TITHES No Property to, nor lawful maintenance for a Powerful Gospel-preaching Ministry.  
OR  
A Compulsory Maintenance for Christ's Ministers is contrary to Christ's Doctrine and example of his Apostles, and the example of the faithful Ministers of Christ, and famous Reformers in all ages, as Wickliff, Hus, and divers others, with an old Prophecy written by john Hus, as it is recorded by Fox in his Acts and Monuments, commonly called the Book of Martyrs.  
With a DISCOVERY Of the marks of the False Prophets and Ministers  
In all Ages (as they are found recorded in the Ecclesiastical History) since the Apostles days to this very time agreeing with the Scriptures of truth both of the Old and New Testament.  
Written by a lover of the souls of all men, john Crook.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Quinon habet vitam Christi, Christum non habet.  
They are the children of Abraham that does the works of Abraham,  
So they are the children of the Martyrs that follow their steps, and not they who are crying them up with their tongues, and maintaining and taking of Tithes and other abominations with their practices, which the Martyrs and holy men witnessed against, and some have lost their lives for.  
London Printed for Thomas Simmons, at the Bull and Mouth, near Aldersgate, 1659.   

THE PREFACE.  
BVY the truth and sell it not, was the saying of the wisest of men, and is the voice and endeavour of all the children of Wisdom, who know the price thereof to be beyond Rubies, and the enjoyment thereof to be more precious than fine gold, and the purchasing thereof to be worth the selling of all, that it may be possessed, for in it is riches and honour, and by it comes the pearl of great price to be known; And who makes all truly rich, truly wise and truly free, that comes to the knowledge of it, but this is the Mystery of it: It is not purchased without the selling of all, nor cannot be enjoyed but by those who are poor in Spirit, and yet nothing more free gift then that, nor nothing more truly bought without money and without price than it, and the knowledge of this Mystery is as free in its revealing as this truth is in its appearing in and to the sons and daughters of men, many have taken pains to find it, but it hath been hid from the eyes of all living, and concealed from the wise and prudent, who have talked of the fame thereof, but because of the dearness of the rate, have been offended at it, & so have never come to the enjoyment of the thing itself, but have satisfied themselves with dead Pictures, and likenesses framed in the Chambers of their Imagery, which Idolatry is more dangerous than theirs who fall down to an Image made of wood and stone; and when the beauty of truth itself so appears, that it outshines their Image, than they either oppose it with open opposition, or else will not receive it, because it appears with its visage marred more than any of the likenesses that hath yet showed themselves; and exposeth the livers of it to the world's scorns, to professors rage, and to great men's and Ruler's disdain and hatred, and because it appears to the staining of their glory and pride: they do now not much un-like the Senate of Rome of old, when Tiberius made Relation to them of Christ and his Miracles, who are said to reject them, for no other cause, but because they did not first approve the same; And further, Tertullian a man well experienced in the Roman Laws, in his Apology for the Christians, in his 5. Chapt. saith (by interpretation) thus, That it was an ancient decree, that no god should be consecrated by the Emperor, unless it were first agreed unto by the Senate; who saith (on the behalf of the Christians) That the Deity is weighed amongst you after man's will and judgement, unless that God please man, he is not made God, so that by this decree man must be gracious and favourable to God; Not much unlike to this constitution of mind have many grave Senators appeared in these days, who could willingly have contributed to the putting down Tithes, if the great men could bear it & the Priests be pleased to have it so, and the Parliament account it no disgrace to move against them, nor the Lawyers be angry for impairing their trade; but such (it is to be feared) loves the praise of men more than the praise of God, and while they please men, are not the servants of Christ; but where is these men's faith? and what is become of their experiences? cannot be that hath delivered from the oppressive Court of Wards, and from the arbitrary Star-Chamber Court, from the hands of the late King, from the power of the Bishops, and from others also (who have said as Absalon once did, to palliate his design, Oh that all men would come to me, and I will do them Justice, and take away oppressions) deliver out of the hands of this Philistive (the Tithes) also? yea verily, the Lord will deliver his people from this intolerable yoke of bondage, and if those in present power do not do it, deliverance shall come another way, for the Lord God is appearing in power and great glory, to deliver his oppressed seed, and to take away the abominations from the midst of the Nations: & the longer any have continued, the more need there is to hasten the removing of them; and whereas there is a cry among people, that to take away Tithes, is to destroy property, etc. Therefore have I written this following discourse, that all sober-minded people may understand, how that both by the Law of God, the Common, and Statute Law of this Nation also, together with several Precedents of the Martyrs and others, who in the darkest times of Popery Witnessed against Tithes, and all kind of computsory maintenance (what soever) for preaching, always esteeming Tithes to be but a mere Alms, as by their own words at large may appear; which I have set down (as I find them recorded in the Book of Martyrs) for the satisfaction of those who desire to know the truth, and to be made free by it.   

Tithes no property to nor lawful maintenance for a Gospel, powerful, preaching Ministry, etc.  
PRoperty is that which a man hath a just right to and interest in, without injury to another and is derived to him, either by descent, purchase, or gift, and not by custom only, for that gives no man a title or property that had it not rightly confirmed upon him, as aforesaid; for although oustome to places, and some things are accounted as law, yet always with this limitation, such customs as are good and reasonable; for saith Cook, Custom ought to be reasonable, 
Cook. 6. book of Reports.  & excerta causa rationabili usitata, etc. neither doth the law of England create or make any man a title or property, that had none before, but only conserveses and maintains every man's just property and equal right; for the just laws of a Nation are their walls to their Cities, and bars to their gates; and by them the land of every man is enclosed from other, though it lie in open field; and if a man do trespass therein, the Writ shall be quare clausum fregit, as saith the law, and every law of the Nation must be consonant to the law of God; and therefore (saith the law book) The laws of Princes, the commandments of Prelates, the Statutes of Commonalties, ne yet the Ordinance of the Church, 
Dr. & Stud. cap. 4ᵒ p. 7. 8.  is not righteous nor obligatory, except it be consonant to the law of God, and by such a law of man as is consonant to the law of God, it appeareth who hath right to lands and goods, and who not, for whatsoever a man hath by such laws of the Nation, he hath righteously, and whatsoever a man hath against such laws, is unrighteously had; these be the very words of the law; and also by the Statute law of this Nation it appears, That no man of what estate, degree, or condition soever he be, 
Stat: made by King, Lords, and Commons.  hath power to dispense with God's laws, as all the Clergy of this Realm and most part of all the Universities of Christendom, and we also do affirm and think; these be the very words of the Statute of 28: Hen 8. & 7. ch.  
Therefore seeing that every law of man must be consonant to the law of God, or else it is no law; and that every custom that is accounted as a law must be reasonable, and every law of man must be equal and just according to the law of God (as the law itself saith) as before is mentioned, and no man can have a property but by defcent, purchase, or gift, the law itself, not creating a property, but only conserving to every man his just right and interest, as above said; and those laws for Tything made in the time both of Hen. 8. & Edw. the 6. (there being no law before made by Parliaments, only the Statute of Ric. 2.15. & 6. confirmed by Hen. the 4. by which it appears that Tithes were but a free gift or alms, and therefore special care is taken that a convenient portion of the Tithes be set out for a maintenance for the poor of the Parish, (as by that Statute appears, though made in the midnight of Popery,) not wholly forgetting the end for which they were given under the law, that there might be no beggar in Israel.  
And were it not righteous and just, that those who have rob the poor of that which was their due by law, should themselves be made poor, and have that taken from them, which they have so long rob others of, contrary to Law?) I say the Statute made in Hen. 8. and Edw. the 6. time, did not create aright, but only confirm what was then in that night of Popery, presumed and supposed to be aright (upon grounds which now appears to be false) viz, as belonging to God and holy Church, and were then called in the Stat. of Hen. 8. spiritual gifts, and Impropriate Tithes that were sold after the dissolution, are said now to be made temporal, and not before; and neither these nor any other laws, ever gave any man a right or property in or to Tithes, but only through the blindness and superstition of those Popish times, supposed a right upon a spiritual ground, as aforesaid, and so gave power to Ecclesiastical Courts to sue for them, which before they could not do, but only excommunicate for non payment, but by those Statutes they might sue in Ecclesiastical Courts but not else where, as the Statute of Edw. the 6. saith, upon which Statute they bring their Action for triple damages, which Statute itself restrains the trial of Tithes to Ecclesiastical Courts, and not elsewhere; and for Judges to make laws, or to interpret the laws contrary to the words of the law, is a presumption, not much unlike that which Israel of old in difficult cases was to beware of, and not to be hasty in, 
Deut. 17.12.  but to do according to the sentence of the law, from which they were not to decline either to the right hand or the left (upon pain of death) for if the law that is just be declined and left to man's will; is not the maxim of the law made good, Misera servitus est, ubi jus est vagum, aut incognitum; that is a miserable bondage, where the law is left to the will of the Judge, and in this case where the Statute restrains it, what Judge may go further? and to say where a penalty is appointed, and no way mentioned for the recovering of it, that then it shall be taken for granted, that the Courts at Westminster are intended; is (in this case) to make the law intent against itself (for the law is called approved reason) and to suppose that the triple damages are recoverable at common law, when the principle itself (for the non payment of which the triple damages are due) is not yet proved a debt, nor is not recoverable but in the spiritual Courts, is as much as if a man should say, that I promised to pay him ten pounds upon the first of May last, and if it were not paid I would give him thirty pounds, and he should be admitted to sue for the thirty pounds (penalty for the non payment of the ten pounds) and yet may not sue for the said ten pounds to prove that promised, and not paid accordingly, or to try the accessary before the principal; when as if no fact was committed, no man for being accessary could be punished; and therefore before Tithes be proved in the Ecclesiastical Courts, to be substracted, or withheld, or not set out, no damages (for not setting out) can justly and legally be recovered, and for any man to take away my corn and hay, etc. without my consent, or recovered in manner aforesaid, differs nothing from him that pretends a debt, and without any further proceed, comes and takes away my goods by force and against my will; but some do say Justices of Peace have power to make a judgement in the case; many doth that by power which they cannot do by law, but Justices are only authorized by an Ordinance of Parliament; and if the preamble of this Ordinance may be called (clavis legis) as preambles to laws are called, than their power is at an end, because they were but entrusted by reason of the exegencies of war, Courts of justice being obstructed, and if the Justices of Peace, or their Clerks, or kindred were not some way gainers by it, they need not now act upon that Ordinance, the reason of that temporary law being taken away, viz. obstructions of Courts of Justice, the law itself ceaseth, if this maxim in the law be true, viz. That the reason of the law is the law itself, and especially if Cook say true, viz. That an Ordinance bindeth not in succession; besides, that matters of Title should be determined in an Alehouse or private chamber, is a shame to a free State, and no honour to Justices of Peace to intermeddle with that (which indeed) they have not legally to do withal, they acting only by an Ordinance, and that Ordinance never yet confirmed by Act. What, are not all the Courts at Westminster sufficient? Take heed, for To over do is to undo; but however the Justice's Ordinance hath no better bottom than a supposed right, as aforesaid, which is no right, but a common wrong, and they that act upon that Ordinance now, are no friends to true freedom, to say no more.  
And that Tithes are an oppression and unrighteous thing, many have born their testimony, both Martyrs and others, as may appear more at large hereafter; and for any to say that another hath as good a property in, and right to the tenth of my increase, as I have to nine parts, or as I have to the coat of my back, or to the nine parts of my land, is ignorance to be pitied, rather than to be disputed against; but as custom in sinning begets hardness, so doth superstition and ignorance, by tradition begat faith in a lie, which makes truth so hard to be received, by aged, wise men, after the flesh, because they have seen & read the records of their fore fathers, & some through their blindness being settled on their Lees, are resolved to go no further than their fathers went, nor to believe otherwise then the Church believes, and others dare not see beyond their profit, nor believe further than may stand with their gain, that being their godliness; Court-greatness having blinded their eyes, and made them to despise the oppression of the afflicted, and to be regardless of the consciences of the upright; their greatness having taken away their feeling, and many old men, like those in Nehemiahs' days, who wept when they saw the foundation of the second Temple laid, and considered of the former Temple, how beautiful that had been; so do many now begin to bewail their loss, and cry out, what will become of their Gospel, if Tithes be taken away; and others say, what will you destroy propriety, and take away men's rights? the taking away of Tithes will quite destroy our Ministers, and impair the Lawyer's trade, etc. and so the downfall of Babylon must beget the bewailing of many Merchants, not only of those who have enriched themselves by the laws, but also those who have made Merchandise of the souls of men; for this is as horrable a thing in our days, as it was in old in the days of the Prophet, viz. For the Priests to preach for hire, and for the Judges to judge for reward; and may it not be said of such now, as Micha said then?  
The best of them is as a brier, 
Mich. 7.4:  and the most upright is sharper than a thorn hedge, the day of thy watchmen and thy visitation cometh, now shall be thy perplexity:  
But to return to the Objection, That they have as good a right to the tenth part as I have to nine, etc. To which it is said, by law they have no right, as before is said, for the law only preserves my right, that another man may not take it from me, but gives right to no man that had it not derived to him, either by descent, purchase, or gift, as aforesaid; now if it cannot be made appear (by him who challengeth property in Tithes) that it came to him one of these ways, aforesaid, than he hath no right to, nor legal property in them; now by descent he cannot have them, for that cannot descend to another, which is not in rerum natura, as the increase and renewing of my land (by my labour) is not, and therefore cannot descend from another, who never was owner of it, nor never had it in his possession, as no man can of my increase, procured by my labour, and if I plough not, no corn will grow, and if I mow not, no hay is made; and so it is in my power, whether any thing, how much, or nothing the Priest shall have. And again, If I by my own act do not set out my Tithes, he hath no property until by my voluntary act I give him it; for it cometh not by the land, nor doth he challenge the tenth of the rent, nor tenth acre, but the tenth of the increase, renewing, or growing in, and upon the premises, &c  
And whereas it is said, the law implies a property in that it hath provided a punishment of triple damages for not setting it out, and what a Parliament doth, is supposed to be done by the people whom they represent, etc. To which I answer, That it is true, the Lawmakers supposed a due to God and holy Church, and upon this supposition and foundation, Enacted a penalty upon him that did not set out his Tithes, but some of our late Judges have since adjudged that Tithes are not so due, viz. by God's law, as Chief Justice Rolls, in the Upper Bench at Westminster. And if that supposed common right be generally seen and be confessed to be a real common wrong, may not a man make use of his eye, to avoid the pit which he and others in the time of their darkness fell into? and if a man will wink when he may see, if he fall then into the pit, is he not guilty of his own death?  
And for the Stat. made in Ed. the 6. time, if the supposed right upon which that law is built, be found to be oppression and wrong, and that God and holy Church hath disclaimed their right to Tithes under the Gospel, and that by their writings upon record, that there being a change of the Priesthood, there is made also a necessity of the change of the law; then what is that law worth that is contrary to God, and that commandment which is opposite to his?  
Again, as before is proved, not only by the law of God, but also by the Common and Statute Law of this Nation, all Laws made contrary or not consonant to the law of God, are void of themselves, and that law which is built upon a false rotten foundation, must needs fall, as that is which supposeth Tithes to be due by common right, or due to God and holy Church under the Gospel, which they are not, as before is proved; and then the reason of the law, failing, the law itself falls; for saith Cook, Lex non est infoliis verborum sed in radice rationis, and if that which is said to be due by common right, prove to be a common wrong, and general grievance, then that other maxim of the law, takes it away also (salus populi suprema lex) the people's weal is the chiefest law, and that it is the people's intolerable burden, I need not prove.  
And as no right nor property to Tithes comes to any by descent, or reason of any just law, so neither can any property be derived to any by purchase, or gift, for no man hath power (legally) to sell or give that which he hath no just interest in, neither may any man buy it (except in his own wrong) no more than a man may sell my goods which he hath gotten wrongfully from me, nor no more than another hath any just power to dispose, or give away that which is none of his, or he hath no right or property in himself to dispose of, the law counts such a gift or sale, to be theist and robbery.  
And to say that it is an encumbrance which every man knows of when he buys his land, and therefore no wrong, is a mere device to deceive the simple withal, for a man buys his land free from all encumbrances whatsoever with this general warranty, and covenant, not only free from all Statutes; Mortgages, Judgements, etc. but also with these general words, Free from all other encumbrances whatsoever, which words are a deceit, if so be a man knows a tenth part to be due to another, and yet he sells the whole, so discharged as aforesaid; and if it be a real encumbrance in the law upon the estate, or that another hath a right and property in that which I bought absolute and free, as aforesaid, will not an Action in that Case lie against him that sold it free, and covenanted to make it good, as aforesaid? if so, what work would this make in the Nation for the Lawyers? but in truth, is it not in tended by the Law, that every man should have and enjoy his land free as he bought it? and than he may give freely what he will, and to whom he will, and then (volenti non sit injuria) to him that is willing it is no wrong; and thus the famous reformers and Martyes looked upon them, as John Wickliff in the 17. Article charged against him in these words, viz.  
That tenths are pure Alms, and that the Parishioners may for offence of their Curates, detain and keep them back, and bestow them upon others at their own wills and pleasures.  
William Swindersbies, saith in these words, 
Simony a Simone Mago quumquis Ecclesiasticos functiones quae mera dei dona sunt nundinatur: Whosoever purchaseth Offices with money which are Gods free gifts, commits Simony, and is like Simon Magus.  That no Priest owes to sell by bargain and covenant his Ghostly travel, ne his prayers, ne God's word, &c, nor any worldly men's reward, to ask or take for these, or for any of these, or for any Ghostly thing he errs and doth Simony.  
Walter Brute in these words, That Tithes are mere Alms, and in case that Curates shall be ill, that they may be lawfully bestowed upon others, by the temporal owners, etc.  
Walt. Brute Further saith, That a Priest receiving by bargain any thing of yearly annuity, is in so doing, a Schismatic and excommunicate, etc.  
William Thorpe, saith as followeth in these words, viz. After Christ's ascension, and when the Apostles had received the holy Ghost, they traveled with their hands to get their livelihood, when that they might thus do for busy preaching, therefore by the example of himself, Saint Paul teacheth all the Priests of Christ to travel with their hands, when for busy teaching of the people, they might thus do, whose Priesthood God accepteth now, or will accept, or did in the Apostles time, and after their decease, and will do to the world's end; but as Cisterciensis, in the thousand year of our Lord Jesus Christ, 
Pope gregory the 10th first appointed tithes under the Gospel in in the year about 1211.  211. year, one Pope Gregory the tenth, ordained new Tithes first to be given to Priests, now in the new law, but Saint Paul in his time whose trace or example all Priests of God enforce them to follow, seeing the covetousness that was among the people, desiring to destroy that foul sin by the grace of God and true virtuous living, and example of himself; wrought and taught all Priests to follow him, as he followed Christ, willingly and patiently, in high poverty; wherefore Paul saith thus, the Lord hath ordained that they which preach the Gospel shall live of the Gospel, but we (saith Paul) that covet and busy us to be faithful followers of Christ use not this power, for lo, as Paul witnesseth when he was full poor and needy, preaching among the people, he was not chargeous unto them, but with his hands he traveled not only to get his own living, but also the living of other poor and needy creatures, and since the people was never so covetous, nor so avaricious I guess as they are now, it were good council if all Priests took good heed to this heavenly learning of Paul, following him here in wilful poverty, nothing charging the people for their bodily livelihood; but because that many Priests do contrary to Paul in the aforesaid doctrine, Paul biddeth the people take heed of these Priests, that follow not him, as he had given them example, as if (saith he) Paul would say thus to the people, Accept ye no other Priests than they that live after the form that I have taught you, for certain in whatsoever dignity or order that any Priest is in, if he conform him not to follow Christ and his Apostles in wilful poverty, and in other heavenly virtues, and specially in true preaching of God's word, though such a one be named a Priest, yet he is no more but a Priest in name; for the work of a very Priest in such a one wanteth: this sentence approveth Augustine, Gregory, chrysostom, and Lincoln plainly.  
And he saith further in these words, It is no wonder, though people grudge to give the Priests the livelihood that they ask, mickill people know now, how Priests should live, and how that they live contrary to Christ and to his Apostles, and therefore the people are full heavy to pay, as they do, their temporal goods to Parsons, and to other Vicars, and Priests, which should be faithful dispensators of the Parish goods, and taking to themselves no more but a scarce living, of Tithes nor of offerings, by the Ordinance of the common Law; for whatsoever Priests take of the people (be it Tithes or offering, or any other duty or service) the Priests ought to have thereof no more but a bare living, and to departed the residue to the poor men and women, especially of the Parish of whom they take this temporal living, but the most deal of Priests now wasteth their Parish goods, and spendeth them at their own will, after the world in their vain lusts, so that in few places poor men have duly (as they should have) their own sustenence, neither of Tithes, nor of offerings, nor of other large wages, and foundations the Priests take of the people, in divers manners, above that they need for needful sustenance of meat and clothing, but the poor needy people are left and forsaken of Priests to be sustained of the Parishioners, as if the Priests took nothing of the Parishioners to help the people with, and thus sir (saith Thorp to the Biship) into over great charges of the Parishioners, they pay their temporal goods thrice, where once might suffice if priests were true dispensators. The Parishioners that pay their temporal goods (be they Tithes or offerings) to Priests that do not their offfce among them justly, are partners of every sin of those priests, because that they sustain those priest's folly in their sin with their temporal goods; if these things be well considered, what wonder is it then if the parishioners grudge against these dispensators.  
And he further saith that 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 came not of the lineage of Levi, but of the lineage of Judah, to which Judah no Tithes were promised to be given, and therefore Paul saith since the priesthood is changed from the generation of Levi to the generation of Judah, it is necessary that changing also be made of the Law, so that priests live now without Tithes and other duties that they claim, following Christ and his Apostles in wilful poverty, as they have given them example, for since Christ lived all the time of his preaching by pure alms of the people, and by example of him, his Apostles lived in the same wise, or else by the travel of their hands, as it is said above. Every priest whose priesthood Christ approveth, knoweth well and confeseth in word and in work, that a disciple ought not to be above his master, but it sufficeth, so a disciple to be simple and pure, patiented and meek, and by his example, specially of his Master Christ; every priest should rule him in all his living; and so after his cunning and power, a priest should busy him, to reform and rule whomsoever he might charitably.  
And he further saith thus, There is a Dr. (I think it is St. Hierom) that saith thus, the priests that challenge now in the new Law Tithes, say in effect, that Christ is not become man, nor that he hath yet suffered death for man's love. Wherefore this Dr. saith this sentence; Since Tithes were the hires and, wages limited to Levites, and to priests of the old Law for bearing about of the Tabernacle, and for slaying and flaying of beasts, burning of sacrifices, and for keeping of the Temple, etc. and other things that pertained to their office, those priests that will challenge or take Tithes, deny that Christ is come in the flesh, and do the priest's office in the old law, for whom Tithes were granted, for else this Dr. saith, Priests take Tithes now wrongfully; and saith further, That Tithes and other duties which priests challenge now are wrongfully called (freedom of holy Church) since neither Christ nor his Apostles challenged nor took such duties; therefore those take of priests now are not justly called the freedom of holy Church; but all such giving and taking aught to be called and holden the slanderous covetousness of men of holy Church.  
And further saith in these words, viz. Since by the viciousness of priests both Lords and Commons are most sinfully infected and led into the worst, and because of the Covetousuesse of priests and pride, and the boast that they have and make of their dignity and power, destroyeth not only the virtues of the priesthood in priests themselves, but also over this it stireth God to take great vengeance both upon the Lords and upon the Commons, which suffer these priests charitably: And he further saith in answer to the Bishop in these words, viz. That a proud priest may be known; when he denieth to follow Christ and his Apostles in wilful poverty and other virtues, and coveteth worldly worstip, and taketh it gladly; and gathereth together with pleading, menacing, or with flattering, or with Simony any worldly goods, and most if a priest busy him not chief in himself, and after in all other men and women after his cunning and power to withstand sin.  
And further I find by the Ecclesiastical Histories (written by Eusebius) mentioning Apolonius against Montanus saith thus, 
mat. 10. Luke 9 mark 7. Euseb. Lib. 5. cap. 16.  That Montanus said the maintainers of his doctrine with sums of money and great hire to preach, which was forbidden in the holy Scripture that prophets should take hire, Christ commanded his disciples to take no man's gold or silver or apparel, or two coats; and saith by their fruits you shall know them; and further saith, That if hire be taken by a prophet, he is then no longer a prophet, let all that be false be tried conditional.  
These are the faithful say of these men of famous memory, who in their time bore a faithful Testimony against the priests in their days, and other abominations and innovations brought in by those who were in the apostasy, since the days of Christ and his Apostles, which I have faithfully set down, that so those who say what is become of our fore fathers who suffered in the flames for witnessing against the superstition and Idolatry of those times in which they lived, may see themselves where they are, and what they are doing, while they ask what is become of their forefathers, and yet they themselves found walking in the steps of those men who persecuted and martyred those who they call their forefathers, but are indeed monstruous children, or rather the children of those who put the martyrs to death, as by their practices they make it appear in their maintaining like priests (though now called Ministers) and their unrighteous wages; which their forefathers witnessed against with the loss of their lives, Oh! blush for shame to behold thy practices, lest thou partaking of their sins do partake of their plagues also, and came out from those ways, lest thou fall together with them, as thou hast helped to uphold the enemies of the Lord, for as it is truly recorded in the same book of Martyrs in these words, viz. Whosoever do receive the holy Order by giving of money, is not a priest, secundum rem & nomen, but to say the truth, he desireth to be called a priest, that is, to be a priest secundum nomen tantum, and such a priest which is a priest in name only, is no priest no more then St. Marry painted is St. Mary, nor a false Dr, a Dr. but no Doctor, and a man painted is not a man, but no man; and thus such a priest in name only is not a priest, because that all faithful men do firmly believe, with St. Gregory, that no man buying the holy Orders may then be called a priest, as he saith they who buy or sell holy Orders can be no priests, whereupon it is written ana thema dandi, & anathema accipiendi that is he is accursed that gives; and he no less that takes; and those who are now found with the marks of the false Prophets and Priests upon them, are, as was said then, uni voce natura but yet aequi voce in moribus, that is one in nature, though different in manners, and thou who art such a one, or thou who maintains such a one as is made a Priest for his money, or by the arts learned from men, and natural knowledge gotten by study, though such a one be called a gifted man, yet he will be found to be one whom Christ never sent, and his marks makes manifest who sent him if he preach for hire, and divine for money, or take any thing by compact or agreement with any people, whatsoever name they go under, filthy lucre is not far off, and poison enters and eats like a canker until utter consumption overtake, and let none think to excuse themselves with saying, how shall I live, or how shall my wife and children be maintained, or in putting it off, with saying, I preach not for money, if so, let thy money & gifts alone & preach without any, (if thou must needs preach) for it is actions and not words only by which the Ministers of Christ were made to differ (from Antichrists ministers) in all ages since the beginning, and if thou dost not preach freely henceforth, and leave taking thy gifts and rewards, than I shall conclude it is for money, and the way thou runnest so greedily and zealously in, is the way of Balaam, and thou art to take heed to thyself lest the day come upon thee; when thou shalt desire to die the death of the righteous, and thy latter end to be like his, but than it will be too late, and Esaves portion must be thine, who hast profaned the Name of the Lord, and sold thy birthright for a morsel of bread, even that sweet peace and content in God, which (it may be) sometime thy soul hath tasted, but consulting with flesh and blood, and looking out at the examples of others, and how deliciously they far every day, thy mind hath been beguiled from the simplicity that is in Christ, and so hast put thyself from under God's care, and now art caring for thyself, and wife, and children, and thy life is miserable to thee, although thou puttest as good a face upon it as thou canst: yet in secret have many gone mourning because of these things, and at last have sunk under the burden of them, for whose sake my soul hath mourned in secret, and I have been pained within me to consider how hard a thing it is for such a one to be saved, and what shifts they have found out to keep their gifts, live, and rewards, under several pretences, covers and distinctions as that they are free gifts given of old, & no man now is at all prejudiced by the receiving of them, and in their saying if I did not, some else would; and some saying as they say Luther once said, that as in time past the ministers of Satan was maintained by them, and those that did work for the Devil, so now they for a time may be employed for the service of God to maintain his ministers, and his pure worship; and besides say some, if I go out of them a worse may come in my room, and such like reasonings have mine ears heard from some, who are accounted not the least amongst many, and others looking at the esteem they have amongst great men, and therefore say, if I forsake taking gifts they will conclude me a sectary, and then I shall be more retired, and grow more in acquaintance with God and delight in communion with him, and so by my faithfulness to him, I shall stand a witness for God against greater abominations than these, knowing that God reveals his secrets to them that fear him, and departed from iniquity, and hate every evil way, and so at last shall lose all my acquaintance and familiars, and shall become as an owl in the desert, and pelican in the Wilderness, and like a sparrow cherping alone upon the house top, which I do now prevent, by walking in a way wherein I have many good men of my side, and company enough to go along with me, and in hopes as the times mend to come to greater preferment, and as long as I take no more then just doth maintain me, I know not but if any man will give me a gift or living, I may take it, and do good to others with it, for out of my gift I may maintain and contribute to maintain divers gifted brethren that may be serviceable in the Lords work, and other good deeds I may do with my gift, which if I had it not I could not do.  
Oh, Take heed lest the charge against Job be made good against you, regard not iniquity, 
Job 36.21.22.  for this hast thou chosen rather than affliction, behold God exalteth by his power, who teacheth like him; dost thou not know that the least evil is not to be done that good may come of it, and how that rehellion is as the sin of witchcraft, 
1 Sam. 15.  and stubborness is as iniquity and idolatry, and because you Priests have rejected and neglected the word of the Lord, he hath also rejected you from being his Ministers, and as Saul for his disobedience to God's command, the Kingdom was rend from him, though he had observed part thereof, and that which he left undone was as he thought for the best, and could not be reckoned a neglect or rejection, and therefore said with confidence to to the Prophet of the Lord, when he came to him, blessed be thou of the Lord, for I have performed the commandment of the Lord, etc. what meaneth then the taking hire and gifts and preaching for money, and taking men's goods by force from them, that for conscience sake cannot maintain a hireling Priest? hath not God more delight in obeying his voice then in  offerings, and in obedience then in sacrifice? and to live by faith and take no thought nor no staff nor scrip, but like the children of Abraham walk in his steps and go when God saith go, and come when he saith come, and plant a vineyard and eat of the fruit of it, but eat not of the fruit of other men's labours that have received none of your spirituals, and therefore cannot give you their carnals, nor mind not the fleece nor the wool but mind the Lord of the harvest, who gives his penny to them he sends forth, and though they took nothing with them when they went out, when they returned he asked them if they wanted any thing, and they said no; and none of the Apostles of Christ took any more than what was freely given them by the Saints that had reaped of their spirituals, and that only to supply their present necessities, but never took any thing by constraint, neither coveted any man's silver, or gold, or apparel, or took any thing for preaching, but preached freely, and took what they had as free alms, and such cannot want while there is any of the love of God in people, for he that hath this World's goods and seethe his brother want, how dwells the love of God in him? and if this is showed to every brother, how much more to him that labours in the Gospel of Christ; therefore it may well and upon good ground be suspected that either the Gospel that those preach that take any thing in lieu of preaching (as hire, or as wages is due for work or any other gift for to preach, which gift I cannot have, if I preach not) is not the Gospel of Christ which the preachers of it was to live upon, 
For the statute of Ed. 6, gives not the triple damages to them.  but another Gospel, seeing by experience we see that the Gospel, which these men preach would starve them, if it were not for the Justices of peace and Judge's favour, which causes people's goods to be taken from them against their wills, & given to the Priests, contrary to the Law of God and this Nation as before is proved, or else that they are no ministers of Christ's sending forth; for whom he always did and ever will provide maintenance, and furnish them with his presence to the end of the World, so that such cannot complain of want, but those who have not his presence with them are full of complaints to Parliaments, to Counsels, to Judges, to Justices, and who not that they have the least hope of relief from? by which things we know them to be none of the ministers of Christ's sending; or else last there is none of God's love in people, and if they beget not men and women into God, love, what do they preach for? for strife, for debate, and malice, and envy, and hatred, and covetousness, and pride, and Worldly greatness, and respect of persons because of advantage, and taking hire, and paying hire for preaching, and giving gifts, and taking gifts for preaching, and taking Tithes, and giving Tithes for preaching, which since Christ's ascension are all marks of carnal people, and carnal priests, and the word of Reconciliation is not committed to them, as it was to the ministers of Christ of old, and there was witnesses against them in all ages by some that were faithful, as by these few precedents out of the book Martyrs may appear, with many witnesses more both before and since, which might be produced out of several authors of no mean esteem, but those who will not turn and repent, and be washed from their marks of falsity and deceit, must have their portion with the deceivers: and the deceived, that pay them for their deceit the wages of unrighteousness as aforesaid, will be marked also if they speedily repent not, but not with the mark of Christ's sheep, (for they know his voice, and a stranger's voice they will not follow) but of the goats; and of which sentence that famous Reformer John Hus have by way of prophecy foretold, and also of a deliverance that shall come to the Church and people of God, as it is recorded in the book of Martyrs in these words,  
Moreover hereupon note and mark by the way that the Church of God cannot be reduced to his former dignity, or be reform before all things first be made new; the truth whereof is plain by the Temple of Solomon, like as the Clergy and priests, so also the people and Laity; or unless all such as now be addict to avarice from the least to the most be first converted and reclaimed, as well the people as Clergy and priests; 
Vol. the 1. page 830.  albeit as my mind now giveth me, I believe rather the first, that is, that then shall rise a new people, form after the new man, which is created after God; Of the which people new Clerks and Priests shall come, and be taken, which all shall hate covetousness and the glory of this life, hastening to a heavenly conversation, notwithstanding all these things shall come to pass, and be brought by little and little in order of times, dispensed of God for the same purpose, and this God doth and will do for his own mercy and goodness and for the riches of his great longanamity and patience, giving time and space of repentance to them that have long lain in their sins, to amend and fly from the face of the Lords fury, while that in like manner the earnal people and carnal priests successively and in time shall fall away and be consumed as with the moth, etc.  
And further it is yet more sure out of that Record, against which lies no averment, viz. Jeremiah 23.1.2.3.4.5. and 6. and throughout that chapter. Woe be unto the pastors that destroy and scatter the sheep of my pasture saith the Lord, Therefore thus saith the Lord God of Israel against the pastors that feed my people, ye have scattered my flock and driven them away, and have not visited them, Behold I will visit upon you the evil of your do saith the Lord, and I will gather the remnant of my flock out of all Countries whether I have driven them, and will bring them again to their folds, and they shall be fruitful and increase, and I will set up shepherds over them which shall feed them, & they shall fear no more nor be dismayed, neither shall they be lacking saith the Lord, behold the days come saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign and prosper, and shall execute Judgement and Justice in the earth, in his days Judah shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called.  
The Lord our Righteousness.  
THE END.