CHRIST'S ORDER, AND THE Disciples practice concerning the Minister's maintenance, and relieving of the Poor: whereby the claiming Tithes, or any thing in stead thereof, appears to be contrary to the Gospel.  
MAtth. 10.10. The workman is worthy of his meat.  
Luke 10.5.7. Into whatsoever house ye enter, remain eating and drinking such things as they give, for the labourer is worthy of his hire.  
Gal. 6.6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things.  
1 Cor. 9.7.14. Who goeth to 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? Even so hath the Lord ordained, that they which preach the Gospel, should live by the Gospel.  
Act. 6.2, 3, 4. Then the twelve called the multitude of the Disciples unto them, and said, It is not reason that we should leave the word of God, and serve Tables: wherefore Brethren look ye out among you seven men of honest report, full of the holy Ghost and wisdom, whom we may appoint over this business, but we will give ourselves continually to prayer, and to the ministry of the word.  
C. 2.44, 45. All that believed were together and had all things common, and sold their possessions and goods and parted them to all men, as every man had need.  
C. 4.32. Neither said any of them that ought of the things which he possessed was his own but they had all things in common.  
Rom. 15.26, 27. It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor which were at jerusalem: 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 administer unto them in carnal things.  
2 Cor. 8.3, 4. To their power (I bear 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 administering to the Saints.  
C. 9.5. I thought it necessary to exhort the brethren that they would go before unto you, and m●ke up beforehand the bounty, whereof ye had notice before, that the same might be ready as a matter of bounty, and not of covetousness; every man according as he purposes in his heart, so let him give, not grudgingly.  
1 Cor. 9.11, 12, 13, 14. If we have sown unto you spiritual things, is it a great thing it we should 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, lest we should hinder the Gospel of Christ. Do ye not know that they which minister about holy things, live of the things of the Temple? and they which watt at the Altar are partakers of the Altar? even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.  
V 15, 18, 23. But I have used none of these things, neither have I written these ●hings that it should be so done unto me, for it were better for me to die, than that any man should make my glorying void. What is my reward then? verily that where I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel. And this I do for the Gospel sake, that I might be partaker thereof with you.  
C. 4 14. I writ not these things to shame you, but as my beloved sons to warn you.  
2 Cor. 4.5. We preach ourselves your servants for jesus sake.  
1 Cor. 4.11, 12. Even unto this present hour we both hunger and thirst, and are naked and buffeted and have no certain dwelling place, and labour, working with our own hands.  
Acts 18.3. And because Paul was of the same craft, he abode with Aquila and Priscilla, and wrought for by their occupation they were Tent makers.  
C. 20.33 34, 35. I have coveted no man's silver, or gold or apparel yea you your serves know that these hands have ministered unto my necessities, and to them that were with me: I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord jesus, how he said, it is more blessed to give than to receive.  
2 Cor. 11.7, 8, 9, 10. Have I committed an offence in chase myself that you might be exalted? because I have preached to you the Gospel of God freely? I have rob other Churches to do you service. When I was present with you and wanted, I was chargeable to no man, for that which was lacking to me, the brethren which came from Macedonia supplied, and in all things I have kept myself from being burdensome unto you, and so will I keep myself, as the truth of Christ is in me, no man shall stop me of this boasting in the Regions of Achaia.  
Act. 3.6. Peter said silver & gold have I none, but such as I have give I thee.  
2 Cor. 12.13, 14 What is it wherein ye were inferior to other Churches, except it be that I myself was not burdensome unto you? forgive me this wrong: behold the third time I am ready to come unto you, and I will not be burdensome unto you, for I seek not yours but you, for the children ought not to lay up for the parents, but the parents for the children.  
V 16, 17, 18. I did not burden you, nevertheless being crafty I caught you with guile. Did I make again of you by any of them which I sent unto you? I desired Titus, and with him I sent a brother: did Titus make a gain of you? walked we not in the same spirit? walked we not in the s●me steps?  
Phil. 4.15.16, 17. Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia, no Church communicated with me as concerning giving and receiving but ye only, for even in Thessalonica ye sent once and gain to my necessity, not because I desire a gift, but I desire fruit, that we may abound to your account.  
1 Thess. 2.9. Ye may remember our labouring night and day, because we would not be chargeable unto any of you.  
C. 4.11, 12. Do your own business, work with your own hands (as we commanded you) that ye may walk honestly towards them that are without, and that ye may have lack of nothing.  
2 Thess. 3.8.10. We did not eat any man's bread for nought, but wrought with labour and travail night and day that we might not be chargeable to any of you; for even when we were with you this we commanded you, that 〈◊〉 any would not work he should not eat.  
THe best Christians of the Primitive times had all things in common, and without all dispute and controversy, we ought to hold nothing so proper and peculiar unto us, but that we should see ourselves obliged to part with it, not only for Gods more immediate worship and service, but also for sustenance, relief and comfort of the meanest brother upon the face of the earth. We are but Stewards of what we have, and are all one day to give account thereof to the Great Master of the Household, and of such as have had most, of them shall be required most, Luke 12 48. Who think we then must answer for so many as have fallen into sicknesses, and at last died in our very streets and prisons of penury and want, whilst we have surfeited with abundance? But to such as labour in the Ministry, to such as dispense unto us of the heavenly Manna, towards these we have a stronger tye, not only that their necessities may be relieved, but that thereby they may be more free from worldly care and temptations, enabled to be hospitable and bountiful unto others that stand in want, 1 Tim. 3.2. Tit. 1.8. There is an obligation hereof in respect of God, but it was voluntary and ought not to be compulsive in respect of man: And therefore Paul, whether in regard he feared his Disciples would not relish the Gospel so pleasantly, if in any manner it became chargeable, or because he saw that contributions towards his maintenance would come heavily from them, or for what other respect soever, rather than he would put it to the hazard, he doth not only forbear to press for the reward which was due unto his Ministry, but yields divers exceeding pregnant reasons, why others ought and are obliged to do the like, Act. 20.35. 2 Cor. 11.14. and 12.14. And as of two evils we are to choose the least, so of two good things we are bound to do the best: we must rather preach the Gospel gratis, than insist so much upon our maintenance, that it become distasteful.  
But of fare different temper are such, who yearly, quarterly, or the like, require of the people certain set sums of money, or Tithes, as the hackney wages of their ministry, forcing them that have resisted in such violent manner, as the whole Parish, though at first they approved their doctrine, became at last weary and in hatred of their persons: 'Tis true, they had prescription, and certain Civil Laws to justify their proceed, but were they not enacted at first by Popery, the mystery of iniquity, and by them for their own ends conveyed unto us? Let us examine how they agree with the Gospel of J●●●s Christ, who against such times prepared and sent forth his Apostles, and in them all Ministers successively, with a freely ye have received, freely give; 〈◊〉 Mat. 10 8. Or have they any resemblance with the spirit of Paul, who said 〈…〉 been better for him to die, than that he should want the glory of not making the Gospel chargeable to the Corinthians, 1 Cor. 9.15.18. Oh how ought they to tremble who have gone point blank against the evidence of such a truth? Besides, may we not justly fear these Popish badges, remaining still in God's just judgement, may prove a sovereign bait and temptation to entice those slow bellies to us again, who first established them? But is it not most evident, that throughout the whole Gospel there is not one word found to countenance a forcing of the people to contribute unto the poor, or to the ministry any thing, but what they please themselves? if tithes or such like maintenance were due now under the Gospel by virtue of the Mosaical Law, doubtless our Saviour and his Apostles would have signified so much. 'Tis true, that certain passages of theirs are mistaken by some, as if they seemed to glance thereat, 1 Cor. 9.13. 1 Tim. 5.18. but that was only so fare forth as we are still bound by the equity thereof in foro conscientia, not to the literal observance in foro fori, as no ways suiting with those several expressions of Paul's, in urging it only as voluntary in those which were to give it, and his own practice in not requiring it as a legal duty: for his own behoof, and instructing others to do the same, 2 Cor. 12.17, 18. Again, if it were legally due, why did not Paul compel them to the payment of it? Did he want means or power so to do? Surely such as have the gift of miracles cannot be said to want help to right themselves, and vindicate God's portion? and we may see Act. 5. in the beginning, that Peter knew full well his own strength, and made use of it in such a case; when Ananias and Saphira having put themselves into the number of the Disciples, to show they did, at least, desire to seem like the rest, sold a possession, and made as if they had laid the whole value thereof at the Apostles feet, but secretly withheld part thereof; for which gross hypocrisy, Peter punished them no less miraculously than severely with death, saying, Whilst it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto the holy Ghost, Act. 5.4. From whence we may gather a clear argument, that they were not forced to any allowance of Tithes, or aught else in stead thereof: for had there been any such like duty due to God in his Ministers according to the Letter, (I say not according to the equity thereof) it was as much due before the possession was sold, before it was laid down at the Apostles feet devoted to the service of the Saints, as it was afterwards; the civil proprieters consent gains neither unto God nor to his Saints under the Gospel ever a whit the better title to any earthly goods in respect of the right or thing itself; but in respect to the manner of receiving it in a legal compulsive civil way, if the interessed having once given consent, may afterwards continue (but refuse) payment of it without defilement to their consciences. Ananias and Saphira were not struck dead for denying alms unto the poor Saints, or maintenance unto the ministry; but because they played the hypocrites so grossly, seeking to be thought more liberal than their covetous desires would give them leave: And yet we may not think that denying alms and maintenance were a lesser sin than hypocrisy; or that hypocrites may now be punished with death by Civil Magistrates: but as in the yielding of such maintenance and alms there must be so much spiritual, and consequently voluntary as made them acceptable unto God; so will God himself have the punishing of the non-performance, because man cannot possibly be a competent Judge thereof: and hypocrisy in like manner being not discernible by man, and the punishment of Ananias and Saphira miraculous; none can possibly, much less may justly claim to do the same, unless they have the same power of miracles and discerning.  
But Peter's professing that what Ananias and Saphira did possess was their own, as afore; and our Saviour in the Parable, Math. 20.15. makes it lawful for us to do what we will with our own; I query by what Law we can be compelled to part from that we have without our own consents? If Tithes, or whatsoever like them, be either Gods or Caesars, I know a warrant for them: but as Caesar's Image entitled him to the tribute money, Math. 22.19. so doth God chief aim at the tribute of our consciences, on which he stamped his own image and likeness in our father Adam at his creation, Gen. 1.26. But if the Tithes be the Ministers, why do we still commit sacrilege, withholding them in so many places of the Kingdom? Do we not fear what befell Ananias and Saphira, if our sin be the same with theirs, as is by all tyth-masters pretended? But if there be nothing due to them by that Law, why do we give them the glean under such a Jewish notion? If we be justified in one, we condemn ourselves by the other.  
And whereas it is alleged, that if they which attend upon the ministry must be bound to live on such alms only as shall be voluntarily given them; it may likely prove a great temptation to frame their doctrine according to the people's cares, for the farther enlargement of their maintenance. I answer, that we have found it by experience a fare greater temptation with many men who being sure of such fat Benefices and yearly Incomes, especially for their lives, took little care of often preaching, and how lean souls the people had; but when Churches shall be gathered and constituted according to our Saviour's commission, and the Apostles practice; we need not by God's blessing to doubt of a powerful Ministry, nor they of liberal maintenance; or in default thereof, that the denouncing of God's threats and judgements, which are his own ordinances, should not sufficiently prevail upon the consciences of men, if we had but faith therein, and forbore the persecuting of their persons, which is the unwarrantable device of man: And as it would not have been justifiable in the Apostles, if it lay in their power to prevent it, to be taken off from the Ministry to serve Tables, to spend time in seeing the poor provided for, Act. 6. beginning; so now may not Christians put the Ministers of the Gospel to get their living by working with their hands, it would be as great a sin and sacrilege in us now, as withholding Tithes was under the Law; they ought to be liberally provided for, that they may live comfortably on the ministry of the Gospel, as on their Altar, that they may, being void of all distractions, more freely employ all thoughts and studies on their ministry; but what ever extremity good Ministers should be reduced unto, through the hardness of the people, or God's intention to try their patience in this respect; it were fare more Apostolical and Christianlike for Ministers to labour as Paul did with his own hands, than to force or require a subsistence in such a manner, as being never appointed nor sanctified by the Lord Jesus, makes the Gospel seem wearisome and chargeable.  
Our Saviour, we know, told his Apostles that the workman was worthy of his hire, bidding them remain eating and drinking in whatsoever house they came: and Paul knew his right thereto so well, that he exhorts all Christians to communicate unto such as taught them spiritual things, informing them that the Law of Moses prohibited the very muzzling of an Ox that trod out the corn, and infers what greater care God takes of those that labour in his vineyard, 1 Cor. 9.9, 10. Nay, though he tells us that other Apostles enjoyed this benefit, and that he was inferior to none of them; yet it was better for him to die, than so live as to make the Gospel be thought chargeable. My brethren, what think we was the meaning of Paul's proceeding thus? No Minister can at present have better title unto Tithes or such like maintenance, than Paul had in those Primitive times, and yet he waved both all such title and pretending, so often as his Disciples were unwilling to be at charge thereof.  
Under the Law God required expressly the tenth of all the people had, Leu. 27.32. and how such were punished that denied or sought evasions, let these Tyth-masters produce, and justify it to be their own cause by their activity in doing of the like? But in the Gospel we find nothing but The workman is worthy of his meat; The labourer is worthy of his hire; The Ox that trod the corn was not to be muzzled; No man plants a Vineyard, or goeth to warfare at his own charges; They which minister about holy things, live on the things of the Temple; and they which wait at the Altar are partakers of the Altar: This and the like is all we find to this purpose throughout the Gospel; and what can be inferred from thence, but that in equity the Gospel's Ministers should be provided for? The Tithes are only due unto the Tribe of Levi (and that to o●●raine purposes, most whereof are void, abolished) which had no other inheritance, Deut. 18.1. 'Tis they only that can plead for them even in rigour of the Law, if it were now of force: But if that Tribe be dead, dispersed, not to be found, or appear not to receive them; such as have possession both may and aught to keep them, as being they only who must give a strict account thereof hereafter: And what account this is, would easily be learned, if we did but take Paul and the other Apostles for our study and imitation. They tell us we must communicate unto him that teacheth in all good things, Gal. 6.6. and accordingly we find that the believers had all things in common, Act. 4.32. So that if any thing of this nature may be inferred as a standing law, from our Saviour's commands, together with the Apostles and other Christians practice, it must be community of all things. And as it may doubtless be a great perfection in some particular Christians to be so liberal in distributing their whole estates, even whilst they are living, unto the necessity of the Saints; so fare better were it for the Civil State in general, that there were a community of all things, than that a pretended Tribe of Levi (which though they had a rightful title, are not the five hundreth part of the whole people) should surfeit on the tenth of all God's creatures, and their increase.  
Paul tells the Philippians that they only in the beginning of the Gospel communicated unto his necessities, Phil. 4.15, 16, 17. letting them withal understand, it was but their duty so to do; and yet (mark) he terms not what they gave him a reward of his deserts, but as a gift from them; neither required he it at any time so much for his own advantage and necessity, as a fruit of God's grace in them; as an odour that smelleth sweet; as a sacrifice acceptable and well pleasing unto God, from whence such power proceeded, ver. 18. And as he tells the Corinthians upon the same occasion, I writ not these things to shame you, but as my beloved sons to warn you, 1 Cor. 4 12, 14.  
Oh the blessed spirit of Paul that knew thus to beguile men of their souls, by a sanctified craftiness, and win them unto God by wiles l 2 Cor. 12.16. Some few now adays who are ashamed to stand upon these Tithes, to sue for them out of covetousness, or their private ends, as if they valued them for themselves, but say they do it to uphold the right thereof, and that they may not prejudice the title of their successors; but consider, dear Christians, and you will find even from the persons and manners of such proceed, that all these are mere excuses to colour their own corruption (a crime no whit inferior to that of Ananias and Saphira's) most rashly censuring their successors with the idolatry of covetousness (as if they knew who should succeed them after death) and ought not to judge otherwise than charitably of them beforehand, what e'er they prove afterwards: but yet there is a precedent of Paul's to teach such better, even against this palpable evasion of theirs; Paul who it seems was so fare from thinking it fitting to set out to sale the ministry of the Gospel, that even by his own commandment and law (as I may say) was contented not to eat, unless he did his day's work with his own hands, 2 Thes. 3.10. did in conformity hereunto not only forbear to require wages of his Ministry from the Corinthians for himself, but as is insinuated, 2 Cor. 12.18. desired Titus to do the like, and so questionless would have required of others, if he had seen cause, or imagined that men would have been extravagantly covetous; which is an undeniable argument that Pastors, Ministers, and all other Church Officers, ought not to force maintenance, rewards or gifts from such as will not pay them willingly.  
I know we are taught and bid distinguish times and seasons, as though such fond distinctions could as easily reconcile Christ and Antichrist, as it doth furnish all Sects and Heresies with flourishes and sheltering for their most confident respective inventions of will-worship: But consider, I beseech you, you that cry out so much for distinguishing of times, will you make no distinction between types and autitypes? Is not God a Spirit, and will he not be served in spirit? even under the Law when God stood so strictly upon his Sacrifices and Ceremonies yet David the man after Gods own heart tells us, that praising and magnifying of his name, with other spiritual worship, was then more acceptable than sacrifice, Psal. 69.30, 31. But now under the Gospel there is no sacrifice, no worship, no service beside spiritual; what ever he requires of us, or what ever we perform unto him, 'tis only the spiritual part thereof which he regards, which is accepted of him: Now as he looks only at the spiritual part, and as spiritual means can only prevail in working and disposing people to spiritual service; so it were preposterous to think that God should approve or allow of any course which were not suitable, much less not capable to conduce unto such spiritual ends and service: amongst the rest, the communicating of our earthly substance unto the poor, and such as stand in want, especially to those of the housh Id of faith, Gal 6.10. unto the Saints, particularly for maintenance (as was said before) of such as minister to us in the Lord; even this I say, as all other duties of a Christian must be spiritual; but how compelling men by compulsive courses to pay tithes or such like duties, can be a spiritual way of making men to pay them willingly, as if there were no compelling; or how the paying them unwillingly through threatening, or imprisonment, or other civil punishment, can possibly become a spiritual duty, and sweet smelling sacrifice acceptable and wellpleasing unto God, as Paul tells us, such contribu●ions ought to be; me thinks any one that were not tempted as a sharer of such unrighteous Mainmon, if they did but never so little consider in the fear of God, would easily perceive and be convinced.  
Which, that it may better prevail upon them with God's blessing, amongst sundry other evidences of Scripture, I will crave leave to reduce unto their memories this one of Paul's, who exhorting the Corinthians to such like contributions, distinguishes, and sets those that were not done grudingly, but as matter of bounty, in opposition to those of covetousness, 2 Cor. 9.5. And whether such as are drawn from us by compulsion against our will, can prove matter of bounty; how we may warrantably be constrained to sacrifice the effects of covetousness unto God; or how such involuntary and abortive fruits can possibly ascend up as a sweet savour into His nostrils; I leave together with this Scripture and the rest, to their more sad and serious consciences to ponder on.  
Since then the compelling men to pay tithes cannot cause that such as are compelled, by so paying against their wills, to do a spiritual duty or acceptable service unto God: perhaps some may say, Why may not men be forced to these as well as any other contributions or taxations which are rated and levied by order of the Civil Magistrate? I answer; that these other contributions are expressly warranted by the Word of God, as Subsidies of Customs, Tolls, or any other taxes, whether for defence or honour of the Estate, or maintenance of the Civil Ministers in service of the Estates, wherein each inhabitant participates and has a benefit. Secondly, such cessements as are merely civil. Thirdly, these tithes and maintenance may be required for such a spiritual ministry, which perhaps some may, 1. not approve thereof: 2. they may likely thereupon scruple at it: 3. God will not have the ministry of the Gospel to seem chargeable to any: 4. he never ordered any compulsive means to be used against those that denied such Gospel maintenance and contributions: 5. such as neither approve nor participate of such ministry, may likewise be exempted in the contribution of charge thereof without any damage or injury to others; in that the Ministers, for number, may be regulated according to the Ministry; and the Labourers increased only according to the harvest; and lastly, it were neither equity nor justice to compel this or that man to contribute maintenance for the service and ministry of others, with whom he either cannot, or desires not to join himself: Holy David was so fare from such a practice, that when Ornan the jebusite proffered to give him his Threshing sloore to build an Altar, Oxen for  offerings, threshing instruments for wood, wheat for meat offering, and all for nothing; David would needs pay for them at the full value; saying; I will not take that which is thine for the Lord, nor offer burnt offerings without cost, 1 Chron. 21.22.23.24.  
But if any thing be now due in the nature of Tithes, and men be justly forced to make payment thereof; it must be Tithes precisely; the tenth of all what ever we possess; for we find not so much as a shadow in Scripture for any other warrant: & according to this proportion, either the tenth man should be a Minister of the Gospel, or else the Ministers being never so few, & the fewer the better cheer, sharing among themselves the tenth part of the revenues of all the Kingdom or Christian world, each of them would have a yearly income larger than that of Canterbuties: surely this is such a temptation, that if such as expect the sweetness of it may be judge thereof, as doubtless they will never more away with Bishops; so they will as certainly be desirous, and no ways be prevailed upon, till God turn their hearts, not to enjoy such large estates, which through pretence of enabling them to become hospitable and attend upon their ministry, will as infallibly make them degenerate into drones and dumb Teachers as ever were Bishops of any Country.  
But if perhaps they should be so modest for the present as to say they barely aim at maintenance; 200. or 300. pounds per annum shall be the height of their ambition, etc. I answer, 1. that what  the maintenance be, whether more or less, our chief care ought to see it settled in such a way as were warrantable from the Apostles practice here on earth, and sanctified by God above: If we want this groundwork, the foundation which we build on being sandy, no marvel if we attend a blessing thereof in vain. 2. I answer, that for such as are not spiritually minded, 200. or 300. pounds per annum, and a fare less revenue certain, is as great a temptation to those whose ancestors perhaps were never worth the tithes thereof; I say it is as great a templation and altogether as sufficient to make such intrude into the Ministry for love of the maintenance, as a more corpulent fat Bishopric: it is the lazy but constant Benefice which for the most part doth first corrupt their younger thoughts and actions: from whence according to the same depraved principles they afterwards aspire unto a Bishopric, which perhaps their more inferior aims did never think upon before. But it should be the love of God and not of Mammon which wins men to the Ministry of the Gospel. Dear Christians, let it not be offensive to you, nor give occasion to think I want charity towards the Ministers of Christ, that share unto us of their spiritual things, 1 Cor. 9.11. (I dare call God to be my witness to the contrary) if I ask how few there are who take Orders and apply themselves unto the ministry out of pure zeal unto the Gospel? and how many on the other side, chief out of a design to live upon it, as if it were the easiest way to grow rich and get a living by; making the Ministery●d mercenary trade, and as much as in them lies endeavouring to bity and sell the gifts of the Holy Ghost, for which Simon Magus was deemed by Peter to be in the gall of bitterness, in the bond of iniquity, and doomed to perish together with his money, unless he did repent thereof? Act. 8.20, 22, 23.  
Good Reader, resolve this question in thine own heart before thou pass on farther: doth not thine own experience inform thy conscience, that even too great a part of Ministers, however God may since upon their repentance have had mercy on them, have heretofore, by what appears, been too too much prevailed upon in this respect? nay do not such scrolls and Catalogues of scandalous Ministers even at this day fully demonstrate so much? and can a Synod, a Parliament, a Kingdom, after so great light of Reformation permit the same temptations unquestioned, wherein our predecessors so shamefully miscarried? Forbidden it good God in anger, if not in love, and that with speed; lest this enormous sin having helped to fill up the measure of our iniquities, thy just wrath and indignation burst out upon us as hot as fire, until it quite consume the disconsolate remnant of this unhappy Nation.  
What is it to partake in other men's sins by laying hands suddenly on such as take upon them the ministry of the Gospel, which Paul to Timothy forbidden? 1 Tim. 5.22. if it be not what was practised heretofore in England: I wish I could hear of some means taken for preventing it hereafter.  
A young Scholar (and how reprovable young Scholars are is well known to those that live near them) having already, or intending to make love unto a fat Passonage, or some pretty parcel of Tithes, applies himself unto One or more; a Bishop or Presbytery of which he was seldom or never seen before in all his life time, desiring to be admitted into the Ministry of the Gospel upon payment of certain fees: perhaps they used heretofore, and may again hereafter examine such a one upon some few questions, and give him a Text to try whether his Common-place books, with such like ready helps can furnish him with a Sermon. Alas my Brethren, neither your questions, though they were multiplied, with his answers, nor yet a Sermon or two are competent trials of his gifts; they must be such as have known his conversation; such as have eat and drunk with him; and been witnesses to the integrity of his life, and seen his studies, with the fruits thereof, that are only able to judge of his abilities, whether he be capable of so high a calling. How woeful then must it needs be when none may call him, save they who for the most part, if it may be said a calling, call, or rather lay hands on, they know not who?  
I dread to think how usual it is with many to rush themselves most Simoniacally and sacrilegiously into the Ministry, and yet with greater wondering and amazement that this arch-temptation and grand stumbling-blocke of Tithes, which so many of our blessed Martyrs have even to death so much inveighed against, should yet remain the greatest Idol and hindrance of Reformation.  
And as Tithes or other maintenance to the Ministers are no Civil Legal debt; so neither are alms to the poor, but both alike are to be made partakers by a voluntary communicating to them of what we have, according as their respective necessities shall require: we are bound in equity to both, and sin damnably if we come short with either: but no warrant or Law of God doth authorise any man to compel such as will not willingly comply therein; the producing such order out of God's word to be now of force under the Gospel, lies on them which must in such case be plaintises, and make claim thereto: no man being bound to part from any thing which is his proper goods, and afterwards be put to sue for it again: Prescription bears sway no longer when the paying or parting from any thing is discovered to contract a guiltiness of conscience.  
But for such whom it concerns not in point of conscience, it is yet better to acknowledge and make payment of such Tithes, than confessing some such debt or duty to be due, leave it to the determination of those who are to have the benefit thereof what proportion of their estates they will require; it is fare better to be at a certainty of a harder measure, than trust unto their mercy.  
Call to mind the two shillings and nine pence, remember with what vehemency and diligence it was prosecuted: God was pleased to blast it notwithstanding: But had it once been settled, and men's purses with their consciences brought under contribution of their prerogative, as they might as legally have doubled or trebled it upon any occasion afterwards, and that not without pretending full arrearages: So we may be certain, this only privilege of theirs would have quite devoured the subjects whole propriety: and this consequence have thereupon succeeded: that afterwards there would have been little need to trouble Parliaments with granting Subsidies, the Clergy, for continuance of their greatness, might likely have been no less willing, than it would have been able to supply such trifling sums out of their boundless Revenues.  
I know it will be objected, that such and such great Clerks and Doctors are all with greatest might and main for Tithes.  
To every one in particular, and against them all in general (save one to whom I crave leave to speak a word a part, beseeching God it may prove seasonable) with whole cathedrals full, how many soever there be of them: I will oppose only the blessed Scriptures, and such despised Christians as most exactly bare witness to them; as they whose foolishness will yet in time appear of deepest wisdom, their poverty of greatest value, and their weakness of such invincible strength, that they, and only they will at last infallibly overcome and judge the world, with all their vain imaginations.  
The Discourse entitled A new discovery of personal Tithes, or, The tenth part of men's clear gains, pretends the tenth part of whatsoever any person of any profession doth any ways lawfully advance, to be due unto the Minister of the Gospel both by the Law of God and man, unless some special custom, composition, or privilege of the place allowed by Law exempt him, pag. 1 Now we know that amongst several others, the public practice and profession of Usurers is neither of the rarest nor least gainsome in Christendom, (to the shame of all such be it spoken) no one trade produces such certain nor so much gain throughout the world: But by what Law of God the tenth hereof, and of a thousand other unwarrantable, I may say damnable increasings, becomes due unto the Clergy, I know not, unless by their conniving, in not reproving us in these sinful courses, out of a design to wrest that Scripture to prove it, where we are required to make us friends of our unrighteous mammon, Luke 16.9.  
But if any one shall say that Usury or such unlawful gains were not intended. I answer, that since none are exempted but by special privilege, the words infer all gains to be lawful which the Laws of the Land permitted, or could not punish, innumerable particulars whereof the Law of God abominates: and though many professions of themselves be lawful, yet the greatest part of all their gains is otherwise most commonly. But can we justly blame these men that are so good accountants? that have such care of themselves and families? They require not only the tenth part of all the four Elements produce, as Corn, Fruit, Fish and Fowl of all sorts; the tenth part of all increase in Cattles, and of Poultry; the tenth of all house-rent; but also the tenth part of what is gained by Handicraft, Manufactures and Merchandise, or any kind of bargaining, etc. which yet is more than double as much as all the rest in value: surely we may well answer these men with Ye know not what ye ask, Matth. 20.22. as our Saviour did those two Disciples, not more ambitious than these are avaricious. And yet the Author of the said Discourse professed that he thought himself bound in conscience to make discovery how due these Personal tithes are, chief to pull sundry honest Christians out of a damnable sin; lest through his silence he should be both guilty thereof and of their blood, pag. 3. But since on the contrary (as I hope) he is by this time fully informed how many men's sin and blood he may have been deeply accessary to, though himself never thought thereof, in publishing so unjustifiable, so unhappy a Discovery: Oh how acceptable would it be to all rightly informed conscientious Christians, since the Father of mercies hath given so large a time to see so great a mistake retracted? Such public offences require no less than public acknowledgement and remorse, if perhaps the guiltiness may be forgiven, Act. 8.22.  
This Idol, this golden wedge of Tithes was execrated in most, if not in all other Countries by the first Reformers, only Episcopacy has thus reprived the worshipping of it so long in England; and unless these gods of theirs be sent away packing with them, as it is impossible that either of them can chastely long observe a voluntary withdrawing from each other, much less an unwilling parting; so may we be as certain, that where ever such a carkeiss is, there will be the Eagles (of spiritual prey) gathered together, Math. 24.28. if not the worst of ravenous carrion Crows.  
And in regard this is a subject, which through the successive iniquity of the times has not been permitted to be treated on; as it cannot be expected but much will be omitted which might be produced against it: so if any thing which is superfluous, or that might have been spared is yet alleged; the well affected Reader as he is bound in charity, so is he requested in all courtesy to seek to salve it by Christian admonishing and reproof. It cannot upon due trial be found unseasonable at such a time when Civil and Church estate are both to be reform, to have said somewhat about this Cankerworm, which with such pestilent influence reflects and feeds upon them both. Under the Law two witnesses were as good as twenty even in case of Civil death; and if but two be found to witness against this monster, such as are wanting may be the better spared; but through God's gracious assistance we are sufficiently provided, if the Gospel of truth itself wherein we have a complete Jury of Apostles, and our blessed Saviour not disdaining to be foreman, may be believed, and prevail with us in a cause which so much concerns ourselves, the interest of all Estates.  
Our Saviour in his Commission to the Apostles for preaching of the Gosspel, inserts this injunction, viz. Freely ye have received, freely give, Math. 20. from vers. 5. to 8. Into whatsoever City ye enter, and they receive you, eat such things as are set before you, Luke 10.8. In obedience whereunto Paul says unto the Thessalonians, Ye may remember our labouring night and day, because we would not be chargeable unto any of you, 1 Thess. 2.9. and in that respect tells the Corinthians, It were better for him to die than that any man should make his glorying void, 1 Cor. 9, 15. My Brethren, have we not here the express commands of God concerning his Minister's maintenance, and Paul's conforming thereunto, both related to us by inspiration of the blessed Spirit? and will we yet from a typical prohibition only of not muzzling an Ox that trod out the corn under the Law, Deut. 25.4. presume to leavy maintaintenance by force of arms for the Ministry of the Gospel? when it appears plainly by Paul in the beginning of that Chapter where he quotes the same words, 1 Cor. 9.9. that we are now only bound by the equity thereof: that is, Christians are now obliged in conscience to order matters in such manner that Ministers of the Gospel might live comfortably of the Gospel, vers. 14. and Paul had this power as well as other Apostles, v. 3 4. to require it by exhortation; and yet he never used it towards the Corinthians, lest he should hinder the Gospel of Christ, v. 12. But what power is it which Paul says he never exercised towards the Corinthians? not a Civil power; for we do not find in any place that ever he had such a power; but a power he had to eat and drink such things as were set before him, 1 Cor. 9.4. with Luke 10.8. And as the believers were bound in conscience to give them a competent allowance to live upon, so the Apostles both might and ought to press it upon their consciences, receiving it as a gift, not to satisfy their covetousness, nor yet so much for supplying their own necessities, as out of a desire that the fruit thereof might abound to the Donors' accounts, Phil. 4.17. I know the exceptions will be, that if Ministers must have no other maintenance but what good Christians will give them of their own accords; the Universities will become solitary, Learning of no account, and the Ministry of the Gospel grow contemptible and quite deserted. To this seeming threefold cord of objections, I will only answer, that these are all but fears and jealousies of mortal men at belt, which may not be put in competition, much less make void our Saviour's Commission and Paul's practice, both which proceeded from the infallible Spirit of God for preaching of the Gospel freely; which whilst it was practised in the Primitive times proved so successful, and amongst other blessed effects wrought so powerfully upon their spirits, as that we find not a few only, but even all that believed had all things common, who selling their goods and possessions parted them to all men as they had need, Act. 2.44.45. Do we think the Apostles or other Ministers could want amongst Christians that were thus all of one mind, no man saying that any thing was his own which he possessed, Act 4.32? Or do we distrust God's providence, and think his Ordinances have not the same blessings both spiritual and temporal accompanying them, if we be alike faithful in submitting unto them? or if a Minister which truly laboureth in the Gospel shall really want maintenance, may he betake himself to requiring it by compulsive means, or else not preach at all, or preach unwillingly, for which he has no precedent in Scripture, neglecting Paul's example, who wrought with his own hands, that he might make the Gospel without charge, and yet think to share reward with Paul in heaven? 1 Cor. 9.17.18. he may steal as well (for 'tis a robbing them of that Gospel which was directed to them, if he withhold it totally, set such a price on it, or in such a manner as God never gave commission) and though he escape on earth, his sins will follow after him to judgement, 1 Tim. 5.24. He that walketh in darkness knoweth not whither he goeth, john. 12.35. he may be in hell before he be ware. Since than light is come into the world, let us not be found to love darkness rather than light, john 3.19. the Epidemical corruption throughout all Christendom, of men's thrusting themselves into the Ministry merely to make a gain thereof, which Paul disavowed, 2 Cor. 12.17. and not sincerely for the Gospel's sake: For as it cannot be denied but such are more swayed with the love of lucre than of Christ, so is it an undoubted cause that their endeavours ever since have proved so unprofitable unto the people, still remaining for the most part without any power of godliness, secure in ignorance, dead in sin: whereas we observed before the great successefulnes wherewith God was pleased to bless the contrary practice in the Apostles times; and if yet we shall apply ourselves to follow them in this particular, God can no more be wanting to second us with a blessing, than to deny himself in suffering his own Ordinances to be ineffectual, injurious to his people, and prejudicial to his Gospel's cause. On let us try our good God herein before we censure Him of unfaithfulness: and the Lord in much mercy prevent, that this temptation remain no more amongst us, to the great scandal of our Brothers of Scotland, and other Protestant Churches; not without great shame unto ourselves in this world, and imminent danger of rasing up against us in the world to come.  
FINIS.