THE Tythe-Takers Cart. Overthrown.  
OR, THE DOWNFALL OF TITHES.  
Proved that they are not to be paid now, either to the Appropriate or Jmpropriate Parsons or Persons.  
Penned for the General Satisfaction and Easement of all the People of England.  
By D. LUPTON, Servant of Christ Jesus in the Work of the Gospel.  
They all look to their own way, every one for his gain from his quarter.  ISAI. 56.11. 
London, Printed by J. M. for R. Harford at the Bible and States arms in Little Britain. 1652   

THE Tythe-Takers Cart Overthrown.  
MAnifold have been the Petitions (and not without just cause) for the putting down and taking away of Tithes, and some men have already set forth their Judgement in print against them; so that (methinks) I hear these Corn-takers bewail their unstable condition, and to cry out, as once the Silversmiths did at Ephesus, that this their Craft is in danger to come to nought; and indeed they may more earnestly lament, because by this Craft they have their wealth; and to lose their beloved adored Silver Diana, their Wealth, this cuts deep. Now there be two sorts of people who both stiffly pretend a right unto Tithes, viz. the Appropriate and the Impropriate Parsons and Persons. The first of these will persuade men (if they please to believe them) that they are true Levites, and that they have their right even from Melchizedec, or at least can prove their title from Aaron; and to speak truth, they savour a little too much of the Jewish Condition and Profession; and these have (partly by people's ignorance, and partly by their false alleging of Scriptures, with the strength of secular Authority hitherto for confirmation of their demands) forced a conceit in many men's opinions (nay and Consciences too) that it is a damnable sin to refuse to pay Tithes.  
The second sort which are the Impropriators of whom we may say justly, that they are known to be hard men, reaping where they have not sown, and gathering where they have not strawed, Mat. 25.24. And these challenge a Right also unto Tithes, partly by Royal Donation, partly by a long continued Purchase, ever since Henry the eighth dissolved the Abbeys and Monasteries, who either gave them to such as first begged them, or bought them at his and Courtiers hands: so these hold all to be their own which was by Prerogative given them, or what they or their Ancestors easily purchased or laid hands on; and hereupon these as eagerly as the other press and oppress the poor Commons of this Nation for the payment of Tithes, and do run to and fro, and grudge if they be not satisfied, or if they get not what they come for; and this Trade they have long set up, and grown fat and rich by it also, almost without control: But now of late men's wits and wills are both set against them, people begin to grow wiser, by paying too dear for their own goods and hard labours, and thousands of pious, solid, and well-affected Subjects of this Land are resolved (and have good hopes to see them effected) to do their best to remove this Antiquated Jewish or Popish Relic (for better it is not) clear out of this Nation. To the helping forward of whose desires and satisfaction, this Subject took courage to give both Appropriate and Impropriate a Memento, and a little to try & question their proceed, and to show to all men upon what a weak and sandy foundation their long and seemingly strong Tythe-taking hath been erected and upheld: We intent to handle both these sorts, as well the Appropriating Tyther, as the Impropriate: And because the first of these stands like another Goliath, and scorns and bids defiance to all Encounters, and hopes that Moses and the Prophets, the Canon Law, Civil Law and common Law, the Casuists and Schoolmen, will all warrant them to take Tithes without doubt or scruple; we will therefore first say unto them, 

1. That the pretending Levites, Priests, Presbyters, or Ministers, have not any just claim or right unto Tithes.  
2. That Tithes (though they conceive themselves lawfully called, and sent into their Function) are not now (in genere suo) in that kind to be paid or demanded.  
3. That sundry and manifold are the Evils, Abuses and Inconveniencies by paying Tithes.  
4. Ministers in other Reformed places have none, nor did Christ or his Apostles demand any.    
For to begin with the first, 'tis known, Posito fundamento ponitur fundatum, & sublato tollitur; the Foundation is all in all, no building without it either safe or comely: We call them pretending Ministers and Presbyters, because they seem, and are not: Therefore seeing they glory much, and hold all their Interest to Tithes, quatenùs tales, (i.e.) as such men, as Ministers of Christ and his Gospel, we demand therefore of them,  
That before they take men's Corn and Goods, etc. under that notion and term of Tithes, due to them by virtue of their Calling, whether or no it be not just and fitting, that they first prove themselves the men lawfully called and lawfully sent unto, and into that Office and Employment, that there may be no mistake of the person, for the mistaking in this is the miscarriage of all: We doubt that all these who so receive Tithes, are not the Servants of Christ: We know, that though a debt be due to be paid to another, yet he that pays it will be sure that he pays it to that man only who hath a sole, proper, and just right unto it, and in it. Now in this case, though Parsons lay claim to Tithes as a due to them as, they say, they are Ministers, yet the doubt and question still is, whether they be the Ministers of Christ, or not?  
And we do desire them not to be offended that this scrutiny is made, seeing they are bound to satisfy the weaker Consciences in any scruple they can, and therefore specially in this; for if they be not such men as they profess, 'tis not fitting they should longer deceive men under such a pretence, and so render themselves obnoxious to scandal, if they make not this first doubt free from doubting. 'Twas a question put to John Baptist almost to this purpose, Who art thou? Now he did not deny to give a speedy answer, I am not the Christ; and so upon further demands gave further satisfaction, by not assuming to himself either a false Office or a feigned Person, but manifested from the Word of God who indeed he was, and to what Office he was by Divine Designation laid out for. We desire these Parsons to take some pains to vindicate their Authority and Office also (if they can) from God's Word; 'twill make men a great deal the more willing to allow them a liberal Maintenance, were they throughly satisfied who put them upon this Employment, and by what Authority they do these things; for either they assume it to themselves, or else 'tis given; if the first of these, then 'tis Arrogancy, unrighteous and unlawful, No man takes this honour unto himself, says the Apostle, Heb. 5.4. If the second, then by whom? If only from other men, and corrupt too, then, as our Saviour speaks it, how can ye believe who receive honour one of another, Joh. 5.44. If from Christ, and his blessed Spirit of Truth, and the Apostles, they themselves plead not their Visible Succession of Presbytery, or Ordination of Ministers, so high as from the two first: but from the Apostles times, by the Imposition of hands of the Presbytery from Paul and Titus, and other Disciples, they hold out, and make the World believe, their perpetuated Visibility and Ordination of Ministers, made from time to time, and so even to this time, by one another. And by this Rule their Ordination came in corrupted times and by corrupted persons into the hands of the Popes of Rome, which Gangrene spread itself by the Pope's policy into all Kingdoms, for the Kingdoms of the World have been made drunk with her fornications; and so the Pope's Doctrine and Discipline advanced itself into our Nation, and so our Archbishops and Bishops, and other Ministers, had Ordination by the Pope's Power and Keys, and these from them. Behold we pray you all good people of England, the Claim and Title our pretending Presbyters lay hold on to prove themselves lawful Ministers of Christ, and so cry out, that Tithes, all Tithes, are due to them, as such Ministers and Presbyters. Now that their Claim to Tithes may be of no force or virtue, we shall lay down some Conclusions against their Calling, which being found true and undeniable, they cannot have the face to lay claim any longer, or to take and rake that which is not their own.  
1. First, Therefore we say, That their Ordination itself by a visible descent and grant from one to another, is corrupted, and against divine Truth. How can a clean thing come out of an unclean? or a straight from a crooked? A corrupted Fountain cannot send forth pure streams, nor a rotten Root sound Branches. These Parsons come out of the loins of the Bishops, and they from the Pope's Authority; these men themselves were the pullers down of the Bishop's Power as Antichristian, which had they been lawful, why rejected? if unlawful, how can our Presbyters be good who proceed from them? And then,  
2. Secondly, Their Ordination of one another as they say from the Apostles times, holds up a Visibility of the Ministry, and by consequence a Visible Church too, which is not only Popish, but opposes Christ's Spiritual Kingdom; My Kingdom is not of this World: And we believe the Communion of Saints now. Faith, says the Apostle, is of things not seen, Heb. 11.1. He himself is called the King Invisible, his Kingdom, his Office, his Ordinances and People are all Spiritual and Invisible, and Godliness itself is called a great Mystery, and yet our Presbyters and pretending Ministers will be visible and worldly; how can light and darkness agree? But,  
3. Thirdly, The Prophets of God were called by God, and extraordinarily endowed, not with titles only, but with gifts and graces, and sent immediately; Behold, I send THEE, even THEE, to the house of Israel, says God unto the Prophet Ezekiel, Ezek. 2. And after them the Apostles were all called, and then sent by Christ; Behold, I send you as sheep among Wolves: But are our Presbyters thus called or sent, or are they sent at all? Nay, they seek places, desire places, solicit for Preferments, do all they can to procure fat Live, and the best Benefices; Do not these run, (think you) and God sends them not? Yea, they climb by Craft and Ambition, and come not in at the door, Joh. 10. We may know who they are, and to whom they do belong. And yet further,  
4. Fourthly, Their works and fruits show they are not of this flock or fold; if they be lawfully sent, let them show forth the works of him that sent them; the tree is known by his fruits: Can we find in these men, though they so much cry up Reformation, any true Reformation at all? Oh could we but with Lantern and Candle find an Humble Presbyterian Minister, a merciful One, a liberal-minded One, a meek One, endued with the Spirit of Love, and but even Obedience to the Civil Magistrate! But alas! the Pulpits are filled, and the Commonwealth too, with ambitious and proud Parsons, with covetous and contentious, seeking not, as the Apostle says, you, but yours, your Goods, your Tithes, not wearing Christ's Motto, Hereby ye shall be known to be my Disciples, if ye love one another. We appeal to all England, and further too, to their own Consciences, if this be not so: We may say then and conclude with the Apostle, Are ye not carnal? Are not these men in their sins? And then how can we imagine and conclude these men to be not only Followers, but true Teachers of God's Word also, whose Actions are diametrically opposite unto those of Christ? 'Tis said of him, Behold the Lamb of God, who taketh away the sins of the world, Joh. 1. Is he a Lamb, and must these be Lions? Did he take away sin, and shall these keep it, and live in it? Oh 'tis time to distinguish them; they have wore their hoods and vails long enough, it's time to unmask them. We proceed on, and say,  
5. Fifthly, These Presbyterian Ministers confess so much themselves, That there is a twofold Calling to the Ministry, one Immediate, another Mediate: now say they, the Prophets and Apostles were indeed called Immediately, but they only Mediately: what have they then (we pray you) but what any man might have had for money as well as themselves? And what is this their Mediate Calling (for more they dare not say in truth they have) but an Outward Art, as a shadow to a body, or as sign to the thing itself, nothing worth without the Inward? Or have these men the Influences and Assistance of God's holy Spirit more in them than others? Or is it promised or given to them more than to others who have not that outward Calling? As for their parts and Arts, their seeming gifts and shifts too, they are by study and other helps acquired, their degrees in Schools humane, not divine: Now this is no safe Conclusion, but rather indeed a mere Delusion, to say, because such and such are Ministers in Arts in a University, and have some knowledge in Hebrew, Greek, and Latin, and have by Friends and Moneys too, if not by making Feasts or Banquets for some of the Classical Rabbis, that therefore if some of these shall lay hands upon them, that therefore they are true Ministers of Christ, and from that time forward chief, if not solely, they may set their heart and affections to try all ways possible to enjoy a good Parsonage, and then demand and command Tithes, as true Orothodox and godly Ministers of Christ. Oh falsehood! Oh these men to be laid in the balance will be found too light: And for all this it may yet be asked them, Friend, how came you in hither, not having on the wedding garment of faithful Labourers in Christ's Harvest? These are the things we put to our Appropriate Parsons, and many more might be added; but we desire them seriously upon cold blood, without spleen or anger, to sit down and think upon these arguments, and not to blind the Farmers and Husbandmen any longer with comparing themselves with, and styling themselves (if we would any longer believe them) in their Panygy-rick Sermons, the Ambassadors of Christ, Watchful Shepherds over the Flock, Stewards of the Mysteries of Christ, God's Husbandmen, and fellow-labourers, and fellow-Builders, Watchmen, and Angels; all which they were, were they but the parties they do pretend to be: And though we know that God hath such and will have such to accomplish the Mystical Body of Christ, and for the gathering together of his people; for he will not want, he hath hidden ones, and despised ones, who shall confound the wise and the learned too, & by the foolishness (as 'tis adjudged) of their teaching he will finish his Work, his great Work: But to assume these glorious Titles unjustly, and without due right, and under these to Lord it over God's people by commanding Tithes, is oppressing Ambition, and base Hypocrisy. We wish them to take heed, that what was contemptuously objected to our Saviour, be not, or may not be, truly said unto them; But as for this man we know not whence he is: They said they knew it not, for who could declare his generation? He was from above, and 'twas their shame not to know him: But we know these Rabbis long enough, and whence they are too. Look to it well, O ye pretending Priests and Presbyters, and take no more Tithes, except you had a just title unto them: Remember the Prophet's words, Woe to him that covets an evil Covetousness to himself, to heap together that which is not his. That is for our first Demand, to show their right Calling to the Ministry, or else for shame to leave off that antiquated trade of Tythe-taking any more.  

That Tithes (though by our Ministers proving themselves to be true Teachers) are not (in genere suo) in their kind to be paid or demanded.  
Where are we now (good People,) under the Law, or under Grace? Shall we groan still under this burden, which neither we nor our forefathers were able to bear? The Pope you see intended to have his Chaplains better fed then taught: 'Tis no marvel they are so willing to uphold him, since he allows them such fat and large Revenues: But we pray who pays it but the oppressed people of England? We shall therefore do our utmost endeavour to set them free at last from this grievous yoke under which they are; great hopes there are to set this Nation in Freedom, in which (we hope) they will stand: we only intent their Freedom in this, the taking away of Tithes, which indeed are not nor aught to be now paid in their kind either to the Appropriate or Impropriate Gatherers. And because our Intention may prosper the better, and the more solidly stop the mouths of the Gainsayers, for we know we shall not want enough who will grudge and repine at us for this our labour, though just in itself, and high time to come to light, and though we set it not out to do any man wrong, as God knows our intentions; but if possible to convince and to convert (though it be hard yet it is not impossible so to do) those whose gains come in this way, from going any further in this same course; and however we speed amongst men we will discharge our conscience towards God: a Truth is not to be concealed because of opposition, and we are sure were these that take Tyths in our Case, they would be as glad of Freedom as ourselves, What ye would that men should do unto you even so do unto them, Luk. 6.31. we wish every man to be well persuaded in his mind herein, for the Receivers are the most guilty, they cannot but know that to take other men's goods in an indirect way, must needs be sinful; and therefore to convince these our Tythe-takers that they may lay down and leave this practice for time to come, or the acting it still against the light of Conscience and Knowledge, it will heighten and augment their condemnation, we lay down these Arguments following to prove our Assertion to be just, viz.   

That Tithes are not now to be Paid, or Demanded.  
Argum. 1. First, there is a change of that Law by which Tithes were established and commanded, and of the Priesthood too; both are changed, both are disannulled, as we have it, Heb. 7.12. The Priesthood being changed there is of Necessity (saith the Apostle) a change also of the Law; the change of the one of necessity brings a change of the other, there is such a Relation betwixt them that the one cannot be or stand in force without the other: what a change of the Law? of what Law (we pray) but of the Ceremonial Law, of the Levitical Law, by virtue whereof the Jewish Priests and Levites did receive Tithes? now that there was such a change of the Priesthood appears, for there arose another Priest after the Order of Melchizedec, and not called after the Order of Aaron, Heb. 7. v. 11.15. and therefore says of him, That he was not made after the Law of a carnal Commandment, but after the Power of an endless life, Heb. 7.16. and again he saith of Christ, But this man because he continueth for ever, hath an unchangeable Priesthood, v. 24. But this man, not Aaron but Christ, by way of distinction and excellency too; and speaking fully in cap. 6. v. 20. of the change, says, even Jesus, who is made a Priest for ever after the Order of Melchizedec, and further, who sprang out of Judah, and pertained to another Tribe, v. 13, 14. Who is an high Priest over the House of God, Heb. 10.21. This being infallibly true, it follows, that the Law is changed also: So that if our Ministers shall plead for Tithes from Moses and Aaron, or the old Law, we must tell them, that herein they show themselves to be old Jews, denying that Christ is come. Let them consider it well, for this hath been their strong Opinion and Determination, and this they have held out to the people as a sure defence, when alas 'tis a plain argument against them, but it passed for current in times of Ignorance and Popish Superstition. That's our first dart against Tythe-takers. But,  
Argum. 2. Secondly, Tithes by the Levitical Law were but carnal Ordinances, and but mere shadows and figures, Heb. 10.1. and to last only until the Time of Reformation, Heb. 9.10. until Christ: Now that time being come, and the Reformation in practice, shall all things, and persons, and services be reform, and shall we still retain and uphold this Antiquated Jewish Levitical Ceremonial Relic amongst us, and rely yet upon mere figures and old vain shadows? hold more love to Aaron's Ordinances, weak and vanishing, than we will unto the Commandments of Jesus Christ? Pause hereupon we pray you who take Tithes. Yet,  
Argum. 3. Thirdly, That Law of Tithes was made only to bind that Nation, the Jews, and God's Commandment was, that they should be paid to their Levites, Numb. 18.10. I have given thee the tenth, etc. and the people that failed in the payment of them were accursed, even that whole Nation, as we have it, Mal. 3.8, 9, 10. 'Tis true indeed, That Nation, but 'tis not said, All Nations: We are Gentiles, not Jews, not under the Law, but under Grace, not of Jewish Extraction, and therefore not subject to their Ceremonial Law of Tything: If our Tythe-takers will have Tithes paid them, let them show their Genealogy from Aaron's Loins, and produce their Succession legally; and yet if they should, which they cannot perform, we might tell them plainly, We are of another Nation, and therefore they demand Tithes of a wrong people. We insist upon this the more strictly, that they may see their Error the sooner, and show by what Law they lay claim to Tithes. Therefore,  
Argum. 4. Fourthly, Moses Law will not defend their Action, for, as the Apostle saith, those Ordinances wax old, I will make (saith God) a New Covenant, not like the first, which had Ordinances of Divine Service, and a worldly Tabernacle, Heb. 9.1. Mark, he saith, a New, so that the first is made old, Heb. 8.13. Now saith the Apostle, That which decayeth and waxed old (as the Priesthood and Levitical. Law of Tithes did even in his time) is ready to vanish away, Heb. 8.13. What was the Law of Sacrifices and Offerings, and of the Jewish divine Service and of Tithes (in the Apostles time, by the power of Christ's Doctrine and Spiritual Law) ready to vanish away? Was it old, decaying, faulty too? (as the Apostle speaks,) for had it been faultless, 'twould not have been abolished, Heb. 8.7, 8. And shall we of this Nation go still and creep upon old, decaying, Jewish props and crutches? And can you who take Tithes by this Levitical Law think any otherwise, but that by the Act of this Custom you are faulty, old, decaying, and vanishing too, and hinder the people of this Land from the Knowledge of Christ, by your preaching up God's Law to Moses, as you pretend, and so to yourselves too for taking of Tithes? and who resists you, resist the Ordinance of God. Take heed we say, you uphold not that, which Gods Word says is old and vanishing. Further, to this point we say;  
Argum. 5. Fifthly, The Payment of Tithes now, what doth it but keep us under the Law, and so hinders us from being Children of Faith, of the Spirit, and of Grace: for as the Apostle says plainly, Gal. 5.4. Who are under the Law, are fallen from Grace: Now we conceive that the Apostle doth not so much mean the Moral Law, for that is perpetual and obligatory; but the Ceremonial and Levitical Law, which contained under it the Payment of Tithes. Now there were false brethren crept in, who did, amongst many other Errors, hold up Circumcision, and other Jewish rites and ceremonies; and why not the payment of Tithes also? for they were greedy and covetous in this particular, as we may see by that Woe which Christ denounced unto them for this act, Luke 11.42. woe unto you Scribes and Pharisees, for ye tithe mint and rue, etc. they would not lose the least thing Tythable: even much like our Tythe-masters, not an Egg or an Apple should escape: nay, they used rigour and force too; for we read of Eli's sons, that if they saw any thing better than other, they would have it, and if the people would not give it them, they would take it by force, even the best, the fat, 1 Sam. 2.15, 16. and the best of all the Offerings of the children of Israel, vers. 30. Such are too many of our Rabbis, they will have it, rather than not: some have used force and violence to the poor of the Land, and too many of them have been and will be their own Carvers; what doth the upholding the Ceremonial and Levitical Law debar us from the freedom of Grace, of the spirit of Grace, and from Faith: certainly we have good reason to abandon and shake off such a Jewish Schoolmaster, Galat. 3.24. Especially when they would make us to learn such lessons and laws which Christ hath freed us from; we wonder how our Presbyterian Ministers can ask Tithes of us, knowing that if they keep and hold that Law, they are fallen from Grace, and are under the curse; and therefore seeing that by the Death of our Saviour all that Moses commanded concerning Legal rites and ceremonies had an end (for they were all fulfilled in him,) why is tythe-taking so eagerly upheld by these men, who pretend to Christ's and not to Moses Law? However, if they shall continue so corrupt for their gains sake (as who knows not what a strong influence gold and gains have upon corrupted spirits?) yet let the godly and spiritually-minded people of our Nation do their utmost, not only to discover their deep policy in this particular, but labour also to abolish and overthrow it; for though Moses was a faithful servant, yet Christ is Lord and our God blessed for ever. Yet a step or two further; we proceed, and say,  
Argum. 6. Sixthly, That as our Ministers have held Tithes to be their due Jure Divino, and so to that purpose have quoted divers texts out of Moses Plutat● and the Prophets; we reply, That none were to have Tithes so but the Jewish Levites and their Priests: It seems then, and concludes so too directly, that they are the Priests and Levites, or else to hold up this their gains would be such; for why Tithes, where there is no Priest to sacrifice, and other Oblations? then let's have Circumcision, and a Tabernacle, an Altar too, or else a Solomon's Temple again erected, and so consequently killing of Bullocks, and Sheep, and Lambs, yes, and Pigeons and turtle Doves also. Oh see what ill Consequences follow in upon the payment of Tithes in this manner. We must have an Altar of Incense also, which will not be a sweet savour in God's Nostrils. But what need of these, or the whole Levitical Law or Priesthood, seeing nor the one, nor the other, nor all the blood of bulls and goats can possibly take away sins? Hebr. 10.4. and what is more, the same Apostle saith, that there is verily a disannulling of the Commandment going before; and why so? he gives sufficient reasons for it, for the weakness and unprofitableness of it; for the Law (i. e.) the Levitical Law, made nothing perfect, Hebr. 7.18, 19 So then, if the Levitical Law, nor the Priests, could not take away the sins of the people, but were themselves sinful men, and died, Heb. 7.23. and the Law itself weak, unprofitable, imperfect, faulty, old, decaying, and vanishing away; and the Oblations termed vain and abominable, Isai. 1.11, 12, 13. What faces have our Presbyterian Rabbis to fly unto this for shelter and maintenance? for their taking of tithes of the People now in these Reformed Times? Well, we hope we have removed their old confidence from this Law of demanding tithes. Next in order:  
Argum. 7. Seventhly, We having them now upon pursuit, let's not leave to follow them a little closer; If we will believe them, though they can get little or no comfort from Moses or the Prophets, yet they have other holds, as from the Canon Law, the Civil, the Casuists and Schoolmen: Is't possible that these men who profess Christ so strictly, and Reformation too, and exclaim against the Pope and his Adherents, will yet flee unto Rome to a Conclave or Consistory of old musty and rotten superstitious Writters, who to uphold their Seat and their State patch up their Tenets with Judaisme, or the Turkish Koran, who to please their Father, subscribe all their Judgements to his Verdict, and either will not or dare not print directly what's truth, for fear of his Excommunications and thundering anathemas? But must we be kept hoodwinked still, and must be forced to have their say obtruded upon us, and pinned upon our sleeves for truths, though never so false? Who knows not how they have juggled with the Text itself, terming it fabula, a fable? What great Confidence in or from these men? What hopes to find truth in the very Chair of lying and seducing? What if they say Tithes are due Jure Divino, and threaten all such with Bell Book and Candle who dare speak or write against it, are they therefore so? In such a case as this is must Antichrist be chosen Judge and Umpire. Oh ye Ministers of England, if yet ye be so, may we not tell you herein, as our Saviour told that young man, who said he would follow him whither soever he went, The Foxes have holes, and the birds of the air have nests? Have you yet lurking holes from the Popish Canonists, and nests too amongst the Popish Lawyers? Alas, Priests we know have but little skill, and of late as bad success, in making and trusting to Canons: It must not be the Civilian nor the wrangling sophistating Schoolmen who must be Judges in this Point; and therefore knowing and hoping you will not foul your mouths with these Rabble of Deceivers, we tell you we appeal in this particular to God's Word, if they speak not according to that, it is because there is no truth in them, Isa. 8. We are not willing to mention this dissembling Crew and politic Cheaters, who to uphold Peter's old Chair, and to fill their own bellies and purses too, will say and unsay any thing; yet for conclusion, this point in agitation amongst us at present is yet unheard of and untouched amongst them at Rome: We therefore intending to be as brief as may be, go on and say,  
Argum. 8. Eightly, There is not one jota or line directly for the payment of Tithes in kind not in all the New Testament. We'll deal plainly with the world, there are some which carry a show which we intent to answer, because some have made use of them contrary to the meaning of them that spoke them. The first is in Mat. 8.2, 3, 4. concerning the Leper, unto whom Christ said, Go show thyself unto the Priest, and offer the gift that Moses commanded for a Testimony unto them. Some concluding that Christ stood for payment of Tithes himself according to Moses Law; but let's a little examine the matter, and it will make nothing for our Tythe-takers now; for first, Christ was not then glorified, secondly, the Jewish Clergy was then in power and being, though miserably corrupted; and that party who was healed of that Nation, and so liable to payment, and therefore Christ's Injunction was both equal and righteous at that time. Another Text too is used for payment of Tithes, and that is in those two men who (as our Saviour says) went into the Temple to pray, the one a Pharisee, and the other a Publican; amongst other particulars which the Pharisee boasted of, this was one, that he gave Tithes of all that he possessed, Luk. 18.12. See, say our Tythe-takers, the very Pharisees did not deny Tithes; and so hold out to plain people, that those who deny to pay Tithes are worse than the Pharisees. We reply, Did he pay Tithes? 'twas his duty to the Command then being in force, and he a Jew, and one that pretended to be the strictest Observant of the Law: Now as the Apostle Paul saith, Thou that boastest of the Law, through breaking the Law, dishonourest thou God, Rom. 2.23. It had in him at that time been not only a breach simply of the Law, but also a dishonouring God; and yet we have but his own bragging and boasting word; and some suspicion may be moved concerning his doing as he said; for, for all his boasting, this did not justify; but in the last place, this was not a real history, but a Parable, for the text saith, And he spoke this Parable, Luk. 18.9. So neither of these doth any thing help the cause of Tithes at this present.  
Well, we come now to the main Refuge, that large and copious Text of the Apostle Paul (1 Cor. 9.7, 8, 9 to 14.) wherein, say our Tythe-Takers, the Apostle hath sufficiently warranted tithes even now under the Gosel: we will take some pains therefore about the true opening of this Text: The Apostle vindicates indeed his own liberty and power, though he says he used it not at all, vers. 15. He speaking of eating and drinking, and leading about a sister, a wife, vers. 4, 5. forbearing to work at his Trade, vers. 6. Urgeth his lawfulness of doing from three similitudes: 1. from going to warfare at a man's own charges! 2. from planting a vineyard, and not eating the fruit: 3. from feeding a flock, and not eating of the milk of the flock, vers. 7. Brings an Argument from Moses Law too, from muzling the ox that treadeth out the corn, vers. 9 fetches confirmation of this from plowmen, threshers, and seeds-men, vers. 10. proves his doctrine from an Argument called a Majori ad Minus: If we sow to you spiritual, is it a great thing if we shall reap your carnal things? vers. 11. from the practice of others, v. 12. therefore as well to him as to others: proves it also from those who ministered about holy things in the Temple, and waited at the Altar; both lived of and by it; and so concludes this subject, that so hath God ordarned, that they who preach the Gospel, should live of the Gospel: an Argument a pari; if they lived on that; these on this, and this is God's Ordinance. We have not omitted any thing, we would not willingly in this large Text of Scripture, which seems to be the Tythe-Takers safest and  Argument, if it be not throughly examined. But we shall make it appear, that this Apostle, even in this place, doth not so much as mention Tithes; nor can our Ministers fetch or allege truly any Authority for their Tithes now from hence. And therefore first for his liberty and his plea for maintenance for Preachers: 1. He was an Apostle, Am I not? vers. 1. justifies his mission; could our men do so too? 2. His freedom in preaching, not chargeable; Are our Ministers of this stamp? we fear they are not. 3. His privilege, seen the Lord, vers. 1. not only in spirit, but Christ appeared to him: Have our Ministers this spiritual happiness? 4. His effectual operation in their conversion, v. 2. O happy man, worthy indeed of allowance, and liberal too! But can ours show their seal and evidence to men's consciences, that they have wrought their conversion? we wish they could. 5. His confirmation of them in Grace: O where are such Ministers to be had 6. Eating and drinking; and leading about a sister, a wife; the two first things indifferent, and allowed by Christ, Eat and drink such such things as are set before you, Luk, 10.7. v. 4, 5. Here's only meat and drink, an Apostles allowance; and yet he had learned to be content and thankful too. What will our Presbyters plead to this? whom meat and drink, moneys and all will scarce please? for his leading about a sister, a wife, no ways obnoxious to scandal; a sister by professing the same faith; a wife, and so constant, and as diligent to minister to them in their journeying. Divers women of affection to Christ, followed him, being so taken with his doctrine, Luk. 8.2, 3. He was put upon this employment by Christ himself, his warfare, planting and feeding, (Acts 22.14, 15.) Ours put themselves upon it, and thrust into it for gains and means. Rich Parsonages need not cry out for want of Pastors; they strive who should get into them first. His comparison from the muzling of the Ox; This creature is laborious, and a pattern of a good Minister, v. 9 For his Argument from the greater to the less, 'twas true, vers. 11. He did sow, (i. e.) preach spiritual things; Ours too too many of them preach carnal things, as for maintenance by Tithes, nay and contention too, and preach themselves, and for themselves, he not. And so also for his ploughing he performed it spiritually; so of threshing and sowing, this was his task; it's good to have a Calling, not to run without a Call: and moreover observe his labour in the Gospel; I, saith he, laboured more than they all, (1 Cor. 15.) A good example to all that undertake this profession, to be true Laborers in God's Harvest and Vineyard: His fetching Authority for Ministers means from their practice under the Law, vers. 13. for in his time the Law of Moses was not quite decayed; The Light of the Gospel did spread, but yet then the Jews Law was not down, it decayed by degrees: but now 'tis no plea for our Ministers, it being now vanished as old, Hebr. 7. In the last place, at vers. 14. from God's Ordinance we say so too, 'tis God's Ordinance, we know, that the labourer is worthy of his hire: the Apostle says, they should live of the Gospel, but doth not mention a word to confirm the taking and raking after Tithes: and all this he, good man, did only persuade, forced it not, railed not against them, accused them not, did not prosecute them at Law, neither did he threaten any of them: And now to sum up all this, What makes all this for Tithes in kind? not a word, nor one syllable. When we consider this man's admirable gifts, and his constant employment of them; his patience in troubles, and wants too; how he only craves and persuades, not for any superfluity, but only to live; what mean and laborious names he takes to himself, even of a private Soldier, of a Vine-dresser, of a Shepherd, of a Ploughman, of a Thresher, and of a Seedsman, Titles not of honour, but of labour and pains, and all these with persecution too, and only to live, to preach to live, and live to preach: Look upon this Example O Ministers, and then blush at your Pride, Contention, Debate, Envy, Idleness, and Imperiousness: He persuades, but you'll command; he only to live of the Gospel, you to lord it over your Brethren & the People too; Ye take too much upon you, ye sons of Levi, Num. 16.7, 8. He converted Souls, and confirmed them in the Faith; Oh could you but show such seals of your employments! and yet for all this demanded no Tithes at all, only people's liberality. We would not, do not, debar a good maintenance to you, though you be far inferior to the Apostles, only be not your own Carvers: Allowance we say is fitting, but not in this kind by Tyth-taking. We would not be tedious upon this subject, only give our Minister's notice that they exact too much upon God's people by Tithes. Further, to convince them in this particular, we say,  
Argum. 9 Ninthly, Seeing that Moses and the Prophets, nor Canonists, Civilians, Casuists, nor Schoolmen, nor yet the Word of God in the New Testament, will or do uphold them in their practice; they retire to the common Law of the Land, because confirmed by several Acts of Parliament; and this is it indeed that bolsters them up, and swells them so, that they think all's their own, and that nothing can hinder them from their Right, as they hold it. Well, Is the whole matter come to this? from Jure Divino to Jure Humano? Is all their pretences and clamours and bustleings for Tithes all this while summed up in this? Tithes are settled to our Ministers by Act of Parliament: This is but a weak plea for them; for we say, first, what the Parliaments of this Land did in this particular, was out of indulgency to encourage them in their profession, not to heighten them in pride; for Alimony, not for Covetousness; their intentions were honourable, the worse is the abuse; but yet those that sat then, and ruled in chief, had dependence on the Pope; the Houses were filled with Popish Prelates and Abbots: nay, most, if not all in both Houses, were zealous Papists, and had no further knowledge, held it a meritorious Act, and the business put on by the Archbishops and Bishops of the same tribe that the Ministers were of: and so indeed Tithes came in. But we hope many other Acts of Parliament in after times have been repealed; and when it pleaseth God to stir up the spirits of this honourable Parliament to put their Power into execution in this particular, it may be speedily effected, without either any prejudice to their Consciences, or violation of any man's just Right, but to the general and universal Freedom of this Nation from Jewish and Popish Thraldom, for which purpose there have been sundry Petitions from several parts and persons, all desiring this one thing (as a great grievance) may be taken out of the way: And certainly as 'twas said of Henry the eight, that he broke the Pope's shins when he pulled down the Abbeys and Monasteries in England; so it may be said of taking away of Tithes, that being done, he will be crushed to pieces, his bones will be broke, and his body thrown fully from amongst us in England. We proceed to another Argument against Tythe-paying, and hasten to an end. Therefore,  
Argum. 10. Tenthly, The gross Abuses, Inconveniences, Troubles, Lawsuits, Quarrelings, Contentions, Strifes, Debates, Hatred, Heart-burnings, Suspicions, Wrongs, Vexations, Murmur, Grudge, and Mischiefs, which have and do daily arise betwixt the Tythe-takers and the Tythe-payers, as they are not to be numbered, so 'tis pity they should not be extinguished, the one think they take too much, the other think they have not enough: What Parish, Hamlet, Town or City in all England, which either is not, or hath not been quarrelled withal by their wrangling Tything Ministers? What Term hath not been filled with Complaints one against another? What Courts have not, and yet do not even swarm with Suits one with another, to the great charges, loss and vexation of the good people of this Land in travelling and journeying to London about Lawsuits for setting out and paying Tithes? How are the Justices and Committees toiled and wearied at their Meetings and Sittings in hearing Causes, one party against the other, even with bitterness of spirit, and all for Tithes? We could weary the Readers, and relate such stories of quarrels in this kind as are not indeed worth the naming, and yet have been prosecuted with all vehemency and virulency of spirit: How can such Ministers teach the Word of God in meekness, who are filled with rancour and ill will for want of their due in Tithes, merely conceiving so to themselves, not being so in truth? What base Informations and Suggestions, with indirect Intelligence too, are brought to their ears, of men's stealing, pilfering, and carrying away more than they should, which inflames their spirits so high and so deeply against their Neighbours and Parishioners, that they are not fully and truly reconciled to them during their whole lives? How are they distracted from their Study and spiritual Employments? What Weeks and Months are wholly consumed in looking after yours, your Goods, your Tithes, more than after you, and your Souls? How do the hopes of great Tithes render them Mercenary? How do they chop and change their Flocks, as oft as they can by any means procure better and fatter Live? Oh what true care of Souls can these tything Presbyters have! How can they say as Paul did, Acts 20. I have coveted no man's silver, nor gold, nor apparel, or with the Apostle Peter, Silver and gold have I none, since these men aim at nothing else? Behold the special fruits of Tything. In the last place we say,  
Argum. 11. Eleventhly, That all the Reformed Churches beyond the Seas, as those of Geneva, of Basil, of Bern, of Zurich, of Schafhausen, those of France, with the Low Countries of Holland, Zealand, etc. those likewise of Germany and of Denmark have no Tithes, and yet they live peaceably, quietly and contentedly with and amongst their people. Our Saviour himself when he sent his Apostles to teach the Gospel, gave not the least direction or precept concerning Tithes; nor did the Primitive Christians demand any: And have our Ministers any juster claim or right unto Tithes than any or all these think you? Thus much concerning our Appropriate Tythe-takers, the pretending Ministers: We come now to the other fort, which are the Impropriate Tythers: Now for certain if these who labour in the Word cannot yet show their lawfulness to take Tithes, the other who labour not at all can have nothing to plead for themselves, yet to convince them, because they are many who practise it, and great ones too, we say to them, First, Argum I. against Impropriators.  
1. Their Parsonages were either freely given to them or to their Ancestors, and therefore may be the freelier surrendered again, or else easily purchased, even then for so little as is not worth reckoning for now.  
2. They have had a long and a quiet possession of them, and in all that time and years have had Tithes paid them without any opposition; so that long since they have not only got in and recovered the principal laid out, but have moreover above that procured great Estates and Means to themselves and heirs for their moneys then disbursed.  
3. Their not labouring in teaching the Word, but what is more, their not allowing any Maintenance to Preachers (except now of late for fear,) for Impropriations of 200 li. 300 l. or 400 l. per annum, have sinal Vicaridges inclusively laid to them, or else in policy the Impropriators have themselves parted with the smaller Tithes to a Preacher, either because they are in many places scarce worth the labour in gathering, especially with so many ill wishes of the people who pay them (if not with curses too,) or else because by this Act they take off the people's hatred from themselves, and transfer it upon the poor Vicars, who must either get them in, or starve in their places; and however this Act of theirs doth still and quiet the people, and blind them too, so that they sit down (as yet without complaining against their Impropriators, who usually take Tithes with power, especially if they be (as in many places they are) both Landlord and Parson too,) for then the poor Tenants dare not resist their Actions, for fear of being dismissed their habitations.  
4. Their Live were either given to them, or else purchased from the Crown; and if so, reducible whensoever and to what Uses soever Parliaments in after times shall think best, they having and always had power, not only to call in Crown Lands but also to dispose and employ them, especially in great abuses, or public Exigences and occasions.  
5. Their purchases for the most part acted in times of Popery and dark superstition; so that in later times many gentlemen in this Land have in their own consciences been convicted of their Tenure, and have laid down of themselves; some others have been persuaded to part with their Title for a little money by certain Feoffees in and about London, who did recover some of them, and did maintain Lecturers and Schools with them. Now since God hath given more light, let our Gentry and others, who hold such, consider well of it.  
6. Their Tythe-taking against God's Word: He that labours not (says the Apostle) let him not eat; and he that soweth not, why should he reap? besides it hinders the teaching of God's Word in such places: for Impropriations are commonly in the greatest and fattest places and parishes; and yet hereby these Towns are, or have been, destitute of Teachers, or else they themselves must and have procured one, and yet paid Tithes beside; for the Vicars (if any be) are kept so poor, that they can scarce live, though they have laboured hardly and constantly.  
To the Impropriators, who have purchased their Parsonages of late, we say,  
First, 'Twas Covetousness, and hopes of quietness of the times, and wealth by their purchase, which induced them to buy.  
Secondly, These could not but know that they ventured upon Titles that were hazardable of Tenure, and so did or might have precautioned in their bargains restitution of Moneys, if they should be deprvied of them.  
Thirdly, Gave for their purchase little or nothing; some perhaps three or four, few not five years' purchase.  
Fourthly, That Power by which they had them (viz.) Kingly Power is now extinguished and abolished; and then how can their Tenors be valid and good?  
Fifthly, Particular Interests are not to be held up against a general good, especially when as a considerable satisfaction shall be made to the party surrendering, the loss (if any be proved) being not tota, but partial.  
Sixthly, By their giving up they are sure to have the people's love and goodwill, and blessing too; whereas the keeping them may procure, and doth cause, the people's ill-will and hatred, if not curses too; And 'tis a happiness they have enjoyed Tithes so long without disturbance, and yet what further is, they may reap benefit and Salvation of their Souls too, by placing an able man to teach God's Word in such places.  
These are some of those many Arguments, may be used to convince as well the one as the other of our Tythe-takers to leave off that trade and course. We leave the issue to God, and to the pious judgements and discretion of our supreme Magistrates, the Parliament of England, praying for God's blessings upon their proceed, Amen.   
FINIS.   

Pag. 17. lin. 19 read Act ●. 31.1●7. ●●●tateuch.