nazareth King of the jews, John 19.14, 15, 19 will, or can John Can, or any other of his antimonarchical confederates, hence justly infer; that it was unlawful for Christ himself, Right Heir by Descent to his Hereditary Temporal Kingdom, kept and thrust out thereof by usurping Herod (who murdered all the infants in Bethlehem, and the Coasts thereof that were two years old and under, and would have murdered our Saviour himself to secure his own usurped Power, Mat. 2.13, 16. such is the bloody cruelty, Jealousy of Usurpers,) to have claimed or exercised this his just, Hereditary Right to the Crown? or unlawful for the people to have thrust out this bloody Intruder Herod, by force from his usurped Authority, and made Christ King as they intended? or because Christ did then voluntarily forbear, relinquish his Temporal Right to Herod, will it thence necessarily follow, that it is therefore unlawful, for any other Hereditary Christian King, or Right Heir to a Crown, kept from, or thrust out of his Throne, Kingdom by armed violence, against the generality of his people's desires, by any aspiring, usurping Herod, to lay claim to his Crown, Kingdom, or for the faithful, natural born Subjects, according to their duty, Oaths, Allegiance, to endeavour by all lawful means, and open force to expel, dethrone such Herod's, and Crown, set up their lawful Sovereign on the Throne of the Kingdom? Doubtless they cannot be so absurdly stupid, to affirm it; seeing Jehoiadah the high Priest, the Captains of Hundreds, Levites, Soldiers and people too, thrust out and slew with the sword Athaliah (the bloody Usurper of the Kingdom and Throne of Judah) in the second year of her Usurpation, crowned Joash the King's Son, King, as the Lord had said of the Sons of David, and set him upon the Throne of the Kingdom: whereupon all the people of the Land rejoiced, and the City was quiet: as is recorded at large to their eternal Honour by God himself, and for others imitation in the like case, 2 Chron. 23. and 2 Kings 11. The rather, because all other men by our Laws may justly lay claim to, and repossess themselves of such Lands, Houses, Goods, as others forcibly detain or take from them against all Law, Right, notwithstanding Christ's Non-claim to his Rightful Crown: Therefore by the selfsame Reason our Ministers of the Gospel now may lawfully challenge and take Tithes from the people, though Christ and his Apostles did it not, albeit they had a just Right and Title to them, which they might have exercised had they pleased without Sin, or Judaisme, as our Ministers do now, as Paul resolves in 1 Cor. 9.4, 5, 6, 15, 18. To clear which Right from Judaisme and all other cavils beyond all contradiction, I shall cite only two Prophecies, relating jointly to Christ's Kingdom, and Ministers under the Gospel. The first is Jer. 33.15. to the end. In those days and at that time will I cause the Branch of Righteousness to grow up unto David, and he shall execute Righteousness and Judgement in the Land. In those days shall Judah be saved, and Jerusalem shall dwell safely, and this is the name wherewith he shall be called, The Lord our Righteousness. For thus saith the Lord, David shall never want a man to sit upon the Throne of the house of Israel: Neither shall the Priests, the Levites, want a man before me to offer Burnt-Offerings, and to kindle Meat-Offerings, and to do Sacrifices continually. Thus saith the Lord, if you can break my Covenant of the day, and my Covenant of the night, so that there should not be day and night in their season: then may also my Covenant be broken with David my Servant, that he should not have a Son to reign upon his Throne, (therefore our Covenants, Oaths to our Kings, their Heirs and Successors, should be as stable, as inviolable, and strictly observed, as Gods to David and his Posterity, Ps. 89.3, 4, 34. Ps. 132.11, 12. Hebr. 6.17, 18. Ps. 15.4. Eccles. 8.2. Gal. 3.15, 17.) and with the Levites the Priests my Ministers. As the host of heaven cannot be numbered, neither the sand of the Sea measured, so will I multiply the seed of David my Servant, and the Levites that minister unto me, etc. The second is Isa. 66.18, to 20. I will gather all nations and tongues, and they shall come and see my Glory, and I will set a Sign among them, and I will send those that escape of them unto the Nations, and to Tarshish, etc. and to the Isles afar off (whereof England is chief and principally intended) And they shall bring all your Brethren for an 
* See Rom. 12.1.  Offering unto the Lord out of all Nations, upon Horses and in Chariots, and in Litters, and upon Mules, and upon swift Beasts, to my holy Mountain in Jerusalem, saith the Lord, as the Children of Israel bring an Offering in a clean Vessel unto the House of the Lord, And I will also take of them for Priests and for Levits, saith the Lord: From which Texts I shall observe;  
1. That as Christ's Title to his everlasting Spiritual Kingdom under the Gospel, over all the converted Gentiles as well as Jews, is expressly set forth to be neither elective, nor by conquest, but by DESCENT, HEIRSHIP and lineal succession after the flesh from King David; Whence he is styled Heir of all things, Heb. 1.12. And the Lord shall give unto him THE THRONE OF HIS FATHER DAVID, and HE shall reign over the House of Jacob for ever, etc. Luke 1.32, 33. Ezech: 27.22, 24. Jer: 23.4, 5. c. 33.14, 15, 16. even as all the regenerated Sons of God are by their Right of Sonship, and new-birth, in like sort entitled to the Kingdom of heaven (whence they are styled HEIRS and INHERITORS OF THE KINGDOM, Jam: 2.5. Gal: 3.27. Rome 8.17. Titus 3.17. Heb: 1.14. chap: 6.17. 1 Pet: 3.7. Mat: 25.34. and this Kingdom THE INHERITANCE OF THE SAINTS, Col: 1.12. Ephes. 1.11, 14, 18. 1 Pet: 1.4. Acts 20.32. an unanswerable argument, that Heirship and Birthright is the Best, Surest, Justest, Honourablest, Lawfullest Title of all other to Crowns, Kingdoms, and Possessions on earth, being the very Title of Christ himself to his everlasting Kingship, Kingdom, and of the Saints in and by Christ, to the Kingdom of heaven itself, and Crown of Glory;) so the Seat, Throne of this his Kingdom, is said to be in Zion and Jerusalem: (most emphatically expressed, Isa: 24.23. The Lord of Hosts shall reign in Mount Zion, and in Jerusalem, before his Ancients gloriously) A type of the Church of God under the Gospel, first planted in Jerusalem, and propagated from thence throughout the world, according to the Prophecies, Isa. 2.3. Micah 4.2. Whence the Church under the Gospel is called the New Jerusalem, etc. Rev. 3.12. chap. 21.2, 10. Gal: 4.26. Heb: 12.22.  
2. That the Ministers of, and under the Gospel, are expressly styled in these Prophecies Priests and Levites, several times.  
3. That their Office under the Gospel in a mystical sense, is to offer Burnt-offerings, to bake or kindle Meat-Offerings, to do Sacrifices continually, and to Minister unto God.  
4. That these Priests and Levites, should be taken out of the converted Gentiles, and Isles afar off, whereof our Isle was chief.  
5. That these Priests and Levites should never fail, cease, nor want a man under the Gospel, and that God would multiply them as the Host of Heaven, as well as the Seed of David.  
6. That they should convert and bring their brethren for an offering out of all Nations, and the Isles afar off, to God's Mountain and House in Jerusalem, as the children of Israel used to bring their offerings thither. Since therefore the Ministers of the Gospel in these prophecies are thus expressly styled Priests and Levites, and are to offer Burnt-Offerings, Meat-Offerings, Sacrifices and Oblations to God in his Mountain and House at Jerusalem, etc. under David their King, in an Evangelical sense, without any Judaisme or denying of Christ's coming in the flesh; they may undoubtedly in the selfsame sense and Right, receive all Glebes, Tithes, Oblations, and other deuce from Christians, and converted Jews under the Gospel, which the Priests and Levites did at Jerusalem under King David and his Successors; seeing they succeed them in their Office in an Evangelical sense, according to these prophecies, which as strongly confirm the Maintenance of their Priestly Function, and their Tithes, as their Evangelical Priesthood.  
7. Although Christ, his Apostles, and the Ministers of the Gospel in the Primitive times, whiles the Church was in the 
‖ Rev. 12.14, 15.  Wilderness under grievous, bloody, Antichristian Kings, Magistrates, Persecutors, by reason of the present persecution, neither did nor could receive Tithes and Glebes for their Maintenances from the persecuted Christians, and therefore were necessitated to live by private Contribution, and extraordinary wages in that case of extremity; yet it no way follows, that therefore all Ministers of the Gospel afterwards shall and must do so in settled Kingdoms, States, Nations converted to the faith; where Kings, Magistrates, People do all generally embrace, profess the Gospel, where Churches are established, and Ministers Glebes, Tithes are or may be confirmed by settled Laws: which I shall irrefragably prove by these instances.  
1 The Priests and Levites under the Law, had no Glebes nor Tithes at all, whiles the Israelites wandered 40 years together in the wilderness, though they had then 
‖ Levit. 27.30, 31, 32. Numb. 35.2, 3, 4.  a Law, and right to receive them. Will the Objectors thence infer, Therefore they ought to have no Tithes nor Glebes when the Israelites were possessors of and settled in the land of Canaan in peace; when they enjoyed both without dispute?  
2. The Priests and Levites had no Tithes nor Glebes in the Realm of Israel under the Usurper Jeroboam, and his Idolatrous successors, who deprived them of their possessions, Cities, Suburbs, Tithes and Priests Office too, 2 Chron. 11.13, 14. c. 13.9. Therefore the Priests and Levites in the Kingdom of judah, might not lawfully claim nor enjoy any Glebes or Tithes, nor Ministers under the Gospel, nor yet those in Israel, under David and Solomon, who were no Persecutors but Patrons of them.  
3. When both these Kingdoms with their Priests and Levites were carried away captives into Assyria and Babylon, the Priests and Levites during the 70 years' capivity enjoyed neither Glebes nor Tithes: Will it thence follow, Therefore they might lawfully enjoy neither, after their restitution to their Country, and execution of their Priestly Function, and the re-edifying of the Temple? as we read they did, Neh: 10.38. c. 12.44. c. 13.1, to 13. Whence the people were charged with robbing of God, when they neglected to pay Tithes and Oblations to them, Mal. 3.7, 8, 9, 10.  
4. Christ himself, so soon as born, was forced to fly out of his Country into Egypt, by bloody Herod, and to remain there till after his death, Mat: 2.13, 14, 15. After which he complained, That Foxes had holes, and Birds of the air nests; yet he had not where to lay his head, Mat: 8.20. Luke 9.58. And at last, he was apprehended, mocked, reviled, crowned with thorns, crucified by the malicious jews and SOLDIER'S, who parted his Garments among them, and cast Lots upon his Vesture: The Evangelists closing up the Tragedy of his Passion with this perpetual brand upon the Domineering cruel soldiers, These things therefore the Soldiers did, john 19.24. For which, and for reporting a Lie to smother the truth of Christ's Resurrection, the High Priest Gave large money to the Soldiers, Matt. 28.12, 15. Will Can therefore hence conclude; Therefore our Soldiers now must force our Ministers to fly into Egypt till Herod's death; leave them neither Rectory, Personage house, nor Vicarige, nor yet so much as a Bed, Bolster, Tithe-Hay or Straw, whereon to lay their heads; then nail them to the Cross, pierce their sides with their spears-points, revile, deride them, and at last part not only all their Glebes, Tithes, Goods, but their very Garments and Gowns between them? to make them like our Saviour. Surely if they must and shall do so; let them beware of another perpetual memento, like the former. These things therefore, the Soldiers did: So the Soldiers took the money, and did as they were taught, by Can and Popish Priests and Jesuits.  
5. The Apostles who succeeded our Saviour in those days of persecution, were thus handled, by Paul's own relation, 1 Cor. 4.9, etc. We are made a spectacle unto the world, unto Angles and to men: we are fools for Christ's sake, we are weak, we are despised: even to this present hour, we are hungry and thirst, and are naked, and are buffeted, and have no certain dwelling place, we are reviled, persecuted, defamed; we are as the filth of the world, and the offscouring of all things unto this day. If all Ministers in times of peace and settlement must be like the Apostles, in not receiving Tithes; then they must be like them too even in settled Christian Kingdoms, States, Churches, in all these their particular sufferings; and have no certain dwelling place, etc. And if so; Let Can and his new Ministers of the Gospel (as they style themselves) begin the precedent; of whom our Ministers may now say, as Paul did of the Corinthians in the precedent verse of this chapter, v. 8. Now ye are full, now ye are rich, ye have reigned as Kings, without us: (when as most of them were very poor, and far enough from reigning as Kings, or so much as Petty Constables before these unhappy Wars, and in days of former persecution, when Can himself durst not show his face in England for fear of a Bishop's power, or High commission Pursuivant; nor durst reproach our Orthodox protestant pious Ministers, and Parliaments as Antichristian, Popish; and compare their Laws for Ministers Tithes, with the very Idolatrous Statutes of Omri and Ahab, as he doth now p. 3.) for which he might have taken a turn at Tyburn, in steed of walking freely in Westminster Hall, without being questioned for this his impudent high Slanders both of our Laws and Parliaments, as well as Ministry.  
6. If the Ministers of the Gospel be bound to imitate the Apostles in all things; then they must not have Gold nor Silver, nor Brass in their purses, neither Scrip, nor two Coats, nor yet Shoes, nor so much as two Staves, but Sandals only on their feet, Mat. 10.9, 10. Mark 6.8, 9 as the Capuchin-Fryars Mendicants hence conclude: this being a positive Precept, the objected examples of the Apostles, etc. only a Precedent. And if so, not only all our Ministers, but Can and all his Administrators, must turn Friar's Mendicants too in good earnest (who ground their Vow of Voluntary poverty on this Text; and the objected Precedents of Christ and his Apostles) and so become no Ministers of Christ, but Antichrist, and as truly Antichristian as these Friars are, the 
* See My Quakers Unmasked, and New Discovery of Romish Emissaries  Heads, Ringleaders of our last sect of Quakers.  
7. If our Ministers must all now be like those of the Primitive times, whiles under persecuting Heathen Emperors, Kings, Magistrates, than all Saints and Christians too in our days, times, must imitate and be like the Saints, Christians in those days: They must sell all their old and new purchased Lands, Houses, Lordships, Palaces, lay all the money down at the Ministers feet, and have all things in common like the real Saints and Christians in the Apostles times, Acts 4.34. to the end; and instead of Lording, feasting it in their new acquired Royal, Episcopal Palaces, and Manor Houses, they must wander about in Sheepskins, and Goatskins, in Deserts, Mountains, Dens and Caves of the earth, being destitute and afflicted, like the Saints of old; yea, and like them they must be tortured, tormented, not accepting deliverance, have trials of cruel mockings, scourge, bonds and imprisonments, be stoned, sawn asunder, slain with the Sword, instead of slaying, plundering, imprisoning and sawing others asunder with the Sword, Heb. 11.35, to 39 And when our Army-Saints, Officers, Soldiers, Anabaptists, Quakers, with other Tithe-Oppugners, who press this Objection against Ministers Tithes, shall lay down all their Arms, Commands, Power, Lands, and sell all they have, to become like to all these Primitive Saints and Martyrs of Christ in their sufferings, in times of Persecution, I doubt not, but our Ministers will joyfully part both with their Glebes, Rectories, Tithes, and settled Maintenance to sympathise with them in their Persecutions, Sufferings. But till such hard times of Persecutions come, and they begin to follow this Precedent of the selfdenying Primitive Saints, I hope they will not make all our Ministers present Martyrs in their Tithes and settled Maintenance, nor enjoin them alone (but not themselves) to follow the Primitive Ministers of the Gospel in those times of persecution; and prove greater persecutors to them in these pretended times of Christian Liberty, Law, Justice, than the late Oppressing Prelates and High Commissioners, who suffered many of them (though Non-Conformists) to enjoy their Tithes, Glebes, Offerings, and not eject, disinherit them and their Successors for ever, of their ancient Glebes, Tithes, and other settled Maintenance, without any Legal Trial by their Peers, or Conviction of any Treasonable crimes against our known Laws, for which they deserve to forfeit them; and all under the false petence, that Tithes are Jewish and Antichristian under the Gospel; Which I hope I have sufficiently refuted (being established on them by Christian Kings, States, Parliaments, immediately after the Primitive persecutions, generally throughout Christendom, as the fittest Maintenance of all other, and particularly in our Realm) when as the abolishing of them will be really such in the Judgement of all Godly Protestants, Patrons of Religion, both at home and throughout the World.   
FINIS.   

ERRATA.  
PAge 68 l. 11. r. luent, p. 141. l. 31. Solemanum, r. Salmurum, Rothingue, r. Rothomag. p. 142. l. 20. Trovomala.   

The REMAINDER, or SECOND PART of A GOSPEL PLEA (Interwoven with a RATIONAL and LEGAL) FOR THE LAWFULNESS & CONTINUANCE Of the Ancient Settled MAINTENANCE and TITHES Of the Ministers of the Gospel: WHEREIN The DIVINE RIGHT OF OUR MINISTERS TITHES is further asserted: The Magistrate's Enforcement of the DUE PAYMENT OF THEM BY COERCIVE PENAL LAWS, when substracted or detained, vindicated: That they are no REAL BURDEN, or GRIEVANCE to the People; the abolishing them no Ease, Benefit to Farmers, Tenants or Poor-People; but a Prejudice rather; and a gain to None but Rich Landlords, cleared: That the present Opposition against them, proceeds not from any true Grounds of Conscience, or Real Inconveniences in Tithes themselves, but only from base Covetousness, carnal Policy, want of Christian Love, Charity to, and professed Enmity against the Ministers of the Gospel; Yea, from a JESUITICAL and ANABAPTISTICAL DESIGN to subvert, ruin our Church, Ministry, Religion; and bring a Perpetual Infamy on our Nation, and the Reformed Religion here professed. By William Prynne of Swainswick Esq a Bencher of Lincoln's Inn.  1 Cor. 9 14. Even so hath THE LORD ORDAINED, that those who preach the Gospel, should live of the Gospel. Cyprian, de unitate Ecclesiae. Domos tunc & Fundos venundabant, thesauros sibi in Coelo reponentes: at nunc de Patrimonio nec Decimas damus; & cum Vendere jubeat Dominus, Emimus pötius & augemus. Petrus Blesensis, Epist: 82. Per Prophetam praecepit Dominus Decimas inferri in horreum suum; vos ab ejus horreo jubetis auferri, etc. Quid interest Equos rapiatis an Decimas? Nisi quia Decima res spiritualis est, & ideo enormius SACRILEGIUM in Decimis committitur quam in Equis. Cum Dominus praecipit Decimas solvi, quis contra ejus praeceptum potuit dispensare? 
London Printed by T. Child and L. Parry for Edward Thomas, and are to be sold at the Adam and Eve in Little Britain, 1659.   

THE REMAINDER OR SECOND PART OF A GOSPEL PLEA, FOR THE lawfulness and Continuance of the ancient settled Maintenance and TITHES of the Ministers of the GOSPEL.  
KIng David a holy Zealot 
a Acts 13.22  after Gods own heart, who fulfilled all his will, records this to Posterity in sacred Writ, as the most transplendent Character of his own real Saintship, in a Divine Appeal to God himself, Psal. 69.9. The zeal of THINE HOUSE hath eaten me up. And when our Saviour Christ, 
b Matth. 1.6. c. 9.27. c. 15.22. c. 22.42, 43, 45. Rom. 1.3. Rev 22.16.  the Son of David according to the flesh, out of an inflamed zeal against the Sacrilegious Profanation of God's Temple in Jerusalem, made a scourge of small Cords, wherewith he drove all that sold Sheep and Oxen, with their cattle, out of the Temple; poured out the Changers Money, overthrew their Tables, and said unto those that sold Doves, Take these things hence, Make not my Father's House an House of Merchandise: His Disciples upon this occasion remembered and applied this very Scripture to him, The zeal. of thine House hath eaten me up, John 2.15, 16, 17. But the preposterous zeal of many jesuited Anabaptistical quaking pretended Saints, Soldiers, Zealots in our degenerated days, is diametrically contrary to this of David, and our Saviour Christ, even to devour and eat up God's House itself, with all his faithful Ministers remaining Tithes, Rectories, Glebes, Maintenance at one meal, which of late years, and now again they have prosecuted with such eager Appetites and hungry Stomaches, that they make it their very prime, main, only Business, endeavouring to effect it, with such 
c See john Cannes Epistle, before his second voice (nor) from (but against) the Temple, and many late Petitions against Tithes, from Kent, Somersetshire, Wiltshite, and other places.  Posthaste, as might anticipate all new printed Pleas for their just defence, and fore-judge most Ministers, Patrons, People's Rights, throughout our Nation, (even out of Term in a long Vacation, as in August 1653. and now again) without any Legal Summons, Process, Trial by their Peers before competent lawful Judges, meet to decide such a universal Right, Title, public Interest, which more or less concerns every particular County, City, Parish, Minister, Patron, Person throughout the Realm; and therefore ought not to be drawn into Question, much less Decision, without their General consent, desire, petition, and a full deliberate hearing of all Parties interessed before a full Legal Parliamentary Tribunal, duly elected, entrusted by all the People, according to 
d 3 E. 1. c. 5. (See Cook ibidem) 7 H. 4. c. 14. 1 H. 5. c. 1. 1 H. 6. c. 7.10 H. 6. c. 2.23 H. 6. c. 11.32 H. 6. c. 15.9 H. 8. c. 16.27 H 8. c. 26.35 H. 8. c. 11. Cook 4 Instit. c. 1.  our Laws; This being an undoubted principle of Nature, Law, Equity, common Justice, and Reason, 
e 2 Sam. 16.18, c. 19 cl. 33 E. 1. m. 4. dors. 43. Brook Parliament, 101, Customs 6. & 32. Grotius De Jure Belli, & Pacis, l. 2. c. 15. sect. 3. c. 6 sect. 1 to 7. c. 13. sect. 14. 33 H. 8. c. 17.  Quod tangit omnes, ab omnibus debet approbari: Et Populi minor pars, Populum non obligit. This their preproperous speed, and preposterous proceeding, necessitated my Stationer (at the importunity of some Ministers in September 1653.) to thrust out and publish to the World, an imperfect Piece, and beginning only of my Gospel-Plea, for the Lawfulness and Continuance of the Ancient settled Maintenance and Tithes of the Ministers of the Gospel, without this Remaining part, (then sent up together with it) or any Errata to it, or Notice given to the Reader if its incompleteness, some few days before the great Debate of our New Legifers (Septemb. 1653.) concerning the future standing or down-fall of Tithes; which would have been finished, and quite past before the whole could possibly be printed; and so have rendered the entire Plea less seasonable, serviceable, beneficial to our Church and Ministers, than the publishing of a Fragment of it in that nick of time proved to them, through God's blessing on it. This unexpected sudden publication thereof upon that inevitable occasion, as it caused an Omission of some part of the second Chapter in confirmation of the second Proposition, touching the Divine Right of Ministers Tithes, and of the 3. ensuing Chapters: So it hath necessitated me to publish this Subsequent Appendix to that Chapter by way of Supplement, as a necessary Introduction to the Remaining Part, here printed with it, for the Readers better satisfaction in this public Controversy, and stopping the clamorous Mouths of all Gain-sayers. Which had been published, soon after the former, in the year 1653. had not my former Stationer's long Infirmity, Sickness, Death, retarded its progress at the Press, and enforced me to seek out another Midwife to bring it into the world, at this instant time, I hope not as an Abortive, out of Season, the former Opposites to our Ministers and their Tithes, being ever since and now again as Malicious against them as ever, waiting only for a fresh opportunity to suppress them, ever since their then sudden defeat in this their Impious Sacrilegious Design, when almost ripened to accomplishment in their Hopes and Votes, unexpectedly dashed in a moment. There being since this their disappointment, a new disguised Antichristian sect of Quakers (introduced by Jesuits and Franciscan friars, as I have 
* In my Quakers Unmasked, 1655. and New dscovery of Romish-Emissaries 1656.  elsewhere evidenced) sprung up amongst us, more virulently opposite to our Ministers and their Maintenance by TITHES, than any other, which they not only decry in all their Pamphlets, but totally subtract and detain from them with such wilful obstinacy, that many of them choose rather to lie in prison, upon mean Process, or Executions, than set out or pay their TITHES, or appear to Actions brought for their recovery; and now combine with the Anabaptists, and other sectaries in fresh Petitions and Prosecutions both against TITHES, and Ministers, endeavouring their total and final Extirpation, by the power of their Confederates, in the Army and Westminster Juncto, suddenly called in again, and owned by them as a Parliament (after their former six years' seclusion) to 
* See my true and perfect Narrative, p. 14.20.41.49.60, 61, 62, 63·  accomplish this their design, and root out Law and Gospel, Lawyers and Ministers together, as their fresh 
* From Somersetshire Wiltshire and other places.  Petitions, Addresses to them for that purpose clearly demonstrate, beyond contradiction. Which occasioned this publication, after so long a suspension thereof.  

An Appendix to the Second Chapter, further clearing the Divine Right of Ministers Tithes.  
THe Divine Right of Minister's Maintenance by TITHES, asserted in the former Printed Part of my Gospel-Plea, etc. for the Lawfulness and continuance of the ancient settled Maintenance and TITHES of the Ministers of the Gospel, may be thus further evinced, demonstrated, confirmed.  
1. It is the Opinion of Learned 
(f) De Republica Hebraeorum l. 3. c. 3.  Petrus Cunaeus, and 
(g) Of the Incarnation of the Word. Part. 1. Branch. 2. ch. 1. in his Works in folio. London. 1636. p. 807. to 817.  Dr. Griffith Williams (his transcriber) That Melchisedec, Priest of the most high God, to whom Abraham (the father of the Faithful) GAVE TITHES OF ALICE, Gen. 14.20. Hebr. 7.1. to 15. was in truth none other, but Jesus Christ, the Son of God, then personally meeting him in the form of a man, which he then assumed; though not that very body or flesh begotten and born of the Virgin Mary, which he long after took upon him when he was incarnate and conversed upon Earth. That Abraham then gave him TITHES OF ALL, as perceiving under that visible form an invisible Deity and everlasting Priesthood to subsist, to whom Tithes (originally) are only due & eternally due; because he is and continues for ever an everlasting Priest. That our Saviour's own words, John. 8.58. Abraham rejoiced to see my day, and he saw it, (as well with the eyes of his body, by this special apparition of Christ then meeting and blessing him, as a Priest of the most high God, at that time, as with the eye of his faith) and was glad: do warrant this their opinion, That Melchisedec was no other than Jesus Christ himself: which they fortify with 7. strong, unanswerable Arguments in the opinions of many; from whence (if granted) it will inevitably follow; That TITHES are more truly and properly Evangelical, than Ceremonial or Judaical, because thus originally given and paid to Christ himself, (the 
(h) Ephes. 1.22, 23. c. 4.6.15, 16. c. 5.23. Col. 1.18. c. 2.10.19. Hebr. 7.1. to 15. Psal. 110.1.4. Isa. 9.6, 7. Rev. 1.5, 6.  everlasting Head, King, High Priest of the Church) by Abraham 
(i) Rom. 4.1. to 24. Mat. 3.9. Luke. 16.22, 24, 30. Acts. 7.1. Rom. 9.7, 8. Gal. 3.6. to the end.  the Common Head and Father of all the Faithful (as well Gentiles as Jew's) out of the prevision of his Incarnation, in reference to his Everlasting Priesthood, as an honorary Portion, Tribute, Salary, 
(k) See Dr. Solaters Ministers Portions p. 18. to 40.  of right belonging and annexed to his Priesthood: Hebr. 7.1. to 15. Gen. 14.18, 19, 20. which Priestly office was 
(l) See Hebr. c. 5. to c. 11. 1 John 2.1, 2. Ps. 110.4. Dr. Jones, and others on the Hebrews; Dr. Reynolds on Psal. 110.4.  principally to be executed, completed upon Earth, and in Heaven, by Christ's subsequent Incarnation, Passion, Sacrifice of himself upon the Cross, Resurrection, Ascension into Heaven, and perpetual Intercession at God's right hand for all his elect, both as God and Man; especially in relation to the Gentiles, 
(m) Acts 9.15. c. 11.1 to 19 c. 13.46, 47, 48. c. 15.7. to 20 c. 21.19. c. 28· 28. Rom. 1.13. c. 11.11, 12, 13.25. c. 15.9. to 19 c. 16.4. Eph. 3.5, 6, 7, 8. Col. 1.27. 2 Tim. 4.17; compared with Mat. 10 4. Luke. 2.31. Isay. 54.3. c. 60.3. to 17. c. 61.6.9. c. 62.2. c. 66.12.19, etc. Ephes. 4.11, 12, 13.  not generally called, converted to the faith, till after his Incarnation and Ascension. Therefore by necessary consequence, all Christians and believing Gentiles under the Gospel, have altogether, if not far greater, yet at leastwise as great, as strong a reason, ground, obligation, enforcement, cheerfully, thankfully, conscientiously, to render TITHES of all they have to Christ (for the use of his Minister's instruction, edification of his Church, and completing of his body) since his Incarnation and investiture in his everlasting Priesthood for their eternal welfare; as Abraham or the Israelites had, to render him (or the Levitical Priests who typified him and attended on his service) so long before his Incarnation, and Priesthood fully completed in all its parts and Offices: Jesus Christ being THE SAME YESTERDAY AND TO DAY, AND FOR EVER; Hebr. 13.8. and as much (if not far more in some respects) a Priest of the most high God, to all believing Gentiles, Christians since his Incarnation, Passion, Ascension, as he was to Abraham and the Jews before them; God since his Resurrection, sending him to bless us in turning every of us from our Iniquities, as well as them. Acts. 3.25, 26. compared with Acts 10.42, 45, 47. ch. 11.1. to 20. Wherefore those ingrate, avaricious, unconscionable Christians of this degenerous age, who obstinately, or maliciously refuse to render unto Christ their only Highpriest (
(n) 1 Cor. 5.17. Eph. 5.2. Hebr. 5. to ch. 11. 1 John 2.1, 2.1, 2.  who sacrificed himself to God, and shed his most precious blood for them on the Cross to redeem their Souls from everlasting Damnation, and purchase an eternal Crown of glory for them in Heaven, where he continually makes intercession for them, executing his Priestly Office for their Salvation) the tithes of all their increase, as a just Appurtenance to his everlasting Priesthood; condemning them as 
o The Kentish Petition, John Cannes Voice, Mt. Speed and many late Quakers railing Pamphlets.  Jewish, Antichristian, unfit, or too much for him as the High Priest and Prophet of his Church to enjoy, or for the faithful Ministers of the Gospel in his Name or Right to receive, who 
p 2 Cor. 12.15. Acts 6.3, to 7. 1 Tim. 4.13, 15, 16. Heb. 13, 17. 1 Cor. 1.23. c. 2.2. Gal. 3.1.  spend all their studies, labours, lives in Christ's service, in the Declaration, Publication, Application, of the benefits of Christ's Priesthood, Passion, Gospel to them, and others, for the eternal salvation of their souls, are certainly none of the spiritual Sons or seed of faithful Abraham, who gave him Tithes of all; and do either repute Christ's everlasting Priesthood, a mere Fable; or set a far lower rate upon it, the Ministry of the Gospel and their own most precious Souls, than they do upon their detained Tithes: and so can expect little benefit from Christ's Person or Priesthood, which they so much undervalue, and sacrilegiously defraud of so ancient a duty.  
2ly. There is one Notable considerable circumstance of time in Abraham's payment of Tithes of all to Christ, the true Melchisedec, not formerly observed or pressed by any I have seen; which (in my opinion) unanswerably proves, that this Precedent of his most principally respected, related to the believing Gentiles and Christians, under the Gospel, and as strongly obligeth them (his true spiritual seed) to the due payment of Tithes to Christ and his Ministers, now, as ever it did the Jews, his natural Posterity, to pay Tithes to their Priests and Levites under the Law, if not more firmly: Namely, that he thus paid Tithes to Christ, some good space before Circumcision instituted, whiles he was yet uncircumcised; as is most evident by comparing, Gen. 14.18, 19, 20. with Gen. 17.1, 10, to 15. Now as the Apostle thus firmly and Evangelically argues from this very circumstance of time, in the point of Abraham's justification by Faith, whiles he was yet uncircumcised, as presidential, exemplary, obligatory to all believing Gentiles, and spiritual Sons of Abraham under the Gospel, who are not circumcised, as well as to the natural believing children of Abraham under the Law, who were circumcised. Rom. 4.9, to 13. Come this blessedness then, upon the Circumcision only, or upon the Uncircumcision also? for we say, that Faith was reckoned to Abraham for Righteousness. How was it then reckoned, when he was in Circumcision, or in Uncircumcision? Not in Circumcision, but in Uncircumcision. And he received Circumcision, a Seal of the Righteousness of Faith, which he had yet being Uncircumcised, that he might be the Father of them that believe (under the Gospel) though they be not Circumcised, that Righteousness might be imputed unto them also. And the Father of Circumcision, to them who are not of the Circumcision only, but also walk in the steps of the Faith of our Father Abraham, which he had yet being uncircumcised. So I, by parity of Reason, from this very Text, compared with the same Apostles relation, of Abraham's paying Tithes of all to Melchisedec, Hebr. 7.1, to 15. and the inferences thence formerly insisted on, may as firmly, as convincingly conclude, That his payment of Tithes to Christ the true Melchisedec, not after his Circumcision, but whiles yet uncircumcised, and before Circumcision instituted; and that, as the Common-Father, Head of all the justified, faithful, believing uncircumcised Gentiles before the Law, and under the Gospel, (as well as of the circumcised believing Jew's) walking in the steps of his Faith, which he had yet being uncircumcised; doth as strongly oblige all believing Gentiles & Christians, though uncircumcised, to pay Tithes of all to Christ and his Ministers under the Gospel, as it did his believing circumcised Posterity to render them to Christ himself originally, and his Priests and Levites secondarily under the Law; if not much more; since Abraham paid them to Christ before he was circumcised, 
q Gen. 14.17, 18, 19 John 8.58. Heb. 7.1, to 15. compared with John 8.39, 40.  as a fruit and evidence of his Faith, which then he had during his uncircumcision, and a standing Precedent for all Believers to imitate.  
3ly. From this famous Precedent of Abraham's paying Tithes of all to Melchisedec, Saint Ambrose, Sermo 34. In feria post primam Dominicam Quadragesimae. Gregory Nazianzen, Oratio 5. Contra Judaeos. Chrysostom, Hom. 35. in Genes. Isiodor Hispalensis, in Glossa ordinaria Super Gen. 16. Rabanus Maurus, l. 2. c. 16. in Genesin. Anastatius Abbas, contra Judaeos. Elias Cretensis, in Orat. 5 Walafridus Strabo, De Rebus Ecclesiasticis, c. 27. Stephanus Tornacensis, Epist. 171. with other Ancients, conclude, Tithes to be due to Ministers of the Gospel by Divine Right: whom the 
r See Gratian Caus. 16. qu. 7. & Surius, Binius, Crab, Merlin, in their Council●.  Councils of Mentz, Anno 813, 846, 887. Concilium Aquense, Anno 837. cap. 18. with the Council of London, under Archbishop Hubert, Anno Dom. 1200. (recorded by Roger de Hoveden) Annalium pars posterior, p. 806, 808. thus second. Decimas DEO & Sacerdotibus Dei Dandas, Abraham factis, Jacobus promissis insinuat; deinde Lex Statuit, et omnes Doctores sancti commemorant: et auctoritas veteris et novi Testamenti, necnon & sanctorum Patrum Statuta declarant. Decreeing thereupon, Decimas de omnibus quae per annum renovantur, etc. Praestare Deo omnino non negligatur, Quas Deus sibi dari constituit: quia timendum est, ut quisquis Deo debitum suum abstrahit, ne forte Deus per peccatum suum auferat ei necessaria sua, etc. From his example, seconded with Divine Precepts, 
s Hermoldus Hist, Slarorum, l. 1. c 92. Edit. Franc. 1581. p. 76.  Gerold Bishop of Oldenburg, about An. Dom. 1100. writ thus to the Holzatis and Inhabitants of the Deserts of Wagira, (than newly converted to the Christian Faith, and beginning to build Churches, for God's public worship) that they should likewise pay Tithes to their Ministers, without which all the rest of their Devotion would be nothing worth. Dei enim Praeceptum est, Decimas ex omnibus dabis mihi, ut bene sit tibi, & longo vivas tempore: cui obedierunt Patriarchae, Abraham scilicet Isaac & jacob, & omnes qui secundum fidem facti sunt filii Abrahae, per quod laudem etiam, & praemia aeterna consecuti sunt. Apostoli quoque et Apostolici viri ex ore Dei hoc ipsum mandaverunt. & sub Anathematis vinculo posteris servandum tradiderunt. Cum ergo Dei omnipotentis proculdubio hoc constat esse Praeceptum, & sanctorum Patrum sit Auctoritate firmatum, nobis id incumbit negotii, ut quod vestrae saluti deest, nostro in vobis opere per Dei gratiam suppleatur. Monemus ergo & obsecramus omnes vos in domino, etc. ut decimas, prout Deus instituit, & Apostolica banno firmavit autoritas, ad ampliandum dei cultum Ecclesiae detis: Ne si Deo quae ipsi debentur substraxeritis, & substantiam simul & animam in interitum mittatis aeternam; Valete. Upon reading which Letter the rude people cried out and raged, just as the Anabaptists do now. His auditis tumultuosa gens infremuit, dixeruntque se huic conditioni servili nunquam collum submissuros, per quam omne pene Christicolarum genus Pontificum pressurae subjaceat, etc. whereupon Henry the first Duke of Holzatia commanding them, as they would obtain his favour, Ut solverent Episcopo Decimas cum omni integritate, sicut faciunt in terra Polaborum & Obotritorum: Ad hoc Praeceptum Holzati obstinatis animis dixerunt, Nunquam se daturos Decimas, quas patres sui non dedissent; malle se potius succenfis aedibus propriis egredi terram, quam tantae servitutis jugum subire; Praeterea Pontificem cum Comite & omni advenarum genere quod Decimarum solvit legitima, interficere cogitabant, & terra inflammata, transfugere in terram Danorum. Neither obeying the Precedents of Abraham and the Patriarches, nor the Laws of God, the Apostles, or their Prince, in paying their Tithes to their Bishop and Pastor, as they ought; whose practice our Anabaptists and Quakers now obstinately pursue. What strong convincing Arguments, to prove the divine, moral, perpetual right of Tithes to the Ministers of the Gospel, learned Protestant Divines (to omit Papists) have deduced from this Original direct Precedent of Abraham's Tith-paying, those who desire further satisfaction herein, may read at leisure, in Mr. Calvin, Junius, Hemingius, and others on Hebr. 7. Zepperus, Legum Mosaicarum Explanatio, l. 4. c. 40. Dr. George Carlton his Tithes due by a Divine Right, Richard Montague his Diatribae on the first part of Mr. Seldens History of Tithes, cap. 1. Stephen Nettles his Answer to the first part of the History of Tithes, Dr. Robert Tillesley his Animadversions on Mr. Seldens History of Tithes, Dr. Edward Reynolds his explication on Psalm 110.2, 4. Mr Francis Roberts his Revenue of the Gospel is Tithes, etc. Cambridge 1619. Richard Eburn his Maintenance of the Ministry, London, 1603. The truth of Tithes discovered by R. G. London 1618. Dr. John Prideaux Oratio 5. de Decimis, Anno 1620. p. 90. Sir James Semple his Sacrilege sacredly handled, London 1619. John Swan his Red Debitum, London 1640. p. 181, to 240. Tithes are due Jure Divino, and Dr. William Sclater his Question of Tithes revived, or Minister's Portion, London 1623. (an acute piece) wherein all evasions and cavils to elude the force of this example, are sufficiently answered.  
4ly. From this example of Abraham's, seconded with the Israelites practice, 
t History of Tithes, p. 34.  Mr. Selden conjectures, or rather from the Law of Nature written by God himself in men's hearts (as Hugo de Sancto victore, de Sacramentis, l. 2. parte 9 c. 10. & l. 1. parte 12. c. 4. Mr. Montague in his Diatribae, ch. 3. Dr. Tillesly in his Animadversions, p. 34, 35. and others determine;) the old Heathen Grecians, Romans, Carthaginians, Arabians, with other Pagan Nations, [as the 
u See Purchas Pilgrimage, Edit. 2. p. 304, 616, 621, 630. Joan. Leo Africa descript. l. 3.  Mahometan, Turks, Moors, and other Infidels since] by an ancient constant custom and usual practice, generally received amongst them, dedicated and paid Tithes to their Idol-Gods and Priests, of the increase of all their substance, merchandise, gains; and more particularly of all their spoils and plunders gained in the Wars; wherein they were very careful and devout. Which Mr. Selden in his History of Tithes, ch. 3. and Review thereof, and Richard Montague, in his Diatribae, ch. 3. evince at large, by many Precedents, Testimonies, Passages out of Herodotus, Demosthenes, Xenophon, Thucydides, Dionysius Hallicarnasseus, Plutarch, Pausanias, Aristotle, Aristophanes, Suidas, Callimachus, Cassius, Trogus, Macrobius, Plautus, Festus, Justin, Pliny, Servius, Cicero, Tertullian, Arnobius, Jac. Gruterus, with others; and that they paid no other determinate part else we read of, but a Tenth only, to their Gods and Priests. Now from whence (write Hugo, Tillesly, and Montague) should this custom and practice proceed, but only from the Law of Nature? Ad quam non docti, sed facti, non instituti fuerunt, sed imbuti, and that by God himself.  
Amongst these Precedents of Pagans, there are 7. of special note, which I shall here remember, to shame the Tith-Oppugners of our Age, who would be reputed the most precious Christians, though their Actions prove them worse than Infidels.  
The first is, that of the old Pagan Romans, 
x Arnobius adversus Gentes, l. 7. Cato de Re Rustica, c. 152. Mr. Seldens History of Tithes, p. 457, 458. Mountagues Diatribae, ch. 3.  who esteemed all their Corn and Wine (sent them annually by the bounty of God) so sacred, that (by a constant custom and law used amongst them) they might not lawfully eat, drink, sell, meddle with, or dispose of any part thereof after their harvest and vintage, till they had first sacrificed and tythed the first fruits and tenths thereof to their Gods; who (as they supposed) gave them the whole crop; such was their Piety and Gratitude.  
The second is, that of the ancient 
y Pliny Nat. Hist. l. 12. c. 15. Seldens History of Tithes, p. 33, 34. Mountagues Diatribae, p. 551, 552.  Heathen Arabians, who by the Law and Custom of their Country, were bound to carry all their Frankincense (the chief commodity of their Country) every year to Sabota, (the chief City of Arabia Felix) and there to offer the Tenth thereof to their God SABIS, which his Priests received. Neither might they make sale of any part thereof, till the Owner there paid the tenths by Measure, not by weight. These very Pagans holding all to be Gods, (the supreme Landlord who gave it them) till by paying him the Tenth for a quotient, they redeemed the rest for their own common use.  
The third is that of the 
z Dionysius Hallicarn: Antiqu. Rom. l. 1. Seldens Review, p. 459.  Pelasgi in Vmbria, who being oppressed with a great dearth and scarcity of all things, conceived it proceeded Gods. Whereupon they vowed the Tithe of all their increase to jupiter, Apollo, and the Cabiri. After which Vow they receiving a plentiful crop of all things, paid the tenth of all their increase to their Idol-Gods. And being admonished by Apollo's Oracle, that their Vow was not performed, till they had sacrificed the Tenth of their Children, as well as of all their other increase, they thereupon sacrificed the Tenth of them to the Idols likewise. Such conscience made they of all their Vows and Tithes.  
The fourth is that of the Carthaginians (thus recorded by 
a Bibliotheca Hist. l. 5. Justin. l. 18. Mountagues Diatribae, p. 448, 449.  Diodorus Siculus, a Pagan Historian) very remarkable. The Carthaginians being descended from Tyrus, were accustomed in former times to send unto Tyrus the Tenth of all their Revenues & increase any ways renewing, issuing, or growing, for Hercules (the Idol-God there worshipped:) But in process of time becoming very wealthy, and having exceeding great incomes, they sent very seldom their Tithe unto Tyrus, and that but small and refuse, in neglect and disregard of the Deity. Hereupon many disasters in war, crosses in Affairs of State, with great losses and straits befell them; especially by Agathocles the Sicilian. Upon which, coming home to themselves, and repenting of their irreligion, they betook themselves to all manner of Supplication and Devotion, conceiving these losses and disasters were sent unto them of God. And for so much as they supposed Hercules especially to be angry with them, who was chiefly worshipped at Tyrus, from whence they were originally extracted, they sent exceeding great gifts and rich presents thither to him, and all the Gods that were worshipped at Tyrus, and brought unto them the tenth of all their increase, as formerly they accustomed.  
The fifth is that of 
b See his Orations against them: and Mountagues Diatribae, p. 576, 577.  Demosthenes (that eminent Pagan Greek Orator) who is very bitter against Androsion and Timocrates, for bearing with some sacrilegious Desrauders of the Gods in their Deuce; and much more for defrauding of themselves, and sacrilegiously robbing Minerva of her Tenths, and the other Gods of their Fifteenths. And he specially observes, (let our Soldiers remember it) That those who purloined and robbed the Gods of their Tenths and chiefest of their spoils of War, came to nought, being destroyed by themselves at last and undone.  
The sixth is that of Xenophon (that Noble Heathen Philosopher and General) and his Soldiers, thus recorded at large to Posterity by his own pen, worthy our observation. 
Xenophon de expedit. Cyri, lib. 5. p. 349.350, 351. Richard Montague his Diatribae, c. 3. p. 500, 501.  Xenophon, after his memorable retreat with ten thousand men out of upper Asia, where they had gained great spoils from the Enemy, arriving safely at Cerasunt, mustered 8600 men, the rest being lost, partly by the incursions of the enemies, partly by the snows, and partly by sickness, here they divided the money they had gained from the enemies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Atque etiam Decumam, quam Apolloni & Ephesiae Dianae exemerant, ita Duces distribuunt, ut quilibet ipsorum bisce diis aliquam partem ejus adservaret; One part of this Tenth separated to these two Deities was delivered to Neon. That part which Xenophon collected for Apollo, he laid up as consecrated in the Treasury of the Athenians at Delphos. But that which was dedicated to Diana he left with Megabyzus the Churchwarden of Diana, upon this condition (being about to fight with Agesilaus at Coronea,) That if he escaped safe out of the Battle, he should restore the sacred money to him: but if he received any disaster therein, that then Megabyzus himself should dedicate it to Diana, confecto donario, quod Deae gratissimūfore arbitraretur. Afterwards Xenophon being in exile at Scilunte, built for Olympia, Megab. coming thither to behold Olympia, restored the money to Xenophon: who receiving it, bought therewith a field (having woods & Mountains in it, stored with trees, swine, goats, sheep, wildbeasts, and Horses,) for the Goddess in that place, which was showed unto him by the Oracle of Apollo; he likewise built a Temple, & an Altar, out of that sacred money: Ac post id temporis, semper consecratis fructuum agri decumis, Sacrum Deae faciebat. And after that time he sacrificed to the Goddess, for ever consecrating the Tenths of the field to her service. Near the Temple there was a garden set with all sorts of Fruit-trees good to eat. Before the Temple were pillars erected with this Inscription on them, Fundus Dianae Sacer. Hoc qui poss●ssor fruitur, quotannis Consecrato Decumam; de reliquo Fanum sartum tectum conservato. Si quis non fecerit, Dèa vindex esto. In which memorable History we have six things considerable: 1. Tithes of spoils consecrated by the Heathen Grecian Generals, Captains and Soldiers, to Apollo and Diana, as 
* Xenophon, Hist. Grae●▪ l. 3. p. 493.  Agis after the end of the wars between the Elei and the Lacedæmonians, going to Delphos offered a TENTH (of the spoils) to Apollo. And Agesilaus took the fruits of his Enemy's fields, ut intra biennium Decumam Delphico Deo consecraret C. Talentis ampliorem: as the same 
* Oratio de Ag●silao Rege. p. 657.  Xenophon records. 2ly. Lands purchased with the spoils, and appropriated, consecrated for ever to the worship and service of Diana. 3ly. A Temple, and Altar built with part of the spoils, for her worship and honour. 4ly. Tithes annually consecrated and to be paid for ever to this Temple, by Xenophon and the possessors of these lands, out of the profits, venison and game thereof, for the maintenance of her worship and Feastivals; as the former words, and this passage farther evidenceth: Earum feriarum, & municipes, & finitimi, tam viri, quam faeminae participes erant: & sumministrat eye Dea, qui agitant convivia, farinas cum panibus, vino, pecunia, bellariis. 5ly. Repairs of this Temple from time to time, out of the residue of the profits of these Lands. 6ly. An imprecation of divine revenge, upon the Neglecters, or refusers of the due payment of these annual Tithes to Diana, and of the residue of the profits, towards the reparation of her Temple.  
The seventh is the memorable domestic Precedent of Cedwalla, one of our West-Saxon Kings; who though a Pagan and great Plunderer, even before he became a Christian, or was baptised, was so pious, that he gave the Tenth of all his Spoils of War and Plunders unto God, about the year of our Lord, 686. Which 
c De Gestis Regum Anglorum, l. 1. c. 2. p. 14.  William of Malmesbury thus records. Arduum memoratu est, quantum etiam ante Baptismum inserviret; ut omnes manubias, quas jure praedatorio in usus suos transcripserat, Deo decimaret. In quo etsi approbamus affectum (in paying Tithes) improbamus exemplum, in regard of his plundering. Yea, our 
d Ecclesiast. Hist. Gentis Angiorum, l. 4. c. 16.  venerable Beda records; that such was his transcendent liberality and bounty to God's Church and Ministers, that after his Conquest of the Isle of Weight, he gave to Walfred and his Clerks for the Lords use, the fourth part of the Island (to wit, 300 Plowlands of 1200.) and the fourth part of the Spoil thereof, in performance of his Vow made before his regeneration in Christ, that if he conquered the Isle, Quartam ejus partem fimul et praedae Deo daret.  
Let john Can, with all the several irreligious Sects, and Sacrilegious Regiments of our present Tith-Oppugners, Detainers, Substracters, seriously consider these Pagan Precedents, to inform their Judgements, & reform their practices, lest they rise up in judgement against them here to their temporal, and hereafter to their eternal condemnation. And if after due meditation on them, their Consciences shall not secretly check, censure, condemn them, for substracting their Tithes from God himself, and his faithful Ministers, as well as some of these Pagan's Consciences did them, for detaining their Tithes from their Idol-Gods and Priests, against the Law of Natures dictate engraven in their hearts; but still pretend Conscience against the due payment of them, and that out of their Gains or Spoils of War, as well as their other increase; they have just cause to fear, and others to suspect, that their Consciences are most desperately cauterised, and the Law of Nature more dangerously obliterated out of their hearts, than out of these Idolatrous Pagans.  
5ly. Agobardus, who flourished Anno 830. lib. de Dispensatione, etc. Rei Ecclesiasticae contra Sacrilegos, p. 266. Hugo de Sancto victore Erud. Theol. de Sacramentis, l. 1. parte 12. c. 4. lib. 2. part. 9 c. 10. part. 10. c. 5. and Annot. Eluc. in Genes c. 4. Petrus Commestor, Hist. Scholast. in Genes. c. 26 Petrus Blesensis, Epist. 82. Gerold, Bishop of Oldenburge, in his Epistle to the Inhabitants of Wagria; Helmoldus, Hist. Solavorum, p. 92. positively affirm; and since them Sir James Semple, in his Sacrilege sacredly handled, Stephen Nettles, in his Answer to the Jewish part of Mr. Selden, and Mr. Richard Montague in his Diatribae, p. 211. to 250. largely argue and assert; That from the beginning of Mankind, Tithes were instituted and appoin- to be paid, by God, who instructed Adam himself; and he his two Sons Kain and Abel; and they their Posterity, to pay Tithes and First-fruits to God, of all their Increase. That the First-fruits Abel offered unto God, were no other but his Tithes, or the Tenth of his Flocks increase. That the sin of Cain, causing God to reject his Offering, was this, That he offered to God the worst, and less than the Tenth of the Fruits of the Ground; giving him not the full proportion of the TENTH and best of his Increase, as Abel did: which they ground on, Gen. 4.7. (thus translated by the Septuagint, whom Philo the Jew, and the Greek Fathers generally follow:) If thou offer Rightly, and DIVIDE NOT UPRIGHTLY (in giving me my TENTH) thou hast sinned; hold thy peace; and on Hebr. 11.4. by Faith Abel offered unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which the Vulgar Latin renders, Plurimam Hostiam; other Translators, Vberius Sacrificium; and the English, A better or more excellent Sacrifice; (and that for quantity, as well as quality,) than Kain: This I thought fit to mention, as a probable conjecture, not an infallible verity. To back this opinion, Robert Grosted our learned Bishop of Lincoln, in his Book, De Cessatione Legalium, (written about the year 1240.) p. 95, 96. determines, Lex naturalis exigit, ut Benefactori, de Bonis quae gratis dederit, gratis rependatur honour & veneratio, unde & Decimarum oblatio de Lege est naturali: quia de bonis acceptis cum debeatur lege naturali repensio honoris, minus quam pars minima, id est Decima, (quia ultra Denarium numerus non est) rependi non potest. Master Montague, in his Diatribae, Chapter 3. page 245, 246, 247, etc. Doctor Sclater, Dr. Tillesty, and others observe, That God only wise, being 
e 1 Cor. 14.33, 40.  a God of Order, not of Confusion, doing all things in order, number, and due proportion, hath amongst all other Numbers, specially fixed upon a TENTH. And thereupon the Ancients heretofore, both Natural, Legal, Pagan, and Christian, (led by a natural and divine instinct thereunto) have ever principally insisted on a TENTH in all their divine sacred Rites, Mysteries, Deuce, reserved by, or rendered of them to their Gods; and in all their public civil Taxes, Tributes, Customs, Duties, imposed by, or paid to their Emperors, Kings, Princes, and Supreme Magistrates. Hence God saith expressly, All Tithes are the Lords, Levit. 27.30, etc. And how his? Not by Courtesy or Toleration, not by Purchase or Stipulation, not by Compensation or Annexation, not by Benevolence or men's free Donation; but by original Right of Creation, in producing every thing in its kind; and of absolute Sovereign Dominion (expressed in the word 
f Psal. 24.1. Psal. 89.11. Psal. 97.5. 1 Chron. 29.11, 12, 15, 16.  LORDS) as a universal Rend service or acknowledgement, reserved by God himself, the Supreme Landlord of all the Earth, from Adam and all his Posterity to the end of the world, 
g Psalm 115.16 Gen. 2.15, 16, 17. c. 3.17.  when he gave them the Earth to inhabit and manure, as mere Tenants at will under him. He that is 
h Exod. 3.14.  I AM himself: Qui cepit nunquam, desinet numquam: b●ing vitae & essentiae interminabilis, tota simul & perfecta possessio, in aeterno suo consummato, EVER POSSESSED TITHES (as well as the seventh day, which he saith, is, 
i Exod. 20.10. Levit. 23 8.  HIS SABBATH) SINCE THEY HAD BEING, which are indeed his ab aeterno suo inchoato. In this Tithes were Gods, not only at the time when he first challenged them by an express written Law and Reservation, Levit. 27.30, 31, 32, etc. but long before; even when Abraham paid them: and before that, ever since the time of the Creation, that God made any thing tithable to increase out of the earth for the use of man. The time never was that Tithes were not Gods, nor shall ever be that they shall cease to be his, and his Priests and Ministers in and by him, by his special Donation and Institution (not man's) for the constant support of his continual public worship; and that by a Divine Right; God in those things which are direct points of Piety and necessary appurtenances for his solemn worship, (such as are Tithes for his Priests and Ministers competent standing maintenance in all Ages, places, and weekly times for his worship) never leaving men free to their own wills, inventions, or arbitrary pleasures (no more than Landlords their Tenants, or Kings their Subjects) but confining them to a certainty himself by his word, as well as he doth it in all parts and duties of his worship. That Abraham knew this Divine Right of God to Tithes, when he paid Tithes of all to Melchisedec, not arbitrarily, but of due right, by virtue of some Divine Precept, (else 
k See Doctor Sclaters Minister's Portion, p. 23, etc.  Melchisedec had been inferior to Levi who received Tithes from his Brethren, by a Divine Law and Command, Hebr. 7.4, 5, 6, etc.) he receiving this Precept of paying Tithes by Tradition from Heber, who learned it of Sem, who was so taught of his Father Noah: he by succession RECEIVING IT FROM ADAM; who as he was wrought and fashioned by God, so was he herein taught and instructed by God. And therefore not only amongst the Sons of God, such as called rightly upon the name of the Lord, but even amongst the Giants of the Daughters of Men, worshipping invented Gods by themselves, and dedicating their TITHES unto them (as the Premises evidence) THERE NEVER WAS NUMBER THAT DID INTRUDE UPON THE TENTH, MUCH LESS SHOULDER IT OUT OF DOORS. This Number of TEN (writes Philo the learned Jew) that most sacred Writer Moses hath not a little commended, because the best Duties of Man are by him couched under that number, as God: TEN COMMANDMENTS, Vows, Prayers, First-Fruits, perpetual Offerings, pardoning Debts, and reducing all things unto their First estate, every Fiftieth year of Jubilee, (made up of Tenths) the Fur niture of the Tabernacle, with a thousand such like in the old Testament (besides other things of like nature expressed under this Number of TEN in the 
l Luk. 17.12, 17. c. 19.13, 16, 17. Mat. 25.1, 2. Rev. 2.10. c 5.11. c 13.1. c. 17.3, 1●, 16. Mat. 18.24. 1 Cor. 4.15. Heb. 7.3, 4.  New) by which we may know, that TEN IS THE NUMBER OF PERFECTION (as ●ivers style it) and hath near affinity with God in sacred things. That from Gods own Original Reservation of TENTHS to himself and his Ministers, this number became sacred and universal afterwards in all public civil Taxes, Deuce, reserved to Kings and Supreme Magistrates. For the Firstborn and chief of the Family, from Adam, till the Levitical Priesthood instituted, being for the most part King as well as Priest thereof, (as Melchisedec who received Tithes of Abraham was, Gen. 14.18 Heb. 7.1, 2.) when these two Offices came afterwards to be centred and settled in two distinct persons, thereupon the ancient TENTHS (reserved by God, and assigned to his Priests and Ministers in perpetuity, for their subsistence and maintenance of his public worship, from the Creation to the end of the world, by a Divine Law, which no humane powers could repeal) both amongst Gods own people, and most Heathens Nations; were appropriated to, and received only by the Priests and Ministers, though divested of the Royal dignity; and a NEW TENTH, by way of Tribute, Tax, Custom, or Subsidy (amounting commonly to the Tenth part of the peoples tithed increase and estates, in all Kingdoms and Republiks') was by Common consent imposed on and reserved, received by Emperors, King's Princes, and Supreme Magistrates from the people, for their support, defraying the charges of the Government, and their people's necessary defence upon all occasions. Hence Tributes, Taxes, Customs and public impositions, were usually called TENTHS (as well as Ministers Tithes) both amongst Gods own people, 1 Sam. 8.15, 17. (amounting To the tenth of their estates and increase; as also amongst the ancient Romans, Grecians, and most other Pagan Nations of old, (as Mr. Montague proves at large in his Diatribae, c. 3. by sundry Authors) as they were anciently and at this day so styled, both 
m Purchas Pilgrimage, p. 304.616.621.630. The writers of these several Nations, Realms and Republikes, printed in 16.  amongst the Turks, Moors, Spaniards, Germans, Italians, French, Danes, Swedes, Poles, Scots, Irish, and most other Pagan and Christian Nations at this day; especially in England, as you may read at large in Rastals Abridgements of Statutes, Title Taxes and tenths; Brooks Abridgement, and Ashes Tables, Title Quinzime, Disme, Tax and Tallage, and our Parliament Records. And from this number of Ten their Officers as well of State as Religion, were usually styled, Decemviri, Decuriones, Decumani, Decani, Decadarchae, Decatutae, Decatologi, Decatorii, and the like; our Names of Offices of Deans, Tithingmen, Collectors of Tenths, etc. proceeding from the selfsame Number; Sacred every way even amongst Pagan Nations, both in their Duties of Piety and Policy, by constant tradition, they knew not why nor wherefore, and likewise amongst God's people, upon the premised grounds. Hence Doctor Tillesley thus concludes in his Epistle to King James, before his Animadversions on Mr. Seldens History. Surely the Number Tenth or Tithe is Sacred and very Mystical, and communicated only to consecrated or Sacred persons That are Gods Vicars upon earth; that is, Kings and Priests: Decima Regis et Decima Sacerdotis; who both stand in God's place, and receive this Portion as Gods upon earth. From all which premises, Mr. Montague, Dr. Carlton, Dr. Tillesley, Dr. Sclater and others conclude (and let our Army Officers, New Legifers, and all Tithe-oppugners consider it) That the Ministers of the Gospel now, as well as God's Priests heretofore, have an eternal Right to Ecclesiastical Tithes, by Gods own unalterable Institution; and none else any Right at all unto them but they; From which Right no man, nor all men can deprive or debar them; by any pretended Right, Prescription, Modus Decimandi, Custom, Usage, Law, Statute or appointment of any other maintenance in lieu thereof, as more just, equal and convenient.  
6. Tithes being originally due and paid to Jesus Christ himself, 
n Rom. 9 ●●  God over all blessed for ever; yea specially, reserved by, appropriated, consecrated to our Lord God, as his peculiar Holy Portion, Tribute, Rent, Right, Inheritance, Homage, from the sons of men, for the constant maintenance of his public Worship, and support of his Priests and Ministers attending thereon, to the end of the world. Leu. 27.30, 32. Numb. 18.24, 26, 28, 29. Mal 3.8, 9 Heb 7 2, to 10. 1 Cor. 9.4, to 15. and thereupon being usually styled, both by 
o Origen, Hom in Num. c 18. Ambrose, Serm. 5. Fer. 2 & Augustin, Serm. 219. Jerom, in Mal. 3.  Fathers, 
p Matiscon: 2. Can. 5. Moguntiense. An. 813. & 846. & 847. Concil. Lateran. c. 54. Ticmense sub Leone 4. Londinense: 2. Joan: in Gratian. Surius, Hoveden.  Councils, 
q Extravag. de Decimis. c. 13, 14, 15, 16.  Pope's Decretals, 
r See Mr. Seldens History of Tithes, c. 5, 6, 7, 8. Bochellus, Decret. Eccles. Gall. l. 6. Tit. 8. Dr. Tillesleys Animadversions, p. 4. to 30.  Princes Edicts, and Christian Writers in all Ages, Dominica substantia, Res Dominicae, Dei census, Dei debitum, etc. Non ab hominibus, sed ab ipso Deo institutae: quas Deus in Signum universalis Dominii Sibi reddi praecepit, suas esse Decimas asseverans, etc. The constant payment of them to Ministers under the Gospel, is not only warranted, commanded by the equity and words of the 1, 2, 4, 5, & 8. Commandments of the Decalogue, (therefore far from being a Sin against the 2 d. Commandment, as 
s In his voice.  John Can most absurdly and impudently asserts; as if God's Precepts were repugnant to each other:) but likewise expressly, positively, eternally, prescribed by our Saviour Christ himself, in this peremptory Gospel-Precept, recorded by three Evangelists, Matth. 22. 21. Mar. 12.17. Luke 20.25. RENDER therefore to CAESAR the things that are CAESAR'S; and UNTO GOD THE THINGS THAT ARE GOD'S. Thus seconded by the Apostle Paul, Rom. 13.7, 8. RENDER THEREFORE TO ALL THEIR DEUCE, etc. Tithes (as the premises evidence beyond contradiction) have Gods own Image, Impress, Superscription, as visibly, as legibly engraven on them by himself, as any Tribute-money than shewed our Saviour, had Caesar's, by the Mint-Masters▪ yea, they were Gods own ancient, standing, constant, known Tribute, at that very season when Christ uttered this precept, and some thousands of years before, specially reserved by, and duly rendered unto God and his Priests, by all Gods faithful people, many hundred years before we read of any Tribute-money paid to Caesar, or any other King or Prince. Upon which ground, as they were then, (by this direct Gospel-Commandement of Christ himself) enjoined to be as constantly, duly, truly paid to God and his Ministers, as any Tribute, Tax or Customs are unto Caesar, or other Higher-Powers whatsoever: So they have since our Saviour's days (except only in times of greatest persecution under Pagan Emperors, during which some Tithes were rendered to God's Ministers in some places, or things of greater value, as I shall prove anon) been still continued and universally paid to God in his Ministers, in all or most Christian Churches, Realms, Republics, from the first public embracement of the Gospel amongst them, to this present, and more especially in this our Realm, as Mr. John Selden in his History of Tithes, Doctor Tillesley, Tyndarus, Rebuffus, with others prove at large; and the Author of Respublica, sive Status Regni Poloniae (Lugduni Bat. 1627. p. 177.) thus attest, for the Church and Clergy of Poland, Habent etiam Decimam omnium segitum, Publico Principum ac totius Poloniae consensu jam inde ab initio susceptae Religionis Christianae attributas, & aliis quibusdam Pensionibus cumulatas. Habent & luculentoes fundos, Praedia, Pagos, Oppida, arces, & territoria; partim priscorum ibidem Principum & Regum; partim privatorum munificentia adjectas (as they likewise had in 
t See spelmanni Concil: Antiqu. Eccles. Brit. Dr. Usher De Rerum Britanicarum Primordiis.  ours, and other Christian Realms) yet he afterwards subjoins and complains, as we may justly do, Nunc passim in alienas Donationes ac Decimas invaditur, long majore avariciae rapacitatisque infamia, quam egestatis relevatione. Therefore Gods and our Ministers Tithes, being by our Lord Jesus Christ's own Gospel precept thus positively commanded to be constantly and duly rendered unto them, as well as tribute unto Caesar; no conscientious Loyal Christians, but professed Atheists, Antiscripturists, Rebels unto God and Christ, can justly, or by any pretext of Conscience, refuse the due, constant payment of them, no more than of lawful Tributes and Taxes legally imposed on them by common consent 
v See 25 E. 1. c. 5.34 E. 1. c. 1. Cooks 2. Instit. p. 529, 532, 533, etc. & the Petition of Right 3. Car.  in free and lawful Parliaments; nor any Caesars, Kings, Princes, Magistrates, or Supreme Powers, deny, defraud or deprive them of their Tithes and Deuce, upon any pretext, without impairing, impeaching, subverting their own Rights and Titles to those civil Tenths, Tributes, which they challenge and receive from the people as their due, by this very Precept of our Saviour, which couples God's Dues and his Ministers together with their own; the inviolable preservation whereof, is the best and readiest means to secure their own Tenths and civil Deuce. Whereas these Princes, Potentates, Powers, Grandees, Legifers, who are so sacrilegiously injurious as to invade, impair, diminish, subtract or abolish, Gods and his Ministers Tithes, Duties, or divert them to pay their Soldiers, or any other public or private use, will thereby but undermine their own interests, and teach the people how to defraud, subtract, deny their own ancient Civil Tenths, Customs, Duties, Taxes, Rents, and New Impositions, Excises of all sorts, by way of retaliation; most of the Anabaptistical and levelling present Petitioners against Tithes and Glebes, petitioning, declaiming likewise against all Customs, Imposts, Taxes old or new, as 
x See Lucas Osiander, Enchirid. Contr. cum Anabaptistis. Harmony of Confessions, Sect. 19 of the Civil Magistrate. My Sword of Christian Magistracy supported.  intolerable Grievances and hindrances to free Trade; and many of them asserting, all civil Supreme Powers and Magistrates whatsoever, as antichristian and unlawfall, as Tithes and Ministers are in their false account.  
Lastly, all Opposites to our Ministers Tithes do, and must of necessity acknowledge (from the Scriptures insisted on in the first Proposition, and Reasons there alleged) That some competent Maintenance, Salary, Recompense, Reward, or other (arbitrary as they hold, certain and settled as we assert) belongs to the Ministers of the Gospel by a divine, moral, natural Right, Justice, and Equity; as all grant a Sabbath (and Government) in general to be of divine Authority, Institution, and morally due to God. Now the whole Church of God from the creation to this present, (though under various dispensations in the times of the Patriarches, Law and Gospel) being but 
y John 10.16. c. 11.51, 52. Eph. 1.22, 23. c. 2.13. to the end, c. 4.4 to 17. c. 5.23, to 33. john. 17.20. to 25. Cant. 6.9. Ezech. 37.16, to 24. Rom. 12.4, 5. Eph. 1.10. 1 Cor. 10.17. c. 12.12, 13. Col. 3.15. Hebr. 12.22, 23. Isay 66.18, to 24.  one entire Corporation or spiritual Body-Politique, whereof Jesus Christ himself is the only head, King, Lord, Lawgiver, Highpriest, Chief Pastor, Minister, Advocate, Saviour, Foundation, Cornerstone; and the successive Priests, Ministers and Members thereof from the beginning to the end of the World, serving, worshipping, adoring, only one and the selfsame true, 
z Mal. 3.6. jam. 1.17. Hebr. 7.24. c. 13.8. 1 Tim. 5.15, 16. Psal. 22.26, 27.  immutable, invisible, eternal Lord God, according to his prescribed will and word: and Jesus Christ himself (the only High priest of this Church for ever) receiving, and God his Father prescribing Tithes for the Maintenance of his Priests and Levites, both before and under the Law; and no ways abolishing, but ratifying them in and by the Gospel, as I have already proved. There neither is, nor can be any other particular kind of competent, fitting, standing, settled Maintenance, Reward or Recompense for all the Ministers of the Gospel evinced, demonstrated out of God's word, which may be truly reputed moral, natural, divine, universal, perpetual and unarbitrary; nor any other duly rendered from all Christians in all Ages, places, 
a Rom. 14.23.  in Faith, Conscience, and sincere obedience towards God, as such a maintenance, but this of Tithes alone, independent on the lusts & wills of men: It being that which the Patriarches, (no doubt by God's prescription being paid in Faith) both vowed and paid to God before the Law; which God himself afterwards specially reserved, prescribed, and all his people duly rendered under the Law; annexing many promised blessings to the true payment, denouncing many threats, curses to the sacrilegious Substraction or detaining of them; that which Christ himself and his Apostles most specially pointed at, commended, ratified in the Gospel; that which all Christian Kings, States, Magistrates, Churches, Christians under the Gospel in all Ages, places have generally fixed upon, approved, asserted, prescribed, ratified, as not only sacred and divine, but as such a most j●●t, wise, equal, excellent, incomparable way of maintenance (invented by the most wise God) which cannot be matched, much less amended, exceeded by all the policy, wit, or wisdom of men: being a most certain, standing, unvariable, convenient Allowance in all Ages, places, seasons, alterations, how ever things rise or fall, continuing unalterable like the we●kly Sabbath) as to the porportion or quota pars, in all vicissitudes of war, peace, plenty, scarcity, famine; and causing all Ministers to sympathise, fare, share alike with their people every where, be the times and seasons good or bad, wet or dry, plentiful or barren; and giving them a competent share in 
b Gal. 6.6. Gen. 14.12. Hebr. 7.2.  all their Temporal Blessings, without such toil or labour as might interrupt them in their Ministry, Studies, and furnishing them with a tenth part of every tythable Thing their respective Parishes yield for the food, clothing, support of themselves, Families, cattle, or vendibles of some kind or other, sufficient to buy what else they want. This way of Maintenance therefore so sacred, divine, ancient, moral, universal, convenient, equal; unalterable, and so long continuance in God's Church in all Revolutions, may not, must not, cannot be either totally abrogated, substracted, detained, diminished, nor changed into any other new-fangled pretended more equal, just, certain, convenient, less troublesome Stipendiary, Salary, by any pragmatical, Jesuitical, Anabaptistical, Atheistical Politicians, Statists, Powers or Legislators whatsoever, without the highest Antichristian Pride, Presumption, Insolency, and 
c 2 Thess. 2.3, 4.  Exaltation of themselves above and against God himself, whose special sacred Institution, portion, rent, inheritance, right, and due they are; particularly (both by name and kind) reserved, prescribed by, appropriated, devoted to himself, by his own command; which all Emperors, Kings, Princes, Potentates, Powers, Generals, Armies, Nations in the world have no Power or Jurisdiction to repeal, disobey, change, alter; no more than Tenants their Landlords ancient Quitrents, Services, Tenors, or Subjects, Servants, their Kings or Master's Laws, Orders, Mandates, yea no more than they can change Gods weekly Sabbath into another different proportion of time, or any other sacred Institution, into a new superstitious humane Invention, as learned Keckerman, in his System. Polit. l. 1. c. 21. Polanus in Ezech. 48. v. 14. Dr. Carlton, and Dr. Scalter, in their Treatises of Tithes, assert and prove at large.  
This divine Right of Tithes even under the Gospel, which I have pleaded for, hath been constantly asserted in all Ages, since the Apostles times till now, by Fathers, Councils, the Laws, Edicts of Christian Emperors, Kings, Parliaments, Canonists, Casuists, Schoolmen, Historians, Lawyers, Popish, Protestant Divines of all sorts and Nations. Dr. Richard Tillesly in his Animadversions upon Mr. Seldens History of Tithes, printed London 1619. p. 3, to 30, hath collected a Catalogue of no less than 72. such Authorities (in a Chronological method) before the year of our Lord 1215. as have asserted their Ius Divinum, in all Ages before that; whereof Irenaeus (flourishing in the year of Christ 180.) is the first, and the Constitutions of Fredericus the second, the last, where those who please may peruse them. Mr. Seldens laborious History of Tithes, and Review, especially ch. 5.6, 7, 8, 9 supplies us with many more Authorities of this kind, in succeeding times, especially with our own Domestic Laws and Councils, to whom I refer the impartial Reader, and to Dr. Tillesly, Dr. Sclater, Mr. Montague, Mr. Nettles, and Sir James Semple their Animadversions on and Answers to his History: If any desire further satisfaction in this point, let them peruse Andr. Hispanus, De Decimis Tractatus. Petrus Rebuffus, and Tyndarus De Decimis, printed Colo. 1590. Gaspar Boetius, De Deciman Tutori Hispanico JURE praestanda: Grav. 1565. Ignatius Laserte & Molina, De Decimis Venditionis, & Permutationis. joan. Giffordus, Moderata Dissertatio de Ratione alendi Ministros Evangelicos: Hanou. 1619. Gulielmus Redoanus, De Rebus Ecclesiae non aliendis: Ven. 1589. & De Spoliis Ecclesiae Romae. 1585. Alexander Stiaticus, Repet. in Extrav. Ambitiosae: De Rebus Ecclesiae non aliendis. Alph. Villagus, De Rebus Ecclesiae non ritè alienatis, recuperandis: Bon. 1606. (a Treatise of hard digestion in these sacrilegious times:) Sir Henry Spelman, De non temerandis Ecclesiis: Dr. John Prideaux, Orat. 5. De Decimis: Dr. Edward Reynolds, Explanation on Psal. 110. v. 4. Gul. Zepperus, Legum Mosaicarum Explanatio, l. 4. c. 40. And learned Hugo Grotius, who thus concludes in his Book De jure Belli & Pacis, l. 1. c. 1. ●ect. 17. p. 9 (deservedly magnified by all Scholars, Lawyers, Politicians, Soldiers, and therefore I close with it, to stop all their mouths at once.) Lex vetus de Sabbato, & altera De Decimis, monstrant Christianos obligari, nec minus Septima temporis parte ad culium divinum; Nec minus fructuum Decima in alimentum eorum qui in sacris Rebus occupantur, aut similes pios usus seponant. Resolving the tenth part of men's increase at least, and no smaller proportion, to be 
d See Sclaters Ministers Porportion, p. 214, 225, 226, where he proves this by their parallel.  as justly, morally, perpetually due to God and his Ministers under the Gospel from all Christians, as the weekly Sabbath, and seventh part of their time, and no less, is due still by them to God and his public worship.  
Thus much for the divine Right of our Ministers to their Tithes, omitted in the former part, but here supplied, for the Readers fuller satisfaction in these Sacrilegious times, which so violently and impiously decry it without Scripture, Reason, Antiquity, Authority, out of malice and design. The succeeding Chapters more concern their Legal, Rational Right and Equity depending on their Divine.   

CHAPT. III.  
HAving dispatched the two principal Propositions of greatest concernment, (wherein I have been larger than I at first intended) to satisfy all men's Consciences, and stop the mouths of all Gain-sayers, I now proceed to the third Proposition.  
That if Tithes and other maintenance by Glebes, Oblations, Pensions, formerly settled on our Ministers, be either wilfully withheld, or substracted from them by the people, in part or in whole, the Civil Magistrates may and aught by coercive Laws, Penalties to enforce the payment of them in due form and time, both by the Law of God, and Rules of justice, without any Injury or Oppression to the people.  
This Proposition necessarily follows from the former two: for if there be a just, competent, comfortable Maintenance due to all lawful painful Preachers, and Ministers of the Gospel, even by divine Right, institution, express Precepts, both of the Gospel and Law of God; and that as a just Debt, hire, wages, salary, right, not as a mere voluntary Gift, Alms, Benevolence; and the settled maintenance of our Ministers by Tithes, Glebes, Oblations, Pensions, and other Duties, be such; as I have already demonstrated: then the Civil Magistrates may and aught by coercive Laws and Penalties to enforce the payment of them in due form and time (as our very Officers by such means enforce their Soldiers, Parents their Children and Servants, Schoolmasters their Scholars, yea our Troopers their very Horses, held in with Bits and Bridles when unruly, and quickened with Spurs when lazy: and Shepherds their very Sheep, with their Dogs and hooks, when there is cause, to do their duties, and reform their Errors) without the least guilt or colour of Injury or Oppression to the wilful, obstinate, or negligent detainers of them; and that by the selfsame Laws, rules of Justice, Reason, Conscience, as all Tith-Opponents yet grant, they may enforce obstinate or negligent Tenants, Creditors, Masters, Public or private Accomptants, Trespassers, Disseisors, and the like, to pay their just Rents and Services to their Landlords, their due Debts to their Creditors, their contracted wages to their hired Labourers or menial Servants, their audited Arrears to the public Treasury, or others to whom they are indebted upon Account, their ascertained damages to such as they have injured, and to restore the Goods or Lands unjustly taken or detained, to those they have plundered or disseised of them, yea as justly as they may by any coercive Laws and means enforce and constrain any obstinate Persons or Merchants, to pay all Tenths, Fifteen, Subsidies, Aid, Customs, Tonnage, Poundage, for defence of the Realm ●y ●and or sea when publicly and legally granted in and by a full, free, and lawful Parliament, duly summoned and elected by the people, according to the 
a 3 R. 1. c. 1. ● R. 2. Stat. 2. c. 4. 12 R. 2 c. 12. 7 H 4. c. 14. 11 H. 4. c. 1. 1 H. 5 c. 1. 6 H. 6. c. 4. 8 H. 6. c. 7. 10 H. 6. c. 2. 23 H 6. c. 11. 32 H. 6. c. 15. 9 H. 8. c. 10. 27 H. 8. c. 26. 35 H 8. c. 11. 17 Car. The Act for Triennial Parliaments, Cooks 2 Instit. p. 168, 169. & 4 Instit. p. 1. 45, 46, 47, 48, 49.  manifold Laws and Statutes enacted for that purpose: the want of which indubital Ingredients only, how fatal they have been to Parliaments in former Ages, to make them and all their Acts, judgements, Orders, Ordinances, mere Nullities, and what a prejudice they have been to the People and Republic too, those who please may read at leisure in the Statutes of 39 H. 6. c. 1. & Rot. parl. n. 3.17. c. 7. And the Act for repealing the Parliament of 21 R. 2. in the Parliament of 1 H. 4. c. 3. The reason of which Repeal, is thus recorded by Mr. Oliver Saint john in his Declaration in Parliament against the Shipmoney judges, Anno 1640. (printed by the Commons command) p. 33. That Parliament of 21 R. 2. of Revocation, was held by force, as is declared in the Parliament Roll of 1 H. 4. n. 21, 22. That it was held Viris armatis, et Sagitariis immensis. The Knights of Parliaments were not elected by the Commons Prout mos exegit, Sed per Regiam voluntatem: And so the Lords Rex omnes Dominos Sibi adhaerentes summonare fecit. Whereupon Nu. 48. These judgements of Revocation (and that of the whole Parliaments proceedings too) are declared to be Erronea, Iniqua, et omni juri et rationi repugnantia, Erroneous, wicked, and contrary to all Right and Reason: So Mr: Saint John, Numb. 37. This was one grand Article of Impeachment of King Richard the 2 l. for which he was then deposed from his Government by a forced Resignation. Heu licet quod eo Statuto & Consuetudine Regni sui, in Convocatione cujuslibet Parliamenti sui, populus suus in singulis Comitatilus Regni DEBEAT ESSE LIBER ad eligend: & deputa●d: Milites pro hujusm●di Comitatibus, ad interessend. Parliamento, & ad exponend. eorum gravamina, & ad prosequend. pro remediis superinde, preu● eye videbatur expedire; Tamen praefatus Rex ut in Parliamentis suis ut liberius consequi valeat suae temerariae voluntatis effectare direxit mandata sua frequentius Vicecomitibas suis ut certas Personas per ipsum Regem nominatas ut Milites Comitatus venire faciat ad Parliamenta sua: Quos quidem Milites eidem Regi faventes indulgere poterat prout frequenter fecit quandoque per minas varias et terrores, quandoque per munera ad consentiend. illis quae Regno praejudicialia fuerant et Populo quamplumum onerosa, et specialiter ad concedendum eidem Regi Subsidium ad certos Annos suum Populum nimium opprimendo. Which I leave to John Can to English for those who understand not Latin, or our Laws, and would strip our learned Ministers of their Tithes and settled maintenance by colour of an extraordinary call (as he terms it) to such an extraordinary Sacrilegious work as this.  
Quest. But what ground is there in Scripture (may some demand) for compelling People to pay their Tithes and other Duties to their Ministers?  
Answ I answer 1. We have the Precedent, Law, and Commandment of Godly Hezekiah, recorded in the 2 Chron. 31.4, 5, 6, 7, 8. with the good effect it wrought, already recited. 2ly. The Examples of zealous Nehemiah, and the Religious Nobles and People under him; who entered into a solemn Covenant, curse, oath, and made Ordinances to charge themselves yearly with the third part of a Shekle for the service of the House of God: and that they would bring in all their First-fruits and Offerings, and the Tithes of their ground unto the Levites, that the same Levites might have their Tithes in all the Cities of their Tillage Neh., 9.38 c. 10.1. throughout, specially v. 29, 32, 37, 38, 39 ch. 12.44, 45. which when afterwards neglected, by the people, Nehemiah contended with the Rulers (for their negligence in not enforcing the people to pay them) whereupon this effect ensued, Then brought all Judah the Tithes of the Corn, and the new Wine, and the Oil unto the Treasurers, etc. And Nehemiah was so far from deeming this Injustice or Oppression, as some now maliciously term it; that he prays, Remember me, O my God, concerning this, and wipe not out my good Deeds, that I have done for the House of my God, and for the offices thereof, Neh. 13.10, to 15. From which Precedent Nicholas Hemingius (a far better Divine and Scholar than John Can and all his Associates against Tithes) thus resolves in his Commentary on 1 Thess. 5.12, 13. Therefore the Godly are to be admonished. That by Divine Right they owe Stipends unto the Ministers of the Church. But that nothing may be here neglected to the damage of the Ministry, This care belongs to the Superious. For if Kings be nursing Fathers to the Church (as Isaiah admonisheth) Possunt et debent jure divino ministris Ecclesiae stipendia ordinare, they may and aught by Divine Right (or God's Law) to ordain Stipends to the Ministers of the Church, by the example of the most godly King Hezechiah, 2 Chron. 31. That they may wholly addict themselves to the Law of God. And if the people detain these Salaries, and settled Dues from them, they may enforce them by Fines, penalties, and Actions to pay them.  
3ly. If these Examples prevail not, we have the Precedent of a zealous Heathen Prince (who shall rise up in judgement against many pretended Magistrates, refusing to assist complaining Ministers to recover their just Tithes and Deuce from their refractory ingrate people) to wit, King Attaxerxes, who making a Decree for furnishing Ezra the Priest with whatsoever he should require for the maintenance of God's worship and House, Ezra 7.11, etc. concludes it thus; v. 26. And whosoever will not do the Law of thy God, and the Law of the King (which confirm our Ministers Tithes and Deuce) Let judgement be executed speedily upon him, whether it be unto Death, or unto Banishment, or to Confiscation of Goods, or to Imprisonment. And lest any should deem this a Tyrannical, Oppressing Edict; Ezra himself subjoins in the very next words, v. 27. Blessed be the Lord of our Fathers, who hath put such a thing as this is in the King's heart. Which Law if now put into due execution, would send Can and most of his Confederates here packing back again to Amsterdam, or some Gibbet, or Prison, and strip them of the Goods they have got by the wars and troubles of the time.  
4ly. We have King Darius his Decree for repairing God's House, and furnishing the Priests there with all necessaries they required, which thus concludes with a most severe penalty against the wilful Disobeyers of it, Ezra 6.11. Also I have made a Decree. That whosoever shall alter this word, ●et Timber be pulled down from his House, and being set up, Let him be hanged thereon, and his House be made a Dunghill for this. H●w many now Gi●be●s should we now have throughout England, and how many new-purchased Houses by those who had no●e of l●te, would be made Dungheaps, if this rigid Law were now put in are? Which may stop the clamorous mouths of such who cry out against Laws and Ordinances for Tithes, prescribing more moderate penalties.  
Object. But all this is but Old Testament will many now object: what can you allege for your Propositions p●●●f out of the Gospel?  
Answ. To stop their mouths, I answer,  
1. That the Gospel expressly commands all living under it, To render to all their Deuce: Therefore to Ministers (to whom I have proved Tithes and other settled maintenance to be a just Due and Debt) to owe nothing to any Man, Rom. 13.7, 8. Therefore not to Ministers. But what if bold, atheistical, obstinate or covetous Wretches will not pay these Deuce to their Ministers, doth the Gospel allow Magistrates and higher Powers to compel them to it? Yes, in the very antecedent words, v. 4, 5. If thou do that which is evil, (as the defrauding, denying, detaining of the Ministers, as well as the Magistrates, or any others Due Debts and Salaries, is a doing of evil, prohibited by the forecited words, and many other Texts elsewhere insisted on) be afraid, for he beareth not the Sword in vain; (as he should do, might he compel none by it to their duties) For he is the Minister of God, even a revenger to execute wrath upon him that doth evil: Wherefore ye must needs be subject (in yielding to their commanding Laws and Ordinances for Tithes and Ministers Deuce, as well as others, edged with coercive Penalties) not only for wrath (that is, for fear of the Penalties which else fall upon you for your disobedience, exasperated the Higher Powers and Civil Magistrate to execute wrath upon you) but even for conscience sake; which should more prevail with men than wrath and Penalties; though our Tithe-detainers now are grown so atheistically impudent, as to allege conscience for not rendering them, and robbing God himself of them, Mal. 3.8. as well as his Ministers.  
2ly. The Holy Ghost by the Apostle Peter thus seconds his former precept, by Paul, 1 Pet. 2.13, 14. Submit yourselves to every Ordinance of man for the Lords sake, whether to the King, as Supreme, or unto Governors: who have made many Laws and Ordinances for payment of our Ministers Tithes and Duties. Yea, but say our sturdy armed, and unarmed Tithe-detainers now; What if we will not do it, as we are resolved, notwithstanding all such Laws and Ordinances? What? Are you resolved to disobey and contemn God's Gospel, Laws and Ordinances as well as Man's? Where is your Religion, your Saintship you so much boast of? Will you 
* 1 Cor. 10.12.  provoke the Lord himself to wrath, are you stronger than he? I presume, not: Therefore the Apostle subjoins, That these Kings and Governors are sent by him for the Punishment of Evil doers: And such are all those who detain the Ministers established Dues, who are not only Thiefs and Robbers of God in the Old Testaments language, Mal. 3 8. but committers of Sacrilege, Rom. 2.20. Thou that abhorrest Idols (as many Tithe-oppugners pretend they do) Dost thou commit Sacrilege and Church Robbery? Acts 19.37. in the New Testaments and mere Heathens Dialect; who fall under the just punishment of Kings and Governors, whom God will bear out in the just punishment of such evil doers, or else punish them himself in a more severe manner, if the Armed sons of 
a 2 Sam. 3.39.  Zerviah be too hard for David, and 
b Heb. 10.31.  It is a fearful thing to fall into the hands of the living God, who even under the Gospel is a consuming fire, Heb. 12.29. and hath proved so to many Tithe-oppugners very lately, both in consuming their Houses and personal Estate, as well by real fire, as by inflicting Spiritual judgements on their souls.  
3ly. Our Saviour's own words recorded in the Gospel, are direct in point. Luke 12.57, 58, 59 Mat. 5.25. And why, even of yourselves judge ye not what is right? (in paying your just Dues and Debts to all you owe them without suit or coercion, as the next words literally import:) When thou goest with thine adversary to the Magistrate, as thou art in the way give diligence that thou mayest be delivered from him, lest he hale thee to the judge, and the judge deliver thee to the Officer, and the Officer cast thee into prison Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing; or very last mite. Here is a Gospel resolution of our Saviour in two Evangelists, ratified with a verily I say unto thee; That all those who will not pay their Ministers Tithes and Deuce, as well as other men's Debts, may be lawfully brought and haled perforce before the Magistrate, and by the Magistrate and Judge, condemned in double Damages, cast into Prison, and not suffered to come out thence, till he have paid the utmost farthing, not only of his detained Tithes and Deuce, but of his sine, forfeiture, and costs of suit, prescribed by our Laws. And let all our Swordmen and other oppugners of our coercive Laws against detainers of Ministers Tithes and Deuce, give our Saviour himself the Title of a Tyrant, and Oppressor, a Liar, if they dare, and that such proceedings are not sufferable under the Gospel.  
4ly. There is nothing so free and voluntary in the world, that I know, as Alms and Charity to poor distressed Saints and Christians; Yet the Gospel accounts this a due Debt; and all able to give them, Debtors, Rom. 15.27. And if any refuse to render them, out of their Hardheartedness, and want of Charity; the Christian Magistrates under the Gospel may, not only rate and assess them according to their Estates towards the Poors relief; (as they do in all Christian Republics and Realms) but by Distresses, sale of Goods and other coercive ways compel them to render them; and that both by the Common law of England, and the Statutes of 22 H. 8. c. 12. 27 H. 8. c. 25. 1 Edw. 6. c. 3. 5 E. 6 c 2. 7 E. 6. c. 11.1 Phil. & Mar. c. 6.5 Eliz. c. 3.14 Eliz. c. 3.18 Eliz c. 3.22 Eliz. c. 11.23 Eliz. c. 3.31 Eliz. c. 10.35 Eliz. c. 7. 43 Eliz. c. 2. as Dalton and other Justices of Peace, Tit. Poor, Maimed Soldiers. Therefore admit Tithes mere Alms (as some would have them) yet when and where detained, they may be as justly levied and recovered by coercive Laws and Statutes as Alms to the Poor, and those who condemn coercive Laws for Tithes as unbeseeming the Gospel, must Tax and Repeal all Laws for the Poor, and for Maimed Soldiers too, as such; which I presume they will not do.  
5ly. I suppose neither Can himself (who receives pay as a Chaplain to the Army out of public Contributions from the people, not from voluntary contributions of the Soldiers) and all other Officers and Swordmen oppugning the coercive Maintenance of our Ministers by Tither or otherwise, will maintain even unto death; that the People (even against their wills and Consciences too) may be enforced to pay Monthly Taxes and Excises (amounting to twenty times more each year than all the Ministers Tithes in England) by coercive Orders and Ordinances, (though not made in a full, free, or old English Parliament, nor warranted by so many indisputable Acts of Parliament as Ministers Tithes and Deuce) and levied by Imprisonments, Distresses, Forfeitures, armed violence, and free quartering of Soldiers on the people, (though adjudged High Treason in strafford's Case in full Parliament, for which he lost his Head;) our Ministers therefore being real Spiritual Soldiers of Jesus Christ, even by the Gospel's Resolution; and not to go a warfare at any time on their own free cost, but upon the People's pay & wages, as due to them, as any Soldiers (which I have formerly proved) they must by the self same reason acknowledge the levying & enforcing of the payment of their less Burdensome, and more legal, necessary Tithes for the defence and preservation of the very Gospel, Religion, God's Glory and Man's Salvation once a year, by penalties, forfeitures, imprisonments, or distresses when obstinately detained: or else disclaim their own coercive Contributions first, to maintain unchristian bloody wars between Christians of the same Religion, in firm unity, and amity with us, which are not so necessary, or commendable amongst Christians, who should 
a Rom. 12.18.  live peaceably with all men (not make a last Trade of war) 
b Cor. 13.11. 2 Gal. 5.13. Ephes. 4.2. 1 Pet. 3.2.  Love as Brethren, 
c 1 John 3.16.  Lay down their Lives one for another, Yea 
d Matth. 5.44. Rom. 12.20.  love and pray for their Enemies (not murder or destroy them) and 
a Isay 2.4. Micha. 4.3.  beat all their Swords into Plowshares and their spears into Pruning Hooks, not lifting up Sword Nation against Nation (as now they do to the peril of the Gospel, reproach and slander) and learn war no more) as is the Spiritual warfare of our Ministers against the World, Flesh, Sin, Devil, and all Errors, Blasphemies, Corruptions, for the eternal Salvation (not Destruction) of men's Souls and Bodies too.  
6ly. We find it long since prophesied in the Old Testament, in relation to the calling to the Gentiles by and under the Gospel, Isay 49.23. That the KINGS of the Gentiles should become Nursing-fathers', and their Queen's Nursing-mothers' to the Church, Isay 60.9, 10. Surely the Isles shall wait for me, and the Ships of Tarshish first, to bring my Sons from far, their Silver and their Gold with them: And the Sons of Strangers shall build up the walls, and their Kings shall minister unto thee, Psal. 72.10, 11. The Kings of Tarshish and of the Isles shall bring Presents, the Kings of Sheba and Seba shall offer Gifts, yea all Kings shall down before him (and then) all Nations shall serve him. Thus seconded in the New Testament, Rev 21.24. where it is prophesied of the Heavenly Jerusalem (the Church of Christ) the Kings of the Earth do bring their Glory unto it. Which Prophecies concerning Kings, and likewise Kings of Isles in particular (and no other sorts of Governors, which is observable) have been most eminently verified of the Kings and Queens of this Isle and Realm of Britain, beyond all the Kings, Queens, Regions, Isles and Kingdoms in the world besides, to the eternal Honour of that late rejected, abjured form of Kingly Government (derived from Gods own form of 
b Psal 47.2, 6, 7. 1 Tim. 1.17.  Kingly Government over the whole world, and of 
c Psal. 2.6. Ps. 48.2. Rev. 15. 3. john 1.44. Zech. 9.9.  Christ's Royal Government over his Church both Militant and Triumphant) and of this our Isle: where God blessed our Church and Kingdom, 1. with three such worthy Heathen Kings in Succession, (
a Capgrave in vita josephi, Will. Malmesbury De Antiqu. Glastoniensis Ecclesiae, Spelman. Concil. Epist. Dedicatoria, & p. 1. to 12. Dr. Usher Ecclesiae Brit. Antiquitates: c. 1. Godwin, Matthew Parker, Speed, and sundry others.  Arviragus, Marius, and Coylus) who though they embraced not the Christian Faith here preached soon after our Saviour's Ascension by James the Son of Zebedee, Simon Zelotes, Peter, Paul, Aristobulus, and Philip's twelve Disciples, whereof Joseph of Aramathaea (who honourably interred our Saviour) was chief, Yet they courteously entertained them, permitted them freely to preach the Gospel to their people, gave public entertainment to the persecuted Christians resorting hither as to a safe and peaceable Sanctuary, when they were forcibly expelled out of all other Kingdoms and Countries throughout the world, and Roman Empire, by bloody Persecutors, bestowed Lands and a comfortable Maintenance on the Preachers of the Gospel at Glastonbury, where they built the first Christian Church in the world; and were the first Kings and Kingdoms in the world who gave public Reception, Protection, Countenance, Maintenance to the Preachers and Professors of the Gospel; as not only our own Historians, but two foreign Writers, namely Polydore Virgil: Hist. Angl. l. 2. and Cardinal Baronius himself. Annal. Tom. 1. An. 95. n. 5. with Spondanus in his Epitome of him, records. 2ly. With the first Christian King we read of, publicly baptised, professing and establishing the Christian Faith, builded, endowed Churches and Ministers with Glebes and other Maintenance; to wit our famous King Lucius, who about the year 187. (as 
b Antiqu. Ecclesiae, Brit. Fox Acts and Monuments, Spelman. Concil. p. 12. etc. Dr. Usher Eccles. Brit. Antiqu. c. 4, 5, 6.  Matthew Paris, Matthew Westminster, the History of Rochester and others record) Possessiones et Territoria Ecclesiis et viris Ecclesiasticis abundanter conferens Chartis & Munimentis omnia communivit: 
c Ad An. 187. Roger Wendever ad An. 184. Dr. Usher Eccles Brit. Antiqu. p 125, 126, 1078. Galfridus Monmuniensis, l. 5. c. 1. Edit. Hidelberg.  Ecclesias vero cum suis Coemiteriis ita constituit esse Liberas, ut quicunque Malefactor ad illa confugeret, illaesus ab omnibus remaneret: (a good Policy at that time to draw Pagans to frequent the Church, and hear the word, to convert them both from their Paganism and evil Lives;) He not only giving all the Lands and Possessions belonging to the Pagan Temples and Priests to the Churches and Ministers of the Christians; Sed quia majorem honorem illis impendere debuerat, augmentavit illas amplioribus agris et mansis, omnique libertate sublimavit, as Galfridus Monmuniensis, and Gervasius Tilburiensis affirm: Here was a true Nursing Father indeed to God's Church and Ministers.  
3ly. With the first Christian Queen we read of in all the world, to wit, Queen Helena, 
a Matth. Westm. Graston● Holinshed, Fox and Speed.  Daughter and Heir to King Coel, and Mother to Constantine the Great, who was a careful Nursing Mother, and Bountiful Benefactor to the Church and Ministers of Christ, as Eusebius in the life of Constantine, Ambrose Oratio in Obitum Theodosii, Baronius in his Annals, and Speed in his History of Great Britain, p. 156. record. Whence she was styled in ancient Inscriptions, Venerabilis ET PIISSIMA AUGUSTA; both for her extraordinary Piety, and her converting of Constantius her Husband to the love and protection of the Christian Religion, and the Professors of it, who by her means creeping out of the Dens and Caves wherein they were hid, began to exercise their Devotions publicly, and TO RE-EDIFY THE OLD RUINATED CHURCHES (which Dioclesian the persecuting Emperor had leveled to the very ground in all places,) and TO ERECT NEW; 
b Matth. Westm. An. 307. Dr. Usher Eccles. Brit. Antiqu. c. 8. Speeds History p. 156, etc. Baronius, An. 306. n. 16.  She herself at her own cost, erecting a Stately Church over our Saviour's Sepulchre at Jerusalem, famous till this very day.  
4ly. With the first Christian Emperor in the world, even that famous Constantine the Great, born and elected Emperor in this Island, educated in the Christian Faith by his pious Mother, the best, the Greatest Nursing Father the Church of God ever yet enjoyed in the world.  

c Eusebius, Eutropius, Zonaras, Grimston, Speed, and others in his Life, Fox Acts and Monuments, vol. 1.  For first, He destroyed the two Grand Persecutors of the Christian Religion, Maxentius and Licinius, with their Adherents, and demolished all the Idol-Gods and Monuments of Idolatry throughout his Dominions.  
2ly. He reduced all the exiled Christians driven out of their Countries into desolate Islands, Caves, Dens, Deserts, restored them their lost Possessions, established Christian Magistrates throughout his Empire, encouraged, protected the Christians in all places, in the public Profession of their Religion, and suppressed the Heresies and Schisms that sprung up amongst them, by Councils and public Edicts.  
3ly. He caused all the Churches in this Isle and elsewhere, which by the Decrees of Dioclesian were leveled in all places to the very ground (which some Atheistial Anabaptists, 
a Eusebius de vita Constantini, Gildas, Matth. Westm. An. 318, to 351. Speeds History, p. 159, 161. Spelman. Concil. p. 45. Dr. usher Eccles. Brit. Antiqu. c. 8. throughout,  and Jesuitical Incendiaries even in these pretended glorious times of Piety and Reformation endeavour to do again) to be re-edified, and new ones to be founded throughout his Dominions; himself erecting most Magnificent Temples to God's honour, (as King David did out of holy zeal, and love to God, not Popish superstition, as some now censure it, 2 Chron. 22 5. c. 29.1, 2, 3.) both in Rome itself, jerusalem, Hostia, Neapolis, Hirapolis, Constantinople, and other Cities, endowing them with ample possessions, and all other Churches with convenient Glebes, Mansions and Revenues.  
4ly. He encouraged, protected, advanced Godly Ministers, Learning and Religion, by settling a competent maintenance on them, both for their livelihood and encouragement, most preferring, esteeming, rewarding the best deserving of them. And by this means so laid the foundation of the Christians security, and the Church's maintenance, that the same hath stood under the Protection of Christian Kings and Princes ever since. And albeit many Caesars his Successors, have often attempted to shake it by their Authorities, and the sharp Instruments of Heretics have dangerously undermined it, yet hath it born out the storms of all their boisterous assays, and stood in the strength that this Emperor first laid it, (as Speed and others observe.) And for these blessed fruits of this prime Nursing Father of God's Church, he had then, and ever after, these most Glorious Titles conferred on him by the Christians, and Ecclesiastical Writers, Most Blessed Emperor, most Pious, Sacred, Divine; Most happy Redeemer and Restorer of Rome's City, and the whole World from Paganism, Tyranny, Persecution, and founder of the Church's Peace. Which those shall never enjoy, who labour to demolish and extirpate what he thus founded and established.  
5ly. God hath blessed our Church and Isle (as Io. Capgrave in his Prologue, Sir Hen. Spelman in his Epist. Dedicatory to his Councils, and the Author of Fasciculus Temporum record) with more Kings & Queens, who for their extraordinary Piety, incredible Zeal, liberal Alms, manifold works of Mercy, incomparable Humility and contempt of the World, their munificent, magnificent and admirable Bounty to the Ministers and Saints of God, and in building, adorning, endowing Churches with Tithes and Glebes, and some of them for suffering Martyrdom for defence of Religion by Pagan Invaders, were justly Reputed and Kalendred in the Church of God, for Saints (though infected with some superstititions of those blinder times, which the age wherein they lived may excuse, and their other virtue's overbalance and delete,) than any other Isle, Region or Kingdom throughout the world, how Great or Populous soeber. There being no less than Twelve of our ancient Saxon Kings Crowned with Martyrdom by Infidels; and Ten of them Canonised for Saints for their transcendent Holiness; and no less than thirty Kings and Queens within 200 years' space, who laying down the Height of their worldly Power, Crowns and Glory, that they might gain heaven by force, betook themselves to a devout, retired religious Life, (according to the devotion of those times) in some private Monasteries (for the most part builded and endowed by themselves) or else went as Pilgrims to Rome, then reputed famous for Her Piety. Besides multitudes of the Royal Progeny who followed their examples both in their Piety, Charity and Bounty to the Church. And amongst others of our ancient Kings, King Ethelwolfe gave not only the Tenth out of all his goods and Chattels, but likewise of all the Lands and Houses of his whole Realm to the Church. His Son, incomparable 
a Asser and others in his life. Spelman in his Epistle Ded. to his Councils.  King Alfred (founder, or at least 
b Cambd●ns Britannia, Oxfordshire.  Restorer and Enlarger of our famous University of Oxford) though he was for the most part taken up with Wars and Military affairs by reason of the Danes invasions, fight no less than 52. set battles with them (for the most part with glorious success) yet out of an Ardent zeal to God, in emulation of Zacheus, he gave no less than half of his annual Rents (and spoils of war besides) in pious uses; to wit, for relieving the poor both at home and abroad, for maintaining, rewarding Scholars, Ministers, building schools of Learning, maintaining professors of divers Arts and Sciences in them, especially in Oxford, and devoted no less than the third part of his time (to wit, eight hours every natural day) to his sacred studies and devotions; Besides the time he spent in his Military employments, Civil Government, and enacting Laws of most excellent use by advice of the wisest men, which have continued ever since. So as Asser Menevensis, (in Egercituesse) in his life, Spelman and others give this Brief Character and Encomium of his Excellencies, O Stuporem omnium aetatum Aluredum! cujus dum Religionem intuemur, nunquam exiisse videatur Monasterio: Dum Bella & Militiam, nullibi versatus fuisse unquam nisi in Castris: dum Scripta ejus & Lucubrationes, vitam transiisse in Academia: & dum Regni Populique sui administrationem, nihilo unquam studuisse, nisi in Foro & Senatu, Justitiae promovendae, Legibusque bonis Sanciendis. Of which good Laws of his (extracted out of the Old and New Testament for most part) 
a Spelmanni Concil. p 360.  this for the due payment of Tithes and Oblations to Ministers was one, cap. 38. DECIMAS Primigenia & adulta tua DEO DATO. O that all those Military victorious Commanders who boast of like victories as he obtained, would imitate him in these his Virtues, Bounty, Liberality, both to our Universities, Scholars, Ministers, and promulging Edicts for the due payment of their detained Tithes and Deuce! and than they should be Chronicled for SAINTS INDEED, as well as the forenamed Kings, of which there was not one in three in former Ages (as Sir Henry Spelman observes) WHO DID NOT ADORN, AUGMENT & every THE CHURCH IN SOME THINGS, even during their very wars, instead of making a mere prey and spoil of her (as some late SAINTS have done) to maintain the wars and enrich themselves. In which Sacrilegious Rapines, if any shall persevere to the utter ruin of the remaining Glebes, Tithes, Maintenance of all our Ministers and Churches too (the prime Honour of our Nation, 
a Cambdens Brit. & Heylins' Microcosm, p. 458.  ECCLESIA, Faemina, Lana) as some have designed, and would engage them to do, to render our Religion, Nation, and those who shall give their Votes thereto for ever execrable; Let them take heed, that instead of inducing the Ministers and godly people really fearing God, throughout our three Nations, to forget Monarchy, and be in love with their New Military Government, they do not necessitate them, and most others too thereby, (by comparing their Irreligious Church-Robberies, and Sacrilegious Rapines against the very Laws even of War and Conquest itself in an Enemy's Country, and detestable to very Heathens, as 
b de Jure Belli, l. 3. c. 12. Sect. 5, 6, 7. & Annotata.  Grotius proves at large) to love and honour Kings and Monarches more than ever, as the only Nursing-fathers' to God's Ministers, Church, People, under the Gospel; and to esteem others not coming in by the Door into the Sheep-fold, but climbing up by Storm some other way, to be but Thiefs and Robbers; who come not but to Steal, Kill, and to Destroy, whatever the Bounty, Piety, and Munificence of these and other our Kings, have built and settled on the Clergy for God's Honour, and maintenance of his worship, and thereby engage them so to act, speak, and peremptorily resolve, as all the Israelites and Godly Levites, Priests, People, twice did in a like case, 2 Chron. 11.13, 14, 15, 16, 17. & 1 Sam. 8.3, 5, 19, 20.  
If any here object, these Kings and Queens were more Popish, Superstitious, than really Religious: Admit they were in some things, (as too much doting upon Monkery, not Monarchy, or worldly wealth or Power, which some condemn in others, when most guilty of and applauding it in themselves) yet their very Bounty and profuse munificent Building Monasteries and Nunneries, (whereof 
a Capgrave in Prologo ad vitas Sanctorum, Spelmanni Concil. in Epist. Ded. & p. 433.  King Edgar alone built no less than 47. endowed them with large Revenues, and intended to make them up 50. had he lived,) besides what they bestowed in building, adorning, endowing, maintaining all Cathedral and Parish Churches and Chapels, for the support and honour of their superstitious Religion, should eternally shame all those pretended Saints, who will be at no cost at all to maintain and propagate what they now call the True Religion and the faithful Ministers of the Gospel, but instead thereof, will by mere Force and Rapine against all Rules of Law, Justice, Piety, Equity, and war itself, plunder (if they can) the remaining Materials and Fabrics of our Churches, which those Kings or their Successors, and other ancient Benefactors built for God's Honour, and the small surviving Lands, Rectories, Glebes, Tithes, Pensions, Deuce, which our Ministers yet enjoy, by their sole Bounty, Piety, Gift, Laws, without any real charge, injury, oppression, or obligation to any Mortals now surviving them. But to take off the stain of Popery wholly from our Kings, which was no disparagement to their commendable Charity and Bounty; Consider in the sixth place, that God hath honoured us with the first Christian King in the Universe 
a Antiqu. Eccles. Brit. in the life of Cranmer, Fox, Speed, Hall, Grimston in H 8. & Statut. Rastal Manassenas, Rome.  Henry the 8 th'. who durst not only question, but by Public Laws and Statutes abolish and renounce the Popish usurped Antichristian Power, and with it all Popish Shavelings, Abbots, Priors, Monks, Nuns, and many Popish Doctrines, Ceremonies; and restored the People to the use of the Holy Scriptures in their own Native Language: Whose example encouraged other Kings, Princes, Churches to do the like. Who though he seized upon Abbey Lands, as given to mere Superstitious Persons, Orders, Uses, repugnant to God's word, and the Pope's mere Creatures, and Supporters; yet he continued the Lands, Glebes, 
b Mr. Cambdens Britania, spelman and others.  Tithes, and Maintenance of the Bishops and other Ministers, and augmented it and our Universities Revenues also out of the Abbeys Spoils, which yet could not exempt him from the public censure of some Protestants, for selling or rteaining most of their Lands and Impropriations for his own use, which (say they) he should have rather converted to other lawful sacred uses, according to the will of the first Donors: And Mr. 
a Pilgrimage, l. 1. c. 7. p. 133.  Purchas writes, That the Monks unrighteous coveting, and the Pope's appropriating of the Tithes of some Thousands of our best Benefices unto Abbeys and Monasteries, and robbing the Ministers of them to whom only they were given by God himself, and the first Donors for their Maintenance, to the great prejudice both of the Ministers and People, was one principal cause, that by a Divine Judgement and Providence (beyond all men's expectation) the Pope and they were both suppressed together on a sudden, even by him who not long before had justified his usurped Supremacy against Luther, and for which he had received this ominous Title from the Pope DEFENDER OF THE FAITH: God grant our New Defenders of the Faith, do not as ill requite those Persons, Powers, who first commissioned them, with their Arms to defend our Faith, Church, Religion, against Jesuits, Papists, and their Confederates in the Field, as King Henry did the Pope after this new Motto. 7ly. That our God blessed, honoured us with the first 
b Fox Acts & Monuments, and others in his Life, and the Statutes in his Reign.  incomparable Protestant King in the world, (no Papist, but a REAL SAINT, beyond any of his years in this or former Age●) even young KING EDWARD THE sixth: the first King I read of, who by public Laws and Statutes suppressed, banished all Popish Pictures, Ceremonies, Superstitious Monuments, Practices, Abuses throughout his Dominions, and established the true worship, Service, Sacraments, Ministers and Ministry, and Gospel of Christ throughout his Dominions: for which all Ages shall call him blessed: no ways embesselling, or diminishing the Church's Glebes, Tithes or Revenues, and enacting a New excellent Law 
c 2 E. 6. c. 13.  for Tithes recovery when detained. But God taking him suddenly from hence to a better Kingdom, and his Successor Queen Mary, defacing, deforming his blessed Reformation, and restoring both the Pope and Popery again, almost to its former height, except in point of Monkery, which the defacing of the Monasteries prevented, 8ly. God then blessed our Church and Kingdom with an unparallelled Protestant Princess, Queen 
d Speed, How, Baker, Cambden in her life, and the printed Statutes in her reign: Antiqu. Eccles. Brit. in the life of Matthew Parker, Godwins Catalogue of Bishops in her time.  Elizabeth, a Nursing Mother to the Church, who demolished the whole Body of Popery, with the Pope's revived usurpations again by public Acts; established the reformed Religion again in greater beauty and purity than at first; banishing all Jesuits and Seminary Priests as Traitors, restored the exiled Ministers of the Gospel suffering for Religion, rewarding them with the richest Bishoprics and Church-Preferments, and planting a faithful, painful, preaching Ministry by degrees in most dark corners of her Dominions, endowed them with a settled competent maintenance, which our subsequent Protestant Kings continued to them and their Successors without diminution. All which considered, we of this Isle may with much thankfulness to God, and honour to our Princes, without flattery aver before all the world, That the forecited Prophecies of Kings being Nursing-fathers', and Queen's Nursing-mothers' to the Church (and specially Kings and Queens of this Isle) have been more really accomplished in the Kings and Queens of this our Island, than in the Kings and Queens of any other Isle, Kingdom, or Nation whatsoever throughout the world, and God grant that those who shall succeed them in any other New-modelled-form of Government may not prove such Step-fathers' and Stepmother's to our Churches and Ministers, as to demolish the one, and strip the other quite naked of all that former Livelihood, and remaining small Revenues, which they yet enjoy by our Prince's Grants, Gifts, Charters, Laws and Favours only; and thereby give all Godly Ministers, and people too in our Nation, just cause to cry out with wringed hands, weeping eyes, and bleeding hearts, in the Prophet's words, Hosea 10.3, 4. For now they shall say, We have no King, because we feared not the Lord, What then should a King do to us? (or amongst us,) They have spoken words, Swearing falsely in making a Covenant: Thus judgement springeth up as Hemlock (one of the deadliest Poisons to destroy men) in the fields. Or else to speak in Solomon's language, to the same effect, Prov. 28.2. For the transgression of a Land many are the Princes thereof (as our Land had never so many Transgressions and Princes too as now,) But by a Man of Understanding and Knowledge (and where is such a one to be found, to 
a Ezech. 22, 30.  stand up in a Gap?) the state thereof shall be prolonged: Now the Lord raise up such a Man, or Men; lest God say to our Nation and all Grandees in Power, as he did once to the profane wicked Prince of Israel, whose day was come, Ezech. 21.25, 26, 27. Remove the Diadem, and take off the Crown; this shall not be the same: Exalt him that is Low, and abase him that is High: I will overturn, overturn, overturn, (Church, State, Laws,) and it shall be no more, until he come whose Right it is, and I will give it him.  
To prevent these treble, fatal overturnings, with the wiping and turning of our Jerusalem UPSIDE DOWN like a Dish (a certain Forerunner of a Churches, Nations ruin, 2 Kings 21.13. Psal. 146.9.)  
I shall now in the last place present the whole Nation with a brief Catalogue of those manifold Laws, Statutes, which our Kings have successively made in their Great Councils and Parliaments, almost from the very first establishment of Religion in our Island, for the due payment of Ministers Tithes by coercive Means, Forfeitures, Penalties, in case of wilful detaining, or neglect in paying all or any part of them at the times appointed; which those who please, may 
b Mr. Seldens History of Tithes, ch. 8.  peruse in Chronicon Johannis Brompton, Mr. Lambards' Archaion, Sir Henry spelman's Councils, Mr. Fox his Acts and Monuments, John Bridges his Defence of the Government of the Church of England, Book 16. p. 1350. Our Statutes at large, and Mr. Rastals Abridgement of Statutes, Title Tithes; which Laws being well known to most learned men, are therefore needless fully to transcribe. The first of them is the forecited Law, Decree of the Council of Calcuth, under King Oswald and Offa, An. 787. of famous King Alfred, Anno 887. of King Alfred and Gutburn the Dane, cap. 9 De Decimis Deo Debitis, about the year 890. of King Edward the elder and Guthurn: Anno 905. (or 906. as some) Cap. 6. (in some c. 9) DE DECIMIS ET CENSU ECCLESIAE RETENTIS: of King Aethelstan; made in the famous Council of Gratelean: An. 928. cap. 1. DE DECIMIS REDDENDIS, tam ex Animalibus quam de fructibus terrae; which this King himself duly paid, and then enjoined all his great Officers and People duly to render: of King Edmond: An. 944. c. 2. concluding, Qui non solverit, ANATHEMA ESTO. Of famous King Edgar, Anno 967. c. 3. DE DECIMIS, & Canon 54. of the Kings and Presbyters of Northumberland, made a little after that time: Lex 51. of King Aethelred, An. 1012. c. 1, & 4. of King Knute the Dane, An. 1032. c. 8. (but 15. in some Copies) De Decimis reddendis, etc. 11, & 17. and a Statute law against obstinate Detainers of Tithes, there styled JURA ET DEBITIONES DIVINAE: of King Edward the Confessor, about the year 1060, confirmed verbatim by William the Conqueror, in the fourth year of his Reign, c. 8, 9 (forecited) To which may be added the Great Charters of King Henry the first, and King John recorded in 
a Hist. Angliae Tiguri, 1589. p. 52, 53, 246, 247, etc.  Matthew Paris, ratified by King Henry the 3d. in his Magna Charta, c. 11. made in the 9th. year of his Reign, 
b See Sir Edward Cooks Preface to his 2. Instit. on Magna Charta.  confirmed by above 37 Acts of Parliament since, in many successive Parliaments. That the Church of England shall be free (now in greater Bondage than ever) and shall have all her whole Rights and Liberties inviolable, (never so much violated, diminished as now, notwithstanding all Laws, Covenants, Declarations, Protestations lately, and all 
c See Matth. Paris, Hist. Angl. p 421, 505, 506, 621, 624.838, 839. The Statutes at large, An. 25 E. 1. after Confirmatio Chart●rum.  ancient Solemn Curses and Excommunications annually made against the Infringers thereof, 13 E. 1. 17 E. 3. & 14. 2 H. 4. c. 4. Enacting the Cistertian Monks to pay Tithes to Ministers and Evangelists notwithstanding any Bulls of Exemption from the Pope, which the King and Parliament declared to be void, and that the Promovers or Executors of any such Bulls shall be attainted in a Praemunire. It appears by the Parliament Roll of 2 H. 4. nu. 40. This Act was made upon the Petition of all the Commons; which, because not extant in print, pertinent to the present business of Tithes, and unknown to most, I shall here transcribe at large.  
May it please our most gracious Lord the King, to consider, That whereas time out of wind the Religious men of the Order of the Cistercians, of your Realm of England, have paid all manner of Tithes of their lands, tenements, possessions, let to farm, or manured and occupied by other persons besides themselves, and of manner of things tithable being and growing upon the same lands, tenements and possessions, in the same manner as your other Liege's of the said Realm; Yet so it is, that of late the said Religious have purchased a Bull from our Holy Father the Pope, by the which our said Holy Father hath granted to the said Religious, That they shall pay no Tithes of their Lands, Tenements, Possessions, Woods, cattle, or any thing whatsoever, although they are or shall be leased or farmed, notwithstanding any Title of Prescription or Right acquired, or which hereafter may be had or acquired to the contrary. The which Pursuit and Grant is apparently against the Laws and Customs of your Realm, by reason that divers Compositions real, and Indentures are made between many of the said Religious, and others your Liege's of the prize of such Tithes, and also by reason that in divers Parishes, the Tithes demanded by the said Religious by colour of the said Bull, exceed the fourth part of the value of the Benefices, within whose limits and bounds they are; and so if the said Bull should be executed (much more the late Petions against all Tithes and coercive Maintenance for Ministers condescended to) as well your dreadful Majesty, as your Lieger Patrons of the said Benefices, shall receive great losses in their Advowsons' of the said Benefices, and the Conusance which in this behalf appertains, and in all times hath belonged to your Regality, shall be discussed in Court Christian, against the said Laws and Customs: besides (pray mark the prevailing reason) the Troubles and Commotions which may arise among your people by the motion and execution of such Novelties within your Realm. 
N. B.  That hereupon by assent of the Lords and Commons in this present Parliament, you would be pleased to ordain, that if the said religious, or any other, put or shall put the said Bull in execution, shall be put out of your Protection, by due Process made in this behalf; and their goods forfeited to You, lost, and that as a work of Charity. Which Petition being read and considered, was answered in the words following. It is accorded by the King and Lords in Parliament, That the Order of the Cistertians shall be in the state they were before the time of the Bull purchased, comprised in this Petition, and that as well those of the said Order, as all others Religious and Secular of what estate or condition soever they be, who shall put the said Bull in execution, or shall hereafter take advantage in any manner of any such Bulls already purchased, or to be purchased, shall have Process made against them and either of them by summoning them within a month by a Writ of Praemunire Facias. And if they make default or shall be attainted, that they shallbe put out of the King's Protection, and incur the peines and forfeitures comprised in the Statute of Provisors, made in the 13. year of King Richard. And moreover, for to eschew many probable mischiefs, likely to arise in time to come, that our said Lord the King shall send to our Holy Father the Pope, for to repeal and annul the said Bulls purchased, and to abstain to make any such Grant hereafter. To which Answer the Commons well agreed, and that it should be made into a Statute.  
From which memorable Record, I shall desire john Can, and all his ignorant deluded Disciples, who cry out against Tithes, and the payment of them as Popish, to observe,  
1. That all the Commons of England in this Parliament, even in times of Popery, together with the King and Lords, resolve the quite contrary: That the exemption of any order of men from payment of their due and accustomed Tithes is Popish, and that the Pope was the first and only man, who presumed by his Bulls to exempt men from payment of due and accustomed Tithes to their Ministers.  
2ly. That Popish Friars of the Cistercian Order (not Godly Saints abhorring Monkery and Popery) were the first men who sued for, procured and executed such Exemptions from the Pope; (and that merely out of Covetousness, against the express word and Law of God, as our John Salisbury de Nugis Curialium, l. 7. c. 21. and our archdeacon of bath 
a Epist. 82. & Bochellus Decret. Eccles. Gal. p. 966. Bibl. Patrum, Tom. 12. Pars. 2. p. 7667, 67.  Petrus Blesensis observe, who tax them for it.) And therefore the petitioning, writing, endeavouring to procure a like exemption from the payment of ancient and accustomed Tithes to our Ministers, must be Popish and Monkish likewise, infused into our New-lighted Saints by some Popish Monks and Jesuits disguised under the notion of New-lights, Seekers, Anabaptists, etc.  
3ly. That they declare this Bull, though granted by their Holy-Father the Pope (whose Authority and esteem was then very great) to be against the Laws and Customs of the Realm; and thereupon repeal, null it for the present, and provide against the grant of any such Bulls for Nonpayment of Tithes for the future, and make the Procurers and Executioners of them subject to a Praemunire: Such a transcendent Crime and Grievance did they then adjudge it, to seek or procure the least exemption from payment of Tithes from any earthly Powers, yea from their very Holy Father the Pope himself, then in his highest Power.  
4ly. That they resolve, the exemption from Tithes though amounting but to a fourth part in every Parish, would prove a great prejudice to the King and all other Patrons in their Advowsons'; to the Lessors and Farmers of Tithes, to the incumbents and people; and that the moving of such Novelties might occasion great Troubles and Commotions within the Realm. And will not then the abolishing of all Tithes in every Parish, to the prejudice of the Patrons, Ministers, (yea and people too, as I shall prove anon) the scandal of most godly men, undoing of thousands of families, and confounding all Parishes, and order in them, now much more do it, in these dangerous generally discontented times, instead of settling Unity, Amity, Peace, and propagating the Gospel, as some pretend? Let those whom it most concerns consider it at their leisure, lest they repent too late.  
The next printed Statute for the payment of Tithes, is 27 H. 8. c. 20. which in the preface gives this true Character of, and fixeth this brand of infamy upon Tithe-detainers, Forasmuch as many evil disposed Persons, (such are they justly branded for by this Act of Parliament) have attempted to withhold their Tenths, as well predial, as personal, and have also contemned and disobeyed the Decrees of Ecclesiastical Courts of this Realm, etc. Therefore it enacts, the Civil Magistrate and Justices shall imprison such till they pay their Tithes. After which follows a special Statute for payment of Tithes in London, 27 H. 8. c. 21. confirmed, enlarged by a Statute and Decree too, 37 H. 8 c. 7. thus prefaced, as if purposely penned for these times; Whereas divers and many persons inhabiting in sundry Counties, and Places of this Realm, and other the King's Dominions, not regarding their duties to Almighty God, or to the King our Sovereign Lord, but in some years past more contemptuously and commonly Presuming to infringe the good and wholesome Laws of this Realm and Gracious Commandments of our said Sovereign Lord, than in times past have been seen or known: have not letted to subtract and withdraw the lawful and accustomed Tithes of Corn, Hay, Pasturage and other sort of Tithes and Oblations commonly due, etc. After which it provides a remedy by coercive means against the detainers, refusers of Ministers Tithes.  
The last and fullest Statute for payment of Tithes of all sorts, and setting out Predial Tithes, truly, justly, and without fraud or guile, as hath of right been yielded and paid, made not by Papists, but our most religious first Protestant Parliament, and King upon the beginning of Reformation, and when Popery was ejected, is, 2 E. 6. c. 13. entitled, AN ACT FOR THE TRUE PAYMENT OF TITHES, under pain of forfeiting the treble value, etc. recoverable by an ACTION OF DEBT, etc. at the Common law. What judgements have been given upon these Statutes in our King's Courts from time to time, you may read in Brook, Fitzherbert, and the Year-books in Ashes Tables, Title DIMES; and in Sir Edward Cooks 2 Institutes, p. 639, to 662. To these I might subjoin the late Ordinances of the last Parliament of 17 Caroli, concerning Tithes and Augmentations of Ministers Livings, like to end not only in the Diminution, but total Annihilation and Substraction both of their Augmentations, ancient Glebes, Tithes, Deuce. The Constitutions of our Clergy in their Convocations under our Kings, recorded in Lindwood, John de Aton, Willielmus de Burgo, and others, prescribing the due payment of Tithes under pain of Excommunication, and other Ecclesiastical censures; as likewise the Resolution of our Judges concerning the Right of Tithes, and 
a Cooks 2 Report. The Bishop of Winchester's case.  that no Layman by our Laws can prescribe to be exempted from payment of Tithes, or lay any original claim unto them: with the Laws of foreign Kingdoms, as well Civil as Ecclesiastical, for the due payment of Tithes; whereof you may find store in Fredericus Lindebrogus: Codex Legum Antiquarum, p. 674, 675, 703, etc. Capitularia Caroli Magni & Ludovici; in Brochellus, Decret. Ecclesiae Gallicanae, l. 6. tit. 8. De Decimis: in Binius, Surius, and others in their Collections of Councils: But for brevity sake I shall cite only the Constitution of the Emperor Frederick for the payment of Tithes in the Kingdom of Sicilia, which is short and very pertinent, 
b Fredericus Lindebrogus Codex Legum Antiqu. p. 703.  Constitutionum Sicularum, l. 1. tit. 7. Lex 1. which runs thus,  
Quantò caeteris terrae Principibus munifica dextra Salvatoris in Temporalibus Nos praefecit, tantò saltem juris naturalis instinctu ad antedicta strictius obligamur; cum etiam veritate dicente, cui amplius creditur, amplius exigatur. Quod in nostrae mentis intrinseca meditatione solicita revolventes, & illud etiam attendentes, ☞ Quod divino Decimarum, quarum Debitum ex utriusque Testamenti Tabulis confirmatur, (Let all Tith-Oppugners observe it,) tanti in Ecclesia Dei petidatior redditur, quaniò Decimalis obligatio de bonis hominum, A DAMNO REPUTATUR: Officialibus nostris universis & singulis praesentis Legis, auctoritate Mandamus, ut DECIMAS INTEGRAS, prout Regis Gulielmi tempore, praedecessoris nostri, vel ab Antecessoribus Officialibus & Bavilis exolutae fuerint, locorum Praelatis exolvere, absque omni difficultate procurent. Nos enim, qui favente Domino inter homines sumus in praeminenti culmine constituti, quantum sine injuria Regalium possumus tollerare ECCLESIARUM JURA, & praesertim earum quae in Regno consistum, Quas sub Protectione nostra accepimus, et habemus, in nullo diminuere volumus, sed augere. Subjectis etiam nostris indicimus ut Decimas quas de bladis et donis suis Antecessores eorum praedicti Regis Gulielmi tempore praestituerunt, venerabilibus locis, Quibus Decimae istae debentur cum integritate persolvant.  
To which I shall only add, That 
a 
Rerum Vngaricatum Scriptores Bonfinius, & Nicholas Isthuansis in vita sancti Stephani.  
Sancti Stephani Regis Decretum secundum, c. 52. Status Regni Hungariae, p. 190.   Stephen King of Hungaria, under whom that Kingdom was first totally converted to the Christian Faith, as he built and endowed many magnificent Churches for God's worship at his own cost, so he enacted this good Law for the payment of Tithes, That he who refused to pay his Tithes should forfeit the 9 parts to the Minister, and he who should steal the Tithes should be reputed a Thief. Si cui Deus Decem dederit in Anno, DECIMAM DEO DET. Et si quis Decimam suam abscondit NOVEM SOLVAT. Et si quis DECIMATIONEM Episcopo separatam furatus fuerit, DIJUDICETUR UT FUR; ac hujusmodi compositio tota pertineat ad Episcopum. And. c. 1. De Statu Ecclesiastico, & veneratione Domus Dei: He enacted this good Law against the Invasion and Alienation of the Church's possessions (about the year of Christ 1000) Quisquis fastu superbiae elatus, Domum Dei ducit contemptibilem, & possessiones Deo consecratas, atque ad honorem Dei sub Regia immunitatis defensione constitutas, inhoneste tractarit, vel infringere praesumpserit, Quast invasor et violator Domus Dei excommunicetur. Decet enim, ut indignationem ipsius Dom. Regis sentiat, cujus benevolentiae contemptor, & constitutionis praevaricator existit: Nihilominus tamen Rex suae concessionis immunitatem, ab hominibus ditioni suae subjectis illaesam conservari praecipiat, assensum vero non praebeat improvide affirmantibus, non ●ebere esse res Dominicas, id est, Domino Dominantium traditas; Itaque sub defensione Regis sit, et sicuti suae propriae haereditati, magisque advertat. Quia quaniò Deus excellentior est hominibus, tanto praestantior est Divina causa mortalium possessione. Quocirca decipitur, quisquis plus in propriis quam in Dominicis rebus gloriatur: Quarum Defensor et Custos divinitatis Constitutiones diligenti cura non solum eas servare, sed etiam multiplicare debet. Si quis igitur insanus importunitate illa quae diximus praestantiora quam sua defendere oportet & augmentare. Si quis igitur insanus importunitate improbitateque sua, Regem a recto proposito pervertere tentaverit, nullisque remediis mitigari posse visus fuerit, licet obsequiis aliquibus & transitoriis sit necessarius, abscindendus ab eo projiciendusque est, juxta illud Evangelium, Si pes, manus aut occulus tuus scandili●at●te, erue eum & projice abs te.  
Since than Christian Emperors, Kings, Princes in Foreign parts, and our own Kings and Parliaments in and by all the forecited Laws and Statutes yet in force, have established Tithes and other Duties on our Clergy and Ministers of the Gospel, and thus publicly branded the negligent or wilful detainer●, sustractors of this just Debt and Duty (prescribed by our Laws, with Warrant from the Old and New Testament) for evil disposed persons, not regarding their duty to Almighty God (which therefore none who claim their Power from, or for God, should now regard or countenance in the least degree) enforcing them by actions at Law, Imprisonment, payment of treble Damages, excommunications, and the like coercive ways to render to them Tithes at last to their loss; Why Christian Magistrates should not still enforce the obstinate detainers of Ministers Tithes, and defrauders of them in their just Deuce, and merited rewards for their Ministry, as hath been formerly practised in all ages and places too; Let all Anti-tithers (who would be Lawless, as well as Titheless and Godless) resolve me when they can: and if they deem themselves above all humane Laws and Penalties (so long as they wear their swords by their sides) for defrauding our Ministers of their lawful Tithes and Deuce, let them then chew the cudd upon this Evangelical Precept, backed with the strongest coercive power both in Heaven and Earth, 1 Thes. 4.6. Let no man go beyond, or defraud his brother (much less than his Minister) in any thing (therefore not in Tithes due by Divine and humane Right) mark the reason: Because that the Lord is the avenger of all such things, as we have forewarned and testified. And what vengeance God will take of such who defraud their Brethrens and Ministers of their debts, and necessitate them to sue them at the Law, to recover their Rights: he resolves, in the 1 Cor. 6, 7, to 11. Now therefore there is utterly a fault among you, because you go to Law (to wit before Heathen Judges, or without just cause) one with another, (the greatest if not only fault being in the Defrauder and Detainer) why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay why do you wrong and defraud, 
1 Cor. 6.8.  and that your Brethren? and which is more, rob your Ministers; yea, but what harm or punishment will follow on it? Mark it, O all ye Saint-seeming Hypocrites, who are guilty of it! Know ye not, That the unrighteous (who thus wrong and defraud their Brethren and Ministers, which is worse) shall not inherit the Kingdom of God? Be not deceived: neither Thiefs, nor covetous (and such are all those who rob and defraud their Ministers of their Tithes and Duties) shall not inherit the Kingdom of God: no more than Fornicators, Idolaters, etc. with whom they are here coupled. Let all those then who are guilty of this damning sin, which disinherits them of God's Kingdom, now seriously repent and reform it, with all such, who have abetted or confederated with them herein, that so I may add with the Apostle in the next words, And such were some (nay all) of you; but ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God.  
And now to close up this Chapter, I shall desire all Anti-Tithers who have already in their heady Resolutions, resolved to abolish, not only all our Ministers Tithes, and ancient Deuce established by the Lord himself in the Old and New Testament, with all the forecited Laws, Statutes, Ordinances for the true and due payment of them, but all other coercive maintenance for their future subsistence, if not their very Rectories, Glebes, and Fabrics of our Churches (devoted for a prey by divers) sadly and seriously to consider these ensuing particulars.  
1. That herein, they shall show themselves, not only worse by thousands of Degrees than our forementioned Kings and Queens, who built and endowed our Churches with Glebes, Tithes, and a liberal Maintenance; and worse than the most of all their Ancestors, Protestants or Papists, who have hitherto continued, confirmed, established them by successive Laws; but even worse than the worst of Turks and Infidels; who always heretofore, and at this very day, have and do allow their Mahometan and Pagan Idolatrous Priests in all places, a liberal, competent settled Salary, and erect magnificent Temples to Mahomet and their Idols, exceeding most of our fairest Christian Churches both for beauty and number, as you may read at large in 
a See page 56, 58, 59, 65, 68, 75, 79, 83, 84, 85, 89, 90, 241, 243, 268, 297, 298, 584.  Pulchas Pilgrimage, Alexander ab Alexandro, Hospinian De Origine Templorum, and others. And to give you one instance for all, There are no less than 700 Mosques or Saracinical Temples in Fez, (a Mahometan City in Barbary) the chief whereof is Carven, being a full mile and an half in compass. It hath 31 Gates, great and high: the Roof is 150 yards long, and 80 broad: the Steeple very high: the Ornaments rich and stately: Round about it are divers Porches, containing 40 yards in length, and 30. in breadth: About the Walls are Pulpits of divers sorts, wherein the Masters and Priests of their Law, read to the People such things as they think pertain to their Salvation: The Revenue of this Temple alone, Anno 1526. was no less than 200. Ducats a day, of old rents. The chief Church in Morocco is bigger, though not altogether so fair as that of Fez, and hath a Tower so high, that the Hills of Az●fi being 120. miles' distance may be seen from thence, (as 
b joan. Leo. Geographical Description of Africa, l. 3.  Leo 
c Pilgrimage, l. 6. c. 10. p. 614.  Purchas, and 
d Microcosm, p. 710, 711, 712.  Heylin write) These Temples and others are adorned with marble Pillars, and curious Mosaicks, carved works of all sorts: Their Priests and Readers of the Law have a liberal Stipend, with Books and lands likewise allowed them, and are had in very high estimation and Reverence, both with their Kings, Magistrates, People; the Califs there receiving likewise the tenth Measure of Corn yearly from the People: Besides which Tenths they have many Colleges and Schools of Learning very Majestically built and richly endowed. Those therefore who pretend themselves Saints of the highest New-form, and yet would deface the beautiful Churches our pious Ancestors erected for God's worship, & strip our Ministers naked of all Glebes, Tithes, settled Maintenance, so as they shall not be able to live comfortably, and provide for their Families have in truth denied the Faith, and are worse than these Turks and Infidels, 1 Tim. 5.8.  
2ly. That hereby they shall make both our Religion and Nation to stink in the Nostrils of all foreign Protestant Churches, Papists, Turks, Infidels; who by the very light of Nature have condemned Sacrilege and Church Robbers: Acts 19.37. Give extraordinary advantage to Jesuits, Papists and other Atheistical Seducers, to reduce the People either to Popery or mere Atheism: Give all the Enemies of God and our Religion occasion both to rejoice and blaspheme; and extraordinarily scandalise and grieve the hearts of all true Godly Ministers, and Protestants really affected to our Religion, throughout our three Nations.  
3ly. That they will herein exceed all our late suppressed Prelates and their High Commission Courts in Tyranny, Cruelty, Injustice, by undoing all or most of our Godly Ministers and their Families at one fatal blow; instead of relieving them in their present Necessities under which many of them sadly groan, by depriving them of their Livelihood, without any legal Conviction of the least crime, but only that they are Ministers of the Gospel, and receive Tithes; and thereby draw upon their Heads, not only the cries and clamours of these oppressed ones here, with all the formentioned Curses and judgements denounced against Tith-Detainers, but also that sad irrevocable sentence of Condemnation before Christ's Tribunal at the last day, Matth. 25.41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels; for I was hungry and ye gave me no Meat, I was thirsty and ye gave me no Drink, I was (not) a Stranger, (but your Minister) and ye took me not in, (but cast me and mine out of those Rectories and Benefices your Ancestors gave and settled on me,) naked, and ye clothed me not, nay stripped me naked of all my clothing and Livelihood, and would neither relieve, nor maintain me yourselves, nor permit others to do it, in an ancient legal way; And then what can you answer, or to whom can you resort for protection, from this inevitable just Charge and Doom of Damnation for all eternity?  
4ly. Consider seriously the exemplary punishment executed upon Ananias and Saphyra, Acts 5.1, etc. with that fearful judgement of retaliation denounced against all plundering Enemies of the Church of Christ, Isay 33.1. woe unto thee that spoilest, and thou wast not spoilt; and dealest treacherously, and they dealt not treacherously with thee; when thou ceasest to spoil, thou shalt be spoilt; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee: Seconded by Obadiah 15. As thou hast done it shall be done unto thee, thy reward shall return upon thine own head. And if any fond conceit, (as many do) that the Swords and Power of an Army shall bear them out against the Lord of Hosts himself: let them consider that of Psal. 33.16. There is no King saved by the multitude of an Host, (themselves have seen it by late experience) neither is any mighty man delivered by great strength. Jeroboam the Idolatrous Usurper had an Army of no less than eight hundred thousand chosen men, to make good his usurped Title against Abijah David's right Heir, yet when he had cast out the Priests of the Lord from their Suburbs and Possessions, and made him Priests for his Calves of the lowest of the people; he was vanquished by a far smaller Army, and no less than five hundred thousand of his forces slain in one day's battle, and the Lord soon after smote him that be died, 2 Chron. 13 Oreb, Zeba, and Salmunna the Princes and Generals of the Midianites, when they entered into the Land of Israel to destroy it, had an Army like unto Grasshoppers for multitude, and they and their Camels were without number, Judges 6.5, 6. Yet when they said, Let us take to ourselves the Houses of God in possession, they were totally routed by Gideon, and his 300. men having only Trumpets and Lamps; and perished at Endor, and became as dung for the earth, Judg. 7. & 8. Psal. 83.9, 10, 11, 12. Senacherib invaded Judah with a victorious and numerous Army, above treble the Number to any Army in our days; Yet when he trusted to the strength of his Army, and bid defiance to the God of Heaven (as those do now who oppugn and spoil his Ministers of their inheritance) God sent his avenging Angel, which cut off all the mighty men of valour, and the Leaders, and the Captains and one hundred fourscore and five thousand of his soldiers in one night, and when they arose early in the morning, behold they were all dead corpse: so he returned with shame of face into his own land, and when he was come into the house of his God, his own Sons that came out of his own bowels, slew him there with the sword. 2 Kings 19.35, 36, 37. 2 Chron. 32.21. The two proud surly Captains with the fifty armed troopers at their heels, who came in a violent manner but to fetch down Elijah the man of God from an hill to King Ahaziah, were destroyed with fire from Heaven, and the third Captain only saved, who fell on his knees before him, and besought him for his own and his fifties lives, and used him like a man of God, without any rudeness or plunder, 2 Kings 1.9, 10, etc. To lesson all soldiers and Captains now, to reverence God's Ministers, and 
a Ps. 105.14, 15.  do his Prophets no harm in their Persons, Callings or Estates: Else he who rebuked Kings, and miraculously slew those Captains and their Troopers for their sakes, will avenge their quarrel now as well as in former ages. And if former victories and successes have and do puff them so far up with pride or security, as to think they may now reduce our Ministers like Conquered vassals to such poverty, as to enforce and make them eat the very crumbs under their Tables, instead of feeding at their own; let them remember that one memorable Precedent (wherewith I have quelled many usurping soldiers) of the greatest Conqueror and Abuser of Kings, I ever yet read off in the world, and God's retaliation upon him for his Tyranny and inhumanity after the Conquest of no less than 70. Kings (and who now living hath conquered the tenth part of that number?) thus recorded to all Posterity, Judg. 1.5, 6, 7. And judah fought against Adonibezeck, in Bezeck, and they slew the Canaanites and Perazites. And Adonibezeck fled, and they pursued after him, and caught him, and cut off his Thumbs and great Toes. And Adonibezeck said, threescore and ten Kings, having their thumbs and great toes cut off, have gathered their meat under my Table: As I have done, so God hath requited me; and they brought him to jerusalem and there he died. It is very dangerous for any Conquerors to make ill Precedents of Tyranny or Rapine, because they have power in their hands to do it. Mark what a Woe and judgement God denounceth against such, Mich. 2.1, 2, 3, 4 Woe to them that devise iniquity upon their beds, when the morning is come they practise it, Because it is in the power of their hand. And they covet fields, and they take them by violence, and houses, and take them away: So they oppress a man and his house, even a man and his heritage (Nay Ministers now and their Heritage, as well as other men's) But mark what follows immediately. Therefore thus saith the Lord, Behold, against this family do I devise an evil, from whence they shall not remove their necks, neither shall they be haughty, for this time is evil. In that day shall one take up a Parable against you, and lament with a doleful lamentation, and say, we be utterly spoiled; He hath changed the portion of my people (as some now would change our Ministers) How hath he removed it from me? turning away Lord. It is most perilous for any by mere Arbitrary Votes, will and violence to seize on, change, divide any other men's lands, houses, inheritances, especially Gods Ministers; it will prove as bad as a cup of poison to them, they shall vomit them up again with a vengeance; And though their excellency mount up to the Heavens and their Head unto the Clouds; yet their triumphing shall be but short, and their joy but for a moment: They shall perish for ever as their own dung: They which have seen them shall say, Where are they? They shall fly away as a dream and shall not be found: The eyes which saw them shall see them no more, neither thall their place any more behold them, (mark the reason) because they have oppressed and violently taken away an House which they builded not. Job 20.4. to 20. How much more the Houses, Glebes, Tithes of God and his Ministers? Let this sad consideration then, persuade all turbulent, greedy, sacrilegious spirits to follow Dr. gamaliel's advice, (which many of them have much pressed for a public Toleration of all Religions, though now they would 
a As appears by their late Petitions, and john Cannes Voice.  extirpate all Ministers and their Tithes root and branch) recorded Acts 5.48, 49. Refrain from these Men (and their Tithes too) and let them alone; for if they (and their tithes) be o● God (as I have proved them) ye cannot overthrow them, lest haply ye be found to be fighters against God.  
5ly. Let every of the chiefest now in Power, remember those many reiterated solemn Declarations, Protestations, Votes and Ordinances they have formerly made for the due payment and preservation of our Ministers Tithes and Augmentation of their incompetent Livings out of the Bishops and Delinquents Impropriations, and Deans and Chapters Lands; (for the most part other ways disposed notwithstanding) And what an high violation of public Faith, Trust, Promises, Solemn Engagements, and an eternal Infamy and Dishonour it will procure to their Persons, Memories (in after Annals) and Posterities, if all these should now conclude in a general armed Depredation, Abolition, Dissolution or Substraction of all their old Rectories, Glebes, Tithes, Deuce, instead of new settled Augmentations out of other dissipated Church Revenues formerly Voted for them.  
6ly. Let all Changers and Innovators of our Fundamental Laws and Ministers Maintenance, consider what prohibitions, Comminations and Judgements God hath proclaimed against, and inflicted upon such innovators and changers in his Word. Eccles. 10.5, 6, 7, 8, 9 There is an evil which I have seen under the Sun, As an error which proceedeth from the Ruler: folly is set in great Dignity, and the Rich in low Place; I have seen Servants upon Horses, and Princes walking as Servants on the earth (but mark the issue) He that diggeth a pit shall fall into it: and who so breaketh an bedge, a Serpent shall bite him: who so removeth st●nes shall be hurt thereby, and he that cleaveth Wood shall be endangered thereby. The meaning of which Parabolical expressions is thus more clearly explained, Prov. 24.21, 22. My Son, fear thou the Lord and the King, and meddle not with those who are given to change, for their calamity shall rise suddenly, and who knoweth the ruin of them both? That is, of the Changers & their Adherents joining with them, by the revenging Justice both of God and the King. My deceased Brother Burtons' Sermons on this Text, Nou. 5. 1636. are worth all our Innovators reading. For which Sermone he and I jointly suffered in the Star-chamber through our Innovating all-ruling Prelates malice, for discovering, oppugning those several Changes and Innovations they had made in the Ceremonies, Doctrine of our Church, and High-Commission arbitrary proceedings, contrary to our Laws. Little did those Prelates think in that time of their domineering Power and Greatness, that these changes of theirs, and unrighteous censures upon us for discovering and opposing them, would have so soon proved the very causes of their unexpected sudden calamity and ruin, according to this Text and censured Sermons; and of their High-Commission and Starchamber Court too, wherein they prosecuted us; yet they really found they did so. What proved the calamity, and ruin of Strafford, Canterbury, and the old Council Table, but their unrighteous exorbitant Innovations and New Projects against our Laws, and old forms of Parliamentary Proceedings? What brought sudden unexpected calamity and ruin on the late King and Parliament too, (even by those who were raised, commissioned, engaged by Oaths, Protestations, and Solemn Covenants to defend and preserve them) but God's Justice for some exorbitant Changes, and Fundamental, violent, illegal Innovations, whereof both were guilty? especially in the Militia; whereof the Houses endeavouring totally to divest the King, without admitting him any share therein (which 
a Exact Collection, p. 59 etc.  bred the first fresh quarrel between them) as their only security and the Kings too: And now God hath made that very Militia the ruin of them both, and to assume both the Regal and Parliamental, Military and Civil Supreme Authority and Government of the Nation and united Kingdoms too, wholly to themselves, and to dash in pieces that new minted Mock Parliament Power and Government themselves at first created; for those many notorious injurious Changes, Oppressions, Innovations of all sorts whereof they were deeply guilty: And what other fatal Changes God may yet suddenly effect to the Calamity and Ruin of those who have been chief Instruments in all these Changes, if they ring THE CHANGES still, till they 
a Isay 29.16.  have turned all things upside down, as the Potter doth his clay, and our very Ministers settled maintenance, with all Fundamental laws for the establishment of their and all others just Rights and Liberties, I leave to their own saddest Meditations, these Gospel Texts of Rom. 2.1, 2, 3. and c. 12.20, 21. (which I hope neither will nor can offend any Professors of the Gospel) Therefore thou art inexcusable O man whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things. But we know that the judgement of God is according to truth against them who commit such things: And thinkest thou this O man, that judgest them who do such things, and dost the same, that thou shalt escape the judgement of God? Be not highminded but fear: For if God spared not the Natural Branches take heed lest he also spare not thee, being a Wild Olive Tree. And when they have meditated on these Texts, I shall further importune all such of them who like the little Horn in Daniel 7.24, 25, 26. that should be divers from the FIRST, and subdue THREE KINGS; and being elevated with that success, should speak great words against the most High, and wear out his Saints, and think to change Times and Laws, advisedly to consider what there next follows. That though the Laws and Times should be given into his hand, yet it will be until a time and times and the dividing of times. And the Judgement shall sit, and they shall take away his Dominion to consume and destroy it unto the end. And then our Ministers need not fear their Ministry, Tithes, Glebes, nor the People their Just Rights and Liberties, which otherwise are like to be lost, subverted, destroyed in the long, bloody, costly Contests and Wars for their Defence and Preservation.  
Now lest any should pretend matter of Conscience or Reason against the Christian Magistrates enforcing of Tithes true payment, by coercive Means and Laws, in these Tith-detaining sacrilegious times; or for the speedy Repeal of all our fore-specified Laws and Ordinances yet in force to compel all Detainers of them to pay them duly under the several penalties therein prescribed; I shall endeavour to give a full satisfactory Answer to all Arguments and Cavils of moment usually made against them, which are reducible to these four Heads.  
Object. First, That there is no express Precept in the Gospel, nor any such penal Laws, enforcing the payment of Tithes to be found in the Primitive and purest times for 500 years after Christ; Therefore they are unlawful, oppressive, un-evangelical, tyrannical, antichristian; as Can terms them, in his thundering empty voice.  
Answ. To this I answer, first, That there is no express Precept or Precedent in the New Testament, for any strange High Courts of Justice, Martial, or other Courts of that Nature, for any Articles of War or penal Laws to put Soldiers or any others to death, or inflict punishments for any New High-Treasons, or Offences whatsoever. No Precept nor Precedent that John Can (a late Excise-man as divers report) can produce for the imposing or levying of any Excise, Impositions, Taxes, Customs, Crown-Rents, Tonnage, Poundage, Contributions, by any Distresses, Forfeitures, Imprisonments, sale of Goods, billeting of Soldiers on the People, and armed violence now used by Soldiers, Excisemen, Collectors and other Publicans sitting at the Receipt of Custom, (whereof I hear john Can is one, perhaps to Excise the Alehouses and Cans there used for names-sake) all puny to and less warrantable by God's Law and Gospel, than our Ministers Tithes. The Objectors therefore must find express Gospel-Texts for all and every of these public Duties, and the present ways of levying and enforcing them, or else disclaim them, or their Objection against Tithes.  
2ly. I have produced express Gospel-Texts warranting in the general coercive Laws, Suits, Actions to recover Ministers Tithes, as well as any other just, legal, public or private Deuce, Debts, Rents, Lands, Possessions whatsoever. Therefore the Objectors must either disclaim their Objection, or renounce all penal Laws, Suits, and coercive Means whatsoever to levy or recover any other civil Rights, Debts or Duties whatsoever, and introduce a lawless Anarchy and Confusion amongst us, for every one to cheat, defraud, rob, oppress, disseise, spoil, defame, wound, murder one another, without any penalty or redress, except only by Club-law, instead of a peaceable, just and righteous Government.  
3ly. The reason why there were no coercive Laws for the payment of Tithes or Ministers deuce in the Primitive Church for above 500 years was this, because Christians then were so zealous, ready, forwards to render them with an overplus, and to sell their very Houses, Lands, Possessions, Estates, and lay them down at the Apostles and Ministers feet to maintain them, and relieve their poor Christian Brethren, witness Acts 2.44, 45. c 4.34, 35, 37. c. 5.1, 2. 2 Cor. 11.9. Phil. 4.15, 16, 17, 18. Rom. 15.26. and that memorable place, 2 Cor. 8.1, to 5. where Paul records of the first Churches and Converts in Macedonia, how that in a great Trial of Affliction (in times of heavy persecution) their deep Poverty abounded to the riches of their Liberality, for to their power (I bear them record) yea and beyond their power they were willing of themselves, praying us with much entreaty, that we would receive the Gift, and take upon us the Fellowship of the Ministering to the Saints, etc. The 
a Matth. 22.23, 24. Luke 11.42. c. 18.12.  New Testament records, the exceeding readiness of the Pharisees to pay Tithes of all they did possess, and of the smallest Seeds and Garden-Herbs of all kinds, to their Priests or Levites; which Christ himself approved, commended, with a these things ought ye not to have left undone; And 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mr. Seldens Review, p. 453.  Philo a learned Jew, who lived under Claudius, in the Apostles days, records as an Eye-witness on his own knowledge, That the Jews were so forward in paying their First-fruits and other Deuce to their Priests, That they prevented the Officers demanding them, paid them before they were due by Law, as if they had rather received a benefit, than rendered any, both Sexes of their own readiness, bringing them in with such courtesy and thanksgiving, as is beyond all expression (they are his very words:) And were they then less forwards think you, to render due Maintenance, (if not Tithes and First-fruits,) to the Apostles when they turned Christians? Surely no, for the forecited Texts in the Acts declare, they were far more bountiful than before, both to the Apostles and poor Saints, selling all they had to support them. The like zeal (even in the heat of persecution, under bloody Pagan Persecutors) continued in all the Primitive Christians next after the Apostles, who though persecuted, driven into Corners, imprisoned, banished, and spoilt of their Goods, Lands, by plundering Officers, Sequestrators, Soldiers, as 
c Eccles. Hist. l. 4. c. 26. l. 6. c. 41, 42. l. 7. c. 12. Fox Acts and Monuments. vol. 1.  Eusebius, and others record, yet every one of them out of his deep Poverty contributed every Month, or when he would or could some small stipend for the maintenance of the Ministers and Poor (when they had no Lands to pay Tithes out of) of his own accord without any coercion: witness (
a Apologet. c. 39  Tertullian (who flourished but 200. years after Christ) Modicum unusquisque stipem Menstrua die, vel cum velit, et si modo volit, & si modo possit apponit, nam nemo compellitur, (there was no need when they were so free of their own accord) sed sponte consert. Haec quasi deposita pietatis sunt. And though their Monthly stipends in regard of their great Poverty were thus termed small comparatively to what they were before the Persecution, yet indeed they were very large, considered in themselves, as by the same Authors following words in this Apology, c. 42. appears, Plus nostra misericordia insumit vicatim, quam vestra Religio templatim: they bestowing more in a Liberal free way of Christian Charity in every Village towards their Ministers and Poor, than the wealthy Pagan Romans did in their Temples and Sacrifices for the Maintenance of their Paganism. In the 9th. general Persecution of the Christians about 273 years after Christ, or before, The 
b Ambrose Offic. l. 1. c. 41. Fox Acts and Monuments, vol. 1. p. 92, 93.  Governor of Rome told Saint Laurence the Martyr (Archdeacon to Pope Xistus the 2d. and Treasurer of the Christians Oblations for the Minister's Maintenance and Poors relief) that the common Report than was, bow the Christians did frequently sell their Lands, and disinherit their Children (like those in the Acts) to enrich the Ministers, and relieve the Poor, bringing thousands of Sestertii at a time to St. Laurence, out of the sale of their Lands, so as their Treasury was so great that he thought to seize on it for a prey: Which their bountiful Liberality 
c Pr. Steph. Hym. 2.  Prudentius thus poetically expresseth, 

Offer fundis venditis  
Sistertiorum Millia,  
Addicta Avorum praedia  
Faedis sub auctionibus,   

Successor exhaeres gemit  
Sanctis egens Parentibus,  
Et summa pietasli creditur  
Nudare dulces heros.   What need then any Law to compel the Christians to pay Tithes or Ministers deuce, when in the heat of Persecution, they were so bountiful to them and the Poor as thus voluntarily to contribute their whole Estates for their support? Whose Precedent if the Cavillers against our present penal Laws, Ordinances for Tithes would imitate, no Minister nor other voluntary Tith-payers would oppose their repeal. And though in these Primitive times of Persecution, the Christians being spoilt of their Lands and Possessions, could not pay Tithes in kind in most places, but were necessitated to such voluntary Contributions as these, yet without all peradventure they held the payment of Tithes to Ministers in kind, a Divine Moral Duty, and in some places, and at some times (when and where they could) did voluntarily pay Tithes as a Duty for their Maintenance without any coercive Laws or Canons, upon the bare demand or exhortation of their Ministers, by virtue of Gods own Divine Laws, as is undeniable by Irenaeus, l. 4. c. 34. who records, That the Christians in his time (being but 180. years after Christ) did not give less to their Ministers than the Jews did to their Priests by the Law of Moses, who received the consecrated TITHES of their people, but more, Designing omnia quae sunt ipsorum, all they had to the Lords use, Hilariter ac liberaliter ea quae non sunt minera: Giving cheerfully and freely those things which were not less than Tithes, as having greater hope than they. And further confirmed by Origen, Homil. 11 in Numeros: Saint Cyprian, lib. 1. Epist. 9 De unitate Ecclesiae, the words of Saint Augustine, Hom. 48. Majores nostri ideo copiis abundabant, quia Deo Decimas dabant; And the second Council of Mascin, An. 586. Can. 5. Leges Divinae Consulentes Sacerdotibus ac Ministris Ecclesiarum, pro Haereditaria portione omni populo praeceperunt, Decimas fructuum suorum locis sacris praestare, ut nullo labour impediti per res illegitimas possint vacare Ministeriis, Quas leges Christianorum Congeries legis temporibus custodivit iutemerata. Which prove a long continued Custom and Practice of paying Tithes to Ministers as a Divine Right and Duty, used amongst Christians long before St. Augustins' days and this ancient Council. And no sooner were the times of Persecution past, but the Divine Right of Tithes was asserted, pressed, and the due payment of them inculcated by St. Hilary, Nazianzen, Ambrose, Hierom, Chrysostom, Augustine, Eusebius, Cassian, Cyril of Jerusalem, Isiodore Pelusiota, and Caesarius Arelatensis, all flourishing within 500 years after Christ, as Dr. Tillesly proves at large; And the people during that space paying their Tithes freely, without any compulsion in all places, there needed neither Laws nor Canons to enforce their payment: whence 
a Operum, p. 278.  Agobardus writes thus (about the year of our Lord 820. when Laws and Canons began to be made for their payment) of the precedent times: Nulla compulit necessitas fervente ubique religiosa devotione, & amore illustrandi Ecclesiae ultro aestuante. That there was no need of Canons or Laws to compel the payment of Tithes, whiles fervent religious Devotion, and love of illustrating Churches every where abounded. But in succeeding degenerating times, when (according to Christ's prediction) the 
b Matth. 24.12.  love and zeal of many Christians to God, Religion, and Ministers began to grow lukewarm, and colder than before, so as they began to detain their Tithes and Ministers deuce, then presently Christian Kings and Bishops in Ecclesiastical and Temporal Synods and Councils, began generally in all places, to make Laws and Canons for the due payment of them; declaring in them only the Divine Right, Laws and Precepts of God to the People both in the Old and New Testament, as a sufficient obligation (seconded by their bare Canons and Edicts) without any coercion or penalty to oblige them to their due payment. The first unquestionable Canon for the payment of Tithes I find extant, is that of the second Council of Mascin forecited, An. 586. cap. 5. The first Law extant made by any General Council or Parliament for the payment of Tithes, is that of the Council of Calcuth in England, under Offa and Alfred, An. 786: declaring their Divine Right, and enjoining their payment without any Penalty; After which Charles the Emperor, about the year of our Lord 813. by Canons made in sundry Councils, and in his Capitulars or Laws, enjoined the payment of Tithes, under pain of being enforced to render them by distress, upon complaint, and some small penalties. Since which time many Laws and Canons were made in our own and foreign Realms till our present times, for the due payment of Tithes under sundry penalties, which because collected by Sir Henry Spelman in his Councils, Mr. Selden in his History of Tithes, Bochellus Decret. Eccles. Gal. l. 6. Tit. 8. De Decimis, Fridericus Lindebrogus Codex Legum Antiquarum, Surius, Binius, Crab, Lindwood in their Collections of Councils, and sundry others; I have therefore only given the Reader a brief Catalogue of the principal Civil laws both at home and abroad, for the due payment of them; reciting more at large but what others for the most part have omitted, and are not vulgarly known, giving only brief hints upon some of the rest in my third Chapter. Whither I refer the Reader for further satisfaction in this Objection; and shall conclude of penal Laws as Seneca doth of Fates: Fata volentes ducunt, Nolentes trahunt: those who will not willingly pay their Tithes must and aught to be compelled thereunto by penal Statutes:  
The second Objection is, 
Object. 2.  That the payment of Tithes is against many men's Judgements and Consciences: Therefore it is both unchristian, Tyrannical, and unjust, to enforce them thereunto.  
I answer, 
Answ.  1. That the payment of Tithes being not only warranted but commanded in and by the Old and New Testament, and the constant practice of Christians in all Ages, Churches, there neither is, nor can be the least pretence of Conscience, for the nonpayment of them. Therefore this pretext of Conscience is in truth nought else, but most desperate Vnconscionableness, Malice, Obstinacy, Peevishness, Covetousness, Impiety, or secret Atheism, worthy to be reform by the severest Laws and penalties.  
2ly. All that Conscience can pretend against their payment as Tithes, is only this Anabaptistical Devise, and loud Lie of Can and others; That the payment of a precise Tenth part of men's increase to their Ministers is Jewish or Antichristian, and so unlawful: both which I have unanswerably refelled. Therefore this can be no ground or Conscience for any to detain them. But if any scrupulous Consciences be not satisfied in this point, let them either pay their Ministers the Moiety or 9 parts, or the 5, 6, 7, 8, or 9 part of their annual increase, neither of which is Jewish or Antichristian; or else let them sell all their old or new purchased Lands, Houses, Possessions, Goods they have, and bestow them on the Ministers and Poor, as the forecited Primitive Christians did, whom they pretend to imitate, and then they may satisfy both their Consciences and Ministers too, without the least difference, coercion, suit or penalty of our Laws.  
3ly. Many of these very Objectors, pretending Conscience, as Soldiers or Sequestrators, have made no Conscience to enforce thousands of Parishioners of late years throughout the Nation to pay their Ministers Tithes to themselves for pretended Arrears or sequestered Goods, and exacted Monthly contributions out of Ministers Tithes to pay the Army, without any scruple of Conscience, levying them by distress and armed violence, when detained. If then they can enforce others thus to pay Tithes to themselves, and those to whom they were never due by any known Law of God or Man: With what Conscience can they detain them from our Ministers, to whom they are due by all divine and human laws, or condemn the enforced payment of them from themselves, who have so violently extorted them from others?  
4ly. If any Ministers or others plead the payment of our late heavy monthly Taxes, Excises, Impositions, Shipmoney, far exceeding the old, to be against their Conscience, as being imposed by no lawful Parliamental Authority, repugnant to all our Laws, Statutes, Liberties, Privileges, Protestations, Covenants, Records, Votes of Parliament, employed to shed Seas of innocent precious Christian blood, to maintain unchristian bloody wars against our late Protestant Brethren in Covenant and Amity, they know not upon what lawful Quarrel, to support an arbitrary Army Government, Power to domineer over them, to subvert our old Fundamental laws, Parliaments, Governors, Liberties, Peace, Elections, Trials, the Great Charters of England, foment Heresies, Sects, Schisms, and carry on the Plots of the Pope, Jesuits, Spaniard, French, to ruin our Realms, Church, Religion, and pay many disguised Jesuits and Popish Priests secretly lurking in all places under the Mask of listed Soldiers (as most wise men conceive) to perpetuate our wars, destroy our Ministers and Nation by endless wars and Taxes. All these, with other such weighty grounds of Conscience, Law, Prudence, (which 
a See my Legal Vindication against illegal Taxes, and Humble Remonstrance against Shipmoney.  some have insisted on and pleaded) can no ways exempt them from violent Distresses, Quartering, Penalties, Forfeitures, Levies, by armed Soldiers, who regard these Pleas of Conscience no more than Common High-way-men who take men's Purses by force, and deem all public Enemies, who dare plead Law or Conscience in this case; though the Plea be true and undeniable even in their own Judgements and Consciences, as some of them will acknowledge to those they thus oppress. Why then should they or any others esteem this mere pretence of Conscience only against Penal Laws for Tithes, enforced in a less rigorous manner, which they may with as much reason and Justice allege against the payment of their just Debts, Land Lords Rents, and all other deuce from them to God or Men?  
The 3d. Objection is, 
Object. 3.  That Tithes are pure Alms; Therefore not to be enforced by any Law. For which the Opinions of John Wickliff, Husse, Thorp, are produced by the Anabaptists, and Erasmus urged by some, but without sufficient ground.  

Answ.  I have answered this Objection elsewhere, and shall here only declare, whence, I conceive, this Error (that Tithes are mere Alms) originally proceeded, to rectify mistakes of the meaning of some ancient Authors, and clear two Texts of Scripture which some Scholars and ignorant People misapprehend.  
First, I conceive this Error sprang originally from the misunderstanding of that Text of Deutr. 14.28, 29. At the end of three years thou shalt bring forth all the tithe of thine increase THE SAME YEAR, and shalt lay it up within thy Gates. And the Levite (because he hath no place, no Inheritance with thee) and the Stranger, and the Fatherless and the Widow, which are within thy Gates shall come, and shall eat (thereof) and be satisfied; That the Lord may bless thee in all the work of thine hands which thou dost; compared with Deutr. 26.12, 13, 14. When thou hast made an end of tithing all the Tithes of thine Increase, the third year, which is the year of Tithing, and hast given unto the Levite, the Stranger, the Fatherless and Widow, that they may eat within thy Gates, and be filled; Then thou shalt say before the Lord thy God, I have brought away the hallowed Thing out of mine House, and also have given them unto the Levite, and unto the Stranger, to the Fatherless and to the Widow; according to all thy Commandments which thou hast commanded me; I have not transgressed thy Commandments, neither have I forgotten them; I have not eaten thereof in my mourning, neither have I taken away ought thereof for any uncleaness, nor given aught thereof for the Dead, but have harkened unto the voice of the Lord my God, and done according all thou hast commanded me: To which that of Amos may be referred. From which Texts some have conceived, That the Israelites paid Tithes only every third year. 2ly. That they paid them then not to the Levites only, but to the Stranger, Fatherless, Widows and Poor amongst them, who had a right and share in them as well as the Levites. 3ly. That these Texts use the phrase not of paying Tithes, as a Debt or Duty, but of GIVING them as an Alms; and seeing they are given thus to the Stranger, Fatherless, Widow as Alms; therefore to the Levites likewise, here coupled with them. This doubtless was the true ground that Tithes were reputed mere Alms by some, and not a Divine Right peculiar to Ministers.  
To disperse these Mists of Error. First take notice, That neither these, nor any other Texts in Scripture style Tithes Alms, much less pure Alms, which men may give or retain at their pleasures. 2ly. That they expressly resolve the contrary that they are no Alms at all in the objected sense, but a most certain positive commanded Debt and Duty, no ways arbitrary in the least degree. For 1. By express positive Laws and Commandments of God oft repeated, all the particulars of this Duty are defined. 1. The Quota pars or quantity: All the Tithe of thine Increase the same year. 2ly. The time of it: every third year, which is the year of Tithing, at the end of three years. 3ly. The place of Stowage: Thou shalt lay it up within thy gates. 4ly. The persons who must receive it: The Levite, Stranger, Fatherless, Widow. 5ly. The place of their receiving it: Within thy gates. 6ly. The manner of receiing it: They shall come and eat thereof and be filled. Secondly, which is most considerable, the Owners and Tithe-payers had no disposing power over it for their own uses upon any occasion or necessity. For, 1. They must bring all of it out of their Houses as an hallowed thing. 2ly. They must make a solemn Protestation before the Lord, that they had given it all to the Levite, Stranger, Fatherless, Widow, and that not of their own free voluntary bounty, but as a bounden debt and duty, according to all God's Commandments which he had commanded them. 2ly. That they had neither wilfully transgressed, nor negligently forgotten his Commandments herein. 3. That they had neither eaten thereof in their mourning (in times of want and distress) neither had they taken away ought thereof for any unclean use, etc. but have harkened to the voice of the Lord their God, and done according to all that he commanded them: The reason of which Protestation was, because God committed the custody and dispencing of these three years' Tithes to the Owners themselves, who might be apt to purloin and pervert part of them to their own private uses. I appeal now to all men's consciences, whether these very Texts do not unanswerably prove Tithes to be no Alms or arbitrary Benevolence at all, but a most precise, positive, certain Debt and Duty, most punctually limited in each particular? and whether that we now usually call Alms to the Poor, be not a Debt and Duty, as Rom. 15.27. with other Texts resolve it, not a mere Freewill Gift, which we may neglect or dispense with as we please.  
Having cleared the Text as to Alms, I shall next vindicate them from the other mistakes concerning the time of Tithing, and Persons receiving Tithes. For which end we must know, that the Jews had four sorts of Tithes, as the Scriptures and 
a Hierom. super Ezech. l. 14. ad cap. 44. Josephus Antiqu. Jud. l. 4. c. 8. Chrysostom Hom. 4. in Ephes. Serm. 103. Sir James Semple sacrilege sacredly handled. Joseph Scaliger Diatr. de Decimis. Mr. Seldens History of Tithes, and Review, c. 2. Purchas Pilgrimage, l. 2. c. 7. Richard Montague Diatribae on Mr. Seldens History of Tithes, c. 2. & Dr. Tillesley and Mr. Nettles Ibidem. Dr. Solaters Ministers portion, p. 17.  Marglnal Authors prove, besides their First fruits, amounting to any proportion from the 40th. to the 60th. part amongst the Pharisees who exceeded others in bounty,  
1. Such Tithes as every of the Laity in every Tribe of Israel, who had any come in, or increase at all, paid unto the Levites, out of their Annual increase that was eatable or useful for them, as a sacred inheritance, possession and reward for their service at the Tabernacle; being the full Tenth part of their increase, after the first fruits deducted: which Tithes they received in kind at their respective Cities and places of abode: and if any Tithe-payer would redeem or compound for them, he was to add a fifth part more than they were valued at; because the Levites should not be cheated by any undervalues, and those who redeemed them did it only for their own advantage for the most part, not the Levites; and then they should pay for it. These are the Tithes prescribed Levit. 27.30, 31, 32, 33. Numb. 18.20, to 32. Which the Levites and their Household's were to eat in every place, where they resided, as their peculiar Portion and Inheritance; Wherein the Stranger, Fatherless and Widow had no share, neither were they brought up to Jerusalem, nor put into any common Treasury; and paid constantly every year. And these are the Tithes which our Ministers now challenge and receive by a Divine Right, as their standing inheritance, and the Church's Patrimony: and the Tithes intended Heb. 7.2, 5, 8, 9  
2ly. Such Tithes as the Levites paid to all the Priests, as most affirm: Or to the High Priest only (as Lyra, Tostatus, and some other Popish Authors assert, to justify the Pope's Right to Tenths, which he challengeth and receiveth for the rest of the Popish Clergy in all places) for their better maintenance and support besides their First-fruits, fees of Sacrifices, Oblations and other Duties, being the full tenth part of the Tithes they receive from the people (due to the whole body of the Tribe of Levi) Numb. 18.20. to 31.  
3ly. A second Tenth, which the Lay Israelites were obliged by God, to pay every year out of their nine parts remaining after separation of the first Tenth hear mentioned; and this was likewise of all their annual increase of Corn, Wine, Oil, cattle, Sheep, Honey, and things eatable; This Tithe was by God's special appointment to be carried up to the place which God should choose, and to Jerusalem in kind, by the places that were near; and the full value thereof in money by places more remote. Which Tithes and money were designed for the maintenance of their public solemn standing Feasts every year, wherein the Owners, Priests, Levites and all the people feasted together before the Lord. The residue was laid up in Storehouses, Treasuries and Chambers together with the First-fruits and Offerings for the maintenance of the Priests and Levites dwelling in Jerusalem, having no abiding elsewhere in the Country, and for those who came up thither in their Courses and served in and about the Temple; of which some selected Priests and Levites who were faithful had the Oversight and Distribution; not any Lay Treasurers, Officers or Sequestrators who would be singering all our Ministers Tithes now, and reduce them to a public Treasury, to fill their private purses with them. These are the Tithes commanded, specified, and principally intended: Deut. 12.6, 7, 8, 11, 12, 17, 18, 19 c. 14.22, to 28. 2 Chron. 31.6, to 16. Neh. 10.37, 38, 39 c. 12.44. c. 13.9, to 14. Mal. 3.10. Which Tithes were abolished with the Jewish Feasts and Temple: Yet the shadow and footsteps of them continued many years after in the primitive Christians Love-Feasts, as Mr. Montague proves at large.  
4ly. The fourth sort of Tithes which the lay Israelites paid, was that for the Levite, Stranger, Fatherless and Widow, payable only every third year out of all that years increase; after the separation of the forementioned Tithes for the Levites, Priests and Annual feasts; which the Owners kept in their own barns, and were to be eaten by the Levite, Stranger, Fatherless, and Widow, within their gates and houses, Deut. 14.28, 29. c. 26.11, to 17.  
Now in allusion to the last kind of Tithes, St. Ambrose Sermone in die Ascentionis, St. Jerome in Mal. 3. St. Augustine, Sermo: 219. De Tempore, & ad Fratres in Eremo, Serm. 64. Caesarius Arelatensis, De Eleemosyna, Hom. 2. Eutropius in the Life of St. Steven, c. 17, 18. The Exhortation written about An. 700. Beda Eccles. Hist. l. 4. c. 10. Agilardus Contra insulsam vulgi opinionem de Grandine, etc. p. 155. Ivo Carnotensis, Epist. 102. The Synod of York under Hubert, An. 1194. and some others, press the payment of Tithes to Ministers, and giving Alms, or some part of their goods to the poor, jointly together; and some few of them style Tithes, Tributa refectorium Animarum: The Tribute (not Alms) of the poor souls; and tell us of Tithes which God himself hath commanded to be given to the poor. But this they intent not, of the first sort of Tithes due to the Ministers of God; but of a Tenth of their remaining Annual increase after the Ministers Tithes first paid; as most of them expressly declare. viz. Hierom. on Mal. Saltem Judaeorum imitemur exordia, ut pauperibus partem demus ex toto: & Sacerdotibus & Levitis Honorem debitum et decimas referamus, De sua particula (not the Ministers) Pauperibus ministrare; And the English Synod of Calchuth, An. 786. with Capitularia Caroli Magni, l. 6. c. 29. most distinctly; Decimas ex omnibus fructibus & pecoribus terrae annis singulis ad Ecclesias reddant Et De novem partibus que remanserint eleemosynas facient. So as there is nothing in Scripture or Antiquity rightly understood to prove Tithes to be pure Alms, as some have erroneously fancied.  
The second ground of this Opinion, that Tithes were Free and pure Alms, was the frequent Grants, Donations and Consecrations of Tithes and Portions of Tithes by several Lords of Manors and Lands by special Charters yet extant, recited in Mr. 
a P. 299, 304, 306, 312, 314, 315, 316, 317, 331, 333, 336, 337, 341, 345, 346, 371. and elsewhere. Dr. Tillesley his Animadversions on Mr. Selden, c. 11, 12, 13. Littleton, chap. 6. F●ankalmoign and Cooks Institutes thereon: Petrus Damianus, l. 2. Epist. 14. Vt copiosiora in paupere● alimenta perficiant, dantur in Monasteriis & Eremitis DECIMAE Quorumcumque proventuum, etc.  Seldens History of Tithes between the year of our Lord 1060. and 1250. (in the darkest times of Popish Superstition) to Abbeys, Monks, Friars, Nuns, and Religious Houses in eleemosynam pauperum; in liberam puram et perpetuam eleemosynam; to be distributed by these Monks, or their Almoners to the use of the Poor Pilgrims, Strangers, Widows, and Orphans, in general, at their discretion, or particularly of such and such Parishes; and they supposing the Monks to be most charitable to distribute them to the Poor; most of which Grants or all were made by the consents of the Bishops of the Diocese and confirmed by them, and many of them with the Assents of the Patrons and Encumbents of the Churches. And sometimes whole Churches with their Tithes were thus granted and impropriated to Monasteries and Monks, In jure perpetual Frankalmoigne, to the starving of the people's Souls, to pray for their Patrons when deceased, and seed the Bodies of the Poor without their Souls; whence all or most of our Appropriations and Impropriations really sprang, to the great prejudice of Minister's maintenance, and Parishioners Souls. Upon this ground 
a See Mr. Seldens History of Tithes, c. 7. sect. 4. p. 165, 166, &c,  many Monks and Mendicant Friars who were no part of the ordained Ministry, (just like our vagrant Anabaptistical and unordained Sectarian Predicants now) to rob the Ministers and most Priests of all their Tithes, engross them into their own hands and disposal to enrich themselves and their Monasteries, every where cried up tithes to be Pure Alms, which every man might bestow where he pleased, and that themselves (having renounced the world, and vowed Poverty) were fitter to receive and dispense them than the Secular Parish-Priests; and made this Doctrine a very gainful Trade, whereby they got most of the best Benefices of England, and a 
b Innocent 3. Epist. Decret. l. 1. p. 203. l. 2. p. 410. Extrav. Tit. De Decimis, c. 3. Ex multis.  great part of the Tithes into their own Possession, to the great prejudice of the Church. And not content herewith, the Premonstratenses and other Orders procured a Bull from Pope Innocent the 3 d. about the year 1210. to exempt all their Lands which themselves manured, and all their Meadows, Woods, Fishponds, from paying any Tithes at all to Parish-Priests or others; That they might bestow them in Alms, or on the poor of their Monasteries, as they had requested them from the Pope; as the words of the Bull attest: After which they invented other Bulls (condemned in our Parliament by a special Act) to exempt their Tenants likewise from paying Tithes, under the same pretext. And this is the true ground and original of that Monkish opinion, That Tithes were pure Alms, and that men might give them to whom they pleased: Which grant of tithes to Monasteries, Monks, and exemptions of their Lands from paying them, upon pretext of giving them in Alms, to the great prejudice of the Ministers (perdenda Basilica sine plebibus, Plebes sine Sacerdotibus, Sacerdotes sine reverentia, & sine Christo denique Christiani, Bernard Epist. 240.) was severely censured and sharply declaimed against by St. Bernard and Hugo Partimacensis, Epist. ad Abbatum & Conventum Nantire Monasterii after Ivo. his Epistles, p. 245. (a most excellent Epistle against this practice) The Council of Vienna, An. 1340. Joannis Sarisburiencis, De Nugis Curialium, l. 7. c. 21. Petrus Blesensis, Epist. 82. Petrus Clamianensis, Epist. l. 1. Epist. 33. And the Monkish Assertors of this Doctrine, that Tithes were pure Alms, and disposable to whom the people would; were by 
a Ad Extr. Ti●. de Parach. c. ult. Mr. Seldens History of Tithes, p. 166, 168.  Pope Innocent the 4 th'. styled and censured in these terms, Isti Novi Magistrique dicent & praedicant contra Novum et Vetus Testamentum: yea Richard Archbishop of Armaugh complained much against these greedy unconscionable Monks in his Defensorium Curatorum, for possessing the people with this opinion, That the command of Tithes was not moral, but only ceremonial, and not to be performed by constraint of Consciences to the Ministers and Curates, and that what Lands or Goods soever were given by any of the four orders of Mendicants ought to be exempted from paying Tithes to Ministers in point of Conscience; which he refutes; from these Monks John Wickliff, Walter Brute, and William Thorp (living in that blind Age) took up their opinion: That Tithes were pure Alms, and that the people might give them to whom they please, if they were Godly Preachers; and their Parish Priest, lazy, proud, and wicked, which opinion of Wickliff was refuted by 
b Doctrinal. Fidei Tom. 1. l. 2. Artic. 3. c. 64, 65.  Thomas Waldensis as erroneous, and condemned in the Council of Constance. This I have the longer insisted on, to show how Can and the rest of our Anabaptistical Tithe-Oppugners, revive only these old greedy Monks, Friar's Tenants and practices for their own private ends and lucre; to wrest our Ministers Tithes from them into their own hands or disposing, and exempt their own Lands and Estates from paying Tithes, that so we may have Churches without people, People without Ministers, Ministers without due reverence, and finally Christians without Christ; as 
a Epist. 240.  Bernard writes they then had by this Monkish Sacrilegious Doctrine and practice.  
The fourth Objection (much insisted on as I hear) against our coercive Laws and Ordinances for Ministers Tithes, 
Object 4.  is this common Mistake, That the payment of Tithes to Ministers as a Parochial Right and Due, was first settled by the Popish Council of Lateran, under Pope Innocent the 3 d. An. 1215. before which every man might freely give his Tithes, to what Persons or Churches he pleased; Therefore it is most unjust, unreasonable to deprive men of this liberty, and enforce them to pay Tithes to their Ministers now by ●uch Laws and Ordinances.  
I answer, That this is a most gross Mistake of some ignorant 
b 7 E. 3. f. 5. 44 E. 3. f. 5. 10 H. 7. f. 18.7. 6 Dyer 84.8. Cook 2 Report, f. 44. b.  Lawyers, and John 
c Voice, p. 13.  Can; For in the Canons of this Council, there is not one syllable tending to this purpose, as I noted above 20 years since out of Binius and Surius in the Margin of Sir Edward Cooks 2. Reports, fol. 446. where it is asserted; which error he expressly retracts in his 2d. Institutes on Magna Charta, 
d Surius Concil. Tom. 3. p. 751.  f. 641. The words of the Council, Can. 56. Plerique (scut excipimus Regulares, & Clerici Seculares interdum) dum Domos locant vel Feuda concedum in Prejudicium Parochialium Ecclesiarum, pactum adjiciunt; ut Conductores & Feudatorii Decimas eis solvant, & apud eosdem elegant Supremam: Cum autem id ex avaritie radice procedat, pactum hujusmodi penitus reprobamus: Statuentes, ut quicquid fuerit ratione hujusmodi pacti praeceptum, Ecclesiae Parochiali reddatur.  
By which Constitution it is apparent, First, that Parish Priests and Churches, had a just Parochial Right to the Parishioners Tithes within their Precincts before this Council, else they would not have awarded restitution to them of the Tithes received; and that they had so ordered and decreed it by sundry Councils and Civil laws some hundreds of years before, is apparent by the 2. Council of Cavailon under Charles the Great, An. 813. Can. 19 Synodus Ticimensis under Lewis the 2d. An. 855. The Council of Mentz under the Emperor Arnulph, An. 894. Can. 3. The Council of Fliburg, An. 895. Can. 14. The Decree of Pope Leo the 4th. (attributed to Gelasius by some) about the year 850. The Council of Worms and Mentz (about that time or before) cited by Gratian, Caus. 16. qu. 1. The Council of Claremont under Pope Vrban, An. 1095. (these abroad) and at home in England, The Ecclesiastical Laws of King Edgar, An. 967. c. 1, 2. The Council of Eauham under King Edgar, An. 1010. and his Laws near that time, c. 14. and the Council of London under Archbishop Hubert, An. 1200. (15 years before this of Lateran.) All which enjoin the people to pay their Tithes to their own Mother-Churches where they heard divine Service, and received the Sacraments, and not to other Churches or Chapels at their pleasures, unless by consent of the Mother-Churches. Hence Petrus Blesensis Archdeacon of Bath, about the year 1170. (45. years before the Council of Lateran) in his 62. Epistle writes thus to the Praemonstraticatian Monks, who procured an Exemption from paying Tithes out of their Lands, That their Lands were obnoxious to Tithes, before they became theirs, and were paid hitherto, not with respect of Persons, sed ratione Territorii: but by reason of the Territory and Parish Precincts. And Pope Innocent the 3d. his Decree dated from Lateran, An. 1200. (mistaken for the Council of Lateran) cited in Cooks 2 Instit. p. 641. was but in confirmation of these precedent Authorities.  
2ly. The abuses complained against and reform by this Council, was not the lay Parishioners giving away of their Tithes from their own Ministers and Parish-Churches at their pleasures (not a word of this) but a New minted practice of most covetous Monks, Religious Houses, and some secular Clerks, to rob the Parish-Churches and Ministers of all the Tithes of the lands held of them, by compelling their Tenants and Lessees by special covenants in their Leases and Bonds, to pay their Tithes arising out of their Lands, only to themselves and their Monasteries: not to their Parish Churches as formerly; which the Pope and this great General Council resolve, to proceed merely from the root of Covetousness, (let Can and his Comrades observe it, who pretend Conscience to be the ground) whereupon they condemn, reform, this practice, null the Covenants, Bonds, Deformations, and decreed Restitution of all profits by these Frauds to the Parish-Churches. And was not this a just, righteous and conscionable Decree, rather than an Antichristian and Papal, as Can Magisterially censures it?  
3ly. Admit the Parochial Right of Tithes first settled in and by this Council (which is false) yet being a right established at 438. years since, confirmed by constant use, Custom, Practise ever since allowed by the Common law of England, ratified by the Great Charter of England, ch. 1. with sundry other 
a See Rastals Abridgement, Title Tithes, and the Ordinances for Tithes. Lindwood, provinc. Constit. l. 3. Tit. De Decimis. Mr. Seldens History of Tithes, ch. 8.  Statutes, Acts of Parliament, Canons of our Councils and Convocations; and approved by all our Parliaments ever since, as most just, expedient, necessary: Yea settled on our Parish Churches by 
b See Mr. Seldens History of Tithes, p. 320, 322, 338, 346, 350.  original Grants of our Ancestors for them, their Heirs and Assigns for ever, with general warranties against all men, with special Execrations and Anathemaes denounced against all such who should detain or subtract them from God and the Church, to whom they consecrated them for ever; and that as sacred Tribute reserved, commanded by God himself, in the Old and New Testament as a badge of his Universal Dominion over them and their Possessions, held of him as Supreme Landlord; as the 
c Hoveden Annal. pars posterior, p. 828. Lindwood, Provinc. Constit. l. 3. Tit. De Decimis.  Council of London under Archbishop Hubert, in the 2d. year of King John, with another Council under Archbishop Replain, 3 E. 3. The Council under Archbishop Stratford with others resolve. There neither is nor can be the least pretext of justice, Reason, Prudence, Law or Conscience for any Grandets in present Power, by force or fraud, to Null, Repeal, Alter this Ancient Right and unquestionable Title of our Ministers to them now; and set every man loose to pay no Tithes at all, or to dispose of them how and to whom they will at their pleasure, to destroy our Churches, Ministers, Parishes, and breed nothing but Quarrels and Confusions in every place and Parish at this present, when all had now need to 
d 1 Thess. 4.11.  study to be quiet, and to do their own Business; and not to disturb all our Ministers and others Rights without any lawful call from God or the Nation. Which unparallelled encroachment on our Ministers and Parish-Churches Rights, if once admitted, countenanced, all the people in the Nation by better right and reason may pull down all the Fences and Enclosures of Fields, Forests, or Commons made since this Council; deny, subtract all Customs, Impositions, Duties, Rents, Payments public or private imposed on, or reserved from them since that time by public Laws, or special Contracts, and pay all their Rents, Customs, and Tenure-Services, to whom and when they please; which our Grandy late Army-Purchasors of Kings, Queens, Princes, Bishops, Deans and Chapters Lands, with other Opposers of Tithes may do well to consider for their own Advantage and Security, their Titles to them being very puny, crazy, disputable, in comparison of our Ministers to their Tithes.  
Now whereas 
a Hist. Angl. p. 4.  Thomas Walsingham, Randal Higden a Monk of Chester in his Polichronicon, and Henry Abbot of Leycester write; that the general Council of Lions (in France) under Pope Gregory the tenth, An. 1274. Decreed; (what others ignorantly attribute to the Council of Lateran aforesaid, An, 1215.) Vt nulli homini deinceps liceat decimas suas ad libitum, ut antea, liceat assignare, sed matrici ecclesiae omnes decimas persolverent: Which seems to imply, that before this Council every man might give his Tithes from the Mother Church to whom he pleased, notwithstanding the Council of Lateran and Innocents' Decrees.  
I answer, 1. That there was no such Canon made in this Council, as these ignorant Monks mistake, which is undeniable by the Acts and Canons of this Council, printed at large in Binius, Surius, and other Collectors of Councils; but only one Canon, against clergymen's alienation of the Revenues of the Church; and another against the Usurpation of the Church's Revenues by Patrons in time of their vacancy: which have no affinity with that they mention; which if true, then that which Can and others object, that the Council of Lateran made this Inhibition, and took away this Liberty of disposing Tithes at pleasure from the Parishioners, is false, as I have proved it.  
Secondly, That from this mistake of these Monks it was (as Mr. 
b History of Tithes, ch. 7. p. 147, 148.  Selden probably conjectures) that William Thorp ignorantly affirmed, that one Pope Gregory the tenth first ordained new Tithes first to be given to Priests now in the new Law. John Can to manifest his great Ignorance both in History and Chronologie, in his Second Voice from the Temple, p. 13, 14. Writes thus. Before the Council of Lateran, which was under Innocent the third, any man might have paid his Tithes to any Ecclesiastical person he pleased; but by that Council it was decreed, That Tithes should be paid to the Parochial Priest: (which I have proved a gross Forgery) and then he adds, William Thorp saith, That Pope Gregory the tenth, was the first, that ordained Tithes to be paid to Priests, in the year 1211. Fox, p. 494. Wherein, 1. He misrecites Thorps' words, who speaks not of Tithes in general, but only of New Tithes: not anciently paid by the Jews, nor prescribed to them by God. And is this square dealing? 2ly. He subjoins the time (which Thorp and Master Fox do not,) referring this Decree of Gregory the tenth, to the year 1211. which was four years before the Council of Lateran, by his own Confession and falls within the Popedom of Innocent the third, and is no less than 63. years before the Council of Lions under Gregory the Xth. and his Papacy; there being no less than seven Pope's intervening between this Innocent and Gregory, as Platina, Onuphrius, in their Histories of Pope's lives, and Binius, Spondanus, Oxenetius, Matthew Westminster, the Centuries of Magdenburg, Mr. Fox himself and Heylin affirm. And most certain it is, that neither this Pope Gregory, nor the Council of Lions under him, nor of Lateran under Innocent, made any such Decrees concerning Tithes, as Can here boldly asserts; and with these two Forgeries, he most impudently concludes, The payment of Tithes is Popish, nothing more certain, (when as nothing is more false or fabulous) and so within the 2d. Article of the Covenant of the two Nations (nothing more untrue, both in the intentions and explanations of the Makers and Takers of that Covenant, as their several Ordinances for Tithes both before and after it demonstrate) which many have sworn (not he nor his Confederates, or else perjured with a Witness, if they have done it, in every clause thereof) to endeavour the extirpation of Superstition and all kind of Popery, (therefore of all Monkish, Popish Subtractions of, and exemptions from payment of Tithes to their Parochial Ministers forerecited, invented, granted by Popes, and real Popery) And therefore as it is a case of Conscience (for those who have taken the Covenant to pay Tithes, not for any man whatsoever, especially Covenanters to retain them) so men ought to be careful either how they press it, or practise it. So this Father of Lies and Forgeries concludes against all Truth and Conscience, and dares aver to those he styles, (let himself determine QUO JURE) The Supreme Authority of the Nation, The Parliament of the Commonwealth wealth of England, to engage them sacrilegiously to rob all our Ministers both of their Rectories, Tithes, Ministry at once; to starve and famish (they are his own uncharitable Anabaptistical words, p. 1, 2.) These Antichristian Idols, which if they neglect speedily to do, he more than intimates (in his Epistle to them, and let them and all others observe it) the Lord (you may guests whom he means) shall lay them aside, as despised broken Idols and Vessels in whom his Soul hath no pleasure: like those who sat there before them: just John of Leydens' Doctrine and practice.  
It is storied of Sacrilegious Philip of Macedon (by 
a Hist. l. 16, 17. Dr. Usher annal Eccles. Veteris Testam p. 516, 525.  Polybius and others) In arras et templa saeviit, ipsos etiam Lapides infringens, ne destructas aedes posthac restitui possint, and that to raise moneys to pay his all-devouring Army; and of Dicaearchus (his Atheistical General, as impious as his Sovereign) that returning victoriously from Sea, he built two Altars, one to Impiety, the other to Iniquity, and sacrificed to them as to Gods. Certainly 
b Voice from the Temple, Epist. Ded. & p. 23. If they were razed to the Ground IT WOULD DO WELL.  John Can, who would have all our Churches razed to the ground, and not a stone of them left upon a stone unthrown down, that they might never be built again, (the true Voice of a Son of Edom and 
c Psal. 137.7, 8.  Babylon) and all our Ministers Rectories, Tithes, Food and Maintenance, whereby they are fed and kept alive, taken away by the Magistrates, (and that to maintain the Army and Soldiers, as some design) would be a very fit Chaplain for such a Sacrilegious King and General; and a fit Priest or Minister for these two infernal Deities of Impiety and Iniquity, the only Gods, which too many pretended Saints and Anabaptists really serve, worship in their practice. But let Can with all his impious, unrighteous, seduced Disciples, Patrons, remember that Blessing which dying Moses, that man of God, (a better Precedent, General for Christians to follow, than these Pagan Atheists) bestowed on the tribe of Levi (
a As is evident by comparing it with Isay 56.6, 7, 8. c. 61.1, to 11. c. 66.18, to 24. Jer. 33.15, to the end.  extending to all true Ministers of the Gospel now) with his bitter imprecation against all who invaded their Substance, Function, or rise up against their Office, recorded thus for their shame and terror, Deuter. 33.1, 8, 9, 10, 11. This is the Blessing wherewith Moses the MAN OF GOD blessed the Children of Israel before his death. And of Levi he said, Let thy Urim and thy Thummim be with thy holy one: for they have observed thy word, and kept thy Covenant. They shall (or let them) teach Jacob thy Judgements, and Israel thy Law: They shall put Incense before thee, and whole burnt Sacrifice upon thine Altar. Bless O Lord his Substance, and accept the Work of his hands: Smite through the Loins of them that rise up against him, and of them that hate him, that they rise not again. Which I shall recommend to John Can for his next Text, when he preacheth before his Fraternity of Anabaptistical Tithe-Oppugners, and Church-Robbers; to all injurious Substracters of their Ministers Tithes, and professed Enemies to their Calling. And so much for the third Proposition.   

CHAP. IU.  
I Now march to the 4th. Proposition, 
Proposition 4.  That our Ministers Tithes are really no Burden, Grievance or Oppression to the People; but a just ancient charge, debt, annuity or duty, as well as their Landlord's rents, or Merchant's poundage. That the abolishing of them, will be no real Ease, Gain, or advantage to Farmers, Lessees, and the poorer sort of People (as is falsely pretended) but only to rich Landlords and Landed-men, and a loss and detriment to all others.  
There have been divers clamorous Petitions of late against Tithes, subscribed by many poor People, Labourers, Servants, Apprentices, who never were capable in their Estates to pay any (not by the Nobility, Gentry, and Freeholders of the Nation, or the generality of those whose Estates are most charged with them, who repute them no Burden nor Grievance, and desire their continuance) as if they were the very Bonds of Wickedness, the heavy Burdens and Yoke, which God himself 
a The Kentish Petition against Tithes, John Can, Voice from the Temple, and others.  by an extraordinary Call, hath called forth some in present Power speedily to lose, undo and break, Isay 58.6, 7. to which they allude, and much insist on, when as it is most clear, That this perverted Text was never once intended of Tithes, which God himself imposed on his people, as a just reserved Rent and Tribute due unto himself and his Ministers, and adjudgeth it plain 
b Mal. 3.8, 9  ROBBING OF GOD to subtract, much more than to abolish, and those who press the abolishing of Tithes from this Text, may with much more colour urge it against all Landlord's Rents, Annuities, Tonnage, Poundage, the ancient Customs of Wool, Woolfels, Leather, Tin, Led, which they and their Ancestors by their Tenors and our known Laws have paid time out of mind: and press those in power to expunge these Texts out of the very Gospel, as Apocryphal and burdensome, Mat. 22.21. Render to Caesar the things that are Caesar's; and unto God the things that are Gods (a clear Gospel-Text for the payment of Tithes, which are Gods own Tribute and Portion, Levit. 27.30, 32. Mal. 3.8, 9) and Rom. 13.7 Render therefore to all their Deuce, Tribute to whom Tribute is due, Custom to whom Custom, etc. against both which they directly Petition, as the premises demonstrate. This calumny and wresting of Scripture being removed, I shall thus make good the first Branch of the Proposition.  
I have already manifested by undeniable Antiquities, Laws, Records, That Tithes were freely given to and settled on our Church and Ministers, by our pious King's Munificence, Charters, Laws, with the general applause and consent of all the Nobility and People, upon the very first setlement of Religion in this Island, many hundred years before we read of any public Taxes for Defence of the Realm, or maintenance of the Wars by Land or Sea, the first whereof was 
a Matthew Westm. & Florentius Wigorniensis. An. 983. See my Humble Remonstrance against ship-money p. 19, 20, 21.  Dane-gelt (first imposed by common consent of the Lords in Parliament, An. 983.) or before the ancientest yet continued Custom on Wool Woolfels and Skins exported, first granted by Parliament in 3 E. 1. Anno Dom. 1276. at least 500 years after the first extant grant, Law and setlement of Tithes in perpetuity, as a Divine Duty, Rent and Service for the necessary maintenance of God's Ministers and public Worship. This most ancient, annual Rent, Charge or Tribute unto God, hath inviolably continued in all public Changes and Revolutions of Church and State; Britons, Saxons, Danes, Normans, English, Papists, Protestants, Conquerors, Invadors, Right Heirs, and Lawful Purchasers, Intruders, Disseisers, Lessees of all sorts, whether Public Persons or Private, maintaining, confirming, rendering their Tithes successively, as a Divine and Sacred Quitrent due to God, wherewith they came charged into the world, till they departed out of it; laying down this for a Principle of Divinity, Law, Equity; 
b Spelman. Concil. 610.  That God alone hath given to every Man the Lands and all he holds and possesseth, whereby he gains his food and living; and therefore out of the Land and Trade, whereby every one gets necessary supply for his body, he ought to contribute a Tenth and Tribute towards the Service of God, and Salvation of his Soul, much better than his Body; as Augustine in his 229. Sermon. Tom. 10. and the Ancient Saxon Canons of an uncertain time and Author resolve. There was no Purchaser, Heir, Inheritor, Farmer, Tenant, or Lessee of Lands in our whole Nation, that paid Tithes out of it, since Tithes first settled in this Kingdom; but he inherited, purchased, took and held his Lands charged with Tithes; Whence our 
a Cook's 2d. Report, The Bishop of Winchester's case. Summa Angelica. Tit. Decima.  Law-books resolve, That no Layman can by the very Common Law of England, allege any Custom or Prescription, for not paying Tithes; but only a Modus Decimandi in recompense of his Tithes; which he may in some cases plead, because grounded on some ancient Contract and a valuable consideration in Lieu of Tithes. Moreover, as all Men took their Purchases, Farms, Leases or Inheritances, by Descent thus charged; so this charge was universally known to all Purchasers, Lesees, and the full annual value of the Predial Tithes they pay out of their Lands, or Leases, abated them in their Purchases, Rents, Fines, by the Venders and Lessers, of purpose to defray the public necessary annual Charge; which if the Lands had been Tithe-Free, had been proportionably raised, to the common value of the Tithes, in the Purchase-monies, Fines, or Rents; and will be so by every Seller of Lands, and Landlord, when ever Tithes be suppressed. This being a clear undeniable Truth, which every rational man must subscribe to; it is certain, no person this day living, complaining or not complaining against Tithes, can in Verity, Equity, Justice, Reason, repute or call them, either an unjust or oppressing Yoke, Bond, Burden (as many Ignoramusses do, without sense or reason) nor any burden or charge at all to him, since he had, or rather hath the full annual value of them allowed him in his Purchase, Fine, or Rent, by him that sold or leased his Lands unto him. And although it be true, that in such Tithes as the Earth doth not naturally produce without labour (as it doth Grass, Wood, Fruits,) viz. Corn, Hops, Saffron, Woad, and the like, the Minister enjoys the Tenth of the Husbandman's increase, seed, labour and costs in tillage and improvement (the great Objection against Tithes as an Heavy Burden, and Oppression) yet all this pretended great cost and charge (except only in Cases of Improvements) was altogether, or for the most part allowed and defalked in the Purchase, Rent, or Fine; which if Tithe-free would have 
a For which there is suffient Allowance given in case of mere Heath and Baren grounds by the Stat. or 2 E. 6. c. 13.  been, (and when made Tithe-free, will be) raised to the full value of the Tithes, even one years' purchase more in ten sales, and 28. Rend more in every pound each year upon Leaser, as all understanding men knowing what belongs to Purchases, Sales of Lands or Leases must acknowledge. And that Farmer, Purchaser, or Improver of Lands, who deems not his faithful Ministers Prayers, Preaching, Pains, and God's blessing on his Seed, Crop, Estate, Soul, Family, 
b See Augustine, Serm. 219. Mal. 3.8, 9, 10, 11.  promised and entailed to the true payment of Tithes, and are only procured by his Ministers prayers, without which his seed, crop, and all his estate would be blasted with a Curse, & amount not to a tenth part, of what he now enjoys by God's promise and blessing by paying Tithes, and his Ministers prayers; deserves not the name of a rational man, much less of a Christian; and can expect nothing but God's curse upon all he sows, plants, enjoys, instead of a blessed Crop or Harvest. All which considered, I appeal to any Christian, or rational man's Conscience, whether Tithes be any such heavy, oppressing, intolerable, discouraging Yoke, Bondage, Burden, Oppression as some now declaim them, which Gods chiefest Saints before the Law voluntarily rendered without murmuring, and cheerfully vowed, paid unto God without a Law, and his ancient people rendered without murmuring (though double to our Tithes now) by an express Law, during all the Levitical Priesthood, and all our own Ancestors, as well Protestants as Papists, have for so many hundred of years cheerfully rendered without dispute, and all now living came charged with into the world, and were thus allowed the value of them in their Purchases, Fines, and Leases. And whether all Tithe payers have not far more cause to Petition against all Old and New Rent-Services, Rend Charges, Annuities, Quitrents, Statutes, Debts, wherewith they were charged by their Ancestors Grants or Contracts, and of all the ancient Customs for Merchandise for defence of the Seas or Realm, as intolerable oppressing Burdens, Yokes, Grievances (as the Levellers and Anabaptists in some late printed papers style all Customs, Tonnage, Poundage, Impositions whatsoever, as well as Tithes, our Excises, or monthly Taxes, of new illegal formation, as well as Imposition) than thus to murmur, complain, Petition against their predial Tithes, our Ministers chiefest Livelihood, except in Cities which have no Tillage, Woods, or Meadows? And so much brieflly for proof, That Tithes are no real Grievance, Burden, Oppression, to God's people; especially since originally granted and commanded by God himself, whose Commandments are not grievous, 1 John 5.3. and whose heaviest Yoke is easy, and Burden light, Matth. 11.30. And those New-Saints, who shall think otherwise of this Divine Commandment, Yoke, and Burden of Tithes, under the Gospel, give the Gospel itself and Christ the lie herein.  
For the 2d. Branch, That the abolishing of Tithes will be no real Ease, Gain, or Advantage to Farmers, Lessees, and the poorer sort of People, liable to pay Tithes (other poor being not concerned in the Controversy, whose poverty itself ex-exempts them from this surmised Grievance) but a Gain and Benefit, only to rich Landlords and Landed-men, is apparent by the premises. For no sooner shall Tithes be abrogated, but every Landlord will raise the full annual value of them in his annual Rents, or Fines, and exact more for them from his poor Tenants, Farmers, Lessees, than they might have compounded for with their Ministers: and where then is their expected Gain, or Ease, wherewith they are deluded by Impostors? As for the rich Landlords, they complain not of Tithes as a Burden, and need no exemption from them: and as all predial Tithes now really issue out of their Inheritances charged with them in perpetuity, who therefore abate, allow the full value of them to their Farmers and Tenants in their Fees and Rents, by way of Defalcation, they being in truth the greatest and most considerable Tithe-payers, not the poor Farmers, or under Tenants: So their Inheritances only will be much improved, augmented by Tithes abolishing at least one part in ten; whiles the poor Ministers and Families shall be starved, and the Tenants then more racked by the Landlords than by the Ministers now. And this is the Godly goodly Ease this Saintlike Project will effect, if put into execution, by which none will be real Gainers, in their Temporal Estate, but those who have Inheritances; and all losers in their Spiritual Estate, by the loss or great discouragements of their Ministers, Hebr. 13.17. This will appear by the practice of some greedy Landlords of old, thus recited, condemned in this Decree of the Council of Lateran under Pope Innocent the 3d Anno 1215. In aliquibus Regionibus, etc. (I will English it, that our Country Farmers may the better understand it,) In some Countries there are a stupid (or mongrel) sort of people who living according to their Custom, although they have the name of Christians (I doubt Can will say they were Anabaptists, and his godly Predecessors) some Lords of Farms (or Lands) let them out to these men to manure (ut Decimis defraudentes Ecclesias, majores inde redditus assequantur) That by defrauding the Church of Tithes, they may gain the greater Rents from their Tenants (equivalent no doubt to their Tithes, where then is the tenants gain by any hoped exemptions from Tithes?) Being willing therefore to provide remedy for these prejudices, for the Indemnity of Churches, we ordain that the Landlords themselves shall commit their Farms to be leased to and tilled by such Persons, and in such sort, That without contradiction they may pay Tithes to Churches with Integrity (or their entire Tithes without any Deduction:) and if there shall be need, let them be thereto compelled by Ecclesiastical censure, for these Tithes are necessarily to be paid, which are due by Divine law, or approved by the Custom of the place (though not within the Letter of the Divine law, is the Councils meaning, not any Modus decimandi of aught within God's law, against which no Custom can or must prescribe) Let all Countrymen learn from hence, what they will get by abolishing Tithes, if voted quite down. Nay let them consider well, whether the real designs now on foot, prosecuted by some Army- Officers and Soldiers, be not to vote down Tithes, just as they did the Crown lands (formerly 
a Cottoni posthuma, p. 174, 179. The Acts of Resumption, 6 H. 3.5, 9.10 E. 2.1. 2 R. 2.6. 6 H. 4 1.2 H. 5.28, 29. 33 H. 6.2.1 H. 7.4, 5.12 E. 4.  reputed sacred, and incapable of any sale, because the common standing Inheritance of the whole Realm to defray all ordinary public expenses in times of peace and war, to case them of all Subsidies and Taxes whatsoever, except one in three or four years upon extraordinary occasions, granted in full Parliament for their safety) even to vote them only from the Ministers, and get them into their own hands, to help pay themselves and the Army, under pretext to ease the People in their Taxes; and yet continue their Taxes still upon them in the same extreme (or an higher) proportion as heretofore, though they take their Tithes to boot, without easing them one farthing in their Contributions, as in case of the Kings, Princes, Bishops, Deans and Chaptets lands. Surely these Officers and Soldiers who pretend so much liberty and ease to the people in words, and still so oppress them in deeds, as not to ease them one penny in their former unsupportable Taxes, Excises (which their Ancestors never knew nor paid) under which they have for some years groaned, though all Ireland be now reduced, England in peace within itself, and Scotland under Contribution, and take upon them to impose such illegal Taxes now without any Parliament by their own Super-Regal Authority, transcending all Precedents of our Kings and their Councils out of Parliament, can never be presumed, to tender their Ease and Gain so much, as to permit them or their Landlords, to put up into their own private Purses so great and constant an Annual Revenue as their Tithes amount to, unto which they have neither legal Right nor Title, but will appropriate it to themselves (as they have done Churchland and Crown-Land too) for their future pay, or past Arrearss; and some of them have confessed so much. And which then think you will prove the better Tithe Lords, Ministers or Soldiers?  
For the third Branch: That the abolishing of Tithes, will be a loss and detriment to all others, excepting Landlords, and Landed men; I shall thus demonstrate. 1. It will be so to all our Ministers and their families, Tithes being their principal livelihood. 2ly. To all such Colleges, Hospitals, Corporations, Schools, all or part of whose Revenues depend on appropriated Tithes and Rectories, and to all their Farmers and Families. 3ly. To all impropriators and their Lessees, which are very many; there being by 
a Britan. p. 161, 162. Purchas Pilgrimage, p. 133.  Mr. Cambdens and others Computation, 9284. Parishes in England, whereof 3845. (of the best value, for the most part) are impropriated or appropriated. And the abrogation of Tithes without giving competent recompense to all Impropriators, as well body Politics as natural and their Lessees, (which how it can be done now Bishops, Deans and Chapters Lands devoted and voted once for their satisfaction, are sold to pay the Soldiers, I cannot yet discern) will ruin many Colleges, Hospitals, Schools, with other Corporations, and thousands of families depending on them. 4ly. All Tenants and Farmers will be losers by it, in their estates, as well as souls; For then the Landlords will raise the full improved value of their abolished Tithes in their Fines and Rents; and if they have a godly able Minister to instruct them for their Salvation, and spiritual Weal, they must hire and pay him out of their own private purses only, while their Landlords or others purse up their Tithes whereon now their Ministers live without further charge unto them; and which is more chargeable, they must pay their Ministers share of Taxes and other public Payments to boot out of their own purses and estates, which now are defrayed wholly by Ministers themselves: And so instead of hoped Ease, by Abolishing Tithes, they shall but draw a causeless perpetual Charge on themselves and their Posterities, as our New Projectors have done, by the sale of all the Crown Lands and Revenues to themselves, and their Friends and Soldiers at easy rates, to enrich themselves, which should have defrayed all public Ordinary Charges as they ever have done, which now must be raised out of the people's private purses only, whiles these New Statesmen and Soldiers purse up and enjoy the public Revenues which should defray them; and Tax the impoverished Nation at what extraordinary uncessant Rates they please, and then dispose of them at their pleasures, when levied to themselves and their Creatures; the only way to make our Taxes both Easeless and Endless, to the people's utter ruin, and their own extraordinary enriching by their spoils. 5ly. The poor people in every Parish will lose the charitable relief they receive from their Ministers, who in many places were and still are a grest relief to the poor and impotent by their liberal Charity and 
a 1 Tim. 3.2.  Hospitality; now much decayed by heavy and endless Taxes, and unconscionable Subtractions of their Tithes, by Sectaries, Soldiers and lawless Covetous Earthworms. 6ly. I must truly inform and tell all such Farmers, Tenants and other deluded Countrymen, who think to gain much ease and profit, by the abolishing of Tithes for the future, they shall soon repent of, and be doubly burdened hereafter to the uttermost improved value of them in the augmentation of their Taxes to the Soldiers, who will be harder new Iron Landlords, Tithe-lords to them, than their Ministers now are. This was St. 
b Sermo. 219. Tom. 10.  Augustine's observation long ago, recorded by 
c Causa 16. qu. 7.  Gratian, 
d Decret. Eccles. Gall. l. 6. T●● 3. c. 19. 3●▪  Bochellus with many others, and made good by many practical Experiments in former and latter ages: His words are these. Our Ancestors did therefore abound with plenty of all things, Because they gave Tithes to God, and rendered Tribute to Caesar. Modo autem quia decesserit Devotio Dei, accessit Indictio Fisci. Nolumus partire cum Deo Decimas, modo tollitur totum. Hoc tollit fiscus quod non accepit Christus. That is, But now because our devotion to God (in paying Tithes) is departed, the Sequestration of the Exchequer is come, (both on Tithes and Lands) We would not pay our Tithes unto God, now the whole is taken away (in Taxes and Sequestrations) The Exchequer sweeps away that which Christ doth not receive. And how many have found this true in our days, by Sequestrators and Swordmen, who have sequestered all the Profits of their Lands, as well as their Tithes, and the Ministers Tithes and Glebes to boot? He adds. This is a most just Custom, that if thou wilt not give God his Tenth, thou shalt be reduced to a Tenth of thy Estate, Et dabis impio militi, quod non vis dare Deo et sacerdoti; and thou shalt be forced to give that to a wicked Soldier, which thou wilt not give to God and thy Pious Minister. This the whole Synod. of Lingon in France, Anno 1404. declared for, and observed as a truth in those days. And Angelus de Clavasio in his Summa Angelica Tit. Decima sect. 20. in his time. Petrus Blesensis, Archdeacon of Bath (who flourished about the year of our Lord 1160.) writes thus to the Cistertian Monks, who had then procured from the Pope, a Bull of Exemption from paying Tithes out of the Lands and Possessions of their Order, Epist. 82. ad Cistercienses. You know that Covetousness is the root of all Evil: yet it is said, and we relate it with tears, that this Mother of Transgression, this Mistress of Ambition, this Captain (or Ringleader) of Iniquity, this Wagoner of Mischief, this Cutthroat of Virtues, this Original of Sedition, this Sink of Scandals, hath dared to break in even to your Congregation; the Votes and Tongues of all men would be loosened into the commendation of your Sanctity, if you did not forcibly snatch away that which is another's; If you did not take away Tithes from Clergymen. This is a Convectio (or Rapine) little enough, but that which doth not a little dishonest your life. By the Testimony of the Scriptures, they are the Tributes of needy Souls. And what is this injurious Immunity that you should be exempted from the payment of Tithes to which the Lands were subject, before they were yours, and which are hitherto rendered to Churches, not out of respect of Persons, but by consent of the Territory (mark now the just punishment upon them, for this their Covetousness and exemption from Tithe-paying) Milites Galliarum sibi jus Decimarum usurpant, etc. The Soldiers of France usurp to themselves the Right of Tithes, and have no regard of your Privileges: Eas a vobis potenter extorquent: They extort them from you by the Power of the Sword. Adversus eos debetis insurgere, non adversus Clericos, aut Ecclesiasticos Clericos. You ought to rise up against them, but not against Clergymen, Or the Churches of Clergymen. Laurentius Bochellus recites & inserts it into his Decret. Eccles. Gall. l 6. Tit. 8. c. 19 p. 966. printed An. 1609. From which Authorities, I must tell all Country Farmers and others, now bustling to exempt themselves by the power of the Soldiers from paying their ancient due settled Tithes to their Ministers, that they shall at last but only change the hand, and be enforced to pay Tithes with a Witness to the Soldiers, even by obtaining their desires. Whiles I was a late close Prisoner in Pendennys Castle in Cornwall under Soldiers (I never yet knew why) I heard some Officers there (who had purchased Crown-lands in Cornwall, not for Money, but Arrears of pay) amongst other their New Projects oft times peremptorily saying, We will have all Tithes put down; Whereupon I told them, they should have done well to have added Saint James his advice to their peremptory words and wills; which he much censures; by saying, as they ought to do: If the Lord will, we will do this or that, James 4.13, 14, 15, 16. Which I thought they durst or could not subjoin to their former words, because it was both against the will and command of God, that Ministers Tithes should be put down, especially by Soldiers, who received far above the tenth part of them in Monthly Taxes for their pay; and from whose practice of receiving constant pay for their Military service, the Apostle proves the lawfulness of Ministers Tithes and Salaries under the Gospel, 1 Cor. 9.7. After which discoursing merrily with them, I told them, I conceived the true reason, why they and other Officers formerly for Tithes and Ministers, were now so eager against both, was, because most of them had lately purchased so much Crown, Bishops, Deans, and Chapters Lands charged with Tithes, that now out of mere covetousness they would pull down Tithes, to hook them into their own Purses from the Ministers, and though they were never purchased by them in their particulars to improve their over cheap Purchases, to the highest Advantage; and because others should not blame them for it, they turned Preachers themselves, that they might claim some seeming Right to their own and others Tithes, and save the charges of a Minister. At which they gave a silent blushing Smile, without a Reply. Not long after, about the beginning of January last there came a Petition ready drawn to the Castle, from the General Council of the Army-Officers, sitting at St. James' (as the Soldiers themselves informed me) directed to those, who then were styled, The Parliament of the Commonwealth of England, and Supreme Authority of the Nation: though those who sent it knew the contrary, the Supreme Power lay in others hands; The effect of which Petition was, For the total Abolition of Tithes of all sorts, as a Jewish and Antichristian Bondage and Burden on the Estates and Consciences of the Godly; and that for the future they and the People might not be ensnared or oppressed with Tithes, or any forced Maintenance to the Ministers, or any thing like it in the stead thereof. This Petition all the Officers and Soldiers in the Garrison by beat of Drum, upon the change of the Guards, were summoned three several Mornings, (just before my Chamber window) to subscribe, together with a Printed Letter sent from the said Council of Officers, to all the Garrisons and Soldiers in England. Scotland, and Ireland, concerning the heads of their Intentions and Designs then on foot (and since executed) desiring their opinions of, and concurrence with them therein by their Subscriptions. This Letter with the Petition against Tithes, were both read together to the Soldiers three several mornings, who at the close every morning, gave two or three great shouts; and afterwards subscribed both the Letter and Petition. One Ensign and two common Soldiers (who had formerly read the Worcester Petition for Tithes, which this was to countermine) though they readily subscribed the Letter, yet refused to sign the Petition; because they thought it very unreasonable to take away Ministers Tithes altogether, and provide no other maintenance in lieu of them; for which they were threatened to be turned out of the Garrison and cashiered ere long (as I was informed by other Soldiers) all the rest subscribed it, and divers of them against their Consciences (as they confessed to me) because they durst not displease their Officers, nor those who sent it to them. Some Officers and Soldiers of the Castle (who were most against all public Ordinances and Ministers, never resorting even to their own meetings, and unordained speaking Chaplains in the Castle) were sent and employed into the Country to get countrymen's Subscriptions to the Petition against Tithes, in the name of the Well-affected Godly people in the County of Cornwall; as if it proceeded from the Countrymen, not the Officers and Soldiers. In which service, these active stirring Spirits were very industrious in all parts to procure hands to this Petition, seducing divers to subscribe it, by misinforming them, That it was only against Impropriators Tithes; which some honest Religious Gentlemen, substantial Freeholders, and Grand Jurymen of the Country being informed of, drew up a Petition (in the name of the Gentry, Freeholders, and others of the County, for the continuance of Tithes and Ministers settled Maintenance, subscribed with many hands, and presented by the grand Jury men to the Justices at their General Quarter Sessions, to send up to those then in power, as the desire of the Gentlemen, Freeholders, and the Generality of the County) which Petition (as I have been informed) was presented accordingly by one of the Justices, by Order from the Bench, though one of his Companions when it was delivered by the Grand Jury to him to present to the Bench, had the impudence to tear the Petition in pieces in open Court, before he acquainted his Associates with it; for which he received a public check. After the Soldier's Subscription of the foresaid Petition against Tithes in the Castle, the like whereunto (as some Soldiers acquainted me) was sent to most other Garrisons and Counties to subscribe, (by which we see whence such and other Petitions originally spring) I demanding the reason (of two or three Soldiers who were ingenuous) why they were so eager against Ministers Tithes, since they were (Spiritual) Soldiers as well as they, and themselves received above the Tithes of their Tithes in Taxes for their pay? Who returned me this blunt clamorous Answer, That they conceived the true reason of it was, that their Officers intended to have the Tithes themselves, or at least the full value of them IN TAXES for their pay; that so the people much impoverished and complaining of their heavy Taxes, might be able to hold out the longer to pay them, being seemingly eased by the Soldiers in their Tithes, though they took them all out again in their increased Monthly Contributions; and that this was the private talk and opinion they had of this Petition amongst themselves, but they must not speak of it in public to any. I am not apt to be suspicious of any men's Actions or Designs, unless I see some probable grounds of Inducement; but if this be one principal Design of the Officers and Soldiers present stickling against Ministers Tithes, to get them into their own hands in kind, (as they have done much of the Bishops, Deans, Chapters and Crown-lands, & the rest in moneys in their Sales for their Arrears & pay) or at least to fetch them out of the People's Purses in doubled or augmented Taxes, equivalent to their Tithes in value, or exceeding them, (as the premises persuade me to incline to) the Ease and Gain either promised to, or expected by the People upon the abolishing of Tithes, will prove but a mere Delusion and Cheat at last; and instead of easing them, will only double, treble and augment their heavy intolerable Taxes (now imposed and disposed too by the Soldiers themselves alone, beyond all Precedents of former Ages, or Kings of the worst edition) and continue them the longer on their broken Estates and drained Purses. Which will be but a most just, deserved Divine punishment on them, for detaining their Ministers Tithes, as the forecited Authors resolve. Whereas if these Saint-seeming Officers and Soldiers, so much pretending the people's ease and weal, would cast off the veil of Dissimulation, and really ease the people in good earnest out of Conscience and Justice, they should do it, as I told them, by disbanding all unnecessary Garrisons (mere useless Toys to secure the Country either from an invading or pillaging Enemy by Sea or Land, as I have made many Garrison-Souldiers acknowledge by unanswerable Demonstrations) disband their long-continued Army and Forces, kept up on the peoples drained Purses to their undoing (for what ends the very blindest men now see) put the people's necessary defence when there is occasion into their own hands and elected Militia, and abolish all these heavy incessant Monthly Contributions, Taxes, Excises so long continued on them, to maintain the Army and enrich the Officers; being the People's sorest Grievance (not Ministers Tithes, which few count a Burden, and then upon mere Mistakes) which late created Monsters, (unknown to our Forefathers, who knew none but Tenths, Fifteenths, and Subsidies duly granted, one or two in several years) will in short time eat out not only our Ministers and People's Tithes, but the remaining Nine parts too, and leave them most miserable Beggars in conclusion, without any Food or Provision for their Souls or Bodies: and no other Magistracy, Ministry, Government, Laws, Liberties, Privileges, but what the Army-Officers and Soldiers, (their late pretended humble Servants, but now their Supreme Lords and Masters) shall out of their mere Grace and Favour allow them, as their conquered Vassals, as many of them are not ashamed even publicly in my hearing, as well as others, for to style our own enslaved Nation, as well as Scots and Irish. And then they shall all lament their folly when too late, in concurring with these Swordmen to abolish their Ministers Tithes, in the old Poet's Elegy, in a like ease as ours, 
Impius haec tam culta novalia Miles habebit?  
Barbarus has Segetes? En quò discordia Cives  
Perdurit miseros! En queis consevimus Agros!   

a Suidas in Leone.  Suidas records of Leo the Emperor, that when on a time he commanded Eulogius a learned Philosopher should have a Liberal Princely Reward bestowed on him▪ A great Officer and Courtier standing by said, That money would be better bestowed for the maintenance of Soldiers. To which the Emperor replied, Nay, I would rather it might be brought to pass in my time, That the Riches now bestowed upon Soldiers, might be given to maintain Philosophers. And I suppose all rational wise men now will be of the same mind concerning Ministers, and rather they should enjoy their Tithes and Glebes, than Soldiers and Buff-Preachers. All which out of true Affection to our Ministry and my Native Country, without any private design to scandalise the Soldiers, I submit to all prudent men's consideration, who by this will be able to judge of the truth of this Proposition, without further proof.  
In the 
b A thing formerly proposed by them in their Agreement of the People, presented to the Commons House, Jan. 20. 1649. p. 24.  Officers printed Proposals, August 13. 1652. to those they then styled, the Supreme Power of the Nation; I found the first of all to be, The abolishing of all Tithes, as an unequal, troublesome and contentious way of Maintenance, respect being had therein to others Rights, but not to the Ministers: who have the only true, proper, legal Right unto them; and this to propagate the preaching of the Gospel. I profess when I read it in the Diurnal, I told some Soldiers who brought it me to read in Pendennys, 1. I could not possibly conceive, that the putting down of Ministers Tithes, should be a means to propagate the preaching of the Gospel, but rather to suppress it, the very Scripture resolving the contrary, Neh. 13.10, 11, 12. and 2 Chron. 31.3, etc. and the Heathen Poet concluding, Quis enim virtutem amplectitur ipsam, Praemia si tollas? 2ly. That I wondered men professing Conscience, Justice and Religion, should have more regard to Impropriators and others Rights to Tithes, who had no original right at all unto them, but only by Pope's Bulls and Dispensations, and did no service for them, without any special regard to Ministers Rights, who had only a due and true Divine and human Right to them, and received them as due wages for their Ministry: I doubted, the only cause was, because they or some of their Friends were owners of Lessees of some Impropriations, which they were loath to part with for the People's ease, or give in to the Church, without a considerable Recompense. 3ly. That the suggestion of the unequal, troublesome and contentious way of Tithes, was a very strange and daring Objection against the very wisdom and Justice of God, who instituted and prescribed them to his own chosen people: against the wisdom, justice, prudence of our own, and all other Christian Kings, States, Parliaments, Churches, that have at first pitched upon, and so long continued, established by successive Laws and Edicts this way of Maintenance as most equal; rich and poor paying a Tenth alike according to the greatness or smallness of their Estates, and the poor Farmer and Tenant paying them out of his Landlord's Estate, as allowed in his Rent or Fine, not out of his own private purse alone, being more equal than any Taxes or Excises for the Armies pay. As least troublesome to the Ministers at least, who were only at the cost and trouble to carry in their Tithes at Harvest, when cut and severed from the Crop to their hands, to prevent the trouble of ploughing, sowing, weeding, mowing, reaping, gathering, which might divert them from their Studies and Ministry: And as little troublesome, or not overtroublesom at least, it is to the Husbandman, who sows, cuts and makes it up together with his own, and then only severs it out, and is not now bound to carry it into his Minister's Barn, much less to thresh, cleanse and sever his Corn, Wine or Oil, and other Tithes, and carry it to Hierusalem●, and the Treasuries of the Priests and Levites at his own cost; as the 
a Deut. 12.17, 18. Neh. 13.12, 19 2 Chro. 31.5, 6, 7, 8, 9 Purchase Pilgrimage. l. 2. c. 7. p. 130, 131.  Israelites were obliged by God to do: which these Officers (had they lived amongst them, and paid a second Tenth, as well as a first, and first-fruits besides) would have petitioned God himself to abolish, as a troublesome way of Maintenance, which they could not brook, though the godly Israelites and Jews repined not against it, but cheerfully brought up their Tithes to the Priests Treasuries as they were enjoined. And as no ways contentious or litigious in itself, were people as just and conscionable to pay their Tithes, there being many Parishes in England, (and that wherein I live one) wherein I never heard of any suit or quarrel betwixt the Ministers and Parishioners for Tithes, there being far more suits and contentions for just Rents, Annuities and Debts throughout the Nation than for Tithes (at least ten for one in proportion) before these late contentious Lawless times, when many unconscionable, unrighteous Wretches (pretending Religion, to cover their fraud, covetousness and oppression) will pretend Conscience for not paying their very Rents, and Debts, as well as Tithes: And such who have so little grace or fear of God as to contend with their Ministers for their just Tithes, will be altogether Litigious towards them, for any other Annuity, or settled way of Maintenance that can be devised in lieu of Tithes, seeing nothing will content such perverse and contentious Wretches, but a Liberty to pay their Ministers only what they please, and that in conclusion shall be just nothing, as their subsequent Petitions and present Practices now manifest to God, Angels and men. And I doubt the Change of this ancient, known, long approved certain Maintenance by Tithes, to any other certain or uncertain way, will create more suits and troubles among people, than ever our Tithes did since their first institution. This was my subitan opinion of their Proposition, when I first read it; and shall serve for a public answer to it now, if any insist upon it to prove Tithes inconvenient and burdensome to the People, and therefore sit to be totally abolished.  
The main Objection, 
Object.  I ever yet 
a This Objection I find recited in the Council of Lingon Anno 1404. & there Answered. Bochellus Decret. Eccles. Gall. p. 963.  read or heard against Tithes, is this, That Tithes are a great discouragement and hindrance to husbandmen's industry and improvements; since Ministers must have not only the Tenths of their Lands, as they found them, but likewise of their Crop, Labour, Industry and Improvements, which is now (writes Can and others more largely) one of the sorest Burdens and greatest Oppressions and Tyranny that lies upon them, and discourages many from improving the Lands to the public prejudice.  
I answer, 
Answ.  1. That this Objection no ways concerns Soldiers, Weavers, Tailors, Tradesmen, Townsmen and other Mechanics, who are the most and greatest Sticklers and Petitioners against Tithes; but only Husbandmen and Country Gentlemen and Farmers living upon Tillage, very few of which (not one of a thousand) ever yet petitioned against Tithes, as such a grievous Oppression (at leastwise as a Farmer) for the burdensomness of Tithes, but only as an Anabaptist, or other Sectary, out of hatred and opposition to our Ministers Callings or Persons. And till the Generality or Major part of the Gentry, Yeomanry and Country Farmers in each County Petition and declare against their Predial Tithes as such an intolerable Grievance, no Officers, Soldiers, Citizens, Anabaptistical Mechanics, and busybodies in other men's Callings and Grievances which concern them not, are no ways to be heard, countenanced or credited in this particular, by any Powers whatsoever in point of Justice or Prudence. 2ly. The payment of Tithes, never yet discouraged any Person, either in the Land of Canaan, England, or other Country's, (at least not any considerable number of men, or any that had either true Wisdom, grace, honesty, or love to God and the Ministrey) from any sort of Tillage or improvement whatsoever out of which Tithes are paid, the gain by the good husbandry and improvement being abundantly recompensed in the nine Parts, over and above the Tithes. And therefore till the Objectors can make good their allegation, by precedents of considerable number of wise, godly men and others, discouraged from Tillage and Improvements merely by the payment of Predial Tithes out of them, in all former ages, or of late years, to the real prejudice of the Public, (which they can never do) this grand Objection against Tithes must be decried, both as Fabulous and Ridiculous, yea as Scandalous: The late Petition of the Cornish Gentlemen, Farmers and Yeomen (where such improvements are most made to their great Charge) for the continuance of Tithes, being a sufficient Evidence to prove it such. 3ly. It is observable, that the Petitioners against Tithes upon this ground, are as eager 
a See the Levelers New Printed paper entitled, England's Fundamental Laws and Liberties claimed, etc. and many Petitions of late.  Writers and Petitioners against all ancient Customs, Tonnage, Poundage, and usual moderate Impositions upon Merchandise imported or exported, for the necessary defence of the Sea and Trading (amounting to as much upon every pound of Merchandise, as Tithes do upon husbandmen's Tillage and Improvements, the charges of the Fraight, Transportation and Customs in foreign parts considered, and to far more and that as a very great discouragement to Merchandise and Trading. Which as all wise men know to be a mere fabulous untruth, contrary to the experience of all States, Kingdoms, Republics in the World, and of Holland itself, subsisting by Merchandise, where they pay as high Customs or higher, than 
b See all Acts for Tonnage Poundage and Impositions, Mr. Hackwels' argument against Impositions, Cooks 2. Instit. p. 58, 59, to 64.  our ancient Legal Merchant's Duties to the State amount to, which never made any Merchants to give over trading; (So if, when, and where rightly imposed, managed, they are the greatest encouragements of Trade and Merchandise, by Guarding the Seas, and securing Traders against Enemies and Pirates, the only encouragement to Merchant-Adventurers; who must and will all give over trading, when they cannot safely put to Sea without apparent loss of all they trade for, by Enemies or Pirates. And therefore this clamourous Objection against Tithes should have no more weight with Wisemen to suppress them; than their idle clamour against all old Legal Customs, Rates and Duties for the necessary defence of the Sea and Trade, to abrogate them altogether, to the ruin both of our Traffic, Navy, and Merchants too that pay them. 4ly. This Objection is directly made against the providence, wisdom, and policy of God himself, who prescribed Tithes amongst his own people out of all their Tillage and Improvements; and knew it would be no impediment to them, his 
b Mal. 3.5, 10, 11, 12. See Augustine Sermo. 219.  Blessing promised to their payment of Tithes, being a greater improvement to them in their Crops, than all their extraordinary cost and pains amounted to: Wherefore it can be no impediment or discouragement to any real Saints good Husbandry or Improvement now; who deserves to reap no benefit by his Labour or Improvements, if God himself shall have no share or portion out of them for the maintenance of his public worship and Ministers. 5ly. If there were any truth or strength in this Objection, yet it extends not unto all tithes, but only to such as are paid out of extraordinary chargeable Improvements; as to make mere barren Heath, Ling and Sands, out of which no former profits naturally grew, manurable for Corn or Pasture, Tillage and Meadows, Woods, out of which most predial Tithes arise; So there is a sufficient remedy against this pretended Mischief already provided in the best and strictest Statute made by the best of our Protestant Kings, for the true payment of Tithes, at the beginning our Reformation, when Popery was banished in the Parliament of 2 E. 6. c. 13. which provides, That all such barren Heath, or waste Grounds, which before that time have lain barren, and paid no Tithes by reason of the said baroness, and now be, or hereafter shall be improved or converted into arable Ground or Meadow, shall from henceforth after the term and end of seven years, next after such Improvement fully ended and determined, pay Tithe of the Corn and Hay growing on the same, and be discharged in the interim, as the words import, and our Judges have expounded it. All which considered, this Objection must be henceforth exploded and LEVELED to the ground.  
Now because I find a clear Design and Endeavour in sundry Anabaptists, Officers, Soldiers, if they cannot prevail to put down Tithes upon other pretexts, yet to rob the Ministers of them at present, if not in perpetuity, upon this pretence, to sequester and convert them to the use of the Army, for the pretended ease of the people in their future taxes. I shall for the close of this Proposition, and prevention of this detestable impious Sacrilegious plot against our Ministers and Religion too, propound and answer all such specious Arguments, Pretences, as may be produced by them to delude the people, veil over the execrable Impiety, and take off the odium of this prodigious Villainy.  
First, they may and will suggest, that they have some ancient punctual Precedents to warrant, countenance, justify this their Project. As namely, the practical example of Charles Martel King of France, who (about the year of our Lord, 730. as the Marginal 
a Gul. Malmesburiensis, De Gestis Regum Angl. l. 1. c. 4. Juocus Chron. in Carolo Simplici. Cent. Magd. 8. c. 7. & 9 Dr. Tillesly in his Animadversions on Mr. Seldens History of Tithes, p. 64, to 69.  Author's report) having perpetual wars, and seldom or never peace in his Kingdom, Ideo res Ecclesiarum suis Militibus in stipendium contulit maxima ex parte; did thereupon bestow the Lands, Revenues, Rents, and Tithes too (as the Act of Restitution with others prove) of Parish-Churches, Monasteries, Bishops, Deans and Chapters upon his Soldiers for their Pay and Arrears; for the greatest part: And surely upon a very Godly and just reason (as John Can, and some Army-Officers will swear) thus expressed in his Decree recorded in 
b Tom. 3. p. 648.  Goldastus and Mr. 
c Review, p. 466.  Selden: ut subveniatur necessitatibus Publicis, et Salariis Militum, pro Dei Ecclesiae & bono statu Reipublicae, & uniuscujusque propria pace pugnantium: That he might relieve the Public Necessities, and pay and reward the Soldiers fight for the Church of God, and the good of the State of the Commonwealth, and the proper peace of every one: as our Officers and Soldiers now say they do. And is it not than most just they should have all the Lands, Glebes, and Tithes of the Church, King, Commonwealth, and of every particular Person too, who have fought all this while for them and their defence? To this they may chance to add, the Precedent of the 
a Extravag. De Decimis, c. 10. Joannes Sarisbur. De Nugis Curialium, l. 7. c. 21. Mr. Seldens History of Tithes, c. 6. p. 120, 121.  Templars and Hospitalers, who being no part of the Clergy, but Religious Soldiers, employed only to fight in the defence of the Church, were by special Bulls and Grants of several Popes exempted from paying any Tithes at all to any Ministers out of the Lands belonging to their several Orders, Because they fought for the Church against her Enemies, as Turks, Saracens, and other Infidels. Therefore there is great reason, equity all our Officers and Soldiers who have lately fought, or are now or hereafter fight for the Church against her Enemies and Malignants, should be totally and finally discharged from paying any Tithes at all out of their Old or New Purchased Lands, Leases, cattle, Estates, Spoils, Pay or other increase. Besides, most of our Army-Officers, and very many of the Soldiers, are extraordinarily gifted, inspired from Heaven, and constant Speakers or Preachers 
b Cans 2d. voice from the Temple, p. 24, etc.  transcending all Black-coated Ministers, yea the undoubted new Ministers and Priests of Jesus Christ, as many deem them; So as they may be truly styled 
c 1 Pet. 2.5, 9  a chosen Generation, a Roy●● Priesthood, yea Army of Priests, being 
d Rev. 1.5.  made Kings and Priests by Christ himself to God the Father: as John Can hath published in his Voice, p. 24, 27, 28, 29. Therefore they may not only enter into our Ministers Churches, Pulpits, and dispossess them of them (as he there asserts and presseth them to put in execution;) but be capable in right, equity, justice, to receive all their Tithes to their own use: Nay one step more, John Can in his Voice, p. 27. thus peremptorily concludes, I will affirm, and abide by it; since it hath pleased the Lord to draw out the hearts of some Soldiers and others, (who were never brought up at Universities to learning) publicly to preach, (which is not above 10, or 12. years) the People of this Commonwealth have had more true Light and glorious Discoveries of Christ and his Kingdom, than all the Nations Ministers ever before made known to them, since first they took their calling from the Sea of Rome, till this Day. On the contrary, the greatest Heresies and Blasphemies which have been in the world have been broached by Ministers (and Scholars) whereas Laymen at the same time have been sound in the Faith, and zealously earnest against such abominable Doctrines. Therefore there is just ground that both our Universities, and all Colleges for Advancement of Learning, should be suppressed as the very poison, bane, subversion of Religion, Church and Commonwealths, (as some Soldiers and the Anabaptists generally deem them) and their Lands (as well as Bishops, Deans, Chapters, and Ministers Glebes and Tithes) sold or conferred on the Officers and Soldiers, of the Army for their better encouragement, reward and supportation, to propagate defend Religion and the Common wealth: A design now eagerly prosecuted by some.  
To which let them receive this Answer before hand, since I intent not any future Treatise of this nature, 1. That I never read of any pious Generals, Armies, Officers, or Soldiers in Scripture (the 
a Gal. 6.16. 1 Cor. 15.1, 2, 3.  rule of Faith and Manners) that spoiled the Church or Ministers of their Lands and Tithes to maintain their wars, or enrich, reward themselves; but we find it expressly recorded of 
b Gen. 14.20. Hebr. 7.2, 4, etc.  Abraham, the Father of all the Faithful, that he paid Tithes even of the Spoils of the first Wars, to the first P●●●st we find in Scripture, unto Christ himself, both in the Old and New Testament, for other Christian Soldiers imitation. The like we read of 
c 1 Chron. 26.26, 27, 28.  David, and all his Officers, Captains of the Army, with sundry others forecited; whose Precedents are more obliging and commendable than Charles Martels. 2ly. That it was the Custom, use and pious practice of many Pagan Warlike Nations, as the Romans, Grecians, Carthaginians, Tyrians, Saxons to do the like, who consecrated the Tenths of all their Spoils to their Idol-Gods and Priests, as we may read at large in Mr. Seldens History of Tithes and Review, c. 3. and in Mr. Richard Montague his Diatribe thereon, ch. 3. Therefore they are worse than Pagans who neglect not only to pay their Ministers the Tenth of their Spoils, but will even spoil them of their Glebes and Tithes besides. 3ly. It is very observable (and let our Soldiers and Officers consider it in good earnest) That God himself specially consecrated and devoted the future Spoils, a Sacrifice for and to himself, and all the Spoils, City of Jericho (the very first City taken by the Israelites in the Land of Canaan) as a sacred First-fruits and kind of Tenth for the use of his Sanctuary and Priests, in these memorable words, Josh. 6.17, 18, 19 And the City shall be devoted, even it and all that is therein (except Rahab and her Family and House) Lord. Whereupon when the City was taken, they burned it and all that was in it (as a Sacrifice to the Lord) But the Silver and Gold and the Vessels of Brass and of Iron, they put into the Treasury of the House of the Lord, v. 24. But Acban (a covetous plundering Soldier) seeing among the rich Spoils of the City a goodly Babylonish Garment, and two hundred Shekels of Silver, and a wedge of Gold, coveted, took and hid them in the midst of his Tent; which so much kindled the Anger of God against the Children of Israel for this his Trespass in these devoted things; That they were presently smitten before their Enemies of Ai, and fled before them. Whereupon Joshua their General and chief Governor humbling himself before God, and requiring the cause of this ill success; God returned him this Answer, Israel hath sinned, and they also have transgressed my Covenant which I commanded them; for they have taken of the devoted thing, and have also stolen and dissembled also, and they have also put it among their own stuff. Therefore the children of Israel could not stand before their Enemies, but turned their backs before Enemies, Because they were accursed, neither will I go with you any more. O Israel thou canst not stand before thine Enemies, until thou hast taken away the accursed devoted thing from among you. Whereupon this Sacrilegious Robbery of Achan being discovered by Lot and his own Confession; and hid stolen Plunder devoted to God taken forth of his Tent, and poured out before the Lord in the presence of Joshua, and all the Children of Israel: Joshua passed this Judgement against him for his Sacrilege, Why hast thou troubled Israel? the Lord shall trouble thee this day: and all Israel stoned him with Stones, and they burned them with fire (as a devoted Sacrifice to God) after they had stoned him with stones. And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his Anger. Wherefore the place is called the Valley of Anchor (that is Trouble) to this day. And when Hiel, many hundred years after in Idolatrous Ahabs days, would needs seize upon the devoted Spoil of Jericho, and build it again for his own habitation; he laid the Foundation thereof in his firstborn Abiram, and set up the Gates thereof in his youngest Son Segub, (that is, God destroyed, and cut off all his Posterity before the Gates were set up, and the Building finished) according to the word of the Lord, which he spoke by Joshua the Son of Nun; as we read at large, Josh. 7. throughout, 1 Kings 16.34. and Josh. 6.16. I read of 
a Herodotus, l. 5. c. 25. Valerius Maximus, l. 5. c. 3. Diodorus, An. 4. Olymp. 98. Dr. Usher annal Veteris Testamenti, p. 260.  Ataxerxes, that (in imitation of Cambyses before him) he caused some Judges (betraying their Trusts, like 
b See Holinshed, Speed, and others. 10, & 11 R. 2. Mr. St. John's Speech against the Shipmony-Judges.  Tresylian of old, and too many of late) to be excoriated alive, and their Skins to be hanged up round about the Tribunals, that the other Judges sitting upon them might have an example hanging before their eyes, what punishment the pravity of judges did demerit. I desire all Soldiers, Officers, and Sacrilegious Anabaptists, would hang up these Skins and Examples of Achan and Hiel before their eyes, recorded in sacred Writ: and then make this use and application to themselves of them. If Achan for stealing away only a Babylonish Garment and a few Shekles of Silver and Gold of the very Spoils of jericho devoted to the service or Treasury of the House of the Lord, brought so much wrath, misery upon the whole Nation, and Camps of Israel, and such a fatal death and exemplary punishment upon himself; and Hiel only for building upon the ruins of the Soil of this devoted City drew down sudden Death and Destruction upon all his Sons and Posterity; O what strange exemplary wrath, vengeance, and judgements shall we then draw upon the whole Nation, Army, our Souls, Bodies and Posterities to their utter extirpation, if instead of rendering unto God and his Ministers the Tenth of our warlike Spoils belonging of right unto them; we shall sacrilegiously rob them not only of these tenths, and all other issuing out of our Lands and Estates, but even of all their other Glebes, Rectories, Tithes, Revenues; demolish the very Churches, Houses, dedicated to God's worship, or turn them into Houses for us and our Posterities to inhabit: and obstinately, yea atheistically refuse to take warning by their, and other sacrilegious Persons tragical examples? 4ly. Let those who will imitate Charles Martels Precedent, remember 1. his punishment: 
a Gul. Malmesburi. De Gestis Regum, l. 1. c. 4. Vita Eucherii apud Surium, Tom. 1.10. F. Gratian, Caus. 16. qu. 1. Edit. Gregoriana. Flodourdus Rhem. Hist. l. 2. c. 12. Juonis Chron. Mr. Seldens History of Tithes, p. 51.465. Dr. Tillesley, p. 67.  Historians record, That for this his Sacrilege, he was smitten with a long and terrible Convulsion of all his Members whereof he died in great anguish: that Eucherius Bishop. of Orleans in a Vision SAW HIM DAMNED FOR IT; and that upon search made in his Tomb (by an Angel's Admonition) it was also confirmed for truth, no relic of his Corpse being found therein, but only a dreadful Serpent. 
* Mat. 〈…〉 Flores 〈…〉 An. 853. ●. 306.  Apud Frances Carolus Martellus insignis vir fortitudinis, exactis vitae sue diebus in Ecclesia beati Dionysii legitur esse Sepultus, sed quia Patrimonia cum Decimis omnium fere Ecclesiarum Galliae, pro stipendio commilitonum suorum mutilaverat, miserabiliter à malignis Spiritibus de Sepulchro corporaliter avulsus, usque in hodiernum diem nusquam comparuit; as Matthew Westminster stories of him. 2ly. The censure passed against him for this Sacrilegious Robbery, by the Marginal Authors and others: especially by Agobardus Bishop of Lions, An. 828. in his Book 
* Bibliotheca Patrum, Tom. 9 pars 1. p. 600, 601.  De Dispensatione, & Rei Ecclesiasticae contra Sacrilegos, worthy the reading, who thus complains, p. 269. Nunc non solum possessiones Ecclesiasticae, sed ipsae etiam Ecclesiae cum possessionibus venundantur, etc. Which he condemns as detestable Sacrilege execrable to God and men: By Petrus Damianus, Anno 1060. l. 1. Epist. 11. where he gives this censure of his practice, and others: Inter omnia vero hic mala, Illud excedit, et Diabolicam fere modum videtur aequare nequittam. Quia pradiis in Militem profligatis, etc. Moreover among all wicked Acts, this exceedeth, and seems almost to equal the very wickedness of the Devil, That all the Farms and Possessions of the Church being prodigally spent upon Soldiers, insuper etiam et Decimae & plebes adduntur in Beneficium Secularibus: Moreover Tithes and people are likewise added and conferred on (these) Secular men for a reward: which in his lib. 4. Epist. 12. & lib. 5. Epist. 9 he styles a great Sin, Sacrilege, and Profanation of holy things; concluding, What is it to turn Tithes to the use of Soldiers and Secular men, nisi mortiferum iis virus, quo pereant, exhibere? but to give them deadly Poison whereby they may perith? Petrus Blesensis archdeacon of Bath: Epist. 82. & Joannis de Belith De Divinorum Officiorum Explicatione, c. 5. write much to the same effect; making it a greater Robbery and Sacrilege to take away Ministers Tithes, though it be by the Pope's own Bulls, than violently to take away and plunder men's Horses as they are riding or carting in the High way, and convert them to their proper use; as Soldiers use to do. 3ly. Let them remember, That Charles Martels immediate Successors so much detested both his practice and Sacrilege, that by 
a Aventinus, Annal. Boyorum, l. 3. p. 179. Centur. Magd. 8. c. 7, & 9 Goldastus Constit. Imp. Tom. 1. p. 15. Dr. Tillesley Animadversions on Mr. Selden, p. 64, to 75.  public Edicts they decreed in these terms, That the Tithes and Ecclesiastical Lands and Goods seized upon by profane Persons, (so they styled the Soldiers possessing them) should be all restored: and so they were accordingly, and those Harpies robbed of their Sacrilegious prey. Let the late Purchasers of such Tithes and Lands remember it, and think of a possible, if not probable Act of Resumption, in case they make no voluntary restitution.  
4ly. Let them consider the large Revenues the Popish Clergy at this day enjoy in France, amounting to above 12. Millions of Annual Rents, at a moderate value, besides money and oblations; as Bodine, Thuanus, Hist. l. 28. joannes de Laety Descriptio Galliae, c. 17, 18. record. To which I might add the extraordinary great Revenues of the Popish Clergy in Spain, recorded by Lucius Marineus, Siculus, joannes de Laet, in his Hispaniae Descriptis, cap. 20. & Jo. Boterus in his Hist. Universalis, and of the Popish Clergy in the Kingdom of Naples in Italy, registered by Thomas Segethus, De Principibus Italiae, p. 121. Which they still enjoy, notwithstanding their manifold Wars, without sale or Diminution for their Soldiers pay. And will it not be an intolerable Impiety, Sacrilege, dishonour for Protestant Soldiers, and our new Republic, not to allow our Ministers so much as their inconsiderable remaining Rectories, Glebes, Tithes, to support our Religion, and instruct and save the People's Souls?  
5ly. The reason rendered by Martel and others, That the Officers and Soldiers deserve the Lands and Tithes of the Church and Ministers, because they fight for the defence of the Church, is very strange, and just the selfseeking Plea and Practice of sundry of our Officers and Soldiers at this day, scarce to be paralleled in any Age, 1. They were raised for the 
a Exact Collection. p. 340, 342, 376, 572, 631, 632, 641, 743. A Collection, p. 428, 8, 13, 41, 43, 44, 49, 51, 61, 64, 96, 99, 623, 696, 879. Appendix p. 15. and elsewhere.  Defence and Preservation of the late King's Person, Posterity, and just Rights of his Crown: Ergo in discharge of this Trust they have most justly sentenced, beheaded the King; outed, disinherited his Posterity; and seized upon all the Crown-Lands and Revenues in his three Kingdoms for their own use, pay, support, reward and inheritance. 2ly. They were raised and fought for the preservatirn and defence of the Kingdom, Parliament, and Members Privileges, and Laws and Liberties of England: Therefore they have justly by armed violence invaded, subverted them all, disposed of all the Common wealth and Revenue of the Nation to themselves and their Instruments to support themselves and their usurped Arbitrary Power and Government over us; and may null and pull down not only our Old, but their own New-created Parliaments, and State-Councils (as they style them) and change both Government & Governors at their pleasure. 3ly. They fought for the particular Defence, Peace, Safety of every man's Person and Estate in our three Kingdoms: Therefore they may seize upon and dispose of all their Persons, Lands, Estates at their pleasures, and impose what Taxes, Excises, Imposts they list, and exercise a legislative absolute Arbitrary and Tyrannical Power over them, without a lawful Parliament, to eat them quite out of all, Lastly, They fought for our Church, Ministers, Religion: Ergo they may subvert them all, and seize upon all Church-Lands, Revenues, Rectories, Glebes, Tithes, yea Churches and Churchyards too, for to reward, support and pay the Army; and possess themselves of what ever our Ancestors settled on the Church and Ministers to instruct and save the People's Souls, as a just Salary for killing their Christian brethren's Bodies, and destroying the people's Souls and Bodies too. Certainly the worst Enemies they fought against, would not, could not have done worse than this, nor yet so bad. This certainly is a Devastation, Destruction, not a Defence or Preservation, of what they were raised and paid to protect, an Invasion and Depredation, not a Patronage and Protection: a Remedy more destructive than the worst Disease, War, Enemy, who could but have stripped us of no more had they conquered us, than these our new armed Defenders of the Faith, Church, King, Parliament, Laws and Liberties have done or intend to do, as many fear. It was John Baptists Evangelical Precept to all Soldiers whatsoever, 
a Luke 3.14.  Do violence to none, (in Person, Lands, or Estate; much less to Ministers privileged by the Law of War from Violence:) and to be content with their Wages: without seizing, sequestering, invading the Lands, Estates, Glebes, Tithes, Persons of Ministers, King and Members or any others they fought for, who never raised, nor waged Soldiers to deprive them of their Patrimonies, Estates, Callings, Rights, Laws, Liberties, Privileges of Parliament, Government, Governors, but only to secure them in the full possession of them all. This new Martial law and practice then, is both irrational and unevangelical, fitter for professed Thiefs, Turks, and Pirates, than Christian Soldiers; and far different from the foresaid Christian Soldiers practice in former Ages; who as they would by no means be engaged by their 
a Ambros. Orat. in Julianum, & Grotius de Jure Belli, p. 35, 88  Pagan Emperors or Generals commands to fight against any of their Christian Brethren, choosing rather to obey God their Supreme Emperor than Men: So the famous 
b Grotius de Jure Belli, l. 1. c. 2. sect. 3. p. 35, 36, 88 Crantzius Saxonitorum, l. 7. c. 16.  Thebean Legion of Christian Soldiers and their Officers under Julian the Apostate, when he commanded them to bring forth their Arms against the Christians, returned him this most Heroic Answer, worthy to be written in Golden Letters, briefly, fully and elegantly expressing the Duty of every true Christian Soldier in all Ages and Cases; Offerimus nostras in quemlibet hostem manus, quas sanguine innocentium cruentare nefas ducimus. Dexterae ipsae pugnare adversus Impios & Inimicos sciunt, laniare, pios et Cives nesciunt. Meminerimus nos (and O that our Army-Officers and Soldiers would remember it likewise) Pro Civibus potius quam adversus Cives arma sumpsisse. Pugnabimus semper pro justitia, pro pietate pro innocentium salute (not for Kings, Bishops, Deans, Chapters, Ministers Lands, Revenues, Tithes, Estates, the things now fought for:) Haec fuerunt hactenus pretia periculorum. Pugnavimus pro fide, quam quo pacto conservemus tibi (Imperatori) Si hanc Deo nostro non exhibemus? O that this Resolution were now engraven in every Army-Officers and Soldiers heart! our Ministers then needed not to fear the loss of their Tithes, Rectories, Churches, nor our Universities, Colleges, Corporations, or any other the disinheris on of their Lands, Laws, Liberties, Powers, by Military Rapines, violences, and usurpations.  
6ly. The Exemptions of the Hospitalers and Templars Lands from paying of Tithes, was a 
a Exttavag. De Decimis, c. 10 Mr. Seldens History p. 120, 121.  mere Papal Innovation and Devise, which Can, who pleads so much against Tithes upon this mistake that they are Popish, and all his Confederates should be ashamed to own and imitate: The Israelites Gods own people during their possession of Canaan, had many foreign and Civil wars in most of their Judges, 
b See the Book of Judges, Kings, Chron. Maccabes, Josephus, Paul Eber and others.  Kings and High Priests successive Reigns, and Roman Governors over them: yet we never read, that any of their Generals, Officers or Soldiers, fight for their Churches, Priests and Religion's Defence against foreign or Domestic idolatrous Enemies, pretended the least Exemption of their Lands or Estates from paying all their ancient forementioned accustomed Tithes to the Levites, Priests and Poor: nor any Christian Soldiers else but the Popish Templars and Hospitalers for the Lands conferred on their Orders, not for their private Inhabitances. And if Soldiers be obliged to pay Tithes of all their Spoils and Gains of war (as I have abundantly proved) much more than of their real and personal Estates, as well as any others not in arms: especially where they are well paid and war not on their own expenses, but other men's purses: Amongst the Jews we never read of any Taxes, Tributes or Contributions imposed on the Cities, Houses, Lands or Tithes of the People and Levites for the maintenance of wars, or pay of Soldiers, from which even Artaxerxes (a heathen Conqueror) exempted them by an express Decree, Ezra 7.24. Yet they received Tithes of all their Kings, Generals, Captains, Soldiers, as well as People's Lands and increase both in times of war and peace. But our Army-Officers and Soldiers now receive above the Tithes of all our Ministers Tithes, Glebes in Monthly Taxes and Contributions by arbitrary, illegal Impositions without their or Consents in Parliament, contrary to their 
c Antiqu. Ecclesiae Brit. p. 209, to 220, 282, 284, 299, 300. Thomas Walsingham. Hist Angl p. 348. See the Acts for the Clergies Subsidies in all our Kings reigns, granted only by themselves in Convocation.  ancient Privileges, all former Precedents and our Laws. Therefore there is all Equity and Justice they should receive the Tenths both of their Lands, Goods and Gains of war too, and that no Officers or Soldiers should be exempted from Tithes as the Templars and Hospitalers were, who had no other Pay or Salaries but their Lands, and received no constant Contributions from the Clergy. 
d Xenophon Helien l. 4. Montague Diatriba p. 500, 501.  Xenophon, that famous learned Greek Heathen Commander, having made the most Noble retreat we ever read of in Story, out of the upper part of Asia with ten thousand men through mountains, frost and snow, in memory of his thankfulness to the Gods for this safe return, separated the Tenth of all the Spoils that his Army had gained in the wars, and by general consent, committed them to the Captains to be dedicated to Apollo and Diana; That for Apollo, was laid up at Delphos in the Athenean Treasury; but with that other Tenth Diana's share, Xenophon himself purchased a Piece of Land, and built thereon a Temple and an Altar to Diana, and appointed the Tenth of the yearly increase forever unto it. This Pagan Commander and his Captains and Soldiers were so far from exempting their Lands from Tithes to their Idol- Deities, that they Tithed the very Spoils of their wars to them, and built and endowed a Temple to Diana with Lands, and Tithes out of their own Lands and Estates for ever. Which shall for ever silence and shame those Christian Army-Officers, Soldiers, Templars and Hospitalers, who would exempt not only their Spoils, but their Lands and Estates from all Tithes to God and his Ministers because they are Soldiers, and pretend to fight for their Defence.  
7ly. This Reason, that they should enjoy not only their own but our Ministers Tithes, because they are an Army of Preachers and Priests, and more Officers, Soldiers in the present Army Preachers or Speakers (as they phrase them) than ever in any Army in the world before, hath frequently minded me of that saying of 
e Lib. 4. Epist. 38.  Pope Gregory the first (which famous 
f In his Exposition on 2 Thess. 2. p. 116.  Bishop Jewel much insisted on) concerning Antichrist. The King of Pride (Antichrist) is at hand, and which is an horrible Thing to be spoken, Sacerdotum est praeparatus Exercitus, an Army of Priests is prepared to guard and usher him in. Certainly I never heard nor read of such an Army of Priests (as our Army now is, before; wherein there are not only some hundreds of disguised Popish Antichristian Priests and Jesuits (as most wisemen conceive) under the disguise of Soldiers) preaching, venting, many notorious Errors, Blasphemies and Antichristian Tenants, to infect the Army and Nation too, but many preaching Colonels, Captains, Officers, Soldiers of all sorts, not a preaching General (as some say) too; And among others, one of these Army-Preachers not long since published a Book with this Title: Antichrist with us; by John Spittle-house, a member of the Army: printed at London, 1648. which intimated to me at first sight, that Antichrist was in the Army: and truly if they proceed (as Can would have them) to usurp our Minister's Office, Rectories, Glebes, Tithes, Churches to themselves, and Suppress our Ministers, Churches, Parishes, as Antichristian; I shall then justly suspect, and others will confidently conclude, they are the very Army of Priests prophesied of by Pope Gregory, who shall forcibly usher and bring in Antichrist the King of Pride (who 
a 2 Thess. 2.4  exalteth himself above all that is called God or Worshipped, that is, above Kings, Lords, Parliaments, and all Civil and Ecclesiastical Powers whatsoever, as 
b See Dr. Abbot, Dr. Beard, Dr. Squire of Antichrist, and Dr. Sclater on that place.  Expositors resolve) into our Church, and re-establish him in his Throne.  
8ly. I never read in the Old Testament or New, that Christ Authorized, Commissioned or sent out any Captains, or Soldiers to preach the Gospel, or made choice of such to be his Apostles and Ministers of the Gospel: Surely had this been a part of their duty as Christian Officers and Soldiers, John Baptist Christ's forerunner would have instructed those 
c Luke 3.14.  Soldiers who came purposely to and demanded of him: what shall we do? in another manner than he did; and said unto them; Go and preach the Gospel, and instruct the ignorant Soldiers and people publicly where ever you quarter: in the first place; and then, Do violence to no man, and accuse no man falsely, and be content with your wages: The only precepts he gave them; Which our Army-Officers and Soldiers since they turned Preachers have much forgotten and neglected: I read of 2. devout Centurions in the New Testament eminent for their faith, piety, Charity, and of one devout Soldier; yet neither of them a public Preacher: The first of these Colonels or Centurions 
d Luke 7.2, to 11.  built a Synagogue for the Jews and others to meet and preach in who were Priests and Ministers; but I read not he ever preached in it publicly himself. The latter (Centurion) is thus characterized, Acts 10.1, 2. That he was a devout man, and one that feared God with all his House, which gave much Alms to the people, and prayed to God continually: but doubtless he never preached, for than it would have been there recorded, that he preached continually as well as prayed: Yea, he was so far from this, that when the Angel of God came to him in a vision; he said, Thy Prayers and thine Alms (not thy preaching, therefore he preached not at all, or if he did God accepted it not, but disliked it as against his word and will) are come into remembrance before God: And now send men to Joppa and call for Simon Peter, he shall tell thee what thou oughtest to do. Whereupon he presently sent two of his Servants, and a devout Soldier continually waiting on him (but not on preaching) for the Apostle Peter to preach to him, his Friends and Family; who repairing to him, Cornelius goeth forth to meet him, falls down at his feet, worshippeth him, talks with him, brings him into his House, where many were come together; relates his vision to Peter (mentioning again his Prayers and Alms, but not his preaching) concluding thus: Now therefore are we all here present before God TO HEAR (not preach) all things that are COMMANDED THEE of God; Whereas some Centurions, Colonels, Captains and Soldiers of this Age, if Peter himself should come to their Assemblies or Quarters, would be readier to teach and preach to him, than to hear him, and apt to be his Teachers than Auditors, as these only were: After which Peter preached to him and his company; I find another sort of Captains and Soldiers in the New Testament 
b Matth. c. 26, & 27, & 28. Mar. 14, & 15. Luk. 22, 22. John 18, & 19  Who went out and apprehended our Saviour Jesus Christ, mocked him, derided, crowned his Head with Thorns, stripped him of his Raiment, put him on a purple Robe, bowed their Knees before him in scorn, saying, Hail King of the jews, blind folded, and then struck him with their hands, and bade him prophesy who smote him: guarded him to his Trial, carried and nailed him to his Cross, crucified him between two Thiefs, pierced his side with a Spear, gave him Gall and Vinegar to drink, parted his Garments amongst them, cast lots upon his Vesture, and would have broke his Legs but that he was dead. After which they watched and guarded his Sepulchre; took large Money of the Priests to smother the truth of Christ's Resurrection by reporting a Lie, that his Disciples came and stole him away whiles they were asleep; who TOOK the money and did as they were taught; and are branded for ever with this Epiphomena, These things therefore the Soldiers did. After which some of this rank of Officers and Soldiers by 
a Acts 12.1, to 12.  Herod's command killed James the Brother of John with the Sword, apprehended, imprisoned, chained, and most strictly guarded the Apostle Peter, in order to put him to death the next day; but that the Angel of God miraculously delivered him. Others of them 
b Acts 21.31, 32, 33, etc. c. 22.24, etc. c. 23.23, etc. to 35. c. 27, & 28.  apprehended, bound, and would have scourged Paul; guarded and carried him from prison to prison; and when he was sent Prisoner to Rome; when the ship was wracked, and their lives saved only for Paul's sake, they gave the Centurion counsel to kill Paul, and all the other Prisoners, lest they should escape from them by that wrack. These Soldiers no doubt were truly Antichristian; and if the 
c Matth. 12.33. Luk. 6 43, 44.  Tree may be judged and known by its Fruits, and Soldiers by their Actions and Intentions, I doubt there are far more of this later sort than of the first in this Age, and if John Cannes Voice from the Temple be embraced for Gospel in every point by the whole Army, no doubt they will then be all of this later rank, not the Ministers and 
d 2 Tim. 2.3.  Soldiers of Jesus Christ, but of Antichrist alone; and the 
e Hebr. 6.6.  Crucifiers of Christ again in his faithful Ministers and Members; which I desire them all sadly to consider.  
9ly. Admit them to be made Kings and Priests to God the Father by Christ, in a spiritual sense, as 
a Rev. 1.5. 1 Pet. 2.5, 9  all the Elect Saints of God are; will it thereupon follow, that they may all lawfully preach in public, administer Sacraments, and exercise the proper Function of Priests and Ministers? If so, then by the selfsame reason, they may all lawfully exercise the office and power of Kings, as well as of Priests (as some of them do in the highest degree beyond all Precedents of any our Kings before them) and so under pretext of suppressing our Monarchy, and one sole King as dangerous and pernicious; we shall have now no less than an whole Army of Kings to rule and reign over us, and to engross not only all the old King's Lands and Revenues, but the greatest part of the People's far surmounting of a Million or two each year in Contributions and Excise to support their new Royal State and Dignity; as well as an Army of Priests, who have and would swallow up our whole Church's Revenues, Glebes, Tithes, Patrimony, and our Ministry too, for to support their new Evangelical Priesthood; that so they may resemble both Christ and Melchisedec in their Kingly and Priestly Offices united in one Person; though not in the Title of their Kingdom as the Apostle interprets it, Hebr. 7.2. being by Interpretation KING OF RIGHTEOUSNESS, and after that also, King of SALEM, which is KING OF PEACE; which Soldiers who make a gainful Trade of War and Rapine delight not in.  
10ly. I do affirm, and will abide by it, that since the time some disguised Popish Priests, Jesuits, Sectaries, Heretics, Anabaptists and other Seducers (rather than the Lord) drew out the heart of some Soldiers and other Mechanics (in truth or disguise) publicly to preach, the People of this Commonwealth, have had more abominable, false, damnable, atheistical, Antichristian Heresies, Errors, Blasphemies, New Opinions, and old exploded Heterodox Heresies and Tenants of all sorts whatsoever against the very Essence, Nature, Attributes of God himself, the three sacred Persons in the Trinity, the Old and New Testament, Law, Gospel, all the fundamental Articles of Faith and Salvation, the Sacraments, Ministers, Ordinances of God; and practical public, private Duties of Piety and Christianity, under the Names and specious Titles of New Lights, and glorious Discoveries of Christ's Kingdom, broached by Soldiers and Lay-Preachers, than in all the times since the Gospel was first preached in this Island, and more than ever any one Age, Church, Nation, or all our Ministers put together since the Creation till now were guilty of, and these publicly averred both in Press and Pulpit, and the Authors of them exempted from any corporal or pecuniary punishments, by the Civil Magistrates, by the avowed 
a See Col. Pride's Beacon quenched.  printed Positions and Proposals of the General Council of Army-Officers and Soldiers in sundry Papers. For full and infallible proof whereof, I shall remit the Reader to Mr. Edward's Gangrenaes', the Catalogues of the Heresies, Blasphemies, Errors, collected by the London and Devonshire Ministers, the Stationer's Beacon fired, and New Law, p. 78, 97. Which styles Heaven, Hell, the resurrection of the Flesh, a Dream of our Preachers; The History of the Scripture an Idol, etc. And all this by the malice of Satan, the underhand practices of Jesuits and our Popish Adversaries to defame, ruin our Church, Ministers, Religion, seduce thee to Popery, Atheism, and reduce us back to the Antichristian Tyranny of the Sea of Rome, as I have largely manifested in the fifth Chapter. Whereas Can cannot charge our Parochial Ministers and Presbyterians with any such Blasphemies, Heresies, Errors, as those he pleads for are guilty of in the highest degree, nor with those Jesuitical, treacherous, perfidious, sacrilegious, unclean, beastly ranting, unrighteous, profane, atheistical Innovations, Practices, Rapines, Usurpations, as they have plunged themselves into over head and ears without any Conscience or dread of God or Man.  
11ly. What, that more true Light and glorious Discoveries of Christ and his Kingdom made known to the people of this Commonwealth within these 10, or 12. years by the public preaching of some Soldiers and Laymen, exceeding all the Nations Ministers ever made known unto them before, are, is concealed by Can, and unknown to me or others, unless it be the flat atheistical denial of God, of Christ and all his Offices, of the Holy Ghost, Scriptures, Sacraments, all public Ordinances in the Church, of all Kings, Princes, Parliaments, lawful Magistrates, Laws, Oaths, Vows, Covenants, Protestations, Engagements, by many of them in their words, writings, and most of them in 
a Titus, 1.16.  their works, with their Jesuitical positions, plots, practices, recited in the fifth Chapter. And if these be not true 
b 2 Pet. 2.1, 2. Acts 26.13.  infernal Darkness, and clear inglorious Discoveries of 
c 2 Thess. 2.  Antichrist and his Kingdom in the highest Degree, that ever yet appeared amongst the people of this Commonwealth, let the fifth Chapter, with the positions and practices themselves, compared with the Old and New Testament, determine.  
12ly. The decrying of our Universities, Colleges, Schools of human Learning, Inns of Court, and some men's endeavouring to seize upon their Lands and Revenues for the Armies use, is no doubt a Jesuitical Papal plot, to extinguish the light of our Knowledge both Divine and humane, by putting out the Eyes of our Nation, that so Jesuitical Popish darkness might overspread our Church and State; and so the 
a Mat. 15.14.  blind leading the blind in both, they must fall into the Pit of Destruction in a moment. It is storied of 
b Eutropius, Grimston in his Life, Theodoret, Nicephorus, l. 10. c. 3, 4, 5, 24, 25, 32, 33. Mr. Fox, Baronius, Spondanus, and others. Centur. Magd. 4. c. 3, 14. Col. 114, to 120, 1438, 1439. Nazianzen Orat. 2. in Julianum, Ambros. Epist. l. 5. Ep. 29. zozomen l. 5. c. 22. Rushamus, l. 1. c. 28.  Julian (that blasphemous Apostate, and professed Enemy of Christ and Christian Religion) That he suppressed all the Schools of Christians, prohibiting by general Laws and Decrees, that any should profess, practice or study any Arts or Sciences in any Schools, that so they might become and remain Idiots, without learning, and so be insufficient and unable to preach the Christian Faith, oppose or refute any Pagan or other Errors, Blasphemies against the true God and his worship, devising by all means possible (whereof this was one of the Principal) TO MAKE WAR AGAINST JESUS CHRIST, and extirpate Christianity, without shedding any Christian blood; finding by experience, that the Christian Faith and Christians were greatly increased by the torments and blood of the Martyrs: So that bloody Apostate from and Persecutor of the Christian Faith 
c Eusebius, Eccles. Hist. l. 8. c. 13. l. 10. c. 8. Eutropius, and Grimston in his Life. Fox Acts and Monuments, vol. 1. p. 113. Bishop Jewels Sermons, p.  Lucius the Emperor, as he ruined the Churches, Temples he commanded to be built for Christ, cast out of his House, Service and all Offices and place of Command whatsoever he that was a Christian, commanded all those Christians to be slain who would not adore his Idols, prohibited all Assemblies of Christians either for worship or consultation; so he was such an Enemy to Learning, that he named the same (as some do now) A Poison and common Pestilence and the Overthrow of Commonwealths; and especially the knowledge of the Laws: And thought no vice worse became a Prince than Learning, because he himself was unlearned; and thereupon prohibited Schools and Meetings for Instruction: Whereas on the contrary 
d See Eusebius in vita Constantini: Bacon's Advancement of Learning: Mr. Edward Waterhouse his Apology for Learning and Learned men.  Constantine the Great, and all other Godly prudent Christian Emperors, Kings and Princes, founded Schools of Learning and Universities in all places, encouraged and advanced learned men of all Arts and Professions, especially Divines, Lawyers, and Philosophers; well knowing that Learning was the principle means to promote Religion, and the glory, honour, wealth and greatness of any Nation, more necessary than any Arms or Soldiers, and the chief means to preserve them from Idolatry, Superstition, Confusion, ruin. We may therefore clearly discern whence the present Outcries against our Universities, Inns of Court, Schools of Learning, and all human learning proceed, even from desperate Apostates from true Religion and God's Church, and those who would erect a New Babel of Confusion amongst us in Church, State, and thereby build up the demolished walls of the Romish Jericho within all our Dominions: For proof whereof, I shall transcribe this notable passage of our famous learned Bishop Jewel in his Sermon on Joshua 6. in his works in Folio, p. 167, 168. which is very pithy, learned and satisfactory, omitting all others.  
Now to stay the restoring of Jericho, many good ways may be devised. The 1. maintenance of Schools and Learning. That Learning and Knowledge is able to hinder the Building of Jericho is so plain that it needeth no speech. In the time of Moses Law, Aaron the great Bishop and High Priest had written in a Tablet before his Breast, Doctrine and Truth; not only Learning, but also Truth; whereby was meant, that neither aught to be without the other For, as Learning is dangerous and hurtful (in some cases) without Religion: So is Religion unable to defend itself, & to convince the Gain-sayers without Learning. For this cause the Heathen when they erected Temples in honour of their Gods, they did also build Libraries, that is, places to keep Books, that by such means their Priests might grow in Knowledge, and be better able to persuade others to their Religion. Strabo of the Sinprincians, that they built a Temple in honour of Homer, and joined thereto a Library. Augustus' the Emperor built a Temple, and also a Library in the honour of Apollo. Trajanus in like manner built a Library, and called it Vlpia, after his own name. At Rome in the Capitol, where all the Gods had a Solemn place for to be worshipped in, there was also placed a Library. Athens was a famous University, and had many Colleges and Schools of Learning, Academia, Stoa, Lycaeum, Canopus, Prytanneum, Tempe, Cynosura: in which places were divers Sects of Philosophers. Such were in Persia, the Wisemen, whom they called Magis: in Babylon the Chaldees, in India Brachmanes, in Aethiopia Gymnosophistae: in France and England Druids: and others in other Countries. In all times the Kings and Princes which did set forth Religion, were also Builders of Schools and Colleges, and Advancers of Learning. The people of Israel were never in better state, (as P. Phagius a learned man noteth out of their Story) than when they had in every Town and Village bath chenesioth, and bath medraschoth, that is, Synogogues wherein they assembled together, and places to preach in. The same Phagius, relateth of Jerusalem, that there were in it more than four hundred common Schools and Synagogues wherein the Law of God was taught. The Patriarch Jacob was called A Minister of the House of Learning, because he applied himself to the knowledge of the Law of God, and to Godliness. The Prophets of God had their Schools to breed up under them such as might after their death draw the people from Idolatry, and resist the false Prophets. They which were so taught by them were called the Sons of the Prophets. Samuel taught in such sort at Rama: Elias and Elizeus the Prophets, taught the Law of God besides Jericho. St. John the Evangelist taught at Ephesus, and Eusebius reporteth out of Philo, that St. Mark had at Alexandria sundry Scholars which gave themselves to reading, and reasoning and expounding of the Scriptures. Others did the like at Antioch, and at other places. Out of such Schools it pleased God to take many excellent men, and place them in his Church, as Origen, Tertullian, Cyprian, Lactantius, Arnobius, Basilius, Nazianzenus, Chrysostomus, Hieronimus, Ambrose, Augustinus, etc. who were brought up in all kind of Learning, and became shining Stars, and brought Lights in the House of God, notable Defenders of Religion, Over-throwers of Idols, and Confounders of Heretics. Christian Princes herein have witnessed their Zeal in setting forth the Glory of God. After Charles the Great had, made his notable Conquests (let our Conquerors remember it) he erected five famous Universities, one at Paris, another at Tolouse, another at Papia, another at Milan, and another at Prague: (to which our King 
a Asser Menevensis in his life, Camden's Britannia: Oxford University and Cambridge.  Alfred founder of out famous University of Oxford with the founders of all the Colleges therein, and of the Universities of Cambridge, Dublin, and those in Scotland, to omit those Universities in Germany, Spain, Portugal, Poland, Denmark, Sweden, Hungary, and other Parts of Italy and France, mentioned by Heylen and others, might be added:) 
b Suidas in Leone.  Suidas reporteth of Leo the Emperor, That when Leo on a time commanded Eulogius a Philosopher should have his Princely reward; a Noble man of the Court, said: (as some do now of our Universities and Colleges Lands and Revenues) that that money would be better employed for the maintenance of Soldiers. Nay, (saith he, and so all wise men now) I would rather it might be brought to pass in my time, that the wages which are now bestowed upon Soldiers might be given to maintain Philosophers. 
c Charion. Chron. l. 3. Alexander Severus.  Alexander Severus, so highly esteemed that notable famous Lawyer, Ulpian, that when certain of his Soldiers ran fiercely upon Ulpian to slay him, the Emperor stepped forth, and set himself between the body of Ulpian, and the fury of his Soldiers, and covered him with his own Robes, that the Soldiers might know how careful he was for the good estate of Ulpian: (Let our Soldiers who hate and study to suppress Philosophers, Scholars, Lawyers, consider these two last Stories:) And also for the contrary; such as have practised cruelty upon learned men, and have hated knowledge were worthily discommended in the Stories of all ages; He instanceth in the wicked Apostates, Julian and Licinius, forecited examples. The like is reported of Caligula, Caracalla and Domitianus, that either they utterly hated all manner of Learning, 
Note  or had some special malice against the writings of some one notable man, and therefore sought to destroy them. Such was the policy of Satan, so thought he to get the upper hand, and to restore again his wicked Jericho. And were these the Practices of Heathen Princes only? may not we remember the like attempts wrought in our days? who will call to mind the time that is not far passed, shall find that this ignorant jericho had many friends: (and hath it not now as many and the same?) who by all means drew men from knowledge; they gave Liberty rather to do any thing, than to seek understanding; and yet suffered rather the use and reading of fabulous and unclean writers than of the Holy Scripture, and Books which carried fruitful instruction. Good Letters to increase knowledge are not to be neglected. Such as presume of God's Spirit overboldly, that without endeavour to use the wholesome means which God hath left unto his Church, they shall and do by special inspiration, understand his will, do tempt God. He adds much more.  
In brief, learning, knowledge in Arts, Tongues, Histories of all sorts, and in the Laws, Governments of former ages, are so absolutely necessary for the right understanding and interpretation of the Scriptures, and good Government of all Commonwealths and Kingdoms, that without them there neither will nor can be any true Religion, sound Knowledge of God, his word, or works, nor orderly Government, Humanity, Civility, Navigation, or Commerce almost in the world; and men deprived of it will be little different from Beasts, as appears by the brutish Sottishness, Barbarousness, Savageness, ignorance of the illiterate Indians in America, and of some other African and Northern Nations, void both of Religion, Government and Humanity itself, because destitute of Learning, as Purchas his Pilgrimage, Mr. Hackluits voyages, Peter Martyrs Indian History, Mercator, and others record. Hereupon our ancient Ancestors were so careful of Learning, Religion, Ministers, Scholars, Lands, Estates, Tithes, that they placed them in the very front of all those ancient Laws, Liberties, Customs which they claimed, enjoyed, and presented to William the (pretended) Conqueror upon Oath in the 4 th'. Year of his Reign, who ratified them in Parliament, without the least Alteration or Diminution, to his eternal Honour, and the great contentment of the whole Nation, whose affections else he would have lost, to the endangering of his new acquired Royalty, as I have proved in the 
b Hoveden, Annal. pars post. p. 601. Mr. Selde●, ad Eadmerum Notae, p. 173.  2 d. Chapter. Which our New pretended Conquerors, may do well to consider. And so I proceed to my concluding Assertion.   

CHAP. V.  
I Am now arrived at the fifth and last Proposition, That the present opposition and endeavoured abolition of Tithes and all other coercive maintenance for Ministers, proceed not from any real grounds of Piety or Conscience, or any considerable real Inconveniences or Mischiefs arising from them, but merely from base, covetous, carnal Hearts, want of Christian Love and Charity to, and professed enmity and hatred against the Ministers and Ministry of the Gospel; and from a Jesuitical and Anabaptistical design to subvert and ruin our Ministers, Church and Religion; the probable, if not necessary consequence of this infernal Project, if it should take effect. Which would prove the 
* See Peter Martyr, in lib. 2. Regum Commen●. c. 5. p. 240.  eternal Shame, Infamy and Ruin of our Nation, not its Glory and Benefit.  
The first part of the Proposition is sufficiently manifested by the premises, wherein I have answered all Objections from pretended Grounds of Piety, Conscience, and surmised Inconveniences or Mischiefs made against Tithes, discovering them to be mere Impostures, and false Surmises, and the principal Objections against them are, that they are Jewish, Popish: And john Can in his Second Voice from the Alehouse (for surely it came from thence, not from the Temple) to show his skill in Divinity most impudently asserts. That payment of Tithes is a Sin two ways against the second Commandment, 1. In itself, as being jewish and Superstitious, giving honour to the ways and devises of Antichrist. This way of Maintenance by Tithes being a Popish Custom, imposed by the Pope's Authority, etc. 2ly. As paid to an unlawful and Antichristian Ministry, etc. Surely a Liar ought to have a good Memory; He confesseth, p. 15. That Tithes were paid by Abraham, vowed by jacob, and prescribed by God himself in the Ceremonial law. Therefore neither Jewish, nor Popish, nor Superstitions, nor a Sin against the 2d. Commandment: else Abraham in paying, jacob in vowing, God in prescribing, the Israelites in paying them, should transgress this Commandment, and commit a Sin against it, I would demand of this Can, how he can reconcile these his palpable Lies and Contradictions unbecoming him who professeth himself a true Minister of the Gospel. 1. How Tithes can be merely Jewish, since paid by God's direction and approbation, by Abraham the Father of the Faithful, and that to Christ himself, in the shape of Melchisedec, and prescribed by Gods own special Precept? 2ly. How any thing commanded by God, even when the 2d. Commandment was given, recorded in the same Canonical Books of Scripture with it, practised by God's special command by all his true Saints under the Law, and generally in all Christian Churches under the Gospel, as I have proved; can possibly be, a Sin against the 2 d. Commandment in itself? and whether it be not direct Blasphemy in him thus confidently to aver it, in making Gods very Commandments to fight one against another, and to command one thing as a Duty in some Texts, and condemn it as a Sin and damnable Superstition in another? 3ly. How Tithes if truly and originally jewish, can yet be truly and originally Antichristian, Popish, and the Pope's device, many thousand years after Tithes first Institution and customary payment? Till he can satisfactorily reconcile these apparent contradictory Assertions, or publicly recant them if he cannot, all the world must account him for an Antichristian Minister and Lying Impostor, his Voice, the Voice of him that reproacheth and blasphemeth both God and Men, Psal. 44.16. and confess there is no ground at all in Piety or Conscience against Tithes, or their payment, but grounds both of Piety and Conscience for them, as I have proved; especially for our Godly Ministers and Preachers of the Gospel (for whom I only plead) whose Calling being of unquestionable Divine Institution, notwithstanding all Cans Alehouse Arguments against them (not worth a Can) and to continue in the world to the very end thereof, and the consummation of all things, by Christ's own resolution, Matth. 28.20 Ephes. 4.10, 11, 12, 13. they may and aught by Divine and Human Laws, to enjoy their Glebes and Tithes so long continued, maugre all the malice, power of their violent Oppugners, and will do so when they and their Posterities shall not have so much as a Name or Being upon Earth or in Heaven (unless they repent) notwithstanding they were justly taken from Popish Friars, Abbots, Priors, Lordly Prelates, (of mere popish Antichristian Institution, not Divine,) when their very Orders were suppressed, as mere Usurpers, Encroachers of the Ministers Rights, Rewards alone, for their pains in preaching, exercising their Ministerial Function in their respective Parishes, not in Abbeys, Cathedrals, (no Parish-Churches for the people to resort unto) to which by the 
a See Mr. Seldens History of Tithes.  Pope's Bulls, they were unjustly appropriated heretofore.  
To clear this Proposition more fully in all its branches, I have observed, that there are five sorts of persons of late, very busy, active both against our Ministers tithes and callings too.  
The first are Soldiers: The 2d. Anabaptists, Dippers, Quakers, with other late blasphemous Sectaries and Heretics: The 3d. profane, covetous Earthworms, and Atheistical Wretches; who say in their Hearts, and sometimes boldly profess, not only by their Lives, but with their Tongues in this lawless Age, There is no GOD. The 4th. profane, ignorant, cheating Prognosticators and Astronomers: The 5th. Jesuits, popish Priests and Romish Emissaries, sent from all parts to ruin our Ministers and Religion.  
For the first, they are either Officers and Common Soldiers, and those, either such who have gained or purchased Lands since the Wars, liable to Tithes; for such who have no Lands at all, and so not of present Ability, Capacity to pay Tithes. Those who have any purchased Lands liable to Tithes, are now so fierce against them, (for aught I can discern) not out of any grounds of piety or Conscience; but, either out of an unworthy, covetous, degenerous, sordid disposition, to ease themselves and their Heirs from this just ancient Debt, yea a charge of Tithes upon their New cheap Purchases, and gain them as an Over-plus into their Bargains, to improve their Purchases to an higher value; the case of such of them who approve of our Ministers, our public Ordinances, and are no Speakers, Anabaptists, Sectaries. Or else a like avaricious Disposition, mixed with and heightened by a professed Enmity, Malignity against the very Persons, Calling of our Ministers, whom they usually revile by the names of Baal's Priests, Black Coats, Antichristian Locusts, rotten, corrupt Clergymen, Seditious, Factious Varlets; and all other railing Epithets, which Lily in his late Almanacs and Scurrilous Pamphlets, hath furnished them with, which they much magnify. This is the Case of such Sword men, who are above, or against all Ordinances, Duties public or private: or Antiscripturists, Antitrinitarians, Anabaptists, Seekers, Quakers, Asserters of the Souls mortality, as rising from and dying with the body; of all their ordinary unordained Speakers, Preachers, infected with any other erroneous, heretical, or blasphemous opinions; of all disguised Jesuits, Priests, Papists under the Profession and Name of Soldiers. Those who have no Lands liable to Tithes, petition and speak against them; either merely to please their Superior Landed-Officers, 
* See John Cannes Voice p. 27. Mr. Edward's Gangrenaes', and Lillyes Ephemeris, 1650.  for fear of being cashiered by them; or because they are infected with Anabaptism, Jesuitism, Errors, Blasphemy, Schism, Arianism, Atheism, contempt of all public Ordinances, Duties, and a bitter Enmity against our Ministers Persons, Callings, or Intruders into their Office (as well as into most other Professions) without any Lawful call. These, in my Observation (and I appeal to every of their own Consciences in the presence of the Searcher of all hearts, for the truth of it) are the only true Grounds, Motives of any Officers or Soldiers present stickling opposition against Tithes and Ministers, arising from within them, as they are private persons. And these unchristian Grounds, seconded with the open or underhand solicitations of their Anabaptistical, Heretical, Schismatical, Jesuitical, Astromatical Friends and acquaintance out of the Army; backed with a most impious, wretched, Sacrilegious Policy to please the simple oppressed, deluded Country people in discharging them at present from the payment of Tithes to their Ministers, that so they may augment their Taxes to the full value of their abolished Tithes, to support themselves and the Army the longer in a body, to uphold their Supreme enchroached Powers, preserve, increase their New Purchases, Estates, depending wholly upon the New Law and Title of the longest Sword, are in my apprehension the only true causes why the General Council of Officers of the Army, with the Soldiers under them, by their directions, as a New created All-swaying Military Corporation, have so oft appeared publicly against our Ministers Tithes to abolish them (and their Ministry by necessary consequence with them) which all other Opponents (being inconsiderable) were never able to effect, but by their armed power. These are all the real principles of Piety, Conscience (if they deserve the Title) I could ever yet find amongst them; engaging the Army-Officers and Soldiers against Tithes, which how inconsistent they are with the real profession, or grounds of Christianity, Piety, Conscience, Justice, Saintship, let their own Consciences and the world resolve; and what Censures, Execrations, Judgements they may in Justice expect from God, for such a Sacrilegious Rapine, as they intent upon these carnal, impious, atheistical grounds, policies, hypocritically gilded over with the paint of Conscience, Reformation, Religion, Propagation of the Gospel, etc. which makes the Design more detestable both to God and all good men.  
The second sort of Tithe-Oppugners are professed Anabaptists, Dippers, Seekers, Quakers, and other blasphemous Sectaries and Heretics, lately sprung up amongst us, many of which have crept into the Army for their greater security, and the better accomplishment of their dangerous destructive Designs against our established Government, Magistrates, Laws, but especially against our Religion, Church, Ministers, Ministry, their Tithes and Glebes. Scarce one of a thousand of these poor Sneaks were of ability to pay any Tithes of late; and those of this prevailing Faction, who have crept into Sequestrations, Offices, Employments of late, and thereby gained any Estates, for the most part, have enriched themselves by sequestered Tithes, Glebes, Bishops, Deans, Chapters Lands and Revenues, which these hungry Harpies have most greedily preyed upon, not out of any real grounds of Piety or Conscience (as they pretend) which I could yet seldom or never find in any of them; but out of an unsatiable greedy 
a Quid nor Mortalia pec●ora cogit AURI SACRA. FAMES.  HOLY HUNGER OR THIRST (in the Poet's sense) after Gold, Gain, Spoil, the Revenues of our Church, and an implacable bitter Enmity against our Ministers Persons, Callings; whether Presbyterians (the chief Butt against whom their Malice is bend) or Independents of a more moderate strain; whose Ministry is the main Fort they levelly all their present power against, to raze it even to the very Foundation; now prosecuting the total abolition, not only of their present Tithes, Glebes, but of all other future coercive maintenance in lieu of them, only to subvert their Ministry, and quite starve (if they cannot violently storm) them out of it. This is most perspicuous, not only by their manifold former libellous Pamphlets against our Ministers Calling, and the late Ordinances for Tithes, which I have 
a In my fresh Discovery of New lights.  elsewhere collected, refuted, but by their fresh Petitions both against their Tithes and Ministry too, as Antichristian, Jewish, Popish, etc. especially by John Can the old Amsterdam Anabaptists Second Voice from the Temple (or 
b Rev. 3.9.  Synagogue of Satan rather) newly dedicated to those he styles The Supreme Authority of the Nation, wherein he exhorts and stimulates them, by all the Art, Rhetoric, Motives, false Arguments he can muster up, to do execution, and take vengeance upon Babylon (to wit, the National Ministry, Church-worship & Government of England, as he explains it, p. 2.) till it be wholly desolate, not a Stone left upon a Stone, till it be thrown down: To take a most effectual and certain course to 
c Is this Christian Gospel Charity consistent with Mat. 5.43, to 48. c. 10.9, 10. Rom. 12.9, 10, 13, 20, 21. c. 13.7, 8, 9, 10. Ephes. 5.2. 1 Cor. 13.1, 2, 3, etc. 1 John 3.10, to 20. c. 2.9.10, 11. c. 4.20, 21.  starve and famish these Antichristian Idols, by taking away the Food and Maintenance whereby hitherto (as at this present they are nourished, fed and left alive) and more particularly their Tithes. To repeal all Laws and Statutes formerly made, whereby the Whore hath lived deliciously and proudly, and keeps on to this Day her Whorish attire. To make the Whore desolate and naked by making no Act or Law to stand in force which doth yield any relief to her. To set themselves in array against her (by the Army's power no doubt, which he alludes to) bend their Bow, fan and empty her. To set upon this work speedily, in good earnest (as it seems they do) whiles it is to day: And why so? Because the Lord himself hath by a Call more than ordinary, called them to this more than ordinary Employment, (if he could have proved it by Scripture or Law, it had been more worth than all his Pamphlet) put this fair (or rather foul) opportunity into their hands; hath commanded his sanctified ones, and called his Mighty ones (the Army-Officers) to fulfil his pleasure upon this great Whore (the Church and Ministry of England) and ZION is in travel and ready to bring forth (this Monster of Desolation and Confusion:) which if they neglect or delay, then mark how he briefly menaces them with the Fates of their late Predecessors, I would think you should never be sitting in that House, but be thinking still on those who sat there before you (and why not as well on Faux and the Gunpowder Traitors, as those, since there seems another Powder-plot in the Vault to blow them up, intended by Can and his Confederates if they fail in accomplishing this their desired work?) whom the Lord hath lad aside as despised broken Idols and Vessels, wherein his Soul had no pleasure. And why? As they knew not their Generation-work (which he excites them to) neither were faithful to the interest of Jesus Christ. God is no respecter of Persons, as men sow, so they shall reap. Ex ungue Leonem, ex cauda Draconem. You may see by these passages, and his whole Pamphlet pursuing them, what these malicious, inhuman, barbarous, irreligious, hypocritical Anabaptists aim at in their present violent prosecutions against Tithes; even utterly to starve, famish, subvert, extirpate our Ministers, Ministry, Church, Worship, Government, and make our Land a mere Spoil, Desolation, as their Predecessors did Munster, and some parts of Germany, whiles in their power. But let Can and his Anabaptistical Confederates remember what tragical 
a Sleiden● Commentaries, l. 9, & 10. See my sword of Christian Magistracy supported, p. 46, 47, etc.  ends their New King John, with all his Princes, Grandees, Officers, Prophets, Followers came to in conclusion in Germany: And what fatal ruin befell 
b See Speeds History of Great Bri●ain, Stow, Holmshed, and the Survey of London.  Jack Cade, jack Straw, Wat Tyler, Sharp and other levelling Companions, who had the selfsame Designs against our English Laws, Lawyers, Clergy, Tithes, Glebes, as He and they have now, animated thereto by the new-dipped Jesuits, and other Romish Emissaries lately crept into their Anabaptistcal Fraternity to further this their Infernal Gunpowder-plot against our Church, Religion, Ministers, Magistrates, Government, Laws, and let them thereupon repent of, desist from, abominate this their Diabolical, wicked Design, lest they incur the self same punishments in conclusion, by stirring up God and all the whole Nation against them, as most accursed Rebels, Traitors, Instruments of Satan, yea that very Antichrist and Whore of Rome, they pretend they are blindly acting against, whose designs in truth they are but accomplishing in the highest degree.  
I must here observe (and desire all others to take notice of) three things. First, that in Cannes Voice, and in all other late Pamphlets, Petitions of the Anabaptists, wherein they seem to vent their most passionate zeal against Antichrist, Babylon, the Whore of Babylon, their chief Instruments and Supporters, I cannot find so much as one Clause or Syllable against Jesuits, Popish Priests, Papists, Romish Emissaries; or exciting the execution of any Laws or Statutes formerly made against them; but the whole stream, bend of them all is only against the Godly Ministers, Ministry, worship of the Church of England, the Presbyterian Government, and our present Church-worship, the only Babylon, Whore, Antichrist, they intent and fight against, not the Pope and Church of Rome. 2ly. That they are so far from pleading against the Pope, Popish Priests, Jesuits, and urging the execution of the good Oaths, Laws, made by late and former Parliaments●gainst ●gainst them and their Treasonable practices, that they have frequently written, petitioned for their Repeal, Abolition, as bloody Tyrannical Laws, unlawful Oaths, and procured their Repeal or Suspension at least, in their favour from some late and present Powers. 3ly. That when some conscientious pious Stationers late in their Beacons fired, discovered to those then in Power, The many sorts, multitudes of Jesuits, Popish Books printed in England within 3. years' last passed, in defence of the Pope and Church of Rome, all Popish Doctrines, Ceremonies, and reviling our Church, Religion, as Heretical; desiring them to take it into their timely considerations, to suppress this growing Mischief, Design to corrupt the People, and reduce them back to Popery, ere they were aware: Kiffin with other Anabaptists in the Army, headed by Colonel Pride, taking an Alarm thereat, subscribed and printed a Book entitled, The Beacons quenched, (penned they know best by whom, not the Subscribers of it, not yet inspired with the gift of all the Tongues therein contained) pleading for a free Toleration of such Popish Books printing, dispersing amongst us, of public Disputes by those of that Religion, traducing, accusing the Presbyterians throughout that Pamphlet, and those honest zealous Stationers in particular, of no less than a New Gunpowder-plot, Mine, Train, (than ready to be sprung) to blow up those, Colonel Pride and his Confederates first made, and then styled, The Parliament of the Commonwealth of England, and the Army too; only for discovering these Popish Books and Trains to blow up our Religion: Which Scandal, as the Stationers then fully cleared by their satisfactory Reply to that impertinent Pamphlet, so the Subscribers of it their Fellow-soldiers of the Army (better versed by far in Mines and Fireworks to blow up Parliaments, and nearer related to old 
a Speeds History of Great Britain. The Arraignment of Traitors, 3 Jac. c. 1, 2, 3, 4.  Guy Faux, a Low-Country Soldier, by reason of their Military profession, than these Stationers and Presbyterians, they thus falsely slandered) have since cleared before all the World, to be a malicious Calumny, of which themselves only are guilty, and given just cause of Jealousy, Fear, to all Presbyterians, old Protestants and Puritans to apprehend, that they now really join their Forces and Heads together with those thus pleaded for, to ruin our Church, Religion, Ministry, under the Notion and Project of suppressing Tithes, and of all future compulsory Maintenance for the Ministers of England, whom they intent to starve and famish (such is their Charity) if they can but vote Tithes down, before they provide any other Maintenance; which Vote once passed, the next will be, to vote them both out of their Rectories, Glebes, Churches, Ministry too, as Cannes Voice, and the Kentish Petition against Tithes root and branch, sufficiently discover to all who are not wilfully blind: enough to make all men now to look about them.  
That the Dominican, Franciscan, and other Popish Friars, were the first Broachers of this Opinion, That Laymen were not bound to pay Tithes to their Ministers by any Divine law or right; on purpose to draw the Tithes of Ministers and Curates to themselves, and exempt whatever Lands or Things were given to them from payment of Tithes; I have elsewhere evidenced out of 
a History of Tithes, p. 14, 166, 167, 170, to 175, 1●7, 128.  Mr. Selden and others; whereupon 
b De Nugis Cu●ialium, l. 7. c. 21.  Johannes Sarisburiensis Bishop of Chartres thus censured them, Miror ut fidelium pace loquar, quodnam sit ut Decimas & jura aliena usurpare non erubescunt. Inquient sortè Religiosi sumus. Planè Decimas solvere Religionis pars est. Adding, that their Exemptions from payment of Tithes did derogare constitutioni Divinae, derogate from Divine institution. And Petrus Blesensis, Archdeacon of Bath, in his 82. Epistle inveighs very much against the privileges of the Cistercian Monks exemption from payment of Tithes, as injuriosa immunitas, contra Dei justiciam: seeing Justiciae Divinae manifestè resistit, qui Ministris Ecclesiae nititur jus Decimationis auserre: Which these Friars not only persisted in, by substracting their own Tithes from the Ministers by colour of these Exemptions, but likewise the Tithes of their other Parishioners, especially such who contemning and deserting their own Parish Priests and Churches, resorted to these Friar's Chapels, and acknowledged them for their Ghostly Fathers and Confessors. This is most evident by the Petition of the Parish Priests and Rectors of London to the Archbishop of Canterbury and the rest of the Bishops in a Synod, (about the year of our Lord 1240.) against the Dominicans and Franciscans, who much impaired their profit; wherein they complained 
a Ms. and Dr. Tillesley his Anmadversions upon Mr. Seldens Preface. Animadv. 9  That their Parishioners who at leastwise on Lords days and Festivals are bound to frequent their Parish Churches, and to receive Sacraments and Sacramentals in the same, and devoutly to hear Divine Service, as also to offer at Solemn Masses due and accustomed Oblations; did repair to the places and Houses of these Friars, and scorn and forsake their Parish Churches, and so confer the due Rights of the Church wherewith the Churches were anciently endowed, upon the Friars. Also they who confess themselves to these Friars, who before were accustomed annually by the Canon-law to pay Tithes of their Trade to their Parish Churches, from the time since they submitted themselves to the Confessions of these Friars, modo debito ac consueto negociationes suas decimare non curant, Neglect to pay Tithes of their Trade, after the due and accustomed manner. And is not this the very present Grievance, Complaint of most London and other Ministers throughout England, that since these disguised Romish Friars & Jesuits swarming in all places under the Masks and Titles of Anabaptists, Quakers, and other Sects, have in imitation of these their Predecessors, in their Writings, Preachments, and Conventicles declaimed against our Ministers Tithes, as not due unto them by any Divine Right, to rob our Ministers of, and draw the value of them to themselves; and since their Parishioners who are bound to resort to their Parish Churches on Lords days and Feastivals to hear Divine Service, Sermons, and receive the Sacraments in a devout manner have resorted to the Conventicles and Meetings of these Friars and Jesuits, and submitted themselves to these new Ghostly Fathers and Confessors, they have quite contemned, deserted their own Parish Churches, neglected, refused to pay any personal or predial Tithes or Oblations to their Ministers after the due, and formerly accustomed manner, and bestowed the due Rights and ancient endowments of their parish Churches, (in value or substance at least, though not in kind) upon these Friars and Romish Locusts, whose very Doctrine, Practice in this particular of our Ministers Tithes and Oblations, and their substraction of them (yea in most other Tenants now broached by them for New light) are the very same in all particulars which these Friars in former ages both at home and abroad, as I have evidenced in my Quakers unmasked, my New Discovery of Romish Emissaries; and our London, Lancashire, Newcastle and other Ministers, have plentifully demonstrated in sundry publications, with Mr. Edward's in his Gangraenaes'? We may then most clearly Discover these Romish 
d Mat. ●. 15, to 15.  wolves now crept in amongst us in Sheepsclothing, by these their Fruits, and practices; whose Pleas against our Ministers Tithes, resolve into these Atheistical, unchristian Conclusions. 1. That the Tithes of Christians increase are too much for God himself who created them, and gives all to them. 2. Too much for Christ who redeemed them, who gave himself to death for them, and is a Priest for ever unto God the Father after the order of Melchisedec in their behalf. 3. Too much for the Ministers of Christ, whose lives, studies, spirits are wholly spent in ministerial incessant labours for their eternal welfare. 4. Too much to be laid out for the Instruction, Salvation, of their own immortal Souls; when as the other nine parts are consumed on their Bodies, Families, if not Sins and Lusts. 5. Too much for an Orthodox Protestant Minister; but not for a disguised, seducing Popish Jesuitical Priest or Friar. O brutish, foolish, bewitched, infatuated Englishmen, now at last consider this your desperate folly, delusion, before it be over late, in following these disguised Seducers, to your own and our Religion's ruin.  
The 3d. sort of Tithe-Oppugners are profane, covetous Earthworms and Atheistical wretches, who care not for God or Religion, saying unto God and his faithful Ministers, like those Atheists, Job 21.14, 15. Depart from us, for we desire not the knowledge of thy ways; what is the Almighty, that we should serve him? and what profit should we have if we pray unto him? Yet because few of such are now active Sticklers and Petitioners (as such) against Tithes, but only mere Substractors, Detainers of them at present, they are less blame-worthy, and not so culpable as the two former, and subsequent Ranks, the chief active Sticklers, Petitioners, Writers against them.  
The 4th. Rank of Grand Opposites against our Ministers and their Tithes are Profane, Ignorant, Cheating, Monthly Prognosticators and Astrologasters, as John Booker, Nich. Culpepper, and above all others William Lily, a most bitter, railing Rabshekeh, whose late Almanacs, ever 
a Since the Army-Officers in 1649. declared in print against Ministers Tithes; these Prognosticators guided by these All-ruling Martial earthly Planets, not the heavenly stars, have predicted their Downfall every year, but not before.  since 1648. and other idle Prophetic Pamphlets, are so fraught with Scurrilous Invectives, Rail, Predictions of our Ministers, Presbyterians Downfalls, and their Tithes, the Soldiers, People's general Opposition, Insurrection against them, etc. almost in every line, as if the Army-Officers, Soldiers, Anabaptists, Priests, Jesuits, had purposely hired him, to carry on their Designs against our Ministers, their Tithes, Maintenance, to subvert our Religion; and the Jesuits, Anabaptists, furnished him out of all their railing Pasquil's, Satyrs, with reproachful Terms, Invectives, Slanders against them, which have swelled up his frothy, filthy Papers to an extraordinary Bulk, beyond his Fellow- Prognosticators, and made them so much cried up, read, studied both by Officers, Soldiers, Anabaptists, and other simple people, incensing them against our Ministers and their Tithes, as things which the late Constellations, Eclipses of the Moon and Sun have specially designed to speedy ruin. When I was close Prisoner in Dunster Castle in the year 1650. the Officers and Soldiers there, sent me Lilies 
a For the year 1651.  New Almanac to read, wherein I found, such a world of bitter, railing, Jesuitical Epithets against our Ministers, and predictions of the sudden Downfall of their Ministry, Tithes, Maintenance, from pretended Malignant Constellations, (which yet on the contrary at the same time did promise Acts of Grace and Favour to Popish Recusants, who in their Zeal and Loyalty to the New Republic exceeded most Presbyterians; and presoged some worthy Actions, in creating New Cardinals, etc. to be done in Rome and Italy as he therein predicted) as made me suspect him to be more than half a Jesuit, or at least their Scholar, Confederate, Pensioner to promote their Designs against our Ministers; and to acquaint Mr. Bradshaw (my Committer) with others at Whitehall so mu●h in my Letters to them: But our Tithes and Ministers not falling down that year, as he falsely prognosticated, he still continued to predict their Downfalls in his lying 
b Since that in 1653, and 1654. he continues in the same strain.  Prognostications, 1651, and 1652. much read and cried up by the Officers and Soldiers at Pendennys Castle in Cornwall, who sent me them to read, wherein he retained his former malicious Rail against our Ministers and their Tithes, to render them odious to the Soldiers, Army, People, and all originally, because reverend Mr. Gataker, with the Assembly of Divines in their Annotations to the Bible, on Jer. 10.2, 3. and other Texts, and others of them of late, had censured the Art of Judicial Astrology, Astronomy, and the principles of it (wherewith he and his Fellow-wizards cheat poor People of their money, by calculating their Nativities, telling what Wives, Husbands, Fortunes they should have, whether they should recover their Sicknesses, what good or bad Voyages they should have, what was become of their lost or stolen Goods, or where they should find them, foretelling what Wether, Sicknesses, public Alterations in State, Church-affairs, and Churchmen too, should happen from the Malign or Benign Aspects, Conjunction of the Stars, Planets, or the Eclipses of the Sun and Moon) as a mere cheating Imposture; a Heathenish, wicked, unchristian Practice, Delusion, contrary to Scripture, Reason, Philosophy, Theological Doctrine, Ecclesiastical Discipline; yea a mere impious Fraud and villainy. The Sottishness, Falsity, Groundlessness whereof (built upon mere ridiculous Figments, Forgeries, Absurdities, Dreams, imaginary Signs, Houses built by them in the Heavens, and such Malignant Qualities as their fancies have ascribed, not God infused into the 7 Planets) those who have been deluded by such cheating Knaves and Pick-purses, the greatest Impostors of any (as learned Henry Bullinger in his Commentary on Jer. 10.2. Sixtus Senensis Bibl. l. 6. Annot. 10. and the subsequent Authors style them) may for their satisfaction read at large in Bardesanis Syms (the best learned of all the Chaldean Astrologers) quoted by Eusebius De Praepar. Evangel. l. 6. c. 8. in Cicero De Divinatione, l. 2. in Picus Mirandula his 12. Books against Astrology, in Joseph Scaliger his Preface before Manilius, in Dr. Chambers Book against Judicial Astrology, London, 1601. in Sixtus ab Hemminga, Lib. Astrologiae Refutatae, Antw. 1583. in Jo. Francus Offucius, in Larvatam Astrologiam, An. 1570. in Cornelius Scepperus, contra Astrologos, Col. 1548. in Georg. Trapezuntins', Libellus cur Astrologorum Judicia sint falsa. Alex. De Angelis, in Astrologos Conjectores, Romae, 1615. in John Milton, his Astrologaster, 1620. in Hieron. Savanorola, adversus Divinatricem Astronomiam, Florentiae 1581. in Apologeticus Interpretis pro Tractatu Hieron, Savanorolae adversus Astrologos, Flor. 1581. in Mr. Samuel Purchas his Pilgrimage, l. 1. c. 2. p. 12, 13. etc. 12. p. 64. in Ludovicus Vives de Corrupt. Artium, l. 5. who censures it as a Fraud, not Art, in Mr. Thomas Gataker his vindication of his Annotation on Jer. 2. against the Scurrilous Aspersions of that grand Impostor, William Lily; newly printed, 1653. and the Authors quoted by him, in Bochellus Decret. Eccles Gallicanae lib. 1. Tit. 14. where the Decrees of many French Councils are recited against this Diabolical cheating Profession, prohibiting Christians to buy, read, keep, or credit such Books, in which many unprofitable, Superstitious, false, yea impious and sacrilegious things are contained, which Books ought to be suppressed, damned, and utterly abolished (yea burned like those Acts 19.19. as the Council of Bordeaux, An 1582. and Johan. Charberius de Gersonio, in his Trilogio Astrologiae Theologizaiae, proves at large. And those who will compare Culpeppers & Lilies wild monstrous false Predictions concerning the several States, Kingdoms mentioned in their Almanacs, Prognostications for this present year, and the great Plagues, Mortality which should be both the last and this Summer in London (though never freer from Pestilence than at these seasons) with their, and others usual false Predictions every Month concerning the Wether, their manifold Contradictions both to themselves and one another, will easily discern them to be mere Liars, Impostors, and their Art a Cheat. Now let them all tell me at their leisure, by what warrant from Scripture, Philosophy, reason, art, sense, the Constellations of the Heavens, or Eclipses of the Sun & Moon these 2 last years only should certainly predict, portend, excite Soldiers, Sectaries, or Country people by any Divine ordination, or real influence on their dis-affected Spirits, to pull down the Ministers of the Gospel, & their Tithes, being both of Divine institution and establishment to 
a Matth. 28.20.  continue to the World's end: When no other Constellations, Eclipses of like nature in any former Ages of the World since the Creation, portended or effected the like? Or how the Stars in Heaven should thus professedly fight against, and pull down those 
b Rev. 21.1. john 10.28, 29.  Stars (the Ministers of the Churches) which Christ himself holds in his right hand (out of which none can pull them) and their Tithes too, being ancient, perpetual appurtenant to Christ's own eternal Priesthood, Heb. 7.1, to 15? More particularly, I shall desire this scurrilous Impostor Lily to inform me, How it comes to pass, That the Celestial Stars, Planets, (and Good Angels which he oft couples together in his Merlius) who in the year 1647. (as he 
c Epistle to the Reader, p. 4. and Astrological Discourse in it towards the end.  prints in his Ephemeris for it) by their good influence stirred up by God's providence the Parliament to take care, that preaching Ministers should be placed in every County of this Kingdom, and a sufficient stipend allowed where formerly none was; For which We (writes he, including himself in the Number) must ever acknowledge our Thankfulness: And that the Figures he erects on the X. of March, 1647. Astrologically predicting the State of our English Affairs and Clergy, should by the Rules of Astrology, and his own judgement thereon (then printed, Venus being then found in the ninth House) import, That many of the Clergy should troth and trudge, or change their habitation out of one County into another, nay shall willingly travel long Journeys; By which I conceive (writes he) is meant, That our present Parliament shall this year place worthy men into warm Benefices, and distribute the deserving Clergymen of England into several quarters of this Kingdom, as in their wisdoms they think convenient. Blessed be God, for his Creatures, the Stars, promise they may travel safe without prejudice, or at least, they indicate so much, etc. And shall obtain profit and good by their oft change, and remove of Habitations. And the Godly Ministers so dispersed into several Counties, shall prevail with the People to amend their Lives, and live more soberly, religiously, etc. As also, that most of those itinerant Preachers, or Divines, shall leave behind them lesser Livings, and go to enjoy better. To which he adds by way of Jeer this passage against Mr. Geree for writing against Astrology, Now for that ASTROLOGO-MASTIX is a Master of Arts, and capable of Preferment, I humbly implore, he may be made Priest of Teuksbury, from which place (per varios casus) he once in haste trotted, etc. That but 3 years after this, the Heavenly Stars, Planets, Angels in the year 1650. (as his 
a In the Epistle, Astrological Predictions, and Monthly Observations.  Ephemeris then prognosticates, very frequently) should threaten ill and unwilling payment of Tithes, in many Counties to the Clergy: much heartburning of the People towards them. That after a small season, or a very few years, no Tithes shall be paid them: For a plain people will arise, gifted by God with such spiritual Knowledge, as the generality of the People will decline their Sophistical School Doctrines, and wholly adhere unto those who preach God only, and Jesus Christ his Son: And that they should be so implacable, as to continue these and worse threatenings against all Presbyterian Ministers, Presbytery, Rectories, TITHES, and the whole English Clergy, ever since this year, so far, as to portend or ascertain, not only their general Opposition by Swordmen, the generality of the Nation, and their Governors and people, but sudden downfall and extirpation: Of which all his Merlin's and Prognostications surfeit. Tantaene Animis Caelestibus Irae? Doubtless, the heavenly Stars, Planets, and good Angels are not so contradictory to themselves, or maliciously, irreconcilably Malignant against our Ministers Persons, Callings, Tithes, Presbytery, as this Arch-Cheat, would make poor Simpletons believe. But it is only the Language and Malignity of his own malicious heart, tongue, Pen against them, because Enemies to his absurd, Diabolical, lying, cheating, Artless Art of Astrology, witness his own words; I hate Presbytery (and hatred and affection as himself writes, cause often Errors and Mistakes in their Art and Predictions:) Art thou a Presbyterian? Thou art an enemy to Astrology, and weariest thy auditory with invectives against me. I desire thee to conform, lest a worse thing happen to thee (than Deans and Chapters Lands) For if thou labourest to root up or pull down this Fabric, which God hath erected, than I say, in a small season, or very few years, no Tithes will be paid thee, etc. with many such like 
a Epistle to the Reader in his Ephemeris, 1650, and 1649.  Passages since, wherein he reviles, vilifies, Mr. Calvin, Perkins, Geree, Case, Calamy, Farmer, Gataker, Owen, with sundry other Divines by name, and all of them in general, only because, they have preached or writ against the vanity, falsity of his cheating Astrology, by which he gets his living; as much as he reviles, jeers his Companion, Wharton, (Naworth, Naw●rth,) for contradicting him in his own Science, whom yet elsewhere himself and Culpepper too, extraordinarily applaud for his exact transcendent knowledge in Astrology, though all 3. of them diametrically contradict each other in their Predictions from the Stars, or different factions rather. This malice of theirs against our Ministers and their Tithes (wherein they have proved lying Diviners hitherto, and will do so to the World's end, if we credit Matth. 28.20. Ephes. 4.11, 12, 13) no doubt is elevated, augmented by Jesuits and Popish Spanish Agents, the chief Promoters of this Study of Astrology amongst us, and very intimate with these Lunatic, Star gazing Incendiaries and Time-servers; it being the express advice and project of Thomas Campanella (a great ginger and Jesuited Italian Friar, much magnified by Lily in some of his Merlin's,) in his Treatise De Monarchia Hispaniae, wherein, as he shows the King of Spain the readiest means to make himself Monarch of the whole world, and particularly of 
a Cap. 25, & 2●. worthy our most setious perusal.  England, Scotland, Ireland, Holland, (by dividing them one from and against another by unnatural intestine Wars, turning our Monarchy into a Commonwealth; dividing our three Kingdoms one from and against another, by making them Republics or elective Kingdoms, breaking our naval Forces by the Dutch Fleet and other Northern Nations, fomenting perpetual Divisions and Schisms amongst us: thereby to destroy our civil Government, Forces, and become a prey to the Spaniards at last) so he prescribes this, as 
b Ibid. p. 204, 185, 186, 234, 235, 236. which Art Lily much promotes. See his Ephemeris, 1649, 1650.  the readiest way to undermine our Protestant Religion, and draw men from the Study, Love, Practise thereof, to promote the Art, Study of Astrology and Telesian Arts amongst us, to erect Schools of Astrology and Mathematics, and encourage the Students of it with rewards. Which I wish all Lovers of our Religion, vigilant Statesmen, and Lily (with other Astrologasters, the chief Promoters of this Design) to take special notice of, and thereupon to abandon, suppress this impious, atheal, sottish, cheating Art, grounded upon no Rules of Reason, Philosophy, Divinity, Experience, but mere imaginary Whimsies, Figments, Chimeras, Signs, Houses in the Air, of Lunatic cheats and Impostors, as all rational, judicious Scholars who peruse their Schemes, Astrological Conjectures, Judgements, Predictions, Treatises, must acknowledge; and I by God's assistance, may hereafter demonstrate to the world if there be occasion, being not so pertinent to my present Theme.  
The fifth and last Squadron of professed Enemies against our Ministers Tithes, Glebes and settled Maintenance, are Jesuits and Jesuited Papists: and that not out of any Malignity against Tithes themselves, which they all hold to be of Divine Right and Institution, according to the definition of their idolised 
a Surius Concil. Tom. 4. p. 992.  Council of Trent, Sess. 25. De Reformatione, c. 12. which thus determines against their present practice and design: Non sunt ferendi qui variis artibus Decimas Ecclesiis obvenientes, substrahere moliuntur, aut qui aliis solvendis temerè occupant, & in rem suam vertunt. Cum Decimarum solutio debila sit Deo. Et qui eas dare noluerit, aut dantes impediunt, res alienas invadunt. Praecepit ergo Sancta Synodus, omnibus cujuscunque gradus aut conditionis sint, ad quas Decimarum solutio spectat, ut eas (ad quas de jure tenentur) in posterum Cathedrali, aut quibuscunque aliis Ecclesiis vel Personis quibus legitimè debentur, integrè persolvant: Qui vero eas aut substrahunt, aut impediunt excommunicentur; Nec ab hoc crimine nisi plena restitutione, secuta, absolvantur: But merely out of malice and design against our Ministers and their Ministry, of purpose to starve and ruin them, thereby to set up Popery, and intrude themselves into their Rectories, yea into our Bishoprics and Deaneries too, and then they will not only cry up Tithes again, with the due payment of them to themselves from the People, according to the utmost rigour of this Trent-Canon, and other Laws, for their due payment by Divine and Human Right, but likewise resume all Bishops, Deans, Chapters Lands, (if not Abbey Lands too) into their hands, as sacrilegiously alienated from the Church without lawful power and Right, as Robert Parsons the Jesuits Memorial for Reformation, (written at 
b A Manifestation of the folly and bad Spirit of certain in England calling themselves Secular Priests, p. 56. ) Sevil in Spain, Anno 1596.) William Watson in his Quodlibets, p. 93, 94, 144. with the 
c Rastals Abridgement of Statutes, Tit. Durham.  Statute of 1 Mariae, Parl. 2. c. 1. for reviving the Bishopric of Durham, restoring all Ecclesiastical and Temporal Jurisdictions, Lands, Hereditaments whatsoever thereunto heretofore belonging, though dissolved, settled in the Crown and Town of Newcastle, by the Statutes of 7 E. 6. c. 10. and another Act not printed, will inform the world, and Alfonsus de Vargas de Stratag. Jesuitarum, p. 203.  
Now that the Jesuits (many hundreds of which Society now lurk every where amongst us under the Disguise of Anabaptists, Soldiers, Tradesmen, Seekers, Dippers, converted jews, Physicians, Gentlemen, Travellers, Merchants, and other like, to work our ruin) have a hand in this Design to deprive our Ministers of their Tithes and Rectories, to work their ruin, is most apparent. First, by their former proceedings even against their own Secular Priests in England, where they seeking to work their utter ruin, subversion, supplantation, to intrude themselves into their employments, by their Machiavelli, Atheal plots, about the year 1600, to 1605, did first by their scandalous Books, Libels, Slanders against the●e Priests, bring their Persons and Priesthood into scorn and contempt amongst the generality of the English Papists, preferring every Lay Brother of their Society before them, executing their Priestly Function without a lawful Call, or Ordination: and then endeavoured to subtract all Maintenance and Contributions from them; threatening to make them leap at a Crust, and to pine and starve them; debarring, interrupting all their Maintenance from English Recusants, in such sort, that many of them pined away through grief of Mind, want of Food, and were so near perishing, that they were necessitated to petition Queen Elizabeth and her Council, for some Allowance in their prisons to keep them from starving. Yea they and their Jesuited Followers and Proselytes derided their Seminary Priests and Ghostly. Fathers in this manner, Ah, hah, hah; A Seminary, and old Queen Mary Priest, a Secular, etc. You shall see them all leap at a Crust ere it be long, etc. And having got judas his Office (to carry the Money bag) into their own and Substitutes hands, they disposed of the Wealth and Charity of Catholics (consisting of many thousand pounds) where, how, and to whom they pleased, for their own enriching and advancement: which made the Secular Priests write, that England was become wild, Priesthood and Sacraments had in contempt, Religion made but a matter of Atheal policy; and Priests through the Jesuits Falsehood, Calumniations and untrue Suggestions to the Superiors and all Estates, brought into such high contempt, that their very Ghostly Children, whom they had begotten, had forsasaken, houted, shunned, despised them, as if they were none other but their Stepfathers, and showed their Charity so coldly to them, as many of them were in extreme want, and few or none of them scarce able to live; as we may read in watson's Quodlibets against Parsons and his Fellow Jesuits, p. 16, 17, 18, 20, 21, 31, 37, 38, 42, 43, 45, 50, 51, 52, 62, 63, 70, 71, 80, 81, 92, 93. and elsewhere throughout that Book: in Joan. Bogermanus Catechesis Jesuit. l. 3. c. 28. Thuanus Hist. l. 126, Mercurius Jesuiticus, Tom. 1. p. 287. William Clark his Reply to Father Parson's Libel, printed 1603. fol. 17, to 32, which being the very condition and complaint of our Godly Protestant Ministers in most places throughout the Nation at this day, is no doubt a storm of these Jesuits raising, a very Plot and Design of their hatching, fomenting to ruin our Ministers and their Ministry now, as they would have done their own Secular Priests then in England, to advance their own power, profit, 2ly. It is evident by 
a See watson's Quod●ibets, p. 93, 94, 281. Parsons his Manifestation, fol. 61. William watson's Reply to Parson's Libel, fol. 74.  Rob. Parsons and other Jesuits old Project for Reformation of England, when they should get power in it: To take away all Lands, Manors, Benefices and settled Maintenance of the Church from the English Clergy and Universities, and make all Ministers, and Scholars mere Pensioners and Stipendiaries at their pleasure●, set up Itinerary Preachers fixed to no particular Church, (like our wand'ring Quakers, Anabaptists, Sectaries of late) instead of Parochial Pastors, of which more anon. 3ly. Alfonsus de Vargas Toletanus: in his Relatio ad Reges & Principes Christianos', De Stratagematis Politicis Societatis Jesus, ad Monarchiam Orbis terrarum sibi conficiendam; printed 1641. cap. 40, to 51. proves at large out of the Jesuits own printed Defence and other Writings; That these new Doctors, of no Conscience, no Faith, no honesty or shame, have persuaded the Emperor and other Kings, against their Oaths, Trusts, Duties, Charters, the Law of Nations, and all Divine and Human Laws, that it was lawful for them, upon a pretext of Necessity, for the ease of the people, and Maintenance of their Wars, Soldiers, to alienate the Lands, Revenues, Maintenance of Abbeys, Religious men and of the Church, upon Soldiers, for the defence of their Bodies, and of the Church; that so themselves might gain a share of them for the advantage of their own Societies, contrary to the wills, intentions of the first Donors and Founders: Whereupon he thus justly jeers them, cap. 46. p. 222. That the institution of the Jesuits Society peculiarly tends to this, that their Colleges should be instituted and Society maintained out of the ruins of the Church, and rapines of other men's Goods, à quibus Societatis Institutor et Conditor Ignatius, cum etiamnum ad legionem bellator esset, minime alienus fuisse, nec a solita Militum rapacitate quicquam demutasse, sine ulla ejus contumelia creditur, etsi autem Militiam mutavit ac simul cum Sociorum ne dicam furum manipulo Christo Imperatori Sacramentum dixit, non propterea rapinam omnem ejerare necesse habuit, etc. he remaining a PLUNDERER still, after he became a SAINT: Seeing the Prophet Isay seemeth thus to prophecy both of his Rapine and Wound in his halting Leg, cap. 33. Tunc dividentur Spolia multarum praedarum: Claudi diripient rapinam. Therefore no wonder this Spirit of Rapine continues in his Disciples: who doubtless have infused the selfsame Spirit of Rapine into our Anabaptists and Soldiers, into whose Societies they have secretly insinuated themselves; fomenting and intending to lengthen out our wars so long, of purpose to make a prey of our remaining Church-Revenues, Rectories, Tithes, and College lands too at last, (as they have done of other Church-Revenues already dissipated) out of a pretext of Necessity, as is most transparent to all Intelligent people's eyes, thereby to destroy our Religion by devouring our Ministers, Churches Patrimonies, the probable, if not inevitable consequence of this Jesuitical project, if effected, as is most apparent by this notable passage of Roderyck Mors formerly a Grey Friar, in his Complaint and Supplication to the Parliament of England, about 37 H. 8. after the Dissolution of Monasteries, pertinent to my purpose, and as worthy consideration now as then, Ye that be Lords and Burgesses of the Parliament House, (writes he) I require of you in the name of my poor Brethren that are Englishmen and Members of Christ's Body, that ye consider well (as ye will answer before the face of Almighty God in the day of judgement) this abuse, and see it amended. When Antichrist of Rome durst openly without any visor walk up and down throughout England, he had so great favour there, and his Children had such crafty wits (for the Children of this World are wiser in their Generation than the Children of Light) they had not only almost gotten all the best Lands of England into their hands, but also most part of the best Benefices both of Parsonages and Vicarages which were for the most part 
a The Impropriations held by them were much more than the 3d. part of all the Parish Churches of England divided into 3 parts, and of greater value than the other 2 parts in Priests and Ministers hands.  all improved to them. And when they had the gifts of any not improved, they gave them unto their Friends, of the which always some were learned, for the Monks found of their Friends Children at School. And though they were not learned, yet they kept Hospitality and helped their poor Friends. And if the Parsonages were impropred, the Monks were bound to deal Alms to the poor and to keep Hospitality, as the writings of the Gifts of such Parsonages and Lands do plainly declare in these words, In puram Eleemosynam. And as touching the Alms that they dealt, and the Hospitality that they kept, every man knoweth, that many thousands were well relieved of them, and might have been better, if they had not had so many great men's Horse to feed, and had not been overcharged with such idle Gentlemen, as were never out of the Abbeys. And if they had any Vicarage in their hands, they set in some time some sufficient Vicar, (though it were but seldom) to preach and to teach. But now that all the Abbeys, with their Lands, Goods and impropred Parsonages be in temporal men's hands, I do not hear tell that one half penny worth of Alms, or any other profit cometh unto the people of those Parishes. Your pretence of putting down Abbeys, was to amend that was amiss in them. It was far amiss, that a great part of the Lands of the Abbeys (which were given to bring up learnned men that might be Preachers, to keep Hospitality and give Alms to the poor) should be spent upon a few Superstitious Monks, which gave not XL. pound in Alms, when they should have given CC. It was amiss, that the Monks should have Parsonages in their hands, and deal but the XX. part thereof to the poor, and preached but once in a year to them that paid the Tithes of Parsonages. It was amiss, that they scarcely among XX set not one sufficient Vicar to preach for the Tithes that they received. But see now, how it that was amiss, is amended, for all the Pretence. It is amended even as the Devil amended his Dam's Leg (as it is in the Proverb) when he should have set it right, he broke it quite in pieces. The Monks gave too little Alms, and set unable Persons many times in their Benefices. But now where xx. pound was yearly given to the poor, in more than C. places in England is not one meals meat given. This is a fair Amendment. Where they had always one or other Vicar, that either preached or hired some to preach, Now is there no Vicar at all: but the Farmor is Vicar and Parson altogether, and only an old cast away Monk or Friar which can scarcely say his Matins, is hired for xx. or xxx. shillings Meat and Drink, yea in some places for Meat and Drink alone, without any wages. I know, and not I alone, but xx. M. more, know more than D. (we may now add 5000.) Vicarages and Parsonages thus well Gospelly served, (yea not served at all, but the Church Doors quite shut up) after the New Gospel of England. So he.  
This doubtless will be the general sad condition of all England (as it is now in most part of Wales) if Tithes and Rectories be quite voted down, abolished, or disposed to the Soldiers, or brought into a common Treasury (which will hardly leave Ministers the Tenth of their Tithes, as our late Sequestrators left not the Tenth nor fifth part clear gains, and value, of all Sequestrations generally throughout England, to the State, as I found by examination of their Accounts upon Oath) which is now so violently prosecuted, endeavoured by many. And then we shall have a glorious blessed Reformation indeed, according to the Popes and Jesuits hearts desires, who like ravening Wolves will make a prey of all Flocks in the defect and absence of able Pastors, through want of Maintenance and poverty, as they have done in many places throughout the Realm, seduced by them to Jesuitism, Anabaptism, Atheism, through defect of able Ministers, and ejection of former Incumbent Pastors under pretext of Scandal, Insufficiency, or Malignity, by Arbitrary or Anabaptistical Committees, Sequestrators, Prosecutors, without any legal Trial by their Peers, or any care at all to place better, abler, or any Minister at all in divers Parishes in their places: Whereupon these active Jesuits, with other Romish Emissacries under the Disguises of Anabaptists, Seekers, Dippers, inspired Brethren, Quakers, Ranters, Soldiers, New Illuminates of extraordinary Endowments, and Itinerary Predicants, who pretend to preach the Gospel freely, have seduced thousands, divided the people into sundry Sects, and almost ruined our Church and Religion in a short space, which they will soon accomplish to their hearts content, can they now but vote down Tithes, Glebes, and set up New Committees in all places of their own and the Anabaptistical party, (concurring in Design and most principles with the Jesuits, as 
a Page 26, to 31, 169, 186.  Watson in his Quodlibets, and others prove at large) to eject our remaining Ministers at their pleasure, under pretext they are Antichristian, Scandalous, and no Ministers of Jesus Christ (as John Can and others have already prejudged them) that they and their Agents may step into their places; and at last, when all their Designs against our State, Church, Governm. are produced to maturity, reassume their Tithes, Rectories, with our Bishops, Deans, Chapters and Abbey Lands too into their actual possession, according to the Jesuit Parsons and his Companions long prosecuted project, at large related by William Watson the Priest in his Quodlibets, p. 93, 94, 98, 288, ●89, 332, 333. with other plots lately prosecuted ad unguem to subvert our Religion, Laws, Government, Monarchy, and enslave us to the jesuits, Popes, Spaniards Tyranny and Vassalage in conclusion; first laid by Parsons and other pragmatical Jesuits, then seconded by Thomas Campanella, in his Treatise De Monarchia Hispanica c. 25.27. and elsewhere: prosecuted of late years by the Jesuits and Spanish Agents on the one hand; and Cardinal Richilieu and his Instruments on the other hand; who at his death in the beginning of our late Wars (which he was very instrumental to raise) recommended the prosecution of them to the French King and his Successor Cardinal Mazarin; as A Noble Italian Count, Conte Galliazzo Gualdo Priorato, in his Historia, part 3. printed at Venice in 4to. Anno 1648. (dedicated by him to the King of Poland, and written in Italian) p. 175, 176 records in these words, worthy all English statesmen's special notice: where Writing of the affairs of the year 1642. and the death of Cardinal Richelieu in particular, he records, That amongst other things he caused some Papers to be delivered before his death to the King of France, full of Policies and Maxims of State, directing him how to carry on his Business with all Foreign States. His advice in relation to England was this. Che Sopra, etc. That above all other things the King of France should endeavour to keep the Government of Great Britain divided, by upholding the weakest party, that the other might not make itself too powerful; Reducing the Kingdoms of England, Scotland, and Ireland to be divided (by one of these two means or both) either by nominating (new) Kings: or by reducting them to a Commonwealth. Yet with this Caution, that when they are reduced to a Commonwealth, So to order it, that it may not be entirely one, but divided: For Republics ever enemies to Potent Neighbours, and jealous of their Liberties, aught to be Suspected by the State of France. How punctually this advice hath been pursued by the French (as well as Parsons and Campanellaes' Plots of like nature by the Spaniards) those who please to peruse the Lord George Digbies Cabinet Letters (printed in the Collection of all the Public Orders, Ordinances and Declarations of Parliament in folio, by the Commons Order) 1646. p. 849, 858, 862, 863, 866, 867. and my Speech in Parliament p. 118. & 106, to 114. may read at leisure, and every man's observing experience can sufficiently attest. The Lord now at last give us hearts to be deeply sensible of it, and grace, zeal, courage to make timely use of it for the Preservation of our Kingdoms, Nations, Churches, Ministers, Religion from impendent ruin.  
Having given the world this brief Account of the principal Promoters, Prosecutors of the present Grand Plot against our Ministers, their Tithes and Rectories, I cannot upon serious consideration of it but foresee and divine, that if all or any of these Projectors (through God's heavy Judgement on us for our sins, and detestable violations of all Oaths, Vows, Covenants, Trusts, Protestations, Promises, Declarations Divine and Human Laws) should by power, fraud, policy, or armed force so far prevail with our present Legifers or Swaying Grandees, as totally to take away and abolish the Rectories, Tithes and present settled Maintenance of our Ministry, for the Soldiers pay, or other ends; or else secretly to bring them all into a Common Treasury, and reduce all our Ministers to set arbitrary Stipends out of them, to dispossess them of the future actual possession of them, and make them wholly dependent on the arbitrary discretions of new intruding Landlords into their Churches, Patrimonies, Freeholds from whom they never received them at first; as it would inevitably produce a world of mischiefs and Inconveniences both to all Patrons and Parishioners throughout the Nation, without the least Ease or Benefit to the People; so it would certainly either totally ruin our Ministers, making them all poor Friar's Mendicants, neglecting their Callings, Studies, to get their living by begging from door to door, and as 
a In. 2 lib. Regum c. 5. f. 240.  Peter Martyr observes, to be ventris potius quam Ecclesiae Ministros, ostiatim validè Mendicare, & non Mendicantes, sed Manducantes appellari: and thereby subvert our Church and Religion with them in very few years' space, open such a wide door for the Pope and whole body of Popery to flow in upon us again with an impetuous irresistible Deluge, that we should no ways be able to resist their progress till they were re-estated in their former Supremacy and Prevalency amongst us. And then rhose very Romish Factors who are now so violent against Tithes and Rectories, of purpose to starve our Ministers out of them, and their Ministry for the present, will not only forthwith resume (as they did in 
b See 1. & 2. Phil. & Mar. c. 8. 1 Mar. Sess. 2. c. 3. Fox Acts and Monuments vol. 3.  Queen Mary's days) their pristine abolished Pontifical Power, and set up their Ecclesiastical Consistories, High Commissions, and bloody Inquisitions amongst us, higher than ever they were in former ages, to the utter extirpation of our Protestant Ministers and Professors too, but likewise presently resume into their hands all those Rectories, Tithes and ancient Deuce, whereof they now endeavour to deprive our Ministers; with all our late Arch-Bishops, Bishops, Deans, Chapters, Cathedrals Lands and Revenues, as Sacrilegiously alienated from the Church, against the Laws both of God and Man, as well as against their Popish 
b Gratian Caus. 16. qu. 1, & 7.  Canons, by those who had no right to dispose of them, if they proceed to resume all Abbey Lands too in Protestant hands at least. And then all late or ancient Purchasers of such Lands, now confederating with them out of Covetousness, Ambition, Rapine, or other respects, will repent too late of their inconsiderable, unrighteous, unchristian compliance with them against our Ministers Glebes and Tithes, and have as ill a Bargain in conclusion, as divers old Projectors had in the purchase of our Crown Revenues, when resumed, or settled in the Crown again, by many special 
c See 1 R. 2. rot. Parl. n. 148. 1 H. 4 n. 48, 100, 141. 6 H. 4. n, 14, 15. 8 H. 4. n. 52. 28 H. 6. n. 53. 33 H. 6. n. 47. ● Edw. 4. ●. n. 39.12 1.4. n. 6. 1 H. 5. c. 9 31 H. 6. c. 7. with those Resumptions in former Ages, recorded in daniel's History and others.  Acts of Resumption, for the public weal and ease of the people in their Taxes, as being the constant, standing Revenue of the whole Kingdom to defray its ordinary public Expenses, which none can or ought to Alien or purchase from the Republic to enrich themselves by the public Loss. Wherefore I shall now refer it to their saddest thoughts to consider, whether it will not be far safer for all such Army-Officers and others who have purchased Church Lands, to join together with all such zealous Protestants who desire the continuance of our Ministers ancient Tithes and Maintenance (more aimed at than Impropriators Tithes) against these Jesuits and Romish Emissaries now oppugning them; and to use their utmost endeavours to detect, apprehend, prosecute, execute all our former good Laws against them, to prevent their mischievous present and future Designs against our Ministry, Church, Religion, Nation; than ignorantly or wittingly to confederate with and assist them to accomplish their present Sacrilegious Projects, to ruin us (and themselves with their Posterities) in conclusion; and thereby incur the selfsame Crime, Charge of High Treason which themselves and the whole Parliament of England so lately prosecuted against Canterbury in the 7, 8, 9, 11, 12, 13, & 14. 
d See Canterbury's Doom, n. 26, 27, etc.  Articles of his original Charge, for which he lost his head on Tower Hill.  
To draw to a close of this Proposition, I shall desire all truly fearing God throughout the Nation and Army too, sadly to consider these particulars.  
1. That those who are the chiefest Sticklers against Tithes and our Ministers settled coercive Maintenance (especially Jesuits and Anabaptists) are the greatest professed open Adversaries to our Ministry, Church, Religion of all others, desiring nothing but their utter ruin, as their late printed Pamphlets and Petitions manifest: Therefore to gratify them in their Designs herein, is to ruin all at once, for whose defence we have spent so much Christian Blood, Treasure, pains of late years, against the Common Enemy and Jesuited Popish Party.  
2. That many of those who in their printed Papers, have decried our Ministers Tithes and coercive Maintenance as inconsistent with the People's Liberties, and a great Bondage to them, have as 
b The Levellers late printed Fundamental Laws and Liberties. n. 15, 16, 25, 27.  earnestly declaimed against all Enclosures, Copy hold Tenors, Landlords old Rents, Services, ancient Customs, Imposts▪ which being not so ancient, nor ratified by so many Statutes, Charters, Muniments of all sorts as Tithes are, will not be able to stand before their Opposition and Arguments against them, if our Tithes and Ministers Glebes should once fall before them  
3. That if our besotted Nation shall be so stupid as to admit or permit any company of persons whatsoever a sufficient Legal Power or Jurisdiction without any pretended Crime, Attainder, Legal Conviction, or Trial by their Peers, at their mere wills and arbitrary discretions, to deprive all our godly Ministers throughout the Nation of their Rectories, Tithes and ancient Deuce, though ratified by the Law yea Gospel of God himself, by an uninterrupted Title, Prescription in their Predecessors from the very first planting of the Gospel in our Nation, and more hundreds of years, than the ancientest Families in the Nation have enjoyed their Inheritances, by more Charters of our Kings, more particular Laws, Statutes of our successive Parliaments in all ages, than all the Nobility, Gentry, Corporations, Commons of the Realm are able to produce for the Rights, Titles, Defence of their particular Lands and Inheritances, against the Rapines, Intrusions, Claims, Seizures, Confiscations, Sales, Alienations of any either claiming or usurping such a Power or Jurisdiction by the Sword or otherwise: They will thereby both admit them and invest them in as sufficient a Legal Power and Jurisdiction, without the least pretended Crime, Attainder, Legal Conviction, or Trial by their Peers, at their mere arbitrary wills and Discretions, to deprive, strip all the Nobility, Gentry, Corporations, Commons of the Realm of all their Manors, Lands, Inheritances, Estates, Chattels, Privileges, Franchises whatsoever; being not so well fenced by the Laws of God and Men against their Rapines and Depredations as Tithes are; and those who will make no conscience upon any grounds or pretences to invade the one, will make no Scruple to act the other, as the Histories of 
a Speeds Hist. p. 733, etc. 836, 849, 850, 851. Sleidens' Comment. l. 7. c. 10.  Jack Cade and his Complices Practices, Designs at home, and the Anabaptists abroad will sufficiently attest. Yea it will be but just with God to engage such Arbitrary Powers to act the later, to the ruin of them and their families, if they shall either assist, permit, encourage them by their silence or cowardice, to perpetrate the other, to the disinheriting of the Church, the ruin of their faithful Ministers themselves, and that very Religion which they pretend to profess and practise.  
4. That as Tithes are the fittest Maintenance for Ministers of all others, as invented, appointed by the very Wisdom of God himself, and the best, the wisest of his Saints in all ages; holding the selfsame proportion in relation to the Ministers and Parishioners in times of Plenty and Dearth, good years or bad, fair harvests or foul, rising or the falling of the prices of Corn, Lands, and other Commodities; affecting them both alike with the mercy and bounty of God in times of Plenty, and the Judgements of God in times of Scarcity, or unseasonable weather; more easily parted with by the Countryman in kind, by several small parcels as they grow due, than in ready money in one or two entire sums, which they are most loath to render and part from of any thing, as that they 
b 1 Tim. 6.10. Eccles. 5.10.  most affect: yea far less troublesome to, more convenient for our Ministers Persons, families and necessary cattle, than bare stipends, which must enforce them to run to Markets to buy all their Corn and other provisions both for their Household, Horses, cattle at the dearest rates. So if this Maintenance by Tithes be once abolished, either before any other competent Maintenance settled in its steed, less grievous and inconvenient than Tithes, (which all wise men in the world will never be able to invent, much less to establish as things now are settled;) or Ministers left wholly to an arbitrary, unconstrained Benevolence without any limited Proportion, or means to recover it if detained, as some now petition: This expected proposed unconstrained Maintenance would in verity and reality, signify just Nothing, and be no Maintenance at all, in the Petitioners own sense and intention; as appears by John Cannes forecited passages, and the very words of their Petitions; since they refuse to pay them their very Tithes yet due by Law, and never freely contributed one penny to them for their Ministry, which they revile, disclaim as Antichristian. Wherefore if any New-fangled Politicians resolve to settle such a new Maintenance only instead of the old, for the people's pretended Ease; let them first establish, settle an arbitrary Excise, Custom, uncoercive voluntary Impost, and monthly Contribution as this on the people for Maintenance of the Army and Navy, (not so simply necessary as the Ministry for our real welfare) without any compulsory means to recover it if not freely rendered, till the next harvest come, and see what a competent Maintenance that will be for the Soldiers and Seamen; and provide that all Tenants for the year ensuing, shall render only what Rents they please to the State, their Landlords, & Lessees, who shall have no power to distrain, sue, or enter upon any of them in case they deny to pay their Rents: and try what a certain Annual Revenue this whimsy will produce to the States and Landlords purses: Or else give over this Jesuitical Anabaptistical devised new Maintenance for our Ministers, as a Stratagem only to starve their bodies, and their People's souls, without any more Debates concerning Tithes, to gratify such malicious Projectors, and offend all Godly people through the Nation, who deem this old way of Maintenance, of Gods own Prescription, far better, less inconvenient in all respects than this arbitrary or any other new-fangled way of these or other men's invention.  
5ly. That although God by his divine Providence is able to support the faithful Ministers of the Gospel, though totally stripped naked of all their Glebes, Tithes, ancient Maintenance, through the unrighteousness or malice of ungodly men, as he did the Apostles and his Ministers in all ages, in times of Persecution; yet let all such who have, or shall have a hand in such a Sacrilegious design consider,  
1. That they shall be as bitter Enemies to and Persecutors of the Ministers of Christ amongst us in and by this very Project, as 
a See Nicephorus Eccles. Hist. l. 10. Gent. Magd. 4. c. 3.14.  Julian the Apostate Christian was to God's faithful Ministers in the primitive Times, when he took away their Preferments, Glebes, and Church Revenues; as the High Commissioners and Prelates were of late to all those godly Puritan Ministers whom they deprived of their Benefices for Nonconformity to their Ceremonies, and no real Crime deserving such an inhuman Censure, depriving them of their Livelyhoods.  
2ly. That they shall hereby draw a great Scandal upon our very Religion itself, Church, Nation, render them odious, Sacrilegious to all foreign Churches, Nations; gratify, rejoice the hearts of the Pope, Jesuits, Papists and other professed Enemies of our Religion; accomplish their Designs against our Church and Ministers; exceedingly sad the hearts, and grieve the righteous souls of all Gods faithful Saints amongst us, of all Protestant Churches in Foreign parts, and draw this just Censure on themselves. 2 Pet. 2.14, 15. An heart they have exercised with covetous practices, cursed Children, which have forsaken the right way, and are gone astray following the way of Balaam, the son of Bosor, who loved the wages of unrighteousness. These are wells without water, Clouds carried with a Tempest, to whom is reserved the mist of darkness for ever.  
3ly. That although God should miraculously preserve a faithful able Ministry and his true Religion still amongst us through the bounty and charity of other well affected Christians, yet they have done their uttermost endeavours to destroy them, and the people's souls with them, both for the present and succeeding ages.  
4ly. That this unrighteous violent act will in all probability bring in a world of Confusion, Atheism, Schisms, Heresies, Divisions, Contentions, Blasphemies, disorders amongst us, in all places; a 
b Amos 8.11.  famine of the sincere preaching of God's word; a neglect and contempt of Learning and Piety; a 
c Ante haec s●c existimatum est, speciosa struere sapientum esse, & civilis vitae scientium; structa demolire, stultorum & vecordis animi signa ad posteros transmittere, non erubescentiam: Procopius Gothico●ii. l. 3. Grotius de Jure Belli. p. 522.  dilapidation, Spoliation of all or most Parish Churches, Chapels; a confusion of the bounds of all Parishes, and Parochial Congregations; and bring all those Calamities on our Nation, as it did upon the Israelites when Jeroboam thrust out the Priests and Levites from their Glebes, Suburbs, Ministry: thus registered 2 Chron. 15.3, 5, 6. Now for a long season Israel was without the true God, and without a teaching Priest, and without Law (as some would have us now) And in those days (mark the consequence) there was no peace to him that went out, nor to him that came in, but great veration upon all the Inhabitants of the Country: And Nation was destroyed of Nation, and City of City, for God did vex them withal Adversity. In which condition they continued, till King Asa and the people renewed, repaired the decayed Altar, House and worship of the Lord, Gathered all the people to Jerusalem to worship God, and enter into a Solemn Covenant and Oath to serve the Lord God of their Fathers, with all their hearts, and with all their soul: And that whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, man or woman: Offered Sacrifices to the Lord of the Spoil they had taken from the Enemy, 700. Oxen and 7000. Sheep; and brought into the house of God, the things that his Father had dedicated, and himself had dedicated, Silver and Gold and Vessels (formerly taken thence) and then there was no more war in divers years. v. 8. to the end of the Chapter. And probably our Wars, Taxes, Vexations will never end, till we give over our late irreligious, Sacrilegious Rapines, Church Robberies, and do the like, as this pious King and his people here did.  
5ly. That this discouraging, robbing, abusing, despising, mocking, misusing, of God's Messengers, Prophets sent amongst us, and of all his and their words against our wicked Atheistical, Sacrilegious Rapines, is the High way to provoke the wrath of God to rise against us till there be no remedy, yea to bring in a powerful Foreign Nation upon us to pillage, waste, destroy, enslave our whole Nation, extirpate us out of the Land of our Nativity, and carry us Captives to a Foreign Nation, as it did Gods own people heretofore. 2 Chron. 36.15, to 22. Sufficient motives to deter us from such a dangerous practice.  
6ly. I must inform our Army-Officers and Soldiers, that it is expressly against the very Laws and Rules of War even in a Foreign Enemy's Country won by Conquest, to rob, destroy, pillage Churches, Temples, or things devoted for the Maintenance of God's public Worship; which not only the best Christian Generals, and Soldiers, but many Heathen and Mahometan Generals, Princes, Commanders made conscience not to plunder, deface, demolish or subtract, as Grotius proves at large by many instances in his Book De Jure Belli. l. 3. c. 2, 12. sect. 6, 7, 8. Annotata on them. How much more than is it against the Law of War and Arms itself to make a prey, plunder of Churches, Rectories, Glebes, Tithes in their own native Country, against their own Consciences, Covenants, Commissions to defend them? Yea such Generals, Soldiers and whole Armies who have made no Conscience to observe it, have been frequently destroyed for their Sacrilege, as many Heathen Historians observe, as well as Christian: Herodotus, in my Edition p. 7, 8, 44, 167, 168, 169, 170, 187, 349, 350, 460, 461, 568. Diodorus Siculus Bibl. Hist. p. 622, 781, 782. Dion Cassius Rom. Hist. p. 589. Justini Historia l. 8. p. 87. l. 24. p. 227, to 231, 269, 271, 308. Caelius Rhodiginus Ant. Lect. l. 18. c. 29 Eutropius Rer. Rom. Hist. p. 175, 228, 334. Paulus Diaconus p. 417. Nicetus Hist. p. 48, 50. Laurentius Begerlink. Chronogra: p. 137, 189, 263. record sundry examples of this kind, both among Pagans and Christians, to deter others from this dangerous destructive sin: which if they neglect & scorn, I shall then desire them to remember that saying of Euripedes an Heathen Poet in his Troadibus, that he shall receive the like exemplary punishment.  
Homo quisquis urbes vastat, & This Manibus  
Sedes Sacratas, Templaque, haud recte sapit,  
Nam similis ipsum Pestis Excidii manet  
7ly. It is the Resolution of 
d De Beneficiis p. 121.  Seneca the Philosopher. Quisquis id quod Deorum est, sustulerit & consumpsit, atqu● in usum suum vertit, sacrilegus est: and all 
e Gratian Caus. 16. qu. 4. summa Angelica & Rosella, Tit. Sacrilegium.  Canonists, Casuists, Schoolmen, Divines whatsoever accord; That it is Sacrilege for any Persons or Powers whatsoever to invade or take away any thing which our Ancestors or any others have solemnly vowed, dedicated for the necessary maintenance of God's public worship and Ministers under what specious pretext soever it be done. Therefore to take away or abolish our Ministers Tithes, Glebes, Rectories and other Deuce conferred on them by our pious Ancestors, and make spoil, havoc of the Churches, Edifices erected by them for God's public worship, must questionless be Sacrilege; as God himself expressly defines, Mal. 3.8, 9 With all commentators thereon, old and new; and Gratian Caus. 16. qu. 1. This the famous Emperor, Soldier Charles the Great, and Ludovicus surnamed the Godly and most Christian, jointly resolve, Capit. Caroli & Ludovici l. 6. cap. 285, 295, 296, 115, 305. & l. 7. c. 104. where they thus conclude. Scimus res Ecclesiae Deo esse sacratas; Scimus eas esse vota Fidelium, & pretia peccatorum. Quapropter, si quis eas ab Ecclesiis quibus a Fidelibus collatae Deoque Sacratae sunt, aufert, proculdubio Sacrilegium committit. Caecus enim est qui ista non videt, etc. Si ergo amico quippiam rapere furtum est, Ecclesiae vero fraudari, vel abstrahi indubitanter Sacrilegium est Omnes enim contra Legem facientes Resque Ecclesiae dirimentes, vel Ecclesias Sacerdotesque contra Divinas Sanctiones vexantes Sacrilegi vocantur, atque Indubitanter infames Sacrilegique Habendi sunt, etc. What Penalties have been inflicted upon such who were guilty of this sin by Christian Princes in foreign parts: I shall briefly inform this Sacrilegious age. 
f Fredericus Lindebrogus Codex Legū Antiquarum. p. 257,  Theodoricus King of the Goths in his Edict. c. 125. enacted: That if any man should violently take any thing from Churches, he should lose his head. And Alaricus the Gothish King, though an Arrian, when he took Rome by force of Arms, and his Soldiers had taken the Sacred Vessels out of St. Peter's Church there, and brought them to him; commanded them to carry them back again to the Church, with their own hands which took them thence, ut cupiditas quae depraedationis ambitu admiserat scelus, devotione largissima deleret excessum: as Cassiodor relates, l. 12. Epist. 20. Among the 
a Fredericus Lindebrogus Codex Legum Antiquarum p. 508, 702.  Friseans Laws made by their wisemen, Tit. 12. De Honore Templorum; this is one; He who shall break a Church, and take away the holy things thence, let him be carried to the Sea, and in the Sand which the Tide is wont to cover, let his cares be slit, and he be gelt, and then let him be sacrificed to the Gods whose Temples he hath violated. The Neapolitan Laws l. 1. Tit. 5. enact; That whosoever shall violently break open a Church, and take away any Gifts or consecrated Vessels thence, shall be punished as a Capital Offender, and lose his life. 
b Fredericus Lindebrogus Ibid. p. 997, 998. Bochellus Decret. Eccles. Gal. l. 8. Tit. 61. p. 1308.  Charles the Great and Lewes the Godly, enacted; That if any person violently took from any Church, Priest or Minister any thing belonging to them, and were convicted thereof, or confessed the same, he should have sentence of death given against him, as guilty of Sacrilege, and that it should be not only lawful, but commendable, to prosecute and avenge this Sacrilege and Injury done to the Church, Priests and Ministers, as a public Crime, deserving punishment, and that if any did Sacrilegiously invade or molest the Possessions and Lands of the Church, he should be perpetually banished for it. Capit. Caroli & Ludovici l. 6. Tit. 113, 125. And Tit. 305. they thus determine. All things that are offered to the Lord, are without all doubt consecrated to the Lord, and not only the Sacrifices, which by the Priests are consecrated upon the Altar to the Lord, are called the Oblations of the faithful, but what things soever are offered to him by the faithful, whether in Sacrifices or in Fields, Vineyards, Woods, Meadows, Waters, Water-streams, Artifices, Books, Utensils, Stones, Buildings, Vestments, Wools, Garments, cattle, Parchments, Movables and Immovables, or whatsoever, which of these things are made to the praise of God, or the Supplement of the holy Church of God, and his Priests, and which may give ornament unto them, whether they be freely offered by any one to the Lord and his Church, are undoubtedly consecrated to the Lord, and belong to the Priests Right. And because we truly acknowledge the Lord and his Church to be one person; what ever things are the Churches are Christ's; and whatsoever is offered to the Church, either in the aforesaid things, or in any other Kind's, or by promises or pledges, or writings, or in corporal things are offered unto Christ, and what thin●s by any devise are alienated or taken from his Church, either by alienating, or by wasting, or invading, or by diminishing, or by rapine, are taken from Christ. And if it be Robbery to take any thing from a friend, it is Sacrilege to take away, alienate, subtract, or waste any thing especially from Christ, who is King of Kings and Lord of Lords. For all Robbers of the Church are most apparently Sacrilegious persons, and no Sacrilegious person, unless by pure, approved and public Repentance, and by satisfaction to the Church, and by imposition of the Bishop's hands, and reconciliation according to the Canonical Sanctions, shall Inherit the Kingdom of God; and shall not only be secluded the Kingdom of God, but likewise be shut out of the limits of the Church, especially of the Church he hath ruined, and shall be excommunicated thence, until the foresaid Satisfaction given. And the perpetrators of such wickednesses, aught to have no Communion at all, either with the living or dead, till after such Satisfaction given. Because who ever violently takes away his Neighbour's money, commits Iniquity, but Sacrilegious persons are not only Théeves, but likewise Wolves and Man-slayers and Murderers of the poor, and accursed, damned persons before God and his Saints.  
And if so, as these two pious Emperors, by their Laws, with many 
a Sr. James Semple Sacrilege sacredly handled. Sir Henry Spelman de non Temerandis Ecclesiis. Mr. Seldens Review. Dr. Sclaters Ministers Portion. Summa Angelica, Rosella & Tho. Zerula Tit. Sacrilegium: with many more.  Protestant Writers (as well as Papists) resolve; and all Sacrilegious Persons, taking any Vessel or utensil out of a Church, though of small value by our 
b See We is Precedents, Indictments and Offences. Sect 196, 197. p. 127, 128. 1 E. 6. c. 12  own Laws too, as well as theirs, be Sacrilegious Persons worthy to suffer pains of death, as Felons; those who shall openly Sacrilegiously Rob, or attempt to Rob and spoil all the Godly painful Ministers of our Nation of all their Tithes, Rectories, Glebes, Churches and Churchyards too at once, are doubtless Sacrilegious Persons in the highest degree, deserving to suffer a temporal infamous death and execution, (better than any Highway Thiefs or Robbers) at Tyburn, or to be eternally banished the Nation, 
c Articuli Cleri. 9 E. 2. c. 12.  excommunicated all Christian Society, and had in perpetual execration, for this Sacrilegious Rapine, both by God himself and all good men, unless they repent and make full public Restitution, Satisfaction for this their detestable Sacrilege.  

Object.  Lastly, If any Officers or Soldiers pretend, we are now a Conquered Nation; that Conquest makes all sacred things, profane and common to the Conquerors; and that Churches may be justly spoilt of their Materials, Vessels, Glebes, Tithes, in such a case for the pay and benefit of the Conquering Soldiers, as 
d Grotius De Jure Belli. l. 3. c. 5.  some affirm. Therefore they may now justly deprive our Ministers of their Tithes, Glebes, Rectories, Churches, Churchyards, to pay, maintain themselves and the Conquering Army, yea alter, change our Laws at present; as they now attempt, and divers of them openly profess they intent to do.  
I Answer, 
Answ.  1. That the Lords and Commons, the very last Parliament, when they first raised the Army, in 
e Exact Collection p. 617.631.  their Petition to the late King, sent to his Excellency the Earl of Essex, to the Army, and by him presented to his Majesty Sept. 24. 1642. or soon after, used this expression. That the prevailing Popish party with his Majesty, who by many wicked Plots and Conspiracies have attempted the Alteration of the true Religion, and the ancient Government of the Kingdom, the introducing of Popish Idolatry and Superstition into the Church, and tyranny and confusion into the State, and by corrupting his Counsels, abusing his Power, and sudden and untimely dissolving of former Parliaments, had often hindered the Reformation and Prevention of those Mischiefs. And in prosecution of those wicked Designs, had (as the most Mischievous and Bloody Design of all) drawn his Majesty to make War against his Parliament and good Subjects of this Kingdom, and to lead in person an Army against them; as if he intended by Conquest (mark the word) to establish an absolute and unlimited power over them. And in their 
f Exact Collection p. 730.  Remonstrance Nou. 2. 1642. in Reply to his Majesty's Answer to their Remonstrance of May 26. 1642. they charge this as the last Doctrine and Position of the Contrivers of his Majesty's Answer; That the Representative body of the whole Kingdom, is a Faction of Malignant, Schismatical, and ambitious persons, whose designs is and always hath been to alter the whole frame of Government both of Church and State, and to subject both King and People to their own lawless arbitrary Power and Government, and that they design the ruin of his Majesty's Person and of Monarchy itself; and consequently that they are Traitors, and all the Kingdom with them: (for their Act is the Act of the whole Kingdom) And whether their Punishment and Ruin, may not also involve the whole Kingdom in conclusion, ☜ and reduce it into the condition of a Conquered Nation (mark the words) no man can tell: but experience showeth us (as now it doth in good earnest more than ever) that Success often carries mwn not only beyond their Profession, but also many times beyond their first Intentions. For an Army, Officers then, professing themselves true born English men, eminent Godly Saints, preservers of our Nations Liberties against Regal Tyranny and Enchroachments, originally raised, Commissioned by both Houses to protect our Laws, Liberties, Religion, Church, Government, Parliament, Nation, from an intended Conquest by the late King's Army; to establish an absolute unlimited power over us, and from being reduced into the condition of a Conquered Nation, after the total routing of the King's Army, Power, now at last to plead, to aver, we are now a conquered Nation; in respect of themselves, and thereupon to endeavour to establish an absolute unlimited power over us, by altering the whole frame of Government both in Church and State, changing the body of our Laws yea ancient constitution of our Parliaments; abolishing our very Ministers Rectories, Tithes, Deuce, or diverting them to pay, maintain themselves; yea now to act over the very selfsame things, which both Houses then charged upon the late beheaded King and his Malignant Popish Council; thereby verifying these his Predictions of their forementioned designs in every Punctilio, (than utterly disclaimed by both Houses as the Highest Scandal to them, and their sincere loyal Intentions) and making him a truer Prophet, than their new Merlin, Lily; will not be only most scandalous, dishonourable to them, but monstrous, treacherous, perfidious, if insisted on, or persisted in, both in the Judgement of God, Angels, Men, and their own Consciences too. Wherefore I presume on second thoughts, they will disclaim this Plea both in words and Actions. 2ly. They were all raised, waged, Commissioned by the late Parliament and well-affected People, not to fight against, conquer or subdue themselves, but to preserve them, their Laws, Liberties, Privileges, Estates, our Churches and Religion against the Common Enemies and Invaders of them. Therefore they cannot style themselves Conquerors of tho●e Persons, things they never fought against, but only for, unless they will now declare their secret intentions, were ever cross and contradictory to their open Commissions, Vows, Covenants, Protestations, Words, and printed Declarations to God and those that raised, waged them for their safety and defence alone; and thereby proclaim themselves the Greatest Hypocrites under heaven, and therein as treacherous to their own Native Country and those who trusted them, as the 
a Purchas Pilgrimage l. 6 c. 5, 6. Heylins' Microcosm p. 146, 147, 613, 614, 756, 757.  Mamalukes of Egypt, the Praetorian Soldiers of Rome were to their Lords and Masters of Old; which I hope they will disclaim. 3ly. It is a resolved case by the Law of Nature, Nations and War itself, as Grotius proves at large, De Jure Belli l. 3. c. 6. sect. 8, 9, 10, etc. That things gained by Conquest in a War, aught to redound not to the Officers, Soldiers, Generals, who manage the War, but to the Kingdom, Nation whose servants they are, and both Commission and pay them their wages, as the Servants, Apprentices gains redound to their Master's Coffers, not to them. Qui sentit Onus, sentire debet & Commodum: being both a Principle in the Law of Nature, Reason, and in our Common Law too. Hence 
b Lipsius' de Triumphis, Heylins' Cosmography and others.  all the Roman Generals and Military Officers, brought all the Silver, Gold, Treasures, Spoils of War into the public Treasury, putting none of it into their private purses; and all the Lands, Countries they got by Conquest were the Republics only, which bore the charges of the War, not the victorious Conquering Generals or Soldiers. Therefore the Officers and Army being Commissioned, raised only for, and constantly paid by the Parliament, people, for the ends aforesaid, never warring on their own free cost; what ever Treasures, Lands, Powers, Spoils they have gained by their victories, Conquests, are of Right the Parliaments, Nations, People's only, not their own; Therefore the Parliament, Nation, people cannot, must not be overawed, used, reputed by them, as their mere Conquered Vassals, but as their Sovereign Lords, and true Proprietors of all the Territories, Lands, Treasures, Powers they have gained by their Conquests. 4ly. That Conquest is no just or Lawful Title, was long since resolved by the greatest Conqueror ever England yet bred, even our famous British Conquering King Arthur, in the greatest Parliamentary Council ever yet held within this Isle, whereat were present no less than 12. Kings besides King Arthur, and an innumerable company of Princes, Dukes, Nobles, Prelates of the British, and most other Neighbour Nations; as Geoffry Monmouth, Hist. Regum Brit. l. 9 c. 12, 13, 14, 15, 16, 18, 19, 20. records. All these, when Lucius Procurator of the Roman Republic, came to demand that ancient Tribute reserved by Julius Caesar from this Isle of Britain when first Conquered by him, then in arrear; and threatened to levy is by force of Arms, if denied; Meeting together in a great Council or Parliament specially assembled for that end: resolved, That the said Rend pretended to be due to the Romans from the Britons, because Caesar by reason of the Britons divisions being invited hither with his forces, enforced them (their Country being then shaken with domestic troubles) to submit themselves to him by force and violence; could not in Justice be demanded of them: because this Tribute being gained in this manner was unjustly received. Nihil enim quod vi & violentia acquiritur, just ab ullo possidetur qui violentiam intulit. For nothing which is gained by force and violence, is justly possessed by any who hath offered and done the violence. Irrationabilem igitur causam praetendit, qua nos Jure sibi Tributarios esse arbitratur. Therefore he pretends an Irrational cause, whereby he supposeth we are of Right Tributaries unto him. And because he presumes to exact from us id quod injustum est, that which is unjust, by the like reason let us demand a Tribute of Rome from him; and he who shall prove the stronger, let him carry away what he desires to have. For if because Julius Caesar and other Roman Kings heretofore Conquered Britain, he determines Tribute is now due unto him for this cause: I now also think, that Rome ought to render Tribute unto me, because my Ancestors heretofore got it by Conquest: Whereupon they all resolved to assist King Arthur with their Arms against this unrighteous Tribute, and Title to it by Conquest; and professed they would spend their lives in the quarrel. Ipsa enim mors dulcis erit, dum enim in vindicando Patres nostros in tuendo libertatem nostrant, in exaltando Regem nostrum perpessi fuerimus. Wherefore Conquest now can certainly be no Just, no Lawful Plea, Title for any of our Officers or Soldiers, which this Greatest Conqueror and this Great Council so long since damned as unjust and Irrational. To which I shall annex the Resolution of our 
a Hoveden Annal pars posterior p. 561, to 566. Math. Paris Hist. Angl. p. 127.  Noble King Henry the 2d. and of all the Bishops, Abbots, Peers, Earls, Barons of England assembled in a Parliamentary General Council of the Realm at Westminster, An. 1126. to determine a Controversy between Alfonso King of Castille, and Sancho King of Navarre, concerning divers Castles and Territories in Spain, won by War and Conquest by Sancho King of Navarre from Alfonso, whiles he was a Pupil and Orphan; which they both submitted to their final determination, who having heard both parties, unanimously resolved; that these Castles and Lands should be restored to Alfonso, by King Sancho, with all their bounds and appurtenances: quia per Bellum violenter & injust abstulisset: because he had violently and unjustly taken them away by War: which resolution was confirmed under the King's Great Seal, and sent unto these Kings. Therefore Conquest alone can be no just, no legal Saintlike Right, Title to any Lands, Possessions, Powers▪ violently, unjustly gotten, claimed by Wars by our Swordmen now, after these two ancient famous Parliamentary Resolutions in point, even between foreign Conquering Princes, much less than between those Native Englishmen, who raised, waged our Army and Officers to defend, not conquer them in a mere intestine civil War. 5ly. 
** See Sr. John Davis Reports f. 40, 41, 42.  William Duke of Normandy, Edward the 3 d, Henry the 4 th', Edward the 4 th', and Henry the 7 th', though they all came to the Crown by the Sword and Conquest of their Competitors, yet they never claimed the Crown nor Kingdom by Conquest, but Title only; nor esteemed the English, Irish, or Welsh a conquered Nation, nor altered our ancient Government, Laws, Liberties, Parliaments, or Ministers Tithes and Maintenance, but confirmed them, as all our Histories manifest in their Lives, and Statutes made by them in the beginning of their respective reigns attest, & I have 
a Page 75, 76. Hoveden Annal. pars posterior, p. 600, 601, etc.  formerly proved in the case of William commonly styled the Conqueror, who ratified all our Liberties, Laws, Customs, Franchises presented to him upon Oath, without the least alteration, diminution, or prevarication, to the people's Great content. Yea, King Henry the 4th. as Placita Coronae, rot. Parl. 1 H 4. n. 17. record; did in the first Parliament held by him after his Conquest of Richard the 2d. make this memorable Declaration to his people, entered in that Roll. That he claimed the Realm and Crown of England with all their Members and Appurtenances as right heir thereto by Blood, by Descent, and by the right God had given him, through the aid of his Parents and Friends for to recover the said Realm, which Realm was upon the point to be undone for want of Government and abrogating of the Laws and Customs of the Realm. And that it was not his will, that any should think, that he would by way of Conquest disinherit any one of his Heritage, Franchise or other Right which he ought to have, nor to out (or deprive) any man of that he had or should have by the good Laws or Customs of the Realm (all which he confirmed by a special Act before 1 H. 4. c. 1.) but only those who were against his good purpose, and the common profit of the Realm, and were guilty of all the evil come upon the Realm, and were adjudged guilty thereof in that Parliament, as Sir William Le Scroop, Sir Henry Green, and Sir John Bassy, whose Lands only he would have by Conquest, as forfeited by their Treasons. Whereupon the Commons thanked the King, and praised God that he had sent them such a King and Governor. Upon all which Considerations, and the Resolution of learned 
b De Jure Belli. l. 3. c. 14. sect. 10, 11, 12. & Annotata, p. 538, 539, 540.  Grotius, with others quoted by him; That by the very Laws of War even those who are conquered by foreign Enemies, aught to enjoy by permission of the Conquerors, their own Laws, Liberties, Magistrates, Religion, and a share in their Government, (much more in such a Civil War as ours, where the Soldiers, Generals can pretend no Conquest over those who raised, waged them for their just defence against Conquest, and Invasion of their Laws, Liberties, Government, Magistrates, Rights, Privileges) I hope those vaporing Officers, Soldiers who have formerly cried up, pleaded, practised this pretended Title of Conquest amongst us, and used many of their former Masters, Raiser's, and the whole Nation, more like to conquered enslaved People, than their fellow Christian Brethren and Freeborn Englishmen, who have paid them so well for all those Services they employed them in; will henceforth totally renounce this their false usurped Injurious Plea, Title; and no more persist under pretext thereof, to deprive our Ministers, Church, Peers, Parliaments, Nation of their very Native Freedoms, Liberties, Franchises, Rights, Laws, Government, Lands, Possessions, which they were purposely commissioned, waged, and by all Sacred all Civil Obligations, Trusts, Oaths, Vows, Protestations perpetually engaged to defend against the least violation or Innovation, without their free and full consents in a due and lawful Parliament freely elected by them, not forcibly obtruded on them without their choice or privity. Yea I trust they will be so just, so righteous towards me (so great a Sufferer by, under them only for discharging my Conscience and bounden duty towards my God, our Church and Native Country of England) as no ways to be angry with me, or Injurious towards me for this my New Gospel Plea (interwoven with a Legal and Rational) for the Lawfulness and Continuance of the ancient settled Maintenance and Tithes of the Ministers of the Gospel, and the good old Fundamental Laws and Liberties of the Nation; which their present busy Endeavours to abolish, alter, subvert, beyond, yea against their Trusts, Commissions, Callings, have necessitated me now to publish to the world, to preserve our Church, State, Ministry from new Combustions and Impendent ruin: but rather found a Retreat from these their Heady Proceedings (which I fear the Jesuits with their Confederates the Anabaptists, have engaged them so deeply in, to work as well their own as the public speedy ruin both of our Church, Religion, State, Ministry, Nation) and excite them to use the selfsame deportment, words to me (who have no private design nor interest of my own or other men's in this my voluntary undertaking, but only the public Safety and Weal as enraged David did once to Abigail, when she diverted him from his rash, bloody resolution to destroy Nabal and his family for a Churlish Answer returned to him for his Kindness, 1 Sam. 25.32, 33. Now blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, and to avenge myself with my own hand: But if they shall by God's permission cast me again bound hand and foot into another fiery Furnace for this my faithful Service, or not falling down and worshipping that Golden (or rather Wooden) Image which they have or would now set up: I doubt not but that Gracious God, who hath so miraculously preserved me in, delivered me out of so many 
(a) 1 Pet. 4.12.  fiery Trials and Fornaces heretofore, will do the like again hereafter, and that in such a visible eminent manner, as shall enforce them at last to use those words unto me as Nabuchadnezzar did unto Shadrac, Meshac, and Abednego after their miraculous preservation in the midst of the fiery Furnace into which the most valiant men of his Army cast them bound by his unrighteous Command, to their own immediate destruction by the flame, without the least hurt to them. Dan. 3.28. Then Nabuchadnezzar spoke and said, Blessed be the God of Shadrac, Meshac and Abednego, who hath sent his Angel, and delivered his Servants that trusted in him, and have changed the King's word, and have yielded their bodies that they might not serve nor worship any God (or Idol) except their own God. This being an undoubted Truth, which I have ever hitherto found experimentally true from and in my former causeless Oppressors, (whose Erroneous Practices, vices I have reproved) recorded by God himself and the wisest of all Mortals. Prov. 28.23. He that rebuketh a man (for his faults plainly) shall afterwards find more favour, than he that flattereth (him in them) with the Tongue. And that saying of the truth itself in such cases (of difficulty and concernment to the reprover) will ever prove an experimental verity, wherewith I shall conclude my Plea, which I desire may be deeply engraven in the Hearts, Spirits of all timorous, base, unworthy Christians, (who dare neither speak nor write their Consciences, nor Discharge their Duties in these times of danger, and will wrong both their Consciences, Country, Posterity, yea shame their God, Nation Religion to save their Estates, Lives as they fond conceit, when they will lose all with their souls to boot, by their base carnal fears) Math. 16. 24, 25, 26. Luke 17.33. If any man will come after me, let him deny himself, and take up his Cross and follow me. For whosoever will Save (or shall seek to Save his life, so Luke records it) shall Lose it; (and his Tithes, Lands, Liberties with it) and whosoever will Lose his Life for my sake shall find it. For what is a man profited if he shall gain the whole World and Lose his own Soul? Or what shall a man give in exchange for his Soul? I shall close up all with this notable Passage of our own learned Writer, John Sarisbury against such Religious Hypocritical Cistersian Monks who in his age sought exemption from payment of Tithes, and seized upon the Minister's Dues about the year 1170. Joannis Sarisburiensis De Nugis Curialium l. 7. c. 21. De Hypocritis, qui ambitionis labem falsae Religionis imagine nituntur occultare— Hi sunt qui potestatibus persuadentes ut propter vitia personarum, jure suo priventur Ecclefiae. Decimationes et Primitias Ecclessis subtrahunt, et Ecclesias ipsas accipiunt de manu Laicorum Episcopis inconsultis. Hi sunt qui praedia avita subtrahentes indigenis vicos & pagos redigunt in solitudinem & in suos usus vicina quaeque convertunt: Ecclesias diruunt & ut in usus revocant seculares, Quae Domus Orationis fuerat, aut efficitur stabulum pecoris, aut opilionis, aut Ianificli Officina. Et ut se possunt plenius exhibere & charitatis implere manus ne decimas dent, Apostolico privilegio muniuntur. Miror tamen ut Fidelium pace loquar, quidnam sit, quod Decimas et Iura aliena usurpare non erubescunt: Inquient fortè, Religiosi sumus: Planè Decimas solvere Religionis pars est. Et eas a Deo populus duntaxat religionis (solvere) exigitur. Hi adeo religiosi sunt quod in Decimis vandis derogare possunt constitutioni Divinae, & in eo licenter minus grati sunt gratiae Dei quo eam amplioribus beneficiis éxperiuntur.   
FINIS.   

A POSTSCRIPT.  
IT is storied of 
* Descriptio Daniae, 1629. p. 141. Historia compendiosa Daniae p. 185, 186. Saxogrammaticus, Pontanus and others in the life of Canutus and Olavus.  Canutus the 4th. the 77 King of Denmark, (an eminent professor of Piety, and Religion, and great lover of Justice) that perceiving his Subjects to stick at many things pertaining to Christian Religion, and not to conform to other Christians throughout the world in Laws and Ceremonies, specially in the due payment of Tithes to their Ministers, he urged them out of religious Piety, at ritu aliarum Nationum Christianam Religionem profitentium, Decimas Sacerdotibus suis soluerent; that after the custom of other Nations professing Christian Religion they would pay Tithes to their Priests: remitting to them a great fine imposed on them for their Rebellion and contempt, in refusing to accompany him in an Expedition against the English, to induce them thereunto. But they being persuaded the contrary by his Brother Olaf, thereupon rose up in Rebellion against him (specially the Northern Jutes, frequently perfidious, whom he could never induce to pay Tithes) and pursuing him to Othense, cruelly murdered this their just and pious King in the Church of St. Alban, Anno 1088. whom Olaf succeeding, God presently sent such a great scarcity of Corn and provision in Denmark for 7. years' space together, (the intemperateness of the air blasting all their Corn) that many families, not only of the poorer, but richer and nobler sort died of famine, the people fight with one another even for grass to eat. At last the famine invading King Olaf his Court, he prayed to God; that if he had conceived any anger against his Subjects (for not paying Tithes and murdering their King) he would satisfy his wrath upon him, not them; and the same night, Esurientem & parricidii paenitentem animam efflavit: he died of hunger, repenting of his parricide. O that all English Tithe-Oppugners, and Regicides would seriously meditate on this memorable precedent of Divine Justice, upon such Delinquents, and be brought to timely repentance thereby, to prevent the like National and Personal Judgements, upon our Nation, themselves and their posterities.   

ERRATA.  
COurteous Reader correct these mistakes and omissions of the Press, occasioned by the Author's absence in the Country.  
Page 2. l. 34. if, r. of, p. 8. l. 24. r Wagria. p. 14. l. 20. r. inservierat pietati, l. 26. r. Wilfrid, p. 21. l. 39 these, those, p. 25. l. 11. Decima, l. 15.17. aliendis, alienandis, p. 27. l. 27. r. 17 E. 4. c 7. l. 37. Parliament, l. 38. sommoneri, p. 28. l. 6. Heu licet quod eo, r. Quod licet de, l. 13. deal, ut, l. 16. indulgere, r. inducere, l. 19 quamplurimum, p. 29. l. 19 superiors, p. 30. l. 3. Lord God, p. 34. l. 4. form, r. former, l. 6. last, r. lasting, l. 11, 12. r. peril, reproach and slander of the Gospel, l. 18. to, r. of, l. 27. bow down, p. 35. l. 25. who builded, l. 28. Paris, r. Parker, p. 39 l. 2. in Egercituisse, r. his Chaplain, p. 44. l. 34.11. r. 1. p. 46. l. 13. they shall, p. 50. l. 6. Balivis, l. 14 bonis, l. 15. praestiterunt, p. 51. l. 9 deal Siquis igitur insanus importunitate, p. 63. l. 38. deal li, p. 66. l. 11. more, r. none, l. 36. or, r. of, p. 71. l. 3. for, r. from, p. 74. l. 4. jure, r. pure, p. 75. l. 2. Partimacensis, Portiniacensis Abbatem, Nautire, r. Majoris, l. 6. Clamianensis, Cluniacensis, p. 76. l. 11. 6.8. l. 18. Elegant supremam, r. Eligant sepulturam, l. 32. Iliburg, Friburg, p. 77. l. 8. Praemonstratensian, l. 17. abuse, l. 31. Deformations, Reservations, l. 38. at least, p. 78. l. 15. Replain, r. Mepham, l. 37. grand, p. 80. l. 14. Oxenetius, Opmerus, p. 84. l. 23. r. charge of the cure, p. 85. l. 15. in sales, l. 23, only, r. chiefly, p. 87. l. 4. fees, r. fines, l. 9 r. their families, p. 97. l. 17. of, r. or, p. 98. l. 27. as litigious, p. 101. l. 20. our, r. of, p. 104. l. 8. or unto, recorded both, l. 25. spoils, r. soil, p. 105. l. 10. requiring, r. enquiring, l. 33. spoils, r. soil, p. 107. l. 21. fere modum, r. propemodum, p. 110. l. 27. pugnavimus, p. 111. l. 16. inhabitances, r. inheritances, l. 23. people, r. priests, l. 31. deal or, p. 112. l. 39 if not, p. 113. l. 2. within us, p. 115. l. 39 deal of, p. 117. l. 5. thee, r. men, p. 118. l. 21: Lucius, Licinius, p. 120. l. 35. brought, r. bright, p. 125. l. 27. for, or, p. 133. l. 20. which, with, p. 136. l. 13. Syms, Syrus, p. 150. l. 3. proceed not, p. 156. l. 28. Nicetas, l. 29. Beyerlink.  
In the margin, p. 6. over against good space, l. 32. read, At least 14. years, as is evident by Gen. 15.1. c. 16.3.16. c. 17.24, 25. p. 41. l. 8, 9 Monasteries, p. 47. l. 7. r. 757. p. 102. l. 5. Ivonis, p. 110, l. 11. Saxonicorum, p. 118. l. 22, 23. Ruffinus, p. 155. l. 15. am, 'em.   

An Admonition to all Protestants, Ministers, Lawyers, and others of whatever Quality, within our three Nations.  
BE pleased to take notice, that as the new dissolved Anti-Parliamentary Juncto at the beginning of their last Session, and a little before their sudden dissolution; did by their Conscientious Speaker, give the hearty thanks of the House and (mock) Parliament, to the Petitions of sundry Anabaptists, and other Sectaries, (headed by Jesuits, and Popish Franciscan Freers) for their good Affections, when they petitioned against Tithes; So the General Council of Officers of the Army, usurping to themselves the Sovereign Legislative Power and Authority of the Great General Council and Parliament of England, to evidence to the world, by whose Counsels they are steered, whose designs they prosecute, and that they deserve to be canonised for Saints by the Pope of Rome in his Roman Calendar; have voted down our Ministers Tithes, (and therewith our Ministry too) and in their printed Declaration 27 October 1659. p. 18. (since this Gospel Plea was finished at the Press) Declare to the world, that it is upon their Spirits, and they earnestly desire, and shall endeavour, That a full and through Reformation of the Law may be effected (by abolishing those Laws they were raised, waged, commissioned to defend, and suppressing Lawyers and Terms at Westminster, if not Inns of Court; as also, that a faithful, godly, and painful Gospel-preaching Ministry, may be encouraged and provided for, by some certain way, that may be less troublesem to them, and less vexations to the people than Tithes▪ Ex cauda Draconem. What debates, Speeches many of our Army-Saints have lately had concerning the total extirpation of Tithes, Ministers, Law, Lawyers, Universities, Corporations, several others can inform those whom it most concerns. Whether Saint John's description of the Army of (Romish) Locusts, Rev. 9 coming out of the smoke of the bottomless pit, who bade a KING, or GENERAL over them, whose name is Apollyon, that is to say, A Destroyer; be not a true Character of our present Army of Saints, let all real English Protestant's judge, and what Good cause they have to continue and pay them out of our quite exhausted bankrupt estates, to accomplish these good endeavours, after all their Commissions nulled, expired, forfeited by their Treacheries and Rebellions against their old and new Superiors; Faithfulness, Loyalty, Obedience in the most inferior Degree, to their Old Parliament, new Protector, and Anti-Parliamentary Juncto, (
* Judas 12.  Trees whose fruit is withered, twice dead, plucked up by the roots by them) after all old Protestations, Covenants, & new Commissions, Engagements, Declarations, Addresses to be True. Faithful, Constant to them, and live and die with them, being such a Capital crime in their General Councils eyes, even in their own Colonels, Captains, Soldiers; as to demerit and incur an unpardonable Censure of utter cashiering out of the Army, as Traitors, Enemies to, and Apostates from the Army's Interest; which is to be Faithless, Perfidious, Treacherous to all Superiors whatsoever: wit● in the Vindication of 167. Officers, come off from, and turned out of the Army, in March 1647, for their obedience to the old Parl. the late cashiering of Col. Whaley, Ingoldesby, Goffe., and others for their fidelity to Richard, Pr. & of Col. Okey, Moss, Morley, and others, for their adhering to the dissolved Juncto, though they drew not a sword, nor discharged one pistol in their defence; which may be justly recompensed ere long by the Common Soldier's Disobedience, Treachery, and Infidelity towards their present Commanders, when they stand in most need of their assistance; Isa. 33.1, 2.  
FINIS.