The CASE OF MINISTER'S MAINTENANCE BY TITHES, (As in ENGLAND,) Plainly discussed in CONSCIENCE and PRUDENCE.  
Humbly propounded to the consideration of those Gentlemen of the Committee, who are in consultation about it.  
BY JOHN GAUDEN, D. D.  TIT. 11.9. 
That thou mayest be able by sound Doctrine, both to exhort, and convince the gainsayers.  
LONDON, Printed by Thomas Maxey, for Andrew Crook, and are to be sold at the Sign of the Green Dragon in Paul's Churchyard, 1653.   

The Case of MINISTER'S MAINTENANCE By TITHES, Humbly presented to the Gentlemen of the Committee.  
GENTLEMEN,  
I Presume, it will offend none of you, if you are Godly, with meekness of wisdom to hear what may be the judgement of other men, who are standers by; yet as much concerned in those matters you now handle, of public interest, as your selves; whose present place and power, as they add not to your, so they detract not from other men's rational or Religious abilities. Yea such I hear is the modesty and equanimity of some of you, as not to lay any supercilious restraints, or tyrannous obstructions in the way of any sober man, but rather to invite and expect seasonable addresses and discreet discoveries of other men's sense; however differing from yours; as in other things, so in this of Minister's maintenance, as it hath been many hundred of years by Custom or Law settled here in England.  
In which (as in all affairs of great concernment) violent changes, and precipitant resolutions (gratifying the present heats and passions of any men) may soon create many and irremediable mischiefs to the people of this Nation; But well advised and impartial counsels may (through God's blessing) by their Justice, Piety and Moderation, not only prevent those farther troubles and confusions, which are by many feared, by some threatened, and by others hoped; But also add much honour, peace and prosperity to these British Churches and Nations; both as to civil and Religious affairs; In which your and your posterities welfare is bound up, as well, as that of your brethren.  
Therefore in a matter of so much consequence, as this seems to be, (however I am sorry there should be any occasion for me, or any man to represent anew, what Truths have been so learnedly and largely handled by able men, and published to the English world;) yet I hope, I may without offence take leave (which I humbly crave) with all Christian meekness, to offer to your wisdom these following considerations. Which are drawn either from clear demonstrations of the mind of God set forth in his Word; or from the evidence of right reason and common equity.  
Both which I must in charity suppose to be the rules and bounds of your purposes and motions; as they ought to be of all wise men's deliberations, 
Isai. 32.16 17 Gal. 6.16.  resolutions, and actions; Being the only fountains whence truth, righteousness and peace do flow: And the best defensatives against those temptations, which usually attend ignorance, prejudice, partiality, and those transports of fears, envy, revenge, covetousness and ambition, incident to the minds and manners of frail and sinful mortals, whose momentany follies and sudden miscarriages oft produce lasting calamities, which are fare more easily prevented then removed: when once, as fire or water, they have prevailed to outrages and excesses, after times may sadly 〈…〉 they cannot remedy in this kind; There being few examples to be found or hoped for, of renewed bounty; restoring to the Church of Christ, any thing that our sacrilegious rashness, or cruelty hath devoured  
And lest you or any man should be prejudiced, against what ever may here be offered by me in this point of Minister's maintenance; as if I aimed hereby to preserve any private benefit to myself by my Ecclesiastical living; I do here freely offer to relinquish it, (if I be thereto required) in order to confirm the integrity of my judgement in this point: That you and all men may see, no private advantages sway me, who, in order to preserve the liberty and livelyhoods of others, my Fathers and Brethren of the Ministry; had rather preach the Gospel gratis, (so long as God enables me), then to enjoy the greatest emolument you or any man can give me. Which I should esteem as loss and dung, while I see the reformed Religion starved; the Name of Christ blasphemed; his faithful ministers discouraged, and by most indigne injuries exposed, either to sordid necessities or uncomely dependences; such as would move grief and shame to any godly man; How much than would he abhor to be agent of instrument in such unjust oppressions and diminutions? wherein none can rejoice or willingly act, but such as are enemies to the reformed Religion, and to the happiness of this nation; Against both which, there are not wanting such deep Policies and desperate designs, domestic and foreign, as hope in a short time to destroy and devour them both. Which miseries, if you in your time and place, do not study to prevent, but either by weakness or wilfulness promote, you shall never want the guilt of great sin before God, and of lasting infamy before men; The aggravations of both which are to be taken from those proportions of public power and influence, which any men, at any time pretend to enjoy and exercise in Church or State; which make them in an higher nature and degree responsible to God and man for the evil they do, or the good they hinder; as we see in Eli, in his sons, in Jeroboam, and others. This is certain, They who undertake to rule others, charge themselves in many respects with the souls of men, and are accountable before God and man for other men's both sins and miseries.  
BUt here, before I present to your considerations the point of Minister's maintenance, I hope it will not be expected by you, (or imputed to me, as any defect, since it is not now my design, to assert the Institution, Calling, Office, Divine Authority, excellency and necessity of the Evangelical Ministry. Which some men, to make short work, and to sweep away all stakes at one throw, do, either absolutely deny to be any where in the Church of Christ; or not such as it ought to be in this Church of England; so that either no Tithes, or other settled Maintenance is due to any men, as Ministers; or at least, not to these, that here claim them as Such.  
This is too large a controversy for me in this place to handle; which other where hath been largely done, through God's assistance, and as I hope, to his glory, among the children of true wisdom.  
Thus much only at present I make bold to suggest to you; Do but as wise and unpartial men, 1. separate from the Country people, their rustic Confidences, their Credulity, & Easiness, their Peevishness, Envy, and Antipathy to men of better breeding and manners; besides their Covetousness, and what savours of the Clod, or thick clay, with which they seek to load themselves: Also 2. Take away from men of finer metal, their desire of novelty, their factiousness, their listing to be contentious, their vain glory, their licentious inclinations, their warpings to self interests, which love not to be reproved or restrained by any severer doct●●●● or manners. 3. Lastly, sift and search more narrowly the finer designs and deeper projects of Pragmatists and Politians; the imperiousness of whose lusts are inconsistent with those strict rules of righteousness, truth and holiness, by which they are impatient to be discovered or checked. Look, I say, but apart, on this dross, which is naturally in all sorts of men; And then as Christians you will soon understand, what are the main grounds of so many men's cavilling and contending against the Ministers of England, both as to their Office and Maintenance.  
It is humbly confessed, as we are men, we are subject to as many infirmities, as any earthen vessels; and, as we are Ministers, we are liable to more temptations and oppositions both from men and devils; yet as to the duty, dignity, and usefulness of the calling, it cannot be denied, that many holy, humble, wise, and contented Christians have for many ages highly valued, and sincerely loved it; because they happily profited by it. For this they have often and unfeignedly blessed God. For this blessedness they now earnestly pray, that it may be continued to them and theirs: by this they acknowledge to have received their greatest good, Christ Jesus. And to it they gratefully confess they owe even their own souls; as to the means, (under God) of their instruction, sanctification and salvation.  
We may not now reproach any men's ingratitude, being so conscious to our own failings and deformities: It must be confessed, that the people of this nation owe their troubles to the sins, Ignorance, Pride and Policy of Ministers, as well as People: we know it is not a time roughly to test but fairly to plead our cause; whose desire is not to uphold our Calling, that we may enjoy Maintenance; But to continue just Maintenance, that we may preserve the honour and blessing of the Calling to Posterity.  
For which Ministers do not urge what is most evident by long enstome and many Laws in this Nation: that they have had and still have possession of that Maintenance, which the Law hath assigned to them; That their title is as good as any man's by Law to his estate. That, it were an intolerable vexation to put men to prove by what right they hold those Estates, which their Predecessors and themselves have without molestation enjoyed for a thousand years.  
It rests in those that would dispossess them to disprove their right and claim; since they are such Ministers, and so invested in their Live, as the Law required.  
Nor do they plead for their Office and Maintenance that universal approbation, which all foreign Reformed Churches have ever given to them; neither of which their adversaries have either invalidated or questioned.  
Conscientious Ministers are so ingenuous, as not to desire to enjoy their Maintenance, by the favour of the Law, if they cannot, before any impartial Tribunal, first, maintain their Callin●●nd Ministry as Christ's, both by Scripture grounds, and Ecclesiastical examples, conform thereto in all ages, since Christ's Ascension.  
And if these were less pregnant for their vindication; yet the excellent Ministerial gifts, with which many of them have been endued; The many gracious works, which the Lord hath wrought by them; their Spiritual blessings, which they have imparted; their sound preaching, their juditions praying, their decent & comfortable celebrating of Holy Mysteries; their wholesome Doctrine; their elaborate writings; their Holy living; these will testify for them and their Ministry.  
§ The consciences and souls also of many thousand Christians dead and living would give witness to them, that they are the true Ministers of Jesus Christ: 
2 Cor. 3.2.  The holy and happy fruits of their labours have every where pregnantly sealed and confirmed the power and authority of their Ministry, however as men they had their failings.  
It argues gross blindness in men's eyes, to deny the light of the Sun, when it is present; which is sufficient to prove itself, to men that have sight, and are willing to see; It is lost labour to assert either Ministry or Maintenance before those, who deny them upon design, either to save money by having no Ministers at all; or to get all the Maintenance to themselves, by being the only Ministers, though of no legitimate succession.  
§ Men, full as learned, godly, and wise, as any that now pretend most to Piety and Prudence, have both privately and publicly, owned, honoured, loved, and preserved both the Ministry of England, and its Maintenance. In which number you may be, if you have that low and modest esteem of your selves, which best becomes you; who have little reason, (if you look to the rock whence you are hewn, and to the hole of the pit whence ye are digged, Isa. 51.1. being but extraordinary, and temporary Pilots, applied to the helm of this State,) to prefer your counsels or conclusions before those of your wise and godly fore fathers; nor to advance your power, before their undoubted authority, by removing those ancient landmarks which they have set for many generations.  
§ Leaving therefore the Office and Calling of Ministers, as self demonstrating, to all that are truly gracious Christians; I take liberty to proceed more largely, upon their Maintenance; as it is settled in England chief by Tithes.  
Touching which there can be but two grand considerations offered to wise men, or entertained by them.  
1. First, that of duty and necessity, arising from Divine precept, strictly binding; in cases, where the will of God is precisely and clearly set forth in his Holy Word, either bidding, or forbidding any thing; which cases admit no dispute, but exact ready obedience from all men under pain of sin and wrath.  
2. The second is, that of choice and conveniency; wherein Christian Prudence may use that rational and Religious freedom, which shall in private or public cases seem best to them; not being precisely determined or limited by the Divine wisdom; but left to the discretion of wise and Godly men, in their persons or places; in families or Policies; so as still to regard the main ends, which the Lord hath in general propounded. In such things Christians may possibly choose and act things less prudent and convenient; yet without the blame of sin before God; although not without the reproach of Imprudence and weakness before men.  
As to the first ground upon which conscience must be settled; (wherein great care must be bad neither to multiply sin beyond the Law of God, 
E●cl. 7.16.  by an unrighteous scrupalosity; nor to diminish them by any lose indifferency.) Three Quaeres are by sober men to be examined.  
Quere 1 1. First whether the competent and comely Maintenance of the Ministers of the Gospel, at other men's costs and charges (in case Ministers require it) be expressly commanded by the Lord? or may by clear and necessary consequence be gathered out of his holy word?  
Ans. 1. To this, the Answer must be Affirmative. There being many clear places declaring the right and power of Ministers to claim: 
1 Cor 9.6. Gal. 6.6.  and commanding people to retribute such Maintenance to them, out of their Estates, as is due in common equity and gratitude: such as constant experience, light of nature, and every man's own conscience dictates, requires, justifies; So that the Oxes-feeding of the corn he treads; 
Luk. 10.7.  The Labourers hire for his work; The Husbandman's benefit of the ground he tills; The Shepherd's sustenance by the stock he feeds; these are not more pregnant and necessary claims of justice, than is that of the Ministers of the Gospel; as the Apostle proves in particular instances: 1. Cor. 9 from v. 7. to v. 14. and our Saviour lays down in one general maxim, Luk. 10.7.  
2. To those the Apostle Paul subjoines, as a further express declaration of the will of God in this case of Minister's maintenance; 
1 Cor. 9.13.14.  both as to the constant justice of it; and that exemplarines as to the measure and proportion, which his wisdom and bounty had formely ordained for his Ministers at the Altar; For whom, as the Lord made a particular and plentiful provision, even so he hath now ordained, that the Ministers of the Gospel should live of the Gospel. Not upon alms and mere benevolence, after the way of begging uncertainty, or shameful sharking and necessity; sparingly and grudgingly; but, as becomes the Name of God, the honour of Christ, the dignity of their embassy, the usefulness of their labours in the word and doctrine, 
1 Tim. 3.2. Tit. 1.8. 1 Tim 5.17.  competently, comfortably, hospitably, and honourably. Treating them as Parents, with double honour; that is, Reverence, and ingenuous Maintenance.  
§ 3. Nor can this seem much in the eyes of good Christians, who wisely weigh and consider the great disproportion, which is between those Spiritual good things, 
1 Cor. 9.11.  which they receive from God by his Ministers, tending to the eternal good of their souls; and these temporal good things, which they retribute in gratitude and justice, which are but carnal, only for the outward man, fading, uncertain; and but for a moment in comparison.  
So that whosoever hath once tasted effectually the comfort and benefit to be had in spiritual things, (whereof Ministers are Gods ordinary dispensers) will never grudge to impart to him that teacheth him, of all his good things; 
Gal. 6.6.  which conscience both of common equity, and Gods express command binds him to; so inexcusable are those before God and man, who partaking, by their Ministers pains, of the excellency of the knowledge of Jesus Christ, think much to communicate to them in Christ's Name, and for God's sake, of those things which are but loss and dung in comparison.  
§ 4 Yea further, because Military man, or Soldiers, are prone to measure all right by their power, 
1 Cor. 9.7.  and to own no other rule of justice, but their will and sword; The blessed Apostle, to stop their mouths from opening against the maintenance of Ministers, and to leave them self-condemned, if they grudge at or detain the salary or pay, which these have for ●warring in a better warfare; 
2 Tim. 2.3.  not at their own, but other men's charges, gives that particular Instance, among others; Who goeth to war at his own cost? So that no Soldier may without shame and self-conviction speak against Minister's maintenance, who himself not only receives pay, but exacts it; nor as a benevolence, and arbitrary, but and justice and necessary: When the Soldiers fight gratis, upon their own charges, and take no pay; then let them declaim against the settled maintenance of Ministers: Till then; they ought in all equity and honour to plead for them, and preserve their Rights to them.  
Which rights are derived to them from God and the Lord Jesus Christ, who hath the Supreme dominion over all men's persons and estates, who hath the assigned this power and right to them, so far as they are his servants, Messengers, and Ambassadors in Christ's stead, ordaining that they who preach the Gospel, 
2 Cor. 6.20.  should live of the Gospel, 1 Cor. 9.14. which Divine right all faithful Ministers who labour in the Word and Doctrine, may with justice, honour, and good Conscience, both require and enjoy, without any reproach of Idleness, Covetousness or oppression: And Christian people not only may in courtesy, but aught in equity and duty to provide, what is honest, comely, and competent for them, as God hath ordained: hereby expressing the fruits of their faith and love, their sense of justice, and gratitude both to God and man; their value of the Gospel, and spirit 〈◊〉 good things, their taste of the heavenly gift and treasure; their zeal for the worship of God, and for the honour and service of Christ, in his Evangelical and eternal Priesthood,  
§ 6 So that, as it is a sin in any true Minister not to dispense faithfully the mysteries of the Gospel to his flock or people, over whom the Lord hath set him, for which neglect a woe and curse lies upon his soul: 
1 Cor. 9.16.  In like manner it must needs be a great sin and shame in Christians (full of impiety, injustice, and high ingratitude both to God and man) not to discharge this duty and debt, by providing a competent and comfortable maintenance for the faithful Ministers of Christ, 
1 Tim. 5.17.  either such as only teach, or both teach and govern well, as good Shepherds of the flock of Christ.  
For which duty there are so many clear and most convincing grounds of equity, alleged by the Apostle Paul; And to these is added such express Declarations of the will of God, both in the Law, 
Numb. 18.23.  under the Levitical Ministry, and in the Parallel Ordinance for the Evangelical: Against both which pregnant grounds of Ministers maintenance, who so lists to cavil or blaspheme, he merits no reply, any more than Rabshekah did from Hezekiah, or Korah, Dathan, and Abiram from Moses and Aaron.  
I have done with the first Quere, resolving it into this Affirmative. That since the Lord hath appointed some men by office and duty to celebrate holy ministrations in order to set forth the glory of God in his mercy, and the love of Christ in his sufferings, that men might believe and repent to the saving of their souls; it must needs follow by the proportion of God's love and care for the Ministers; That the competent and comely maintenance of these Evangelical Ministers, (as the servants of the Lord for the Churches good) at other men's costs and charges (in case they require it) is not only by necessary consequences to be gathered out of, but i● in express terms commanded in the Word of God, which sets forth the will of God in this case; not only as a positive and temporary precept, but as grounded on eternal and indispensible principles of piety, equity and gratitude, which hold as firm in the New Testament, as in the Old; and intent as well the maintenance of those that preach the Gospel, as it did of those that served at the Altar.  
Quaere 2 The second Quere upon the account of Conscience, is, Whether the Lord hath any where in his Word (Old or New Testament) either expressly or by good consequence forbidden Ministers of the Gospel to receive, and Christian people, as such, to give to them as maintenance, either occasionally by private bounty, of fixedly by public donation, a Tithe or Tenth of any goods increase, as a part or portion merely Typical, Judaical, and Ceremonial, appropriated to the Levitical Ministry, or Priesthood, which by the coming of Christ is changed, and so abolished; that Tithes may no more now be used by Christians, either Ministers or people, than Sacrifices or Circumcision?  
Answ. 1 To this the Answer is Negative; Nothing in the word of God appears forbidding Christians by private or publicks bounty to set a part a Tenth of their increase or substance to the glory of God, for the Maintenance of Piety or Charity, (both which ends the Ministry of the Gospel chief aims at.) I say, no more, than it is forbidden or commanded to give any other portion above or below the Tenth. Certainly, if Christians may lawfully devote a 5, 6, 9, or a 12, 15, 20. part to the glory of God in a public good, no reason or Religion can be produced against the Tenth as the only unlawful portion.  
2. If any portion or quantity as a fit Medium between Minister's merit & people's retribution be specified, intimated, recommended or ordained by God in the Gospel, sure it is no other, but this of Tithe or tenth, as I shall afterwards prove in the 3. Quere. If none be pointed out or signified, as God's choice, then is any one lawful, which is fit; and that most lawful, which is fittest to attain God's end: which is evidently commanded; namely, the competent maintenance of his Ministers under the Gospel, at a rate answerable to that which those enjoyed under the Law.  
3. The scruple some make of Tithes as Jewish; urging that place, that since the Priesthood is changed, the Law must be changed; 
Hebr. 7.12.  and therefore no tithes are allowed to the Evangelical Ministry, is easily answered.  
§ 1 1. It savours too much of the Jews covetous & hard hart, to question, whether a Christian may not be as grateful to his Minister, as a Jew was to his Priest: of which there is no doubt. And it argues too much of a Jewish confidence & presumption, to think, that the Lord should so far prefer the Altar ministry before that of the Gospel, 
Numb. 18.21. Levit. 27.30. Gen. 14.20. Gen. 28.22. Plut. in Lucul. Diodo. Sic l. 5. c. 2. Macrob. Satur. l. 3. c. 12. Majores solitos decimam Herculi vovere, è Varrone. Plin. Hist. Nat. l. 12. c. 14 Herod. 1. Clio. Livi Dec. 1. l. 3  as to provide certain and ample Maintenance for the first, and none for the second. As if there were more excellency in a beast sacrificed, then in Christ crucified.  
§ 2 2. The Divine appointment of Tithes to be paid, as God's portion, among the Jews to his Priests, doth not argue any thing so much as this; that they are Gods still after the Law, as they were his in a Religious right before the Law, when Melchisedeck received them, as a right of Abram, and Jacob vowed them as a due to God; from which ancient light of tradition and use among the Holy Patriarcks, the opinion which many of the Heathens had touching the holiness of a tenth part of their goods and spoils arose; which they in many places consecrated as due to their Gods, Jupiter, Hercules and others.  
§ 3 3. It doth not follow by any right reason, that what ever the Jews used to Religious ends, was therefore Ceremonial, Typical, and to be abolished; There was never any thing in Tithes discovered as a Shadow, Type, or Ceremony; They were used long before Moses: the institution and end of them in all times depended merely upon common grounds of Piety, Equity, and Gratitude, both to God and man; The most wise and just will of God was pleased to accept first from the Patriarch, and afterward to claim as his own. Levit. 27.30. then to assign that quantum, or portion of Tenths for his public service, and the sustenance of those men who were employed in it. Now since the same ends, as to the main, are still required by the Lord, namely, the Maintenance of his public Ministry under the Gospel, there is no reason, why Tithes as a proportionate means, should be abolished. Since there is still an Evangelical Priesthood and Ministry, ordained by God, and derived from Christ; which men (needing Humane and Mortal supplies, as much as the Levites and Priests of old did) now exercise, celebrate and administer; doubtless, as the same necessities now require like supplies; and a parallel livelihood is by the Lord ordained in the Gospel; so nothing hinders, but these may be made by the same measure of tenths, upon the same grounds of equity which were valid among the Jews; Especially, considering the Ministry of the Gospel is more painful, more honourable, and not less useful, than that of old was; Nor is it to be presumed, that God should be more straight handed to this Ministry, which hath the honour to be in Christ's stead, the Lord of glory: the beloved Son of God.  
§ 4 4. It is most certain, that the same moral ties and duties he now upon Christians, which did upon the Jews, in matters of Piety, Equity and Charity; yea and those Patterns of Prudence and Policy in Church or State, which were used by them, are so far allowed, and by God's pattern recommended as best to Christians, according as they wisely consider the fitness of them, as means to those holy ends which the Lord still requires. The sanctifying of a Sabbath or day of rest; Confessing of sins over the sacrifice; reading and hearing the Law and Prophets explained; Praying to, and praising of God; Charity to the poor; Relief of enemies in distress; Reconciling before they come to the Altar with their gift; preparation before the Passover, etc. So also as to other Laws, Judicial, Penal, and Political, (which the Jews had and observed by a positive command of God) Christians may, under a different ministration and form, use and do the same things, upon those moral and general grounds of Equity, Piety, and Charity, which are still, and ever will be in force, as they are in this point of Minister's maintenance by Tithes, as well, yea better than an any other way.  
§ 5 5. What sober and judicious Christian understands not this clearTruth? That where any duty is at large, or in general, commanded by the Lord, the same duty in its particular circumstances, qualifications, and restrictions, (which humane prudence, according to the liberty granted, puts upon it,) is also commanded, approved and accepted: and so becomes not only lawful, but necessary in its due time and proportions; Not absolutely, positively and explicitly, as to every particular regulation and circumstance, but relatively, consequentially, and inclusively: where, the duties of preaching, praying, baptising, receiving, distributing, paying tribute, relief of Parents, honouring God with our substance, etc. are commanded, without any limitations, as who, when, where, how long, how much, by whom, to whom, etc. In these cases, not only the duty in the abstract and general, by explicit precept is enjoined; but also, in the conorete, as it is bounded with convenient circumstances and proportions, fitted to the main end.  
The like justifiableness is most clear in this portion of Tithes, to be assigned to Ministers for their maintenance; for which we have not only the general Ordinance, and command of God oftentimes in the New Testament (as I have showed) which always includes the fittest means for it; but we have also God's wisdom and bounty, particularly pointing us, even so as of old, to that portion which he chose as his, and gave to his Ministers, from which we have no command to vary or alter; but rather an injunction or divine Ordinance to continue, since it is still a means no less suitable to the main end than it was before; and as necessary for the sustenance of the evangelical Ministry, as it was for the Levitical.  
§ 6 6. As for the change of the Law, which (is objected) must follow the change of the Priesthood; it is fulfilled most clearly, not by taking away Tithes, or utter abolishing the payment and use of them in the Church, but by the transferring of them to another Priesthood and Ministry, which is not after the Aaronical, and Levitical, but after the Melchisedecian and Christian order and succession; with neither of which, the paying or receiving of Tithes, as an honour to Christ, and a maintenance of his worship, are any way inconsistent, as the Author to the Hebrews proves, Hebr. 7.8. but rather most congruous; as a token of honour to Christ's royal and eternal Priesthood; and a testimony of gratitude and devotion, from those that worship him.  
In which point even of Tithes, the Author to the Hebrews strongly urges, the Prerogative or eminency of right and claim, which Christ hath for ever, both to the honour of the Priesthood, and consequently to Tithes, as properly belonging to him, which was long before the Levitical Institution, foreshowed in that great Type of Christ, Melchisedeck; who bringing forth Bread and Wine, the Symbols of Christ's body and blood in the great Mystery of the Eucharist, received in the person and right of Christ, Tithes of Abraham, the Father of the faithful; yea and in some sort, of Levi, as by an higher and ancienter right, which sufficiently justifies, (if it do not implicitly command) any of Abraham's children after the faith, by their paying of Tithes, to own with this honour and homage the royal Priesthood of Christ, as by a tribute and an offering which he receives by his Ministers, who are in his Name and stead ministering holy things now under the Gospel, by whom (and no otherways) he which liveth for ever, now receiveth Tithes, as was prophetically prefigured of him; who yet while he lived on earth, received none in Person, because the Levitical Ministry and dispensation was not yet finished; of which Tribe the Lord Jesus was not: Nor did the Apostolical wisdom and tenderness require of the believing Jews any Tenths, while yet the Levitical service, Altar and Temple were living (neither dead, nor deadly) lest the Gospel might seem a burden to those that were otherwise charged, and yet they were very grateful to the Apostles; even selling their estates, and laying the price at the Apostles feet.  
§ 7 7. As then the Lord Jesus Christ did not abolish all Priesthood, or Priestly office, and Ministry; but only he changed the Aaronical line, order, and Ceremony of Succession; himself continuing a King and Priest for ever after the order of Melchisedeck; so neither may he be thought utterly to have abolished those ancient Priestly rights to Tithes used before and under the Law, as a maintenance still of his Ministers, and an agnition of his Sovereign Priesthood; however he hath changed the temporary and intervenient Law of Moses, which assigned them to the Levitical Ministry: The channel or course is changed, but not the stream, which is turned another way, end derived to another cistern. Nothing then forbids Christians (now under the Gospel) to own this duty to Christ, and discharge it even in a way of Tithes, dedicating them to his honour and service in the maintenance of his Ministers, by whom Christ as our High Priest, still instructeth, prayeth for, and blesseth his people.  
Lastly, I affirm, There is so little, so nothing, in the Analogy, and Tenor, or in the Letter of the New Testament against Ministers of the Gospel being maintained by this portion of Tithes; that there is much more preponderancy to prove them not only lawful (which is evident) but (for the most part) necessary, as a right and duty: yea to ingenuous Christians, who are neither covetous, nor contentious, they will appear the most laudable, wisest, equalest, and fittest measure or dimensum; 1. As a due which God challengeth to himself. 2. As an honorary right, specially belonging to Christ in his Priestly dignity. 3. As a grateful retribution of believers to the divine bounty, of which they have received all, and to which they own themselves. 4. As an equitable valuation and requital of Christ's Ministers labour among them. 5. As an imitation coming nearest to Gods ancient command, and pattern under the Law, and to the devotion of his holy servants before the Law. 6. As the fruit of tender hearrs, careful and conscientiously jealous, lest they should come short any way of that which the Lord may justly expect from them; and which by one most pregnant place, seems so expressly to require of them; which I shall urge in my Answer to the third Question: Which here follows to be discussed.  
Quaere 3 The third Quaere is, Whether the Lord hath by any Evangelicall Precept, precisely appointed any such Quantum or measure, as a tenth portion of increase and profits to be exactly and constantly paid by Believers to their Ministers; and these to be yearly required by Ministers as their due, for their livelihood or maintenance? Or what positive right, as from God, have Ministers of the Gospel, to plead for their Tithes here in England?  
Answ. 1 To this I must first Answer by distinguishing upon these terms, Right or Due, which may be taken in a twofold sense, either as to a particular precept, explicitly exacting a Tenth in terms, as in the levitical Law; or as to a general Ordinance including, implying, and referring to a Tenth: We must distinguish between the letter of the Scripture, limiting to a Tenth, as in the Old Testament: And the scope, sense, or equitable meaning of the Scripture, intimating or pointing to, and exemplarily recommending that proportion, in the New Testament, as the best and most proper means, where it is meet and proportionate to that end, which God hath expressly ordained; Which is, that the Minister of the Gospel, should live of the Gospel; even so as the Minister of the Altar, did of the Altar.  
Herein although particular circumstances may differ, under different administrations; yet the main design and general intention is the same; both as to the end, competent maintenance; and to the aptest means, so far as they are in our power, and opportunity.  
2. But it is urged, if God required a Tenth under the Gospel, why did he not in any place of the Gospel mention that part by name, as of old he did?  
God's silence in the New Testament, as to renewing a precise command for paying Tithes by name, to the Ministers of the Gospel, is no abrogating of them, as to right and equity; the not specifying or exacting of believers a Tenth, was upon several grounds of divine wisdom; which are evident.  
1. It was not necessary; because the rule and measure of gratitude, devotion and equitalble retributions (to which the Apostle 1 Cor. 9.14. refers Christians under the Gospel) as a continued binding ordinance of the Lord in this case, is sufficiently set forth in the Old Testament, both by the Religious bounty of the Holy Patriarcks, as Abraham and Jacob (expressed in this proportion of Tithes or Tenths, before the Law) And also by the express command of God, afterward pitching upon this quantum as his, and appointing it for the fittest medium, which his wisdom and bounty thought good to set between the covetousness of Priests, who might have exacted or expected more; and the niggardliness of people, who might have allowed less, if left to their own arbitration, choice, & free will; (men being naturally penurious to the true God and his word, as having no love to, or delight in his service; and only prodigal to their own Idolatrous fancies, as those which they most count and esteem: Charets and Horses shall be dedicated to the Sun, or the Queen of Heaven; when a Lamb, or Pigeon, a little meal or cake is grudged as an offering to the true God and holy Temple. The equity and analogy of God's former will, continues in force, and sufficiently binds the conscience to obedience, although a particular precept were not renewed; especially, where Christians are specially referred to that: which is clearer in this point of Minister's maintenance by Tithes, than for the Lords days Sabbath, or Rest.  
2. The indulgence of God foresaw, and the Apostles tenderness considered, That an exact or strict requiring or mentioning of the Tenths of all increase, and profits to be paid to the Ministers of the Gospel in all places, and at all times, might discourage Jews and Gentiles from the Gospel; yea, and many times prove very inconvenient to Christians; who must expect persecution; to whom it might have been a burden and snare in their uncertainties, distresses, and poverty. A burden, to pay always a tenth of their profits, hardly gotten, and hardly preserved: A snare also, if they paid them not exactly. Yet this Indulgence, Silence, Remission, which in the primitive tenderness might be permitted by the Lord, is no abrogation of the duty or Law; any more than the omission of circumcision for forty years in the wilderness, was a vacating of that ordinance of God to the Jews; or the not commanding expressly the Lords day to be kept as a Sabbath, is any argument against our sanctification of it, which is only related in the New Testament as a primitive practice.  
3. By the Lords not mentioning Tithes in the very term (or qu●ntum) something seems left in the Gospel to the conscience and ingenuity, both of people and of Ministers: These, that they may in part remit in times of distress those rights, as Paul did: not exacting this proportion of Tenths; which they might otherwise claim & expect as due: People also by so much Indulgence are invited to show so much the more, a liberal and a willing mind where God enables them; either occasionally to return; or constantly to settle even such a maintenance on their Ministers; as comes nearest both to the equity of Gods will: and the exemplarines of that proportion of Tithes, which he anciently required as his own, and which we do not find he hath in the Gospel remitted; for then the Lord had left his Ministers of the Gospel to mere uncertainties and benevolence, which was not even so as he ordained for those of the Altar; and indeed flatly contradicts the Apostles reddition, Even so, etc.  
4. The Divine wisdom saw that in some conditions of Christians living, a Tenth of the earth's yearly increase would not afford a competent, or any convenient maintenance for Ministers; as in Cities, and populous Towns; so in Castles, Ships, etc. There some other way, by rents of Houses, or Trades increase, must equivalently be raised. And here although men now a days would grudge to pay a tenth of Trade's increase or their callings, yet we read of old it was paid by many Citizens, Merchants, Lawyers and Physicians.  
5 Although we do not find in the Practice of primitive Churches, among Jews or Gentiles, mentioned in the New Testament, that either the Apostles or other Pastors and Ministers always used this power, or strictly required the just proportion of a Tenth; which to the beleving Jews (on whom the Charges due to the Altar still lay for a time) might have seemed a burden; and so to the Gentiles, among whom not many rich or Noble, but poor and mean people in Cities chief received the Gospel, and this oft with persecution: Yet we find in those days, in stead of exact Tithes and settled maintenance, that which is not in these days to be expected: Namely, 
Acts 2.45.  That in those primitive times Christians were willing to sell all, or great part of their possessions, to bring the price of them and lay it at the Apostles feet, for their support, and the Church's relief; So fa● did they, as then, so afterward exceed the proportion of a tenth part, that many gave all they had and themselves too, to serve the Lord and his Church.  
Those were excusable in their poverty and persecution, if they had come short of a tenth; and were commendable where they most what exceeded it. Wisdom teacheth us, that necessity dispenseth with positive precepts; that different times requires different counsels and ways; yet always keeping nearest to God's rule, and aiming at the same good end.  
Those were the purest flames of Christians first Love, and Primitive Zeal; when Apostles, and other excellent Ministers of the Gospel, were received as the Angels of God; the feet of those Messenge s of peace were beautiful; Their persons dearer to believers then their right eyes; The honour of their calling and Ministry daily kept up with frequent miracles; that the poverty of S. Peter (Acts 3 6.) when he had not gold or silver, was venerable, by the miraculous power he exerted to the cripple, in relieving him beyond his desire; and it was also formidable, in the dreadful sentence he thundered against the sacrilegious parsimony, lying, and distrust of Ananias and Saphira. Tithes need not to be urged or exacted then when Christians are forward beyond what they were able; and in the midst of poverty abounded to a liberality.  
But alas! we are now sunk to the dregs of time; raked up and buried in the very ashes or embers of devotion; All is become worse and more perilous, by how much it draws more of the later days; when the charity of men shall grow cold; iniquity abound: when men shall be lovers of themselves, of the World and Mammon, more than of God: Generally seeking their own profits, and preferments, and not the things of Jesus Christ, and his Church; when miserable forms of penurious Piety, and sacrilegious sanctity, shall eat out and deny the power of Godliness; when men shall choose to serve God in away that costs them nothing, turning Godliness into gain; when the Ministers of the Gospel, the more learned, holy, able and faithful they are, are forced to hid their faces, and are covered with that confusion, both from poverty and reproach, which some men delight to cast upon them; The more beautiful their wings and feet are, which shine with the beams of the Sun of righteousness, his truth and his spirit, the more they are forced to lie among the pots, to be leveled to, and buried among the meanest of the people; Having enough to do to preserve now their own eyes from being pulled out by those unreasonable men, (ingrateful Ravens) who neither regard the Mother which bore them, nor the Father which begat them.  
So that different minds and manners of Christians may will require different ways and settling of maintenance for Ministers; The more covetous, ingrate, and inconstant people are, the more needful it is, and more required by God, that competent and constant provision should in conscience be urged, and in prudence established for his Ministers of the Gospel. It was pious in primitive times, for Christians to pay no Tithes, when they failed not to give much more. It is impious now not to pay Tithes, when these are all that is settled or may be expected for maintenance, and hardly this obtained: restore pristine Liberality, and Ministers shall gain by taking no Tithes.  
6. We find in all ages of the Church, either in the intervals, or cessations of persecution, (when peace, prosperity and plenty, had somewhat slackened, as the Sun doth shining upon fire, the warmth of piety) that the devoutest Christians in all places, not only gave freewill offerings and oblations, but even the Tenth or Tithes of their profits and and increase both personal and predial; out of which the Bishops, and Presbyters, the poor, and other pious uses were maintained: And this out of not only custom, and bounty, but of conscience, thankfulness, and duty; 
O●ig. Hom. in Num. 11. Cypt. ep. 66. J●ron. in M●l. 3. Aug. ser. de Temp.  as coming up to that proportion, which they saw God of old required, and to which in the New-Testament he referred them. As Origen, St. Cyprian, St. Jeronimus Austin and others of the Ancients testify.  
Which Catholic conscienicous customs among Christians, of paying Tithes to the Ministers of Christ, came afterward to be settled, by particular gifts or donations. And at length, in the abating of Christians fervour and bounty, Tithes were established, by Edicts Imperial, Canons of Counsels Ecclesiastical, & also by particular National Laws or Statutes in every country; which included the donation, consent and freewill of all Estates and degrees severally and jointly, who were, as Proprieters of Lands and Estates, related to and included in any Christian Polity or community.  
7. To answer then that Question; what Positive Right, as from God or man, have Ministers in England to their Tithes?  
Answ. There clearly appears (without any violence to Scripture or reason) a fivefold right which ministers of the Gospel in England justly plead to their maintenance by Tithes, as here settled in England.  
1. That right of Natural Equity and grateful retribution, which every mans own conscience dictates; which God, who hath implanted it in them, requires of them; and which the Apostle, by many instances in Soldiers, Shepherds, and husbandmen presses 1 Cor. 9.7. arising from the merit of Ministers labours in the Church, of which God is the justest valuer, by which they deserve to live of the Gospel, so as becomes the Gospel: i. e. the God and Saviour there set forth. And so as must be answerable to what their Studies, Pains and Places do require: The Labourer hath Gods right to his wages: which ought to be, not what a Nabal will give; but what his time, care and pains in justice deserve: The light of Nature taught all men to value the service of their Priests at an high and honourable rate. None ever grew so mean and niggardly as some that pretend to be reformers, but cannot tell where to six, till all is wasted and deformed.  
2. Ministers of the Gospel have a Scriptural Right, drawn from the will of God, expressly ordaining, as I have showed, a livelihood in general; and a power of partaking of other men's temporal good things; And although the Lord in the Gospel hath not by renewed precept so expressly confined it to this particular proportion of Tenths by ●●●mes and in terms; yet he hath expressly commended to Christians imitation the equity of the old Law; & referred them to the exemplary benignity of God's love, bounty, and care toward his Ministers at the Altar, to whom he assigned his own portion, the Tenth, binding Christians inclusively and relatively, in Conscience, yea leaving them without excuse (in like cases) if they do not estimate Ministers labours as highly, or provide for them, Even so, as he hath ordained; equivalent, parallel, or proportionate, both in competency and constancy.  
§ For this is clear, that the Lord hath given to Believers, evident Rules of religious gratitude, and Examples of holy retributions; not according to man's good pleasure, but Gods; not as a benevolence of good will, but as a retribution of righteousness and duty; which are set forth, 1. In the piety and devotion of the Patriarches of old, who (no doubt) had this measure of a Tenth to be offered to God; from that traditional Theology, which their Forefathers taught them, by words and works; as a beam of God's wisdom; who indulging to sinful man nine parts, (when indeed he had forfeited all) reserved to his particular honour and service a tenth: 2. We see the Lord challengeth this Tenth among the Jews as his own; not only by right of creation and donation, for so all is his; but also by a peculiar and religious claim; that man might testify by paying a Tenth to the Lord, that he owns and adores him as the giver of all; and that by this Tenth portion men might have the benefit, as God the honour, of religious public service. 3. This portion or peculiar reserve of the Lord to himself, we find he did afterward fully assign and give to the Levitical Ministry at the Altar, as a fit proportion to maintain them, and to keep up the honour and Majesty of his service. 4. Both before the Levitical Priesthood or Ministry; as also after it was finished and changed by Christ, we read, Tithes not only presented to Christ as honorary, in his Type Melchisedeck, in the History of the Old Testament; but also challenged in the New, as a due or right belonging to Christ, in order to set forth the honour and prerogative of his royal and eternal Priesthood; that not only he had this right before Levi or Aron, but also beyond them, and upon them; whose Priesthood ceased, after Christ's appeared; and they ought, as Levi did in Abraham, to pay Tithes to Christ's Evangelical Ministry; who not dying any more, nor changing his Priesthood or Ministry, hath a perpetual right to receive Tithes, as well from the children of Abraham by the Faith, as Melchisedeck had in his Type or Figure to require them of Abraham: And this so long as the visible Ministry of Christ continues among men on earth; which he hath appointed to be carried on by men, is his Ministers and Ambassadors.  
5. The Scriptural right which Ministers under the Gospel have to Tithes, is yet more emphatically and industriously, upon serious disspute, set forth in that pregnant place, 1 Cor. 9.14. Even so hath the Lord ordained, that they who preach the Gospel, should live of the Gospel. Which words, since they are a conclusion drawn from many Premises, and do import not a counsel and advice of Apostolical prudence, but an Ordinance of God, an Evangelical Institution, which binds the conscience by the divine Authority of it; we must not superficially, but seriously consider the weight and force of it, which lies thus:  
The Apostle intending to prove a right or lawful power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which himself and all true Ministers had to an honourable maintenance, 
1 Cor. 9.6.  (however he might sometimes in charity and prudence remit the use of it) having first premised the grounds of natural equity and common justice to be showed to man and beast, and the light of God in Nature, and in the Law; he at last brings forth the pattern of Gods own appointment for his Ministers at the Altar, which was sufficiently known to Jews and Gentiles, to be in great part, as to the certainty of it, by those Tithes of the Earth's increase, which the Lord first challenged as his own peculiar; and after assigned them, as his right to his Ministers at the Altar; which the Levites and Priests held, not by the will, pleasure, and bounty of men, but by a tenure from God, a rent, which he charged upon all the Lands: Immediately, without any restriction, lessening or subduction, upon the whole matter, the Apostle subjoins and peremptorily concludes, Even so hath the Lord ordained, etc.  
1. That which is the equity of God's will, his divine pleasure both for matter and manner, for quantity and quality, in point of Minister's maintenance under the Gospel, is there sufficiently declared; you need go no further for God's direction, both the end and means hold parallel to that former; it is still God's Ministry, and so hath his right to his portion; what he then ordained, he still ordains, That even upon the same certainty and proportion, such as preach the Gospel (as of duty, office, and authority,) should live of the Gospel; upon such a portion (at least) of other men's increase or revenues, as the Lord formerly required, and still doth, to himself as God, and to his son Christ, whom he hath anointed to be King and Priest now in his Church; whose Ministry and Ministers must Even so, be maintained.  
2. Even so, not as to all particulars, properly Levitical, which are ceased; namely the Sacrifices. and legal oblations: but so far as the Tenth of the fruits of the earth still continues and holds good, to like holy ends, though under different ministrations.  
3. Even so, That the Ministers of the Gospel should enjoy not less liberal, honourable, settled maintenance, than the Ministers of the Altar had; not of courtesy given, but out of conscience paid; not of alms, but of equity; not necessitons, not arbitrary; but ample and permanent.  
4. Even so hath the Lord ordained: id est, The will of God in this point (foreseeing the hardness and narrowness of men● hearts, which may happen under the Gospel ministry tow●●d thei● Ministers; hath in their behalf declared of old, and doth now by me an Apostle of Christ, renew it as an Ordinance of God, enacted w●th Majesty and Divine Authority: Showing that as th' Lord doth not expect that men will be better natured under the Gospel, or more large hearted than before: And as the Lord hath not less care or regard of his Evangelical Ministers, than of the Levitical; so that he hath in no sort left their maintenance now to those lose and general in d fferencies, liberties and confusions, which the covetous hearts of men are prone to fall into, in things of Religion, if they fall under their own will and choice, which in this case must not be supposed, that the Lord hath done; For that were not even so: but would differ, as much as the tenure of owners to their Lands or Revenues: and of poor men to their Charity or Alms:  
5. Even so: To come short then of that proportion, so far as in God's Providence and bounty it still holds; Not to give to the Ministers of the Gospel, as was given to the Ministers at the Altar, is it not to violate God's ordinance?  
Sure it is not fulfilling of any donors bountiful will and command; who bids you so give to a second, as to the first: if, having by precise appointment, as of due, and necessity, given twenty Shillings to the former; you give only, as of Charity, and with brow or insolency, but one Shilling, or Penny, or nothing at all (of that deposited bounty) to the second; To whom the Giver not only intends, but clearly commands should be done even so, as to the first:  
6. Even so hath the Lord ordained.) As if the Holy Apostle had said: you as Christians now under another, easier and more excellent Ministry, as to the outward charge and form (though the same, as to the substance, Jesus Christ,) must not suffer covetous, or parsimonious temptations to rise in your hearts, as a root of bitterness; So as to fancy, that because the former subject of that Law for maintenance by Tithes; Namely, the Levitical Ministry at the Altar is changed, and ceased; therefore the Equitable and Moral bond is abrogated. But though the letter ceaseth to bind you, upon those Rates and Charges to maintain an Altar Ministry; yet, as then, the Lord ordained an ingenuous, ample and permanent provision (part of which, by Tithes at least, yet remains in your power,) so the justice of Gods will still continues; and you are to follow that pattern of his love and care for his Ministers. which bind you to observe it, as far as the altered state of Times and Things will bear: Though you offer not sacrifices; yet you have Lands and Estates, of which God claims his portion a Tenth: and hath ordained (as of old,) his Ministers of the Gospel should be maintained by it, or something equivalent unto it.  
7. Even so: That is, you are not to expect any other new Ordinance, specifying, how much: The Lord hath showed you what equitable proportion he hath set between Pastors and People; That the one may know his charge or burden; the ●ther his wages or maintenance from the Lord; by which he hath set us a limit to covering on one side; or repining on the other; That Ministers may not think themselves injured, nor people oppressed.  
8. Even so: That is, you are not less to value or requite your Ministers under the Gospel: nor pretend liberty for a cloak of covetousness and maliciousness; as if, because you have no new precept in the very Term exacting a Tenth, you did not know what portion to assign to God and his Ministers as theirs; and therefore will pay nothing; or only what you list.  
You may easily see the will of God, both general for maintenance; and particular how much: he would have you (as in all Reason and Justice you ought) to treat with equal measures of gratitude and devout retributions his Ministers of the Gospel, as those were at the Altar; And since, as to many things very chargeable, then required, as sacrifices and the like, you are eased; you cannot in shame but pay the remaining portion of Tithes, which may be applied now to Ministers of the Gospel, as they were to those of the Altar, without any scruple or scandal since they are of things of nature's production, not of Ceremonial Institution or use; of God's constant bounty not of his Temporary disposing.  
9 From the strength of this place, not with cavil illuded, but with conscience considered, Truly I do not see, how any good Christian, when God gives power and opportunity, can in conscience find any indulgence or laxation from the strictness of this similitude, or parallel of Divine Ordinance, Even so: to entertain the Ministers of the Gospel (which are such in the due order, succession, and authority of that holy office) with that portion which the Lord hath assigned to them; or with some thing analogous, and equivalent thereto where the Tenth of the earth's increase is not to be had, or is incompetent: as in Cities, etc.  
10. Nor may any remissions of this power and right to Tithes, (which the charity of Ministers, or their prudence at any time doth grant, in obedience to God's providence, or imitation of the Apostle Saint Paul, and other holy men.) these I say, may not be any foundation or Pillar, on which to ground any fraudulent and injurious customs; which make no conscience if they can plead use, and prescription, to rob God of his honour, and Christ of his homage, Ministers of their maintenance, and people of the means of salvation; the more indulgence either God or his Ministers do in some cases allow, Christians should the more study to recompense in better times any defects; so as may best express how free and munificent a Spirit they are guided by under the Gospel, far from the evil eye, or withered hand of sacrilegious thrift.  
10. Nor will any Christian, truly conscientious, listen to any covetous shifts and cavil which rise from the hardness of men's hearts, and depravedness of times; either challenging a liberty where God hath granted none, or pretending that as a competency, which is short of Gods ordained allowance; much less will they go about by a crueler way of Sacrilege, wholly to take away God's portion, and substitute what they list in the place of it.  
All Pleas then against Tithes, (even as they here appear grounded on a divine Ordinance) either armed with power, or trimmed with art and sophistry, seem to arise from lose, or illiberal principles, and resolve into these Conclusions: 1. That the tenth of increase, is too much for God, who gives all to them. 2. Too much for Christ, who hath given himself to die for them. 3. Too much for Ministers, whose labours and lives are spent for them. And 4. Too much to be laid out upon their souls eternal welfare.  
They choose rather to shark upon Gods tenth, then trust him for a blessing, 
Mal. 3.9.  or fear him for a curse on the remainder; preferring a few pounds, or pence unjustly gotten, before the peace of a good Conscience; which is only then true, when a man's ways are nearest conformed to the will of God, expressed in holy precepts and examples; besides grounded on natural Principles of equity and gratitude to God and man; To which, both Testaments, Old and New, bear witness; as they evidently do in this point of Tithes. For which I have proved this second Right as Scriptural and Divine.  
A third right or claim, which Ministers of the Gospel have to Tithes, is from that Catholic custom anciently observed by believers in all times and places of settled Churches, who failed not out of Conscience guided by the Word, and confirmed by Primitive patterns (before the coercion of any Canon Law) to pay at least a tenth, 
Am. Mar. l. 27. de Epis. Ditantur oblationti us matronarum. Procedunt vehiculis insidentes, circumspectè vestiti, etc. Convivia eorum regales superant mens●s.  ofttimes more, of their profits and increase to the Ministers of the Church, for the support of them and their families; also for those other hospitable and charitable uses, to which these employed their bounty.  
The great plenty of which is evident, by that luxury and superfluity wherein some Churchmen lived in the days of Ammiaenus Marcelliaus, a grave Heathen, and learned, for a Soldier, who living in Julian the Apostates days (Cent. 4.) tells us, That some Bishops equalled, and oft exceeded the sumptuousness & magnificence of Princes;  
S. Austin also complains, 
Aust. Serm. de Temp. 219. Hom. 48. Quia discessit devotio, Dei accessit indictio fisci. Dabis impio militi, quod non dabis sacerdoti.  that the covetous coldness of some Christians in his time, persuading them to rob God, and to withdraw part of his portion, Tithes, from the Ministers and poor, was a grand presage of wars and calamities coming upon them in Africa, (as indeed they did soon after;) when the hand of violence would revenge the injury of Sacrilegious avarice; Either the Soldier's rapine, (saith he) or the Exchequers confiscation, will take what was grudged to Christ and his Church.  
Since then, most of our best Laws sprang from the root of Customs, and are daily more confirmed by that authority which the use and consent of wise men in many ages have given to them, which is always supposed to be grounded upon some potent reason, however it may be now less apparent; by which custom many men hold their civil estates and rights; There can be no reason, that parsimonious cruelty should overrule and antiquate pious, and liberal Antiquity, in this point and right of Tithes; which in England, as in all Christian Churches, hath obtained the force of a Law, by the long customs, and succession of times; which the best Christians freely and cheerfully, yet conscientiously observed, as that which they esteemed to be agreeable to the will of God, as well as conform to the best examples of their forefathers.  
It is true, no guilding of Antiquity, or paint of Custom can commend what is in its nature evil, or change it into good; but the universal verdict and approbation, both by judgement and practice of holy and wise men, given to that which is in itself good and lawful, advanceth it by the antiquity and universality of a good custom, to the sacredness and venerableness of a Law; giving great assurance and confirmation to the consciences and practices of sober Christians: setting it far above the despite and petulancy of Innovators, who are given to change; and as Mushrooms, are but of yesterday, either as to their persons or opinions; against whom, as a grand prejudice and obstruction, 
1 Cor. 11.16  the blessed Apostle S. Paul urgeth the custom of the Churches, which were guided by the general spirit of wisdom; enough to stay and satisfy wavering or scrupulous Christians in things, for which as they had not a precise or special command from God, yet they were not where forbidden; as this matter of Tithes is not.  
4 A fourth right or claim which Ministers have to Tithes here in England, is from that personal bounty and freewill of Christians in this Nation, who if no divine rule and precedent had directed them to retribute. Even so much as their Tenths to Ministers; (which no doubt in conscience they had regard unto) yet, as proprietors of their lands and estates, they lawfully and commendably might, and effectually have so far honoured God with their substance, 
Prov. 3 9  as to have devoted to his Ministers, for a constant retribution of their labours, the Tenth of their profits or increase arising out of those Lands and Estates. There is no Title less disputable, then that of free gift, (where there is no fraud, no infirmity of understanding, an undoubted power upon just and valuable considerations, and to a good end) such as God not only alloweth in general, but rather seemeth to require in particular; which is the case here exactly; and hereby is given the proprieters former right, not so much to Ministers, as to God himself.  
5. The Ministers of England have that right to Tithes, and other settled maintenance, which ariseth from those Political Laws or Civil sanctions, which upon mature deliberation, and with public Counsel of all Estates have established long ago, and oft confirmed as just and good, those particular donations of Tithes made by any lords and owners, as no way prejudicial to the public good, either for profit, safety, or honour; (to which it is confessed, all private acts and Interests must yield; being frustrate and invalid, if inconsistent with a public and general good of a Nation.) These Laws of the Land, which are the results of public wisdom and justice, have declared Ministers right to Tithes, every way pious, just and good. Yea, and do enable them in their several places and portions, even by secular power to vindicate these rights; both personally to receive them, and constantly to preserve them for their successors, as a maintenance every way both just and fit; which right, by the Laws of the Land, as learned Lawyers are best acquainted with; so I hope some of those Gentlemen are so much lovers of Reformed Ministers, as to plead their cause, and so valiant as to appear friends to them.  
6. In the last place, I may further twist and strengthen this fourfold cord of Ministers right, (by natural Equity, Scriptural Ordinance, Personal donation, and public Sanction, which is not easily broken;) by that divine acceptation, or appropriation, whereby God himself, and our Lord Jesus Christ are invested into a right; these jointly as one God claim a property, and challenge as their portion and due, what is once thus by any man, or men, dedicated to their service, according as they have instituted in the Word. What is given to Christ's Prophets and Ministers in his Name, is given to God, so that it is now, 
Acts 5.4.  (as Saint Peter told Ananias) no more any private man's own, nor in his power; save only in order to those ends, and uses, for which the Lord hath accepted it; and which he must be thought no less to approve in the particular obedience or devotion, than he doth command or require in the general precept or duty. Hence that complaint, Mal. 3. Ye have rob me, saith the Lord, even this whole Nation. For God is not only well pleased with the internal goodness and equity of his own will ind commands, but also with man's cheerful conformity to them, both in mind and manners; which is then most comfortable and commendable, when it comes the nearest unto that equitable rule, measure, and proportion, which the divine wisdom hath set before men; which Tithes evidently are, when they are so paid to God, and settled for maintenance on Christ's Ministers, as leaves them no more to arbitrary and uncertain allowances, or niggardly stipends, than God did leave his Ministers at the Altar; which is the prescript or pattern to which the Lord refers Christians; who are tied to it, as to an Ordinance of God, still in force under the Gospel.  
I have done with this third Quaere, also, which I thus resolve; That however there be not so immediate, precise, and explicit command for the exact Quantum of Tithes named in the New Testament; and however the Ministers of the Gospel do not claim a proper and immediate right to Tithes by the letter of the levitical Law; Yet they have by the dignity of their Ministry, and merit of their Labours, from the will of God in his Word, a general and implicit right by way of equity and proportion; also a particular explicit title to Tithes, as they are devoted to God and settled upon his Ministers here in England, both agreeable to, and grounded upon the equity of God's ancient precept and example in the Old Testament, as also upon that express Ordinance renewed and established in the New, which carries a force of equivalency; and whatever proportion the nature of things may still bear under the Gospel, with those under the Law; where estates in Lands and the increase of the earth are still the same, and common to Christians with the Jews. Herein then to imitate God's Precedent cannot be unsafe, to come up to the proportion he required of old, cannot but be honourable; and every way to observe the nearest conformity to his will, in the largest meaning and extent of that Ordinance in the New Testament (Even so, etc.) cannot but be most conscientious and comfortable, because it hath least of covetousness or grudging.  
In cases any way dubious, as to practice, it is safest for Christians to be on the selfdenying side; and rather to propend to God's interest then to their own: They may sin, as injurious and unthankful to God and his Ministers; as dishonouring and defrauding Christ of his rights and due, who do not pay the Tithes or Tenths; but they cannot sin, who doubting between covetous and conscientious suggestions, to what propotion the Lord under the Gospel requires the grateful retributions of believers, conclude, by a just paying of their Tithes to the Ministers of the Gospel, to imitate at once God's prescript of old, and to fulfil the utmost, extent of his Ordinance in the New; referring to what still continued of that ancient provision▪ which chifley consisted in Tithes, as a constant maintenance.  
Since then, it is most evident, that a settled, competent maintenance for the Ministry of the Gospel is as lawful now, as it is necessary; and is no less necessary now, than it was of old; and is as much deserved now, and consequently just, as of old; The surest way for wise Christians not to err on the right hand by Ministers craving too much, (devouring whole houses by pious insinuations,) Nor yet on the left hand by people's giving too little, is to take God for their umpire; and the pattern, his holy will, for the standard of equity between Ministers and people; that neither the flock may deny their Milk and Fleece, nor the Shepherd flay their skins, and devour their flesh:  
Since the bounty of God bestows on men the ten parts, and all they have (yea and offers Christ also to them) how can they (as Saint Austin urges it) in any generosity, equity, or gratitude, grudge to retribute one of ten to God's glory, and their Saviour's honour; who assigning this Tenth to their Minister's maintenance, returns the blessing and benefit of it, to the good of men's souls, together with their families and neighbours; yea, and oft to the enlargement of their estates.  
If the Lord had not limited his portion to a tenth, godly men would hardly have contented themselves, not to have given, with Zacheus, even half of their goods increase to God: The requiring but a Tenth, is not a burden, but an Indulgence of God, in any gracious man's esteem.  
Thus have I answered these three Queries, raised from the first general ground of lawfulness or unlawfulness; sin or no sin, in point of Conscience regulated by the will and Word of God; From all which so clear resolutions, I may firmly draw these conclusions:  
1. That a compent, comely, and constant maintenance for the Ministers of the Gospel may lawfully and aught in Conscience, to be raised out of other men's estates, by such as have a right and power so to do.  
2. I conclude that Ministers of the Gospel may lawfully require such maintenance, as God's Ordinance, even by a Tenth portion of yearly increase; and receive what is so raised or charged out of men's estates, without any sin or shame; (however it be in some cases comely and charitable in them to remit their right, yea and to preach the Gospel gratis.)  
3. I conclude, That necessitous, sordid, and uncertain maintenance of Ministers, is the sin and shame of any Christians, because they are not provided for so as the Lord hath appointed, but short of the Lords provision, which of old was at least a Tenth.  
4. I conclude, although a Tenth or Tithe is not literally or precisely in terms concluded in the Gospel, for reasons best known to the wisdom of God, in Primitive times. Yet this proportion is not where forbidden by the Lord: yea it is clearly included, specially pointed unto, and exemplarily commended, as the best pattern and proportion to Christians imitation.  
5. I conclude, That the private giving and public confirmation or settling of Tithes, as part of Minister's maintenance in England which the Law hath declared and ratified, beside the consent and custom of the Nation for many hundreds of years, as the act and will of all Estates, is a very good work; (hardly to be amended or imitated in these days) full of noble and munificent piety; agreeable to the Word of God, both in the general and propounded, and the equitable proportion ordained, to which the Apostle refers Christians.  
6. I conclude, That for any men by mere will and force to take away the public maintenance by Lands and Tithes settled upon the Ministers of the Gospel, in order to the service and worship of Christ, by the will and act of those who had lawful power so to do; must needs be so far a sin and snare of rapine and injustice, as by Law they belong to Ministers in their several places; also a work of high and infamous extortion, against the light of Nature, violating the will of the dead, which the Apostle Paul tells us, no man justly can do. Lastly, 
Gal. 3.15. Mal. 3.8. Rom. 2.22.  it is a sin of Sacrilege or robbing God, to whose honour and service they are set apart and dedicated, in a way agreeable to his will. Where the Donors, sometimes the rightful owners of those Lands, and the fruits of them, divesting themselves and their Successors for ever, of any power of revocation, resumption, or alienation, have invested the Ministers of the Gospel and their Successors, in the Name, and for the service of Christ, with full possession, and perpetual use of them; under many curses and imprecations, and without any reservation.  
7. I conclude, That for any private Christians who stands related to the society and communion of this Nation, and is so bound by the Laws established (which are the measure and standard of civil justice, giving every man their due) to pay to the respective Ministers of the Gospel, such portion of Tithes or profits, as are assigned them for maintenance; for any such (I say) wilfully to defraud or deny the Ministers their deuce, or to encourage others so to do, can be no other than a fraudulent and injurious practice; no way consistent with justice, divine or humane; contrary to all rules and examples of holy men's, piety, equity and charity; scandalous to the Gospel, and reproachful to that grace of God, 
Tit. 2.12.  which teacheth men to deny all worldly lusts, and to live righteously, soberly, and holily in this present world.  
8. Since it is most evident, that private and particular men in this Nation, either Landlords or Farmers, are as to Tithes they pay to Ministers, not now the Proprietors or Donors, as of private good will and arbitrary bounty, but only trusties, Executors, or payers of a public debt, laid upon those estates and lands which they now hold; Only dischargers of a sacred trust, or Feoffement, reposed in them, by the will of God, and of their Forefathers, and of the Laws of the Land, (which include all Successors Suffrages, and Consent;) it follows, that they have no power in nature, Law, Reason, or Religion, to frustrate, revoke, or abrogate; nor yet to alienate, and pervert from the will and intent of the Donors, what hath been so sacredly and solemnly settled: Nor have they cause, either to grudge at what Ministers require, as their due; or to pay their Tithes with insolency, or glorying in their bounty or gifts, which indeed is none of theirs, any more, than a Legacy is the liberality of the Executor.  
9 I add in the last place, That where such maintenance for Ministers of the Gospel, is thus settled as in England, in order to God's glory, and the people's good; For any men illegally to deprive people of their lawful Ministers, or these of their lawful maintenance; for any man to challenge to himself this maintenance, who is no Minister in the sense of the Law; For any Minister to enjoy the benefit, who hath no lawful civil right and title to it; yea for a lawful Minister, lawfully possessed of right to the profits, yet not lawfully to discharge the duties of his place, according to his power; diligently taking care for the feeding that flock, of whose milk and fleece he partakes; each of these, I say, must needs be both before God and man (respectively) guilty of the sins of usurpation, oppression, injurious intrusion, and sacrilegious perverting that rule of righteousness, which ought by all godly men to be strictly and conscientiously observed, without any vain dispensations; neither invading another man's office, rights or profits; nor frustrating, and defeating the good ends of God's appointment, and man's Law, by taking the benefit without doing the duty.  
And now Gentlemen, from these first considerations premised, and duly pondered with their Conclusions; I dare appeal to your judgements and Consciences, Whether there be any such Leprosy of sin and irreligion, of Jew or Antichrist on the face of Tithes, as some men petend to be scared withal, which no Scripture discovers, no godly and learned man in in the Church of Christ, Ancient or Modern, ever perceived or suspected; but ever approved that portion, as most proper and convenient, because nearest to the pattern and mind of God?  
2. Whether those eager Petitions against Tithes, as unlawful, unjust, oppressive, unevangelical, abominable, etc. either for Ministers to receive them, or people to pay them, as maintenance, have any thing in them beside their noise and cry; the repeated crambes of hard speeches against Ministers and their maintenance; alleging nothing of true Scripture grounds, or sound inferences of right reason?  
3. Whether those Petitions against Tithes can in any truth or justice be esteemed by wise and upright men, as the vote, sense, and desire of the best and most people in this Nation? and whether it be righteous to act against so clear mind of God, against the will of the dead, and the living too, in so great and public an Interest; only upon the suggestions of a very few men compared to the whole? whether it be not an injury and indignity, to esteem the most, and best of this Nation so simply ignorant, in so clear a case as this of Tithes is?  
4. Whether the Scruples in Conscience which some make against Tithes, (for which I have showed so much reason, equity, and religion,) can by wise men be thought to have any other rise but that of pitiful weakness, popular ignorance, vulgar prejudice, and preposterous zeal at best? whether in others they carry not shrewd tinctures of malice, envy, covetousness, and revenge? Lastly, whether in some they may not be suspected, as the smoke of the bottomless pit, to proceed from the depths, devises, and disguises of Satan; from profane, superstitious, or atheistical policies; projecting, by overthrowing Tithes, and all settled maintenance, to destroy all true Religion, Church, and Ministry, either as Christian, or at least, as reform, in this Nation? Whether the breathe so fiercely against Tithes, do not threaten to make havoc of Sheep and Shepherd, Pastors and People, Maintenance and Ministry?  
5. Whether, since it is so hard as to be next door to an impossibility, to find or settle any other Basis or fixed foundation whereon to settle a constant and competent maintenance upon Ministers, save only that of Lands and the fruits thereof; (for Taxes, Excise, Customs, or the like, as sandy foundations, will never hold so many years, as this of Tithes hath done hundreds;) whether, I say, the taking these away without substituting something better, or equivalent at least, in the room, doth not inevitably portend the overthrow of learning, and religion, civility, and Christianity? which is the work not of reforming friends, but of destroying enemies.  
6. Whether men truly conscientious, have not much more cause to suspect the taking away, or denying of Tithes to be a great sin, than the paying and continuing of them? This hath so much of gratitude, of equity, of conformity to God's holy will, of self-denial, that it cannot have any thing of evil in it; yea the best Christians were ever most conscientiously strict in paying their Tithes: The other hath so much of unthankfulness, unholiness, injustice, and selfseeking, that it can hardly be a virtue, or among the things either praiseworthy or comely. The First hath much of God and Christ, the other of Mammon and Belial; nor can that Christian be truly godly, who is in this point of so combined a duty, either careless to know, or unconsciencious to act according to God's rule.  
Lastly, I leave to your consideration, whether you have not more cause seriously to examine, and if you find the guilt of the sin of Sacrilege upon this Nation, speedily to expiate it by all possible care; wherever Gods portion, the Donors' piety, and the Laws intention, in order to God's glory, are made void, or perverted, either by injurious encroachments, hard customs, fraudulent compositions, or violent alienations of maintenance due to Ministers, which make so many incompetent live, that no able man can live comfortably on them; but Ministers are either by tenuity starved or abused; and people's souls are destitute of the means of salvation.  
But I leave the Minister's case in this point of their maintenance, which regards justice and Conscience, to your more serious consideration: against whom I should, I fear, have sinned, as against God, my own soul, and my brethren, if I had not endeavoured, according to my Talon, to set forth to you and others so clear a light, both of reason, civil justice, and religion, as in this case appears; enough to disperse, by God's grace, all darkness of error, passion, prejudice, or ignorance, which in this matter of Tithes may have possessed the minds of some men, who profess to fear God.  
Having thus as briefly and clearly as I could set before you the first main consideration, 
Consid. 2. In prudence.  touching the lawfulness, or unlawfulness of Tithes, in point of Conscience. I crave your leave and patience to look to the second, which regards not the matter, kind, measure, or proportion of them (which I have proved by Gods and man's laws to be good, lawful and most laudable,) but only regards, what in prudence, is by some men pretended, for the better ordering and disposing of them.  
1. It is hard to meet with every thing objected (as inconvenient) in the way of Ministers maintenance by Tithes in England; which are propounded according to the various opinions men have of themselves, heightened by their passions and interests.  
2. Some complain of those Inconveniences which themselves make: and the scandals which they lay in Minister's way, by their injurious cavillings, either detaining, or denying, what is many ways their due. Others cry out of those burdens and oppressions which themselves lest feel, and most impose on poor Ministers. Every one imagineth (as Empyricks do) that a great amendment will follow, if his advice be followed; Not remembering, that remedies partially and imprudently applied, prove worse than the disease.  
3. Many ears are open to hear the complaints made against Ministers, and their maintenance; few are willing to hear Ministers complaints against those that injure and oppress them; In the first, secret hope of saving or gaining opens men's ears; in the second, fear of cost and charges shuts them; yea, and it is oft a fourth damage to a Minister, to seek to right himself by the Statute of triple damages.  
4. Not that in these things which are in the lower sphere of Prudence, I presume to prejudg, interpose, or oppose your Counsels, Gentlemen: I know it is above my place and proportion; No one man may put his private thoughts into the balance against many, who advise or act as in a public Sphere. I only present to you both sides of those Vulgar fancies and specious proposals, that you may see how counterfeit they are; though they be so currant, and highly cried up by those, who take it ill, if all men's sheaves do not bow down to theirs: whose fundamental error usually is, to consider no man's thoughts but their own, and not those very much; to think those ways most prudent, which are most popular; and most politic, which are most profitable.  
1. First then, I may assert with truth and justice, against those that are given to change the whole form & way of Ministers maintenance in England; That to make alterations without just and valuable compensations; so to shuffle and confound the change, as thereby to make a prey and secular advantages by Ministers loss or lessening in their maintenance, is but an unhandsome sharking upon the Church of Christ; for it is not only the Minister and his family, that are thereby damnified, but the poor also, and the whole Parish or Congregation. Certainly, all sacrilegious frauds and fetches, with Ananias, 
Act. 5.4.  are but mockings of God, lyings against the holy Ghost, sordid cheat of a man's own conscience for a little filthy Lucre: A very mean and poor spirited project, which will be pernicious to many worthy Ministers: And is indeed every way unworthy, and far below the wisdom, munificence, honour and piety of this Nation: which hath been of old the liberal donor and faithful conservator of Gods and his Minister's portion for many hundred years. By which Patrimony of Religion, people had the spiritual, as Ministers the temporal benefits.  
2. To alter Ministers maintenance, although upon just and equivalent compensations, yea and really to more conveniency for Ministers and people; yet to do this without a fair hearing of all sides; without and against the consent of those, many learned and worthy men, who are invested in the present right, possession, and use; who are most nearly concerned in the business; This, I say, will seem hard measure, and is not like to give so general satisfaction; men are prone to suspect and think themselves injured, though you do them good, if against their wills: Supposing none can be more faithful to their interests, than themselves, or such men (at least) to whose wisdom they dare commit the arbitration of their affairs.  
3. The grand project of men, Superpolitick, and overwise, is this: Nothing will be more prudent in order to public Peace, than to bring all Tithes and Church Revenues into a civil tenure; To take the profits into a common purse or exchequer, from hence to dispense them in such convenient portions, as shall be thought fit; which Plot, pretends at once to case Ministers of the truth, to gather in, or compound for their Tithes, and will avoid all jangling suits and differences usually attending.  
1. This is indeed a very plausible pretention; which some men so please themselves with, that probably, they have already laid out what place they shall get in this new Office. But to look deeper into it: I confess, it is a project of very great Worldly policy: but how Pious or Prudent it is, we shall see.  
It is indeed a very probable, if not, a necessary way to make Ministers eyes, tongues, hearts and hands, dependent upon, and servient to the will of any men, that at any time obtain power and dominion; It will be a means to make always a necessitous ministry; whose words will be sure to be smooth, supple, and conform to any thing, that at any time power will command, or bounty reward. (Mens greatest temptations lying in their stomaches, are extremely sharpened by fear of want, and feeling any necessities. What will not Jezebels prophet's say or do, that are daily fed at her Table!  
By this means they that rule at any time, will be sure to have both swords (Temporal, and Spiritual) at their command; a double Souldery or Militia; Secular, and Ecclesiastical; which last, shall every week in, every Parish, one day at least be upon their guard and defence: moving all men, and persuading them to be obedient, both for fear and for conscience. This is the Worldly policy of this project.  
2. But then in the eye of true wisdom, this way appears fully to such as fear God, and choose rather to imitate his wise and holy example; who would not have his Ministers of the old, (and no more of the new Testament) to depend upon men's good will and pleasure for their wages and reward; no nor to receive (as Philo judaeus observs) oblations and deuce from the people's hands, who were to bring them into the house of God, or the place he should choose; and leave them there, lest the Priests, as Gods more immediate servants should fall under the shameful and dishonourable burdens of flattery and servility; but live as God's free men, who were to speak his word in his name, whether men smiled or frowned; whether they did hear or forbear. Better a Minister of Christ feed, as Micaiah, on the bread and water of affliction; or as the three Children on pulse; or as john Baptist on Locusts, than they should betray by secular and sordid dependencies, the honour of God, the majesty of his truth, the salvation of men's souls, by selling either the truth, or truth speaking, (with all ingenuous boldness and comely freedom) for a morsel of bread, or any greater gifts: which blind the eyes of the wise, and vassalate the of spirits the learned.  
3. Nothing will be more imprudent, more ignoble, more debasing Ministers and People, more detrimental to learning and religion, more mischievous to Church and State, to present time and posterity, than venal and vassalated tongues of Ministers.  
Further, Nothing just and virtuous, if oppressed, shall dare to be vindicated; and nothing vile or vicious, if prosperous, shall be blamed or reproved.  
A Minister of Christ should speak, as in his stead, as in the presence of God, as armed with Thunderbolts; not as charmed with morsels, or muzzled with rewards. Alas! how easy (as we have seen by experience) will poor men (though Godly, though learned, though able; how much more, if they have any touch of mercenary softness and weakness?) by such by asses of secular Salaries, and humane dependences (when they have no tenure, but the good pleasure of benefactors) be warped, either to politer flatteries, or shameful servities: so that people will in a short time not know how to believe or esteem either the one or the other.  
4. What man, though never so vain and light, doth not abhor the mercenary lips and tongues of Ministers? when in stead of using that Larchesie, or liberty of speech, which becomes God's Ambassadors, they are like Micahs Levite, or jereboams Priests, bowing down to any Teraphins or Calves; and like Ahabs' Prophets, saying nothing but what may please, though never so pernicious in the event, to Magistrates, Princes and People. Nothing will be more fulsome and contemptible than such Preachers, who serve the Lord, that they may serve their bellies; and to serve both, they must serve the times, and in them the various lusts, humours and interests of men, be they never so extravagant; which way soever they list to model religion to civil power and policies.  
5. Not but that Ministers of the Gospel as well (as other subjects) ought always to bear all due respect to lawful Magistrates, 
Rom. 13.  and those powers which are of God; yea and to bless God for any favour, liberty, or ingenuous maintenance they enjoy under them, short of persecution.  
I only demonstrate how great an abatement and fall it must be in point of former honour, subsistence and authority, for Ministers to be deprived of those Live; in the midst of which they quietly resided, and wherein they were inseated as fully and firmly during life, (and keeping within the compass of known Laws) as any other man in his Freehold: for these I say to be reduced from this legal tenure and propriety, to a mere arbitrary uncertainty; by way of stipend, and only during pleasure! where after much pains, and various compliances (which oft shrewdly wring & stretch their consciences) they may perhaps with much soliciting and attendance, obtain some small pension; which if denied, they have no law to recover: and to get it they must, besides weary journeys, crouch very low, and own as many masters, (besides their supreames) as there are Treasurers, Clarks, and Officers, who have any capacity to deny, delay, or affront the poor men, until they sacrifice as suppliants, some propitiation to them.  
6. Certainly the more liberal, honest, and ingenuous the spirits, speech, and manners of Ministers are, the greater is the honour and advancement of Religion. A servile Minister is prone to be the Devil's Hackney, who will ride him with a bit and a spur. Men are as other Creatures taught much to speak as they are fed. Those will easily have Bridles in men's Jaws, who put bread into their mouths.  
7. As the minds of common people are, so are their manners: and as their Ministers are, so for the most are people's minds. A base and indigent Ministry, (which follows the people as the tail, not leads them as the head) can produce nothing but meanness, servility, licentiousness, indifferency, profaneness, atheism, and irreligion in the generality of the people, as is evident both at home and abroad: where every bit the poor Minister eats, hath an hook or snare in it, which he must swallow: or else he shall be forced to mingle his bread with ashes, and his drink with tears.  
8. Besides, these methods of mercenariness and servility will (as they have already) render Ministers and Scholars every where Shrubs and mushrooms, as to all greatness of learning, to all eminency of part, to all ingenuous freedom, to all virtuous constancy, and to all venerable authority; when they should be as well grown, well watered, and well fenced Trees in the Garden of God.  
3. Yet is not this dependence upon the public box and salary, where more sense of honour, justice, and ingenuity may oft be expected, so pernicious, as that will be, which the policies of other meaner spirits do project (for there is no Mould so deformed and ugly, into which some men do not design to cast the Ministers of England,) (whom the Lord deliver.) These would have not only no Glebes, or Tithes, but no settled Pensions, or any constant Maintenance at all for Ministers; but long to see them go up and down with their bag and bottle, to their good Masters, and Dames: not like mendicant Friars, who do it by choice, and so with some honour, but these of necessity, attended with scorn; where, besides the brow, coyness, the insolences and swell of the givers, (which the poor Minister must bear, from those, upon whose alms he must depend:) his hungry and flexible soul will soon be warped to the warmer beams of the liberal hands that drop fatness, and wholly be withdrawn from any care or regard of the poorer sort of people, who will be either wholly neglected, or with great indifferency slighted.  
Whereas the maintenance of Ministers, as now settled in England, when it is worthy of able Ministers, gives the poor as great an interest in the labours and love of their Ministers, as the rich: yea and some portion also they enjoy of his maintenance, where himself is not one of the poor. The joint and common interest, which Ministers have in the blessings of the earth with their people, causeth something also of a mutual sympathy, and sense: as to the seasons, as good or bad; and as to the the hand of providence, toward the fruits of the earth.  
But it is easy to spell what is the meaning of this last project at least: which is, not to have any able or worthy Ministers in England, to preach, profess or maintain the reformed religion. The burning and shining lights must either be quenched or starved; that so the enemies of true Religion, may in the dark freely enjoy their obscene mixtures of error, ignorance, profaneness, and superstition: which some as earnestly long for, as Thiefs and Whores do for twilight: whose issue among other monsters, will be such a race of Ministers, as shall be the Creatures of the people, and their contempt too; dependants on them, and despised by them; as the Giants of old sprung from the earth, and justly oppressed with it.  
4. But it is further urged; Many Godly people greivously complain of the scandal and oppression of Tithes, both as to their consciences, and their estates: These in piety and prudence ought to be eased and relieved.  
I answer, 1. As nothing is more tenderly to be considered, than the Consciences of Christians; So nothing is less to be made either a cover to men's ignorance, or a colour to their covetousness.  
2. Plead of Conscience serves no Man's turn for not paying Taxes to Soldiers; why should it be good for not paying Tithes to Ministers? since both are civil and secular things as to the matter, and the equity of both is justified in Scripture as well as reason.  
3. It is not conscience, but obstinacy and contentiousness, to deny or affirm without reason, neither proving what they assert, nor answering what is urged, from common equity, Scriptures analogy, Catholic custom, private donations, public sanctions, and God's acceptation: as is in the case of Tithes.  
4. It were indeed a zeal according to knowledge to deny paying Tithes, to a Jewish Priest sacrificing: but not so to pay them to a Jewish Minister preaching the Gospel. The first is to be abhorred, since Christ is come and hath finished all. The second is to be maintained, that Christ come, and crucified, may be preached and believed on. The same action may be lawful or unlawful, according to the different ends, to which it is designed as a means. He that gives a poor man money to buy him Tools to work honestly, is charitable: but he that gives so much to a Thief to furnish him with instruments of violence, and robbery, is   
5. As for these complainers in conscience against Tithes, full as good and Godly men. Ministers and others, complain of these complainers, as weak, ignorant, passionate, and imprudent: or else very peevish unjust, covetous, and violent perturbers of the public Ordinance. Besides, for the most part they are causelessly clamorous and unreasonably importune: since few of these, either pay any Tithes at all, or any thing else to any Minister of the Church of England: and if they do, it is full sore against their wills. Their greatest grief and burden is, that they may not keep their Tithes to themselves, to which they can pretend no more right, than a Tenant can to detain his Rent from his Landlord: Nor were they ever heard to complain of the load and burden of Tithes taken to themselves, were they never so heavy, both in the quantity and in the injustice.  
6. But if it may indeed be a burden to some men's estates, that are weak; or to their minds, that are illiberal and loath to pay Tithes to their Ministers; will not the same Plea lie against all Rents and civil charges laid on lands and estates of poor men! But no Godly man (though poor) will in conscience, because he cannot in justice, desire or expect, that he should be eased of any charge or civil burden, by inflicting injuries on other men; least of all on Ministers, who, as God's labourers, merit their wages.  
7. But people grudge that Ministers should have the benefit of all that cost and labour, by which they mend and improve their Lands: They could afford them a tenth of the Rent, but not of their stock and labours. Poor men, how well they deserve, and how well pleased they would be with a barren untilled, unimproved Ministry! Let any Minister's stock be never so great of learning and knowledge; let him daily with great cost in books and pains in his studies, improve himself for God's glory, and people's good: Is there not as much reason and justice, he should have the benefit of their lands improved, as they should have of his gifts and talents increased? whereto he is daily intent, by study and prayer, that his profiting may appear to all men.  
8. For that glistering of godliness, which some men make a show of, against Ministers Tithes; 1. It is no sign of solid and true godliness, to withhold good from them to whom it is due, Pro. 3.27. To deprive the labourer of his hire; to deny men that honest subsistence which is theirs by the appointment of the Law, and by the merit of their labours.  
2. The first thing required in goliness, is to do Justice, Micah 6.8. Equity and Piety never clash or interfere; nor is there any fear of sin or superstition in giving to every one, what is theirs by law of civil society. A Christian ought to pay his rent to a Turk, Jew, or Heathen-Landlord, though he knew they employed it to Idolatrous & superstitious uses. And shall it be urged as godliness, by Christians, to deny the paying of tithes, which is but as out of their rent, to a Minister of Jesus Christ; which by free gift he lawfully might; and by law he necessarily aught to do!  
3. How can such godliness, and unjustice be reconciled? or how can such covetous scruplers hope to enter into heaven, whose righteousness is so far from exceeding, that it comes far short of that of the Scribes and Pharisees? They paid Tithes of all they had, which Christ, Mat. 23.23. commended, and joins with Moral and great duties; these of nothing they have. How far from fulfilling the Apostolical and divine commands, Gal. 6.6. Let them that is taught, communicate to him that teacheth in all good things: These communicate of no good thing, or only in a disorderly way, to whom they list, and what they list; neither regarding God's example and proportion in old, nor his direction and ordinance in the new Testament.  
4. Godly men ought to consider, that the temptation is easy and obvious in matters of profit, to pretend conscience; it is a Chemistry some men have, to turn godliness into gain, which will undo them at last. Covetous scruples usually resolve into men's own profit, as Ice into water; but never into expenses, or other men's benefits.  
5. It were a sure sign of godliness, for men to be rather selfdenying in point of profit, then defrauding others; to pay rather more than less; to be willing to encourage good Ministers, not to reproach and impoverish them; this would express a godliness, not in the form of talkative inconstancy, and thrifty pragmaticalness, but of judicious sincerity, and generous charity.  
6. Truly, Godly men might soon ease themselves of this scruple in point of conscience, that in stead in paying a tenth, they paid a ninth, or sixth; which at once may satisfy God's ordinance, the law of the land, the Ministers claim, and their own consciences; besides their liberality will supererogate, and to their honour exceed what Ministers could ask, or any man expect of them.  
7. It is strange that the complaint and clamour against Tithes should never be heard till of late, and now so few persons of either estates or eminent worth are found in it; Is it because men of mean estates and licentious minds, take confidence to desire any thing which reason and justice deny yet despair of nothing that numbers and power can reach? or are these in the simplicity of their souls set on by others more crafty, whose drift is against the Ministry, more than the maintenance? their aim is not that there be no Tithes for Ministers to receive, but no reformed Ministers to receive Tithes.  
8. The scruple of conscience would lie more direct against these men's receiving Tithes themselves, as they oft do without any check in impropriations, then in paying them to Ministers; Since the first is but an aberration or byblow, alien and hid from the chief intent and end of the Donors, which was for the maintenance of Christ's Ministers and service; and however by Law they are made as a lay fee in Hen. 8. days; yet this was first grounded on the Pope's Authority (it may be with no ill intent) who took them from the rectories or cures, and applied them to Covents or Monasteries; yet in the Court of Conscience the Pope's act was injurious at first, in alienating the means from the Minister, or Incumbent, from whence in the event have followed so many poor live, poor Ministers, and poor souls. How can an injury be made good by succession, or just by shifting from hand to hand? It is strange these godly men do not scruple to make good any Act of the Popes, or to enjoy any favour and indulgence on his account in their impropriate tithes and Parsonages which they enjoy.  
9 But they would not have Ministers Tythe-coveters. O godly jealousy! Nor would Ministers have any of these cautious objecters coveters of Tithes; which they then do sinfully and sordidly, when they have no right to them, as they have not by Gods or man's law: there is no sin is coveting what is a man's own, by all right both divine and humane. But may they not be as much coveters of Pensions, as of Tithes? or of benevolences as of either? and most of all prone to be coveters of other men estates, when they have no certainty of their own?  
10. Lastly, I answer to these complainers, If persons in public place shall always be altering and changing, until men cease to complain, or to project amendments, they shall never want either work or woe, and never enjoy the fruit of their counsels or labours. For such is the proud envious nature of man, that what one plants, another seeks to pull up; what one builds another pulls down; what one approves, another abhors. Vessels with large sails have not always answerable blast. Some men's consciences carry little or no science with them; their cries portend no wool, nor do their complaints intent any reformation: wise men ought impartially to cast anchor, and fix in just resolutions once taken, either by their forefathers or themselves, so to bring the public to the haven of consistence: not to be tossed to and fro with every wind of fancy or faction: nor may they suffer the waters to be troubled, so oft as some men hope to catch fish; though it be to the Shipwreck undoing and drowning of many men far their betters every way.  
5. But the Country people, or Farmours and Yeomen, are against Tithes: these would have them taken away.  
Answ. 1. It was neither piety nor prudence in Pilate to condemn Christ to be crucified, that he might please the people's clamour. Wise men must not regard what, but upon what ground common people desire, that which threatens any man with injury.  
But Secondly, it is certain, This is not the desire of either the wisest, best, or most Countrymen; the noise is not the voice of many and great waters, but of shallow and sudden torrents.  
Thirdly, Such as do urge the taking away of Tithes, do it most what upon a false supposition, and are tempted by a strange, yet vain delusion (which is like the Jack-daw in the Fable, who hoped he should get the morsel which the Eagle let fall, when indeed the Fox ran away with it.) Poor men, they flatter themselves, that if Tithes be once taken from Ministers hands, they will presently fall into their laps, & rest in their purses. It is pity, and yet it is but just the country-simplicity should be thus gulled. Wise Farmers are got beyond these Fairy-fancies; and the event will confute the others golden dreams, when they shall see Tithes if taken from Ministers, either turn to the increase of their Landlord's rents, as purchased by them; or else required by others, more severe exactors then ever Ministers were: After this, they shall have either no Ministers, or at a new charge, when Tithes are gone another way, as little to their ease, as nothing to their benefit.  
None but weak men can suppose, that men in power will ever be so prodigal, as to remit of courtesy either to Landlords or Tenant so considerable a Revenue: to which neither of them have any right or title in Law or Equity.  
6. Others pretend, as a point of prudential thrift, that Tithes are too much for Ministers, less will serve their turns; part of what they have more then enough, may help to defray public charges, or ease the people, who by Tithes and other exactions are much impoverished.  
Answ. There is no reason to put the after-burthens of people upon the score of Tithes, which was long before these civil taxes, and to another end: nor do they rise out of any private man's Estate, but out of a public patrimony, to which God is proprietor, and his Ministers are his pensioners.  
2. It is a project unworthy the honour of this Nation, which is blessed with a rich and good Land, to ease themselves by injuring God and his Ministers, or to repine at that cost bestowed on christ.  
3. No wise or Godly man ever thought, or by experience found his paying Tithes to the Ministers of the Gospel, was either moth, or worm to his estate, or to the public; but rather a protection and blessing to the remaining parts. The due payment of them is rather, as the Jews observe, a fattening and improving of men's estates and consciences: usually they get most good by the Ministers pains, who make most conscience to pay them their deuce; which is seldom done cheerfully and exactly, unless, where the oil of love softens the vigour of the Law.  
4. For the too much, which is objected with as little truth, as much envy, all experience confutes it, which shows that Ministers in every Country, living with the severest thrift becoming men of any charity and hospitality, yet die poor or mean at best, leaving Widows and Posterity to conflict with many difficulties, and to find few friends. It is not comely in piety, charity, or prudence, to object superfluity, where there is seldom competency, and for the most part necessity. Many livings affording but little livelihood to the Minister, by that time they are pared with those expenses which are charged on them.  
7. But many Ministers are unworthy of their maintenance, some defective in abilities, others negligent in their duties, many scandalous in their manners. These in prudence ought to be looked to, that at least Drones may not devour the Honey intended for industrious Bees.  
Answ. 1. This indeed were worthy of wise and good men's serious consideration and reformation. But there is one thing never moved by the Vulgar, which I humbly propound. Many able, industrious, and most unblameable Ministers are deprived of all means, and disabled both to do that work, for which God hath enbled them, and to enjoy that benefit which their merit and the Laws have made but their due. Whose Sequestrations, which seemed but temporary, during the agony and contest of parties, is become perpetual and total deprivation. These worthy and distressed Ministers, in justice and charity, aught to be considered first, since the prime work of justice is rather to preserve a good Man, then to punish one that is bad.  
2. How fare the complaint against some Ministers is true, I know not, but I believe, as to fare the major part is very false. What is amiss wise and good Governors may amend, by wholesome admonition, or severer censures.  
But to asperse all, because some may be faulty, or to destroy all for some men's demerits, is upon no better principle of Prudence, than it would be to starve men in health, because sick men can't bear their food; or to deny labourers their hire, because of some loiterers in the field; or to cut off sound parts, because some are infected or gangrened.  
8. But many things (they say) might not doubt be better ordered in the managing of Tithes, so to avoid the unkind suits, vexations and differences which oft arise between Ministers and people.  
Answ. Truly I think so too: all good Ministers would be glad to enjoy the real fruits of such sober and righteous wisdom. Let but the foundation stand as settled on lands, (for other can no man lay, either pleasing or permanent) in God's name remedy the inconveniences; which are not many; nor rising out of the nature of the thing, so much as out of man's passions and infirmities. Nor are they hard to be remedied; although I take it to be presumption for any private man publicly to propound any particular way and method, till he is called; and hath first privately propounded it. It is easy to make the matter of Tithes as quiet and easy a revenue, as any rent in England.  
Mean while, grave and wise Ministers do easily avoid unhandsome contentions; wherein they are rather sufferers than actors; if they meet with people of any justice or conscience, whose Piety hath not eaten out all Humanity; or whose Religion is not to cousin their Ministers, but rather to give them their due, both in the merit of their labours in God's Ordinance and the Laws appointment.  
In the last place, the policy and thrift of some men, urge in point of prudence; That however Ministers bred in Schools and Universities, are less able or willing to maintain themselves by other honest employments, and also must wholly depend on their Church-livings; (having seldom any great stock or estate of their own besides) yet there are now store of gifted men risen up, who are able and willing to maintain themselves and their families at their own charges, and to preach the Gospel gratis to the people; so that Tithes might be well spared as to Ministers, and employed some other way to ease the people.  
Ans. 1. I do not despise nor disparage the gifts of any men, whose abilities in a way of Order and Authority, becoming the honour of Religion, and the humility of grave and sober Christians, may be really useful to God's glory, and people's good.  
2. But it is to be considered, that many of these Volunteers, who obtrude themselves to the work of the Ministry, out of an opinion of their gifts; neither know the weight of the work, nor their own weakness and unproportionableness; else, they would not take the Lamp in one hand, and the Pitcher in the other; or unequally yoke the Minister and Mechanic together; which is not to be justified by the Apostle Paul's practice, unless men had that Apostles gifts who bids Timothy give himself solely and wholly to the work of the Ministry, without the intanglement of any other Calling, as his business, 1 Tim. 4.15. If private presumptions, enable men, and invest them into places of Office; what Soldier will not be a Colonel or General presently? what Barrister will not be a Judge? what mean man will not fancy himself fit to be Magistrate, as well as a Minister?  
3. The Commonness or Cheapness of men that will needs be Ministers, adds no value or worth to them, in comparison of able Workmen that need not to be ashamed; no more than Brass Farthings turn to be Angels of gold, because they are currant among poor people.  
4. Forwardness to the work of the Ministry, is no Argument of sufficiency to that work; which well considered, would scare an Angel from it; till God sent him to be a Ministering spirit for the good of the Church.  
5. But these cheap self-sending men easily relieve themselves, making as little conscience (when they find the work too heavy for them) to lay it down, and take off their hand from the Plough, as they did to take the one up, or to put their hand uncalled to the other.  
6. Some of these pretenders to extraordinary gifts, are found to be but Jugglers, under disguises; concealing the learned Education they have had at home or abroad, that they may gain the more applause and admiration from the vulgar, in order to advance the design they drive; which is to disgrace and overthrow the Ministers and Ministry of this Reformed Church.  
7. It is evident, these free and forward Teachers will endure to take, and expect to have a good pension for their pains, when once they find such a gale of applause, as encourageth them wholly to adventure their fortunes in this Vessel. Nor doth it at all trouble them to take the Tithes or benefits of other men's Live, if once they can get such a Title to them, as they may discretly leave their Trades.  
8. What the Ministerial sufficiencies of these so free and frugal Masters are, compared to those which able Ministers have had, and still have, in knowledge and utterance of Divine Mysteries, it is better other men should judge and declare, than any of ourselves, to you; we dare appeal to your own experiences, who know both: yea, let the righteous Lord judge between them and us.  
9 It is pity the cheapness and easiness of those men's preaching, (if it be such) should be the only motive to commend them as a better bargain to people's souls: Tithes are ill saved, with the hazard of Truth and Salvation: If the folly and madness of people will needs have them (though they hereafter scorn and abhor them) yet there is no reason they should thrust Ministers out of their places, or deprive them of their rights due to them, and by no Law forfeited; only to make way for these forward Orators; whom neither preaching, nor praying, speaking, or writing, have yet so advanced in wise and sober Christians esteem, as to make them either esteemed, desired, or unpitied.  
10. Lastly, Wise men must consider, not what the Vulgar easiness desires or dislikes in a fit of worldly-wantonness, thrift, faction's, or discontent; (in which distempers they will cast off with murmuring and reproach, both Moses and Aaron, their ablest Governors, and faithfullest Ministers) but Rulers ought to regard what is best for people's Temporal and Eternal welfare (though in the present fit it displease them;) also what is really for the honour of Religion the glory of God, and the welfare of a Nation. The disordered Appetites of people, if humoured, (as feverish persons) will soon make them as miserable, as they are unreasonable.  

Conclusion.  Thus have I endeavoured as briefly as I could (with your leave and patience, Gentlemen) to present to your view these considerations touching Ministers maintenance by Tithes here in England: From which I have sought, in the first place, with all cleareness of reason, calmness of aff●●tion, and uprightness of conscience to remove all aspersions and suspicion of any thing sinful or unlawful in them, having demonstrated the Equity and Piety of them, both in general as a reward, and in particular, as so proportioned, according to God's command or pattern of old, and his reference or appointment to those precedents in the New Testament, to which the devotion of primitive Christians, the custom of all settled Churches, the will of the donors, and the establishment of the Civil Laws of this Nation are conform.  
In the 2. place, I have salved the chief inconveniences, and endeavoured to satisfy the pretences of prudence in point of innovating or altering the way of this maintenance by Tithes.  
Not but that here I well remember, how I have other where wrote, and published in another method, my judgement touching this subject. Where being to deal, as in other grand disputes, with men wise in their own conceits, I was forced with weight of reason, and some earnestness of expression many times to bray them in a Mortar; not out of my own genius or propensity to strive or contest; but urged by the obstinacy of that folly which hath by words and deeds been lately discovered with most uncomely bosting, and unjust reproaches against the office, honour, authority, maintenance, and very being of the Ministers of England; In whose behalf I held it my duty, not to be silent; and so to speak as might show how much I reverenced their worth, and how little I feared the petulancy of their enemies, who beyond any example in any Christian Nation, have endeavoured under pretences of special Sanctity and Reformation, to disgrace and destroy the ablest Preachers and most excellent Professors of true Religion in the Nation.  
But to you, gentlemans, as Persons now in power and counsel, I do with all gravity, modsty, calmness, and humility present these considerations.  
Not, but that I well understand, by what I have seen and read, how impertinent and useless such addresses by the Pen, for the most part are to men confident of their power, byased with prejudices, and transported with passions: if learned and Godly men should write as many Books as the World would contain, they should do but little good. The calmest Remonstrances, which Reason, Religion, Humanity, Christianity, Equity or Piety, Charity, or Conscience, History, or Experience afford, oft prove as the Oration in Tacitus, of Musonius (a grave and learned Senator) to the mutinous Soldiers: which at first was unwelcome, next tedious, after ridiculous, at last dangerous to that unseasonable Orator.  
This made me sometime think it the best and prudentest way for Ministers to stand still and wait for the Salvation of God, in an evil time to be silent, after the example of their Lord Christ to hold their Peace, though they be as Sheep under the Shearers hands, and by some appointed to be slain; and the rather, lest some men's cruelty and unjustice against Ministers might possibly gain some reputation by the reasons publicly offered to them in behalf of Ministers rights, and publicly refused by them; which must of course be traduced as weak and unsufficient to preserve their interests, which wilful and unreasonable men are resolved to destroy.  
But I have learned never to fear or despair in a good and just cause, such as I take this to be which I humbly present before you; Among whom I doubt not but the distressed Ministers of this Church shall find some friends.  
However, you have invited us not to betray our cause by our silence; lest present and after ages should suspect us unable or ashamed to justify what we do or desire. By the pregnancy of reasons, which I have here recorded, and with all due respect tendered to you, this age and posterity may judge the obstinacy of that folly, which will determine of things, it understands not; and the violence of that fury, which will cut in sunder that knot by force, which with justice and good consciene it cannot untie.  
But I must presume (till I find the contrary) that you as Gentlemen and Christians will bear the words of Truth and soberness; That your Counsels and designs are not swayed, by vulgar Clamours, and factious discontents, but by Rational, Equitable, and Religious demonstrations; Looking not only how to attemper your resolutions to present distempers, and to humour the Paroxysms of diseases; but also how to recover the health and happiness of this sorely tossed and afflicted Church and Nation. To which the overthrowing of maintenance and Ministry will contribute very little.  
This confidence hath made me once more, in a matter of so grand concernment, to adventure upon this part of pious importunity; which God knows (in the midst of many confessed infirmities) aims at nothing but those great and good ends of which I shall at last day be least ashamed before God, Angels and men. At whose great & impartial tribunal, since you also must appear, it higly concerns, you and all of us, to avoid the contracting any further guilt of Sacrilege upon your souls and the Nation. Which of all crying sins is least taken notice of by men in power; seldom pardoned, because seldom repent of; and seldom repent of, because true repentance requires just Restitution.  
If the fear of God be before your eyes, you will not be as a people that strives with the Priest. Nor will you treat so many learned, grave and holy men, with a Soldier roughness, Nabalitick churlishness, and fanatic fury. But remember your, and their God; your, and their Judge, your and their Saviour; To whose labours, love, and faithfulness you and your Forefathers own the reformation and vindication of true Religion hitherto. However they are now looked upon us as afflicted of God, and forsaken of men, yet their judgement and reward are with the Most High  
Nor hath any oppression or fear so far disordered them, but that their wisdom remains with them; as persons very sensible of right reason, justice, honour, and religion; both in its doctrine, and its fruits; in its profession, and its power, which makes men by grace and holiness like to God, not in words only, but in deeds.  
To which that you be not strangers, how can you further cast us off to Vulgar condition & scorn; exposing us to fight with beasts, & to be trampled under the feet of unreasonable men, who threaten as you may easily know) the utter ruin and extirpation of the Ministry of this Church, and the Reformed Religion; which I beseech God of his mercy to prevent, and if it be his will, by your means.  
No work is indeed more worthy of those that would approve themselves, holy, zealous and good men, than a serious and effectual regard toward the distressed ministry of Christ in this Church, to hear their complaints, to lay to heart their burdens, their discouragments, the incompetency and wretchedness of their maintenance in many places. Hence the decay of their parts, studies, reputation and authority among people. This draws after it the neglect & contempt of all Holy ministrations and duties; This portends the ●uine of many souls in England & in Wales too; as it is this day, by the sad desolations & darkness, which is come upon many places; especially in Wales.  
The Glory of your God, the Honour of your Saviour, the Souls of your poor Brethren call for from wise and Godly men speedy, and real endeavours to settle by some means that so oft in vain promised competency of maintenance; which will require and bear that competency of Ministers abilities in every place, which is necessary.  
That so the order, honour, and beauty of the Reformed Religion, and the Church of England, which is grievously shaken, battered, and threatens to fall, may be restored and established; That the glorious Gospel of Jesus Christ, may with power and authority be propagated; which is never to be done by arbitrary, weak, and disorderly teachers; by ambulatory pensioners, by vagrant and inconstant journeymen, whose feeble and unfrequent strokes, will never be able with a touch and away, to forge people's hard hearts either to faith, or Repentance; to true knowledge or devotion: That there is in all reason required, to so good & great a work, able, grave, and godly Ministers, every where comfortably residing, who by the instancy of sound Preaching, by ferventy of judicious praying, and by the constancy of holy living, may guide people in the way of true happiness.  
But I have done, committing your hearts to God, who is the best guide and severest searcher of them.  
I only leave this last sigh or groan of the Ministers of England, with you;  
If all pleas of piety and justice, of merit and gratitude, of Laws divine and humane, of honour, learning, and civility, offered in behalf of the able, and faithful Ministers of England, both in respect of their maintenance, and Ministry, their aliment, and employment, shall on all sides find a deaf ear, which is resolved to desert and destroy them, rather than with patience to hear them, or with justice to preserve them and their rights; If neither the wise, nor the strong, nor the great, nor the good delight further in us; If for some men's follies in this our Israel, we must be made as the tail and not the head, fitted to be cut off root and branch, in one day; if our ruins must adorn the triumphs of our enemies, if the cries and tears of our distressed families must be made the Music and Wine of those who have a long time hated us, and our Reformed Religion; if there be no remedy to be found either in men's justice or compassion, but we must at last come to the fiery trial.  
Yet we shall (as we have cause) lay our hands on our mouths, and either be silent with humble astonishment; or say no more but, It is the Lord, let him do as seemeth good in his sight. What ever hard measure, or injustice, may be in the Instruments, there can be nothing but Justice in his permissions, and there may be mercy in his punishments; which will then appear, when his fatherly strokes are so sanctified to us, as to make us turn to him that hath smitten us, and hath been smitten by us.  
FINIS.