To the Reverend Assembly of DIVINES, Assembled in Holy Convocation at Westminster; Blessing and Benediction from his Superlative Holiness, Reverend Young MARTIN MAR-PRIEST.  
Dear beloved Brethren,  
Harken with fear and reverence, unto the Words of His Holiness, Reverend Young Martin Mar-Priest, as you shall find them written in the fourth Book of his venerable Sanctity, The Ordinance for Tithes dis 〈…〉 ed. But Beloved, the Glass hasteneth, and it is not seasonable now this Good Time, to detain you too long; for I know, though out of your Reformed Piety, you dislike the Papal Sanctity thereof, yet cut of the Presbyterian accuteness of your Stomaches, you would willingly consecrate your Reverend Entrails with the delicate belly-timber sclemnities thereof; for I know, Pl●m-Pottage, Mi●●●d Pies, and other such toothsome toys have 〈◊〉 been very natural 〈◊〉 pleasing to the men of our Cloth: Wherefore, Dear Beloved, lest I should transgress too much upon the servant Zeal of your Appitites, I shall leave the division of the matter to yourselves, as able proficients therein, after a most Scholastic method; only I shall Devote these my Pious Observations upon the Divinity of your Title of the Exaction of Tithes, unto your most Sacred Protection and Perusal, as a Christ 〈…〉 Cha●●ll, or pastime for those Holidays, for your better concoction, not doubting, but even yourselves will also shortly be throughly digested, and be cast out as the Excrements of the Land, if you do not put a swift period to your Tithe plundering Divinity: And to that end I have in some measure discovered the iniquity and vanity of your pretended Jure Divino to the Exaction of Tithes; dispersed and cleared up your misty fogs, wherewith you have besotted, corrupted and infattuated the people's understandings into a blind zeal thereof; whereby (if they please) they may now see, that the privilege and property thereof is their own, both by Divine 〈…〉 Episcopal extirpation, the ever to be Honoured Petitioners of Hertfordshire, who now have broke the Ice of this grand Oppression, even plucked at the 〈…〉 against 〈◊〉 insufferable, 〈…〉 Tithes, that the rest of the Counties may follow them, as they 〈◊〉 against the Bishops; and the Lord stir them up, and give them good 〈◊〉, that our Children after us may reap the benefit of their happy beginnings.  
Thus (grave and Reverend ASSEMBLY,) in testimony that our Holiness 〈…〉 the zeal of 〈…〉 our Dedicatory 〈…〉 of God, 〈…〉 standing, 〈…〉 not to 〈…〉 Holynesses thereat 〈…〉 and your 〈…〉 your Cloth's 〈…〉 Fort, to 〈…〉   

THE ORDINANCE FOR TITHES DISMOUNTED, From all Mosaical, Evangelicall, and true Magesteriall Right. OR, The Clergy utterly untitled of their JURE DIVINO, for their Exaction of TITHES.  

The Introduction.  
WHERE AS under the late Regal and Episcopal exorbitancy, the Exaction of Tithes hath for a long time been coersively imposed upon the People of this Kingdom, for the advance and magnificence of one sort thereof, entitled the Clergy, who (out of their divine Providence) have very prudently ever pretended and pleadeded their Title thereto, to be JURE DIVINO, whereby both magistrate and People have ever been persuaded, as their duties, the one to command, the other to obey the exaction thereof, through the mysterious subtlety, & specious pretences of that Chemarim Sect, that Cannibal litter of Tyth-mongring Negroes: And now that we might have a thorrough Reformation (both in and person, I should say) in Church and State, under the Parliamentary and Presbyterian Authority, the same is very wisely and discreetly continued and reconfirmed: O Reader, here with Reverend MARTIN, stand amazed at their wit! down upon thy knees, up with thy hands, and gloor (Fresbyter-like,) with thine eyes, admiring and adoring this happy Reformation, and sing Hallalujab for ever, and for ever, that we are blest with such a Parliament, such a Synod, such a Presbytery, such a abomination abundance of Ordinances; Ordinances upon Ordinances, even whole Carl-loades of contradicting Ordinances, Beloved Brethreu! to establish such a croaking gender of frisking froggy Presbyters, bred in, and skipped from the myery Bogs of Episcopacy, thus to enrich them with the Tenths of the Kingdom, by a more powerful and obligatory Authority then before: Let all the land fear them let all the Inhabitants thereof stand in awe of them, for they but speak, and it is done, out of their primative Zeal, they do but claim them of Divine Right, and the godly Parliament forthwith most prudently invest their Sanctities, (to confirm as infallible the Divinity of their Title) with a most judicious elaborate Act, the Hallowed Ordinance for Tithes, (O the purity of our Times!) dignifyed and enriched with power coercive to plunder the Goods, and imprison the Persons of such as shall refuse the payment thereof; whereby the generality of the people are awed, and dare not pry, or once glance into the Ark of their sacred Title, lest they be smit with a Confiscation, etc. that the Divinity of their Title goes now as currant for Tith-ware amongst the vulgarity, as if it had the Gospel-Image and Superscription upon it, that now the silly souls, even in the midst of their military taxations, Issacbar● like, humbly couch under the burden of their Exaction, when as indeed, in equity they had more need to subtract then to add, to shake off, rather than to contract an unnecessary Burden to their overburdened shoulders: But the Presbyters do not greatly care, considering the breadth of their backs.  
Wherefore out of duty unto God, and love unto my Country in this time of public necessity; I shall, as near as I can, discover the vanity of their Title, that the oppressed may see it, and something case themselves of their Burden. But that I may the better evince it to every rational and ordinary capacity, and stop the mouth of the most material opposition, I shall make trial of their divine Title in their most fundamental pretences; which may naturally be digested into their deductions from three heads, to wit, Mosaical, Evangelicall, and H 〈…〉; and so answerable reduce my matter into three Sections.  
For on these 3. Pillars the Clergy would erect the cock-loft of their Jure Divine, even from thence hold and maintain their Tenuce of Divine Right unto the exaction of Tithes; but I shall impactially examine the divinity of their Title deducted from these several Heads, as being the most rational and satisfactory way of trial, to lay the Axe unto the root of the Tree, to unbottome their building; for if I pluck from them their main Pillars, their Cathedral props, down tumbles the great Goddess, Jure Divino, Pulpits, Priests, Tythe-pigges, Pullen and all; and what a fray then there will be, judge ye. And first concerning the Authority of their Mosaical Title.   

SECTION I.  
Of the Clergies Mosaical Title of Jure Divino unto the exaction of TITHES.  
THat we may the better make trial hereof, it is to be considered, that the Clergy of this Kingdom do Parochially Officiate therein as the Ministers of JESUS CHRIST (as they pretend themselves to be) and yet for their Ministry require the tenth of all our Substance, by virtue of a Mosaical Authority, the which how in equity they can do, in case they should be such, they must evidence how Gospel Ordinances, such as are proper to the Church of Christ, are to be practised, and to receive their authority from a Mosaical Institution? If they may not, that is, if nothing can give privilege or right to an Evangelicall property, but an Evangelicall Authority; then why do you for your Ministry of the Gospel (as you would make us believe it is) impose upon us the bondage of a Mosaical Institution, to wit, the Exaction of Tithes, whose Authority, Institution and Being was from the Law of Moses, and therein for that service terminated for the Ministers of his House?  
If they be to be practised from Mosaical Institutions; then, Is not that to make the Gospel of none effect, of less authority than the Law, and so CHRIST interior to Moses; his Ordinances insufficient, and not binding, himself necessitated to be benolden to Moses for Authority to strengthen his Institutions, Ordinances, etc. and to make them obligatory, undervalue his Mediatorship, make himself insufficient for a Saviour? for should he not have Authority of himself for his own Institutions, Ordinances, etc. then would he be fare less sufficient to be the Redeemer of the World; for the work of Resurrection, Salvation, etc. is of greater Power, then to make a Law Obligatory, for if he be not able for the less, it is impossible he should do the greater: And so this is no other, then to deny his MEDIATORSHIP, his Redemption, the Resurrection, etc.  
Therefore to practise Evangelicall Ordinances, to build the House of Christ with the mouldered rubbish and ruins of the Law, to invest Christ's Ministers, with a bare Mosaical Authority, to claim an Evangelicall Title from a Judaical Institution, to take Tithes under the Gospel, by virtue of Moses his Commission, cannot possibly be without those horrible absurdities, destructive to all Religion and Morality.  
Wherefore (ventrable Brethren,) you must, if you will have such a manner of Maintenance to be yours of Divine Right, prove your Authority from the Commission of Christ, have a Gospel Ordinance for it: but let me tell you by the way, when you have done that, to wit, proved the exaction of Tithes from the Gospel, for the Ministers of the Gospel, yet it remaineth for you, to prove yourselves to be such Ministers, or else we shall neither esteem you for the one, or give you the other; for if of Evangelicall Right they be due, and the men of your cloth the Persons to whom they are due; then from an Evangelicall Authority, you must prove both the one and the other, yourselves the very men, and this that you require, to be the same that CHRIST allotteth his Servants, for their Ministerial, Evangelicall Function: For if He be your WORKMASTER, and you do His WORK, all Authority being His, and only derivative from him, He must set the Wages, and the wages he setteth, you must there with only be contented: If you do the WORK, you must have the Wages of the WORK, otherwise not: if his Wages do not content you, than you are none of His Servants; for you are his servants whose wages you receive; and if you receive Moses his Wages, than you are Moses his servants, and so must do his WORK, as offer Sacrifice and the like, which were to repair and rear up the Partition Wall again, which CHRIST hath broke down betwixt JEW and GENTILE, to deny him come in the flesh, etc.  
Therefore (Reverend Brethren,) you must not think to do CHRIST'S WORK, and exact Moses his Wages; if out of your Piety you think good of the Work; out of your honesty you must be content with the Wages belonging to the Worke.  
And truly (Pious Sirs,) till such time as you give us an express Commandment out of the Gospel for this Legal, Levitticall exaction of Tithes, for your service, which you pretend is the Service of the Gospel, till than we shall be bold to forbear the payment thereof; but no sooner shall you have proved yourselves the Ministers of the Gospel, from a Gospel Authority, and Tithes the wages of the Gospel, from a Gospel Ordinance, and your service which you perform, to be the service for which such wages is allowed by the Gospel; I say, no sooner shall you make these 3. appear, but I shall yield you your Right, grant your Title to be Jure Divine, and persuade all my Independent Brethren to do the like to the men of your Order; Then will we pay you your Arrearss, fill your Barns with Tyth-Cocks, both of Hay, and all manner of grain, every you with Herds of Tyth-Pigges, focks of Lambs, of Chickens, Geese, etc.  
Then will we make a Presbyter as glorious, as Pontifical; yea, feed him as fat as a Bishop: Her's news for the men of your cloth; go, proclaim a year of Jubilee, get an Ordinance for it, or at least some directions from both Houses to keep their Worships in action; for you know their Historical Directions are mystical Ordinances, witness their late Directions for their congregational, Classical, Provincial and Nationall High Commission-Courts, which at their coming out were under the notion of Directions, to feel the pulse and temper of the people, to try whether either they could bear them, or were afraid to reject them, and now finding them either grossly ignorant, careless, or else cowardly and degenerate, that they neither do nor dare oppose them, though it be to enslive themselves and their Posterity in a worse than an Arbitrary, Regal, or Episcopal servitude, to wit, in endless suits and appeals from Court unto Court; hereupon, they are concluded in that most Religious and spiritual Ordinance for the Supper, as absolute Ordinances, as unalterable as the Directory; for indeed, at the first onset, it was not policy, to rush such a diabolical and villainous invention point blank upon us, with an, It is Decreed and Ordained by the Lords and Commons Assembled in Parliament. But after a more mysterious manner of Ordination, slily intrude it upon us unawares in the godly and specious vizor of Rules and Directions, as if our Religious Parliament-men had such a spiritual and holy care over us, to give us such wholesome and Pious Directions, while indeed under this innocent apparition, in the shape of Lambs, they are no other than ravening Wolves, rending and tearing us in pieces, for did they not pretend the spiritual welfare of the Kingdom in those Directions, seem to give them, out of a godly care and pious Providence over us, for our future spiritual Peace and well-being, but what they are, let all the people judge; let them consider whether there can be the least dram of honesty or Religion in them, or of respect to the Liberty of this freeborn Nation therein, seeing they lay upon us a heavier yoke than ever was laid upon us in the days of the Bishops. Now we shall be so entangled and enthralled in endless fultes and Controversies from Court unto Court, that if we once fall into the all-ravenous paws of those spiritual Courtiers, we must scarce expect to finish a suit in 7. years; and what cheating and cozening, what pilling and polling, raking and exacting of fees will there be amongst the several Officers of those several Courts, every ordinary capacity is able to judge of; it will be the greatest thraldom and bondage that ever the Kingdom was involved into, and by this Ordinance of the Supper, I am afraid we shall all go Supperless to bed, for there are such baits and entanglements laid for the people, to catch and entrap them, as multitudes must needs daily fall into their hands, and when they are fallen into the ravenous jaws of this Hydra-headed High-Commission, they must needs be devoured, there is no way to help themselves: if they be offended, at the congregational High-Commission; they may appeal to the Classical High-Commission, if they cannot be righted there, then to appeal to the Provincial High-Commission, and from the Provincial to the Nationall High-Commission, and from thence forsooth, if we can find no Justice in our tedious expensive traverse through these Spiritual HIGH-PLACES, after we have trudged from High-Commission to High-Commission, removed our suits from Court unto Court, been at vast and unreasonable expenses in Fees from Officer to Officer, we may appeal (forsooth) to our GOD'S themselves, the PARLIAMENT (life-Ever-lasting, world without end, AMEN.) Of whom, how may we expect Morcy or Justice then, that thus beforehand whip as with the stings of Scorpions, and grind us between the devouring JAWS of such devilish Tyrannical Courts, which will even crush our bones in pieces, and squeeze out our very marrow and juice, suck out our very heartsblood, like so many greedy savage Cannibals, and devover our flesh, and swallow it down into the filthy consuming paunches of the barbarous bloodthirsty Clergy: For what Ecclesiastical Court ever was there in any Nation of the World, managed by the Clergy, which was not improved to wicked, bloody and Tyrannical ends? Have they not proved (where ever they have been) the most insufferable burden and bondage the Commonwealth ever sustained, or groaned under; the most destructive to the People's Liberty, Peace, and well-being? Consider but the Spanish Inquisition, and our late High-Commission, of what desperate and destructive consequence they have been to the People's weal, which after long process of time proved so intolerable to the people, that they have, and daily spend their lives and fortunes to free them and their Posterities from such spiritual slavery, and usurpation of their Liberties, which they so long had sustained by such Ecclesiastical Courts, which very Courts were Voted and put down, as Tyrannical and destructive to a Commonwealth by this very Parliament, which thus would intrude upon us far more and worse than ever we had, or heard of before: It seems when our old Fathers the Bishops grew decrepit and unable, struggling and gasping for life, their young, brisk and spermatick Sons the Presbyters committed incest with their old Beldame Mother High-Commission, and after her long Synodean travel, by the skilful subtle powerful hand of a Parliamentary Midwife, is delivered of a litter of ugly Kubbs, every one more barbarous, cruel, bloody and Tyrannical than their Mother: For the Kingdom must be divided into several Provinces (not Dioceses forsooth, that's an Episcopal term,) and every Parish throughout all the Provinces in the whole Kingdom must have a bloody Inquisition Court founded in it, which High-Commission-like shall have power to give and examine upon Oath, and such and such Parishes in each Province shall make a Classis, so that in one Province shall be several Classes, and every Classis shall be constituted and founded into another Inquisition, which shall have Power over so many particular Parishes of such a Province, and over that Classical Inquisition, there must be a Provincial Inquisition, and over the Provincial there must be a Nationall Inquisition: Here's like to be Inquisition after Inquisition, worse than the Spanish, after the blood of the people; we thought ourselves at the worst when we knew none but the High-Commission, but what shall we think now, that are like to be ten thousand times worse?  
The Bishop's Courts stripped us of our clothes, but the Presbyters Courts will strip us of coats, skins, lives and all, for any thing that I can discern; For how have these men, before they be invested with this Power, before these Courts be settled, both in their Writings and Preach suggested, solicited and moved the Parliament to out off the contrary-minded to them; Byfeild in his Sermon, desired that their Houses might be pulled down, and Gibbets made of the Timber to bang them, and to that end all of them have endeavoured to get this bloody Power into their hands, to that end that they might persecute them from Court to Court, even unto death, for if they meant friendly towards them, they would never endeavour after such Courts of 〈◊〉 and to 〈…〉, were 〈◊〉 not to confound them with cruelty, they never intent to deal with them by love; but by Power and Violence, but what kind of success this Kingdom and people may expect thereby, they may easily discern, if they reflect but their eyes upon the w●●full Issues of our former Ecclesiastical Courts, and for better success by them, I dare be bold to Prophesy they shall never obtain.  
But to return from this too tedious digression, to our matter, or present Controversy in hand, be pleased (Venerable Brethren,) to consider, that if you will have Tithes still to remain, and to be yours of Divine Right, from a Mosaical Authority, than you most be the Persons to whom Tithes were commanded to be paid, for they were nor could be of Divine Right due to none other, than such to whom they were commanded to be paid, for it is the command of God that gives a Divine Right unto a thing commanded; Put they were commanded to be paid to the Levites for their service; therefore if for your Ministerial Function you will have the Levites wages, than you must every man of you prove yourselves lineally descended from the loins of Levi, and so none but such that are of that Tribe, to be Ministers of the Gospel, and Tithes to be paid to none other: Therefore till you show us a perfect Geneallogie of your descent legitimately from the loins of Levi, we shall not give you the Wages of the sons of Levi: Go search your Genealogies, turn over your numerous Volumes; you may find it cocksure amongst some of the Old Fathers, for they afford matter for all your necessities.  
2. These Tenths were ordained to be of the increase of the Eleven Tribes, from their several portions in the Land of Canaan, and not of other nations of people: Therefore if you will have the Levites Portion, you must go to the Land of Canaan, and receive it of the Eleven Tribes, or else you must prove England to be Canaan, yourselves the Levites, and us the Eleven Tribes, which for University men, such exact Logitions as yourselves, is nothing to do, go sophisticate 〈◊〉 into a Syllogism, and you need not doubt of a●● Ergo, as infallible as the Empyrick's Proba 〈…〉 est: in the mean time, wee●● lay up your Tithes for you, and gather them very safe into one Barns.  
Methinks (Right venerable BRETHREN,) you have committed a great oversight of late, to suffer your Journeymen The two Houses of PARLIAMENT, to put out such inconsiderate Directions for the Division of the Kingdom into Provinces, Classes, etc. and not to parallel them (considering its a time of settling this Levittio 〈◊〉 Order) with the division of the Land of Canaan; had you but consulted with MARTIN, and made him your Directory Journeyman, he would have reduced the people into Twelve Tribes, divided the Kingdom into answerable Portions; and yourselves then might easily have proved your lineal legitimate descent from the Loins of Levi, for it had been nothing then from thence to have drawn an Argument as good as an ORDINANCE of the Lords and Commons for the true payment of TITHES, or the like; but to return to our matter.  
Beloved Brethren, I would have you consider, that the very Jew's themselves to this day have determined the equity of their Tithes to their own Land, for their Doctors conclude, that regularly no Inhabitants but of the Land of Israel were to pay any, and even to this day by their Law, (being dispersed and sojourning in strange lands;) not Tithes of their increase in such Lands, is either paid, demanded or held equal amongst themselves to be paid; yea, by their Law, they are to pay none. And those that live in the Land of Canaan now, pay none for want of their Temple and PRIESTHOOD, for their second Temple no sooner was destroyed, but with it their Law of First-fruits, Therumah, and Tithes ceased, and those that live dispersed, pay none, both for want of their Temple, etc. as also for the restrainment thereof to the Land of Canaan; but you are neither Jews, Levites, in the land of Canaan, have the Temple Priesthood, or any thing appartaining thereto, and yet you require them by that Law, and claim them of Divine Right, no commandment or Divine Right being given to any other but the Sons of Levi to receive them, therefore how equal your claim is, let those that pay them judge: for if they themselves, that had the commandment yield up for those considerations, their right and equity in them, and may not of Divine Right require them, much less may you that are neither JEWS, LEVITES, or ever had a Commandment from God for them.  
3. If you were Levites, yet were it unreasonable and unjust for you to exact above the Levites portion, a Levitticall right is bounded precisely within a Levitti call Compass; if you will be numbered amongst the Levites for your Divine Title, you must be numbered with them in the nature of their revenue, and thereto precisely confined, and if of their Order for their revenue, then must you not disdain to be ranked in the nnmber whereto that Revenue was ordained, and be content with the allowance that shall come to your share from that Ordination, now the Levites for their maintenance were ranked amongst the Fatherless, Widows and Strangers, Deutr. 14. 29. and 26. 12.  
Such therefore must be your Companions, (think it no disparagement to your cloth,) and you must be content with your division, and with what falls to your share; The Fatherless, the Widow, stranger, etc. was to have a share, and subsistence, to eat and to be satisfied out of the Tithe, as well as the Levite, therefore for the Levite to exact all the Tithes, were to eat the bread out of the mouths of the Fatherless, the Widows, and the Srangers, etc.  
So then, the encroaching and usurping the whole tenths, yea, all things considered, even the sixth or seventh part of the whole Kingdom into the hands of the Clergy, under this Levitticall pretence, is no other than such oprression to the Fatherless, Widow, etc. But we see our Clergy under this pretence exact all, and more than the tenths, and spend it all upon themselves, and turn the Fatherless, the Widow and the Stranger, to the wide world; and though every Parish thus largely give their Alms for the general supply of the poor, these men get all into their hands, and cause the Fatherless to go naked without clothing, and they take away the sheaf from the hungry. Job 24. 10. but cloth themselves in costly array, feed on dainties, live at ease, and take their pleasure, that they are more like Lords then Almes-men; while the other Almes-people, the Fatherless, Widow, etc. are ready to perish for food, clothed in rags, and forced to beg, and would perish quite, should not the Parish take further compassion over them.  
Therefore MARTIN would advise the Fatherless, the Widow, and the Stranger, since this Levitticall Order of Tything must still be retained on foot, to come in and claim their right, for if the Inheritance must be granted, the Inheritances must be thereto entitled; so long as the Possession endureth, so long their Interest does continue; as long as they will have the one, so long they must grant the other: and let not those greedy Cormorants devour up their portion, that there may be a more competent answerable equality amongst these Alms People, the Levite, the Fatherless, the Widow and the Stranger; that all may have a competency, the Fatherless, Widow and Stranger, as well as the Levite; that this rich and fruitfall Nation may not longer be branded with the infamy of such multitudes of Beggars, such miserable forlorn Objects of Compassions, left destitute in a Land where there is such a redundancy of Provision; for were the Tithes, nicer-fancies with, which trivialls way very well be spared, better than suffer the Fatherless to go naked, lo●●sy; tattered and torn, beg, and ready to perish in the streets: for it is a most unreasonable wicked unconscionable thing, that one sort of Almes-men, which would be counted (forsooth) the Ministers of Jesus Christ, should devour up the rest, or that any sort should be richer than their Almes-Masters; for there is above a Thousand Lay-people (as they call them,) men, women and Children to one Clery-man throughout the Kingdom; in some Parishes here are above ten thousand to one, and yet this handful of Venerable vermin must have the Tenth of the increase of the whole Kingdom, besides their Gleah-land, Oblations, etc. Which betrays their unsatiable Covesousnesse to take it, and the gross simplicity of the People to give it, their Bene factors must be glad of brown bread and Pottage to feed their hungry bellies, of leather Jackets or any thing to cover their nakedness, and rejoice and bless God they can have it by their sore travel and pains, by their industry and sweat of their brows; they must cap and congue, and these Almes-men, this levitical Clergy, deport themselves, and live like Lords in Pomp, Honour and Magnificence; for who more honoured, who more stately, proud, or delicious than they?  
Oh, MARTIN cannot forget the German Proverb, The covetousness of the Priests, and the Mercy of God endure for ever.  
But that we may the more clearly discover their deceit, wherewith they have bewitched the people under this Levittical Pretence, let us a little further descant upon the Right of the Levite, that every ordinary capacity may receive more full and ample satisfaction concerning the equity of their claine, and that those counterfeit Levites, (our present Presbyters,) may cover their heads, and hid their faces for shame.  
Now for out further inquisition therein, and inquiry thereof, let us consider, that though the Sons of Levi had a commandment to receive Tithes of the People, according to the Law, Heb. 7. 5. and though that commandment was only for the Levites, so that neither any other was to receive them from the People, but the Levites, nor the people to pay them to any other, but to the Levites according to tho Law, which both did design their Tithes, and bind them to their payment, yet could their service for this rich Prerogative, this large Revenue, bring no perfection: All Offerings, Sacrifices and Services unto God for the sins of the People, was committed to that Priesthood, and administered by them, and yet as touching the Conscience, could not purify, or ever take away sins; therefore there was a necessity that one of another Tribe, that should not be called after the Order of Aaron should arise, otherwise there could never have been Salvation, for it could not be by any thing that did at could proceed, or was administered by the Tribe of Levi, son could it, what further need was there that another Priest should arise, Heb. 7. 11. therefore the Priesthood, and commandment there of was 〈…〉 lled for the weakness and unprofitableness thereof, verss. 8. and been of whom better things were spoken, forgiveness of sins, and eternal life, con●●●eth of another Tribe, of whom no man gave attendance at the Altar, ●ve● of the Tribe of Judah, of which Moses spoke nothing concerning the Priesthood; No, not so much as of a Tyth-pigge, vers. 13, 14, (a that thi● Man being come, the Priesthood changeth, and that changing, there is made of necessity, a change also of the Law.  
These things premised, the Levites therefore themselves have no longer Authority or Divine Right unto Tysbes, according to the Law, a period being put to their Office, their Priesthood ceasing, and the Law according to which they received the wages of their Priesthood ceasing, neither are the people longer bound to pay them by virtue of that command, seeing both the Law which bond them to it, and the Preisthood for which it was, are both disannulled, abrogated, and ceased quite, and a more excellent Ministry obtained, established upon better Promises, by one of whom Moses spoke nothing of that Priesthood, so that he being of another Order, and of another Tribe, being Mediator of a better Covenant, established upon better Promises, neither Service, nor any thing which pertained to that Tribe, according to the Law, where of Tithes was one, can be transplanted and grafted into that Stock under destruction thereof, for if we will have it to bear the fruit of the Levitticall Priesthood, we cannot be made perfect, receiving the Promise of Eternal life.  
Therefore to ascribe that which belonged to the Levitticall Priesthood, to the Ministry of our Lord, which sprang from Judah, is to introduce and recall the Legal Sacrifices and Services, to deny Christ, destroy his Genealogy, and disannul his Covenant; for whatsoever appartained to the Priesthood, was proper and essential to the Tribe of Levi, so that whosoever did officiate therein, or receive any thing belonging to the Office, was one of that Tribe, therefore to ascribe Tithes to this Order, whereof Christ is, is to make him of the Tribe and Order of Aaron, and so destroys his Mediatorship, and denies salvation by him, for of his Order Moses spoke nothing concerning the Priesthood, now Tithes belonged and was ordained to the Priesthood, (which Priesthood was not able to cleanse the Conscience from sin, and so not sufficient for salvation) therefore not at all do they belong unto his Priesthood, or Ministry arising from another Tribe, from whence cometh forgiveness of sins, and eternal life.  
4. If you will have Tithes, you must have it of your own brethren, for verily, they that were of the Sons of Levi, who receive the Office of the Priesthood, have a Commandment to take Tithes of the people, according to the Law, that is of their brethren, etc. Heb. 7. 5. Wherefore we of the Independent Congregations, being not of your Members, and so none of your brethren, you have not any authority to demand or receive them of us, the flock which you feed (if you feed any) is the stock of whose milk you must eat. 1 Cor. 9 7. Now we being not of your stock, you must not think to eat of our milk, but you must be content with the milk of your own flock: when you are our Pastors, and we your sheep, you shall have the Tithe of our Milk, but in the mean time, MARTIN would advise you to be content with your own.  
5. If you deny to receive Tithes as Levites, and claim them as you are Priests, than you must have no other than what was due to the Priests, and in Deut. 18. 3. etc. it is said, and this shall be the Priests due, from the People, from them that offer a Sacrifice, whether it be Ox or Sheep, and they shall give unto the Priest the shoulder, and the two cheeks, and the maw etc. and truly, when MARTIN doth offer an Ox or a Sheep, he will freely give you the shoulder, the two Cheeks and the Maw, and he cares not greatly, if you think that Oxe-cheekes are too course Diet, for the Priests of our days, to gratify your dainty diviner Palates, with the great Bag, with all its venerable appurtenances. But though this were the Priests due, yet for this were they to stay the Offering, a work too burcherly for Priests now adays; yea, they were, if there were any war in the I and, to go against the enemy, and blow an alaram with their Trumpets, and this was an Ordinance for ever amongst the Priests, throughout their Generations, and they shall be saved from their enemies, Numb 10. 8, 9 Therefore if you will have our Oxe-cheeks, our Oxe-mawes, you must all turn Trumpeters now there is war in the Land, and sound an Alarm; If you be Priests, you have not done well to forbear all this while, for the Text saith, Ye shall be saved from your enemies. O Pious and Venerable Brethren, for so I am emboldened to style you; I beseech you be encouraged, and stir up one another to this good Work, if you be Priests, sound an alarm, that we may be saved from the Cavaliers, and then you shall have all our Oxe-cheekes, our Oxe-mawes, Bags and Baggage; for we are weary of the wars.  
Further, if you claim them as Priests, then are you to require none of the People, for the Laity paid only First-fruits, not Tithes immediately to the Priests, but one by to the Levites, Singers, and other such Ministers: And the Levites paid the Tithe of their Tithe to the Priests, Numb. 18. 26. 28. Who so through the Levites, received Tyths from the Possessions of the Laiety, for the Posterity of Aaron, that had the Priesthood, received none from the people immediately, but mediately from the bond of the Levite, and that was but a Tithe of then Tithe.  
Therefore, if you will be Priests, (as you all stand Priests by your Episcopal Ordination, witness the late Ordinance for the Lords Supper, where it is granted,) then all the Tithe that you can any ways exact, is but the Tithe of the Tithe, the rest, as first-fruits and the like, were left unto the good will of the People, for seeing you will be the Priest's successors for their maintenance, but not for their Work, being more lazy in your generation; I tell you, though your succession were good, yet could you be hereditary to nothing then wherein those Priests had a right; their pattern can extend no further than their own privilege, though you and your Fathers have set it upon the Tentures, and streetched it unto the portion of the portion of the Fatherless, the Widow, and the Stranger, and haye racked and scraped all into your Compass.  
Now the First-fruits of the forwardest were offered to the Priests in Ears of Wheat and Barley, Grapes, Figs, Olives, Pomegranates and Dates, and of these the First-fruits were paid, in what quantity the owner would, Exod. 23. 19 Numb. 18. 12. likewise their Therumach. or Heave-Offering, or First-Fruits of Wine, Oil, Fleece, and the like, were also given to the Priests; Deut. 18. 4. but not determined by Moses of what Quantity: therefore from their example, you cannot tie as to the tenth of those things, but though you were such Priests, yet must you be content with such as we out of our own freedom shall give you thereof. Indeed we read in Ezekiel 45. 13 that the Their 〈◊〉, or Oblation, was the sixth part of an Ephath of an Homer of Where, and the like of Barley, and an Homer, which was alone with a Both, was near our common Bufbell, &. on Epth was the tenth part of an Homer. V II. So that all the Obligation for this or that quantity, that you can impose upon us, is at the most, but what Ezekiell describeth, and that was but the sixtyeth part of an Homer, which after our account, is the sixtyeth part of a Busbell of Wheat or Barley, for the Ephah was but the tenth part of the Bushel, and but the sixth part of the Tenth was to be offered: so that, if the confining of us to this indifferent portion will not content you, you must even be contented with the good will of the VULGAR, that Clergy Bugg-bare, for there is no precedent from any command for any more; or can we read that Moses his Priests ever exacted more; or indeed that they ever exicted any quantity, but wholly left it to the disposition of the People, which, if compared with our Priests, their practice will be found much derregatory thereto; for though they have no right at all to the sixtyeth part, or indeed to any such voluntary Offerings (being not the persons to whom the benefit of Church-contributions were ordained) yet such is their Avarice, that though they plead for the due of the Mosoicall Priests, yet that will not content them; for neither will they stand to the good will of the People, as Moses his Priests did, nor yet be content with the sixtyeth part, as they were, but they will have the Tenth; yea, above the Tenth, and that by compulsion, whether the People will or no: therefore let the people judge of their greediness, of their juggling and deceit, who under the pretence of a thing whereto they have no right, require not only the thing itself, to wit, the sixtyeth part, but even fifty times more, and that by compulsion.  
6. The Officers of the Ministry of the Gospel, are to be chosen by the members thereof out from amongst themselves, and their Function is not (as under the Law) confined to this or that Tribe, this or that Generation, but is general to any Tribe or Generation whatsoever; and so as the service is ceased, the persons officiating are ceased, and both ceasing, the wages must needs cease, neither work for which, nor persons to whom, according to the Law, remaining: But notwithstanding this abolishment, hither you fly to consecrate your Ordinance for Tithes, with a jure Divino, as if with workmen and work, the wages were not vanished, but still retained their divine Being by virtue of that Law, and yourselves hereditatory thereto, but not unto the Worke.  
Truly (Pious Brethren,) I commend your venerable Sanctities, that are so provident, both for your profit and ease, you are very wise in your Generation; indeed it is the profit that fills your spits with Pigs, Capons, etc. But (holy Brethren,) it is against all equity and justice, to require the wages of a Work, and not to do the Work; If a man offer such wages for such a Work, be that will justly claim the one, must do the other, for his equity to the Title of the one, is founded in the labour of the other, and not do another kind of work, the wages whereof he supposeth is not so profitable, and exact the wages of the former, which he conceiveth is more profitable, that is, Do the Work of the Gospel for the wages of the Law; this will not serve, there is neither equity in the one, nor Conscience in the other; If you will have Lawwages, you must do Law work; If you will have Gospel-worke, which you deem to be more easy, than you must be content with Gospelwages, though not so profitable, if therewith you will not be content, you must leave the Worke.  
Thus having tried your Mosaical Title from the Levitticall Priesthood for your Divine Right, to the Exaction of Tithes, and finding all your reasonings from thence empty and airy delusions, wherewith you have over shadowed your Policy and Deceit from the People's discerning, bearing them in hand with their Divine Institution, but not telling them for what, and to whom they were ordained: now let us trace you a little further, and try your Cospel Title, and see what divine Influence it doth communicate to your Humane Title; it may be, you will be found as delusive there, as you were under your Legal Pretences; which done, I shall adventure upon your last and mame Battery itself, The Ordinance for Tithes: and if I dismount you there, your best shift will be, The good will of the Vulgar, and glad you can have that at a pinch, to piece out your Jure Divine, and preserve your SANCTITIES from Mechanic Druggery: I will not too much (if you will but please mine Holiness, and bear with the contrary-minded) make trial of your Right unto that Title, for should I, you might rue the day that ever MARTIN was borne; though I confess, you have little cause to celebrate his Nativity with rejoicing; for it is to be feared, from what he hath already done, Sir JOHN will have much ado to get Possession of his FATHER'S Inheritance with Peace. But to omit trifling, and to return to our intended purpose, and try what the Apostolical Writings afford either, Pro or con.   

SECTION II.  
Of the Clergies EVANGELICALL TITLE of Jure Divino to their Exaction of TITHES.  
We read, Acts 20. 16. 20, 27, 28, 29.  
THAT Paul having sent to Ephesus for the Elders of the Church, told them, that he had kept nothing back that was profitable to them, teaching from house to house, and that he had not shunned, to declare unto them all the COUNCIL of GOD; and therefore bid them, Take heed, for after him would come grievous Wolves among them, not sparing the Flock: And to the Galathians, cap. 1. 8. he faith, Though we, or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed.  
Now in all his Writings, and in the whole Book of the Gospelwee do not find any Declaration of his for supplying any necessities of the Churches, whether of Elders, or any other Members, by the Exaction of Tithes, but his ORDER for such supply is otherwise, for to the Corinthians, Epist. 1. cap. 16. 1, 2. he saith, Now concerning the Collection for the Saints, as I have given Order to the Churches of Galatia, even so do ye, upon the first day of the Week, let every one of you lay by him in store, as God hath prospered bin● and in the 2 Epist. cap. 9 1. 5. 7) For as touching the Ministering the SAINTS, I thought it necessary to export the Brethren, that they would got before unto you, and make up beforehand your bounty, whereof we had notice before, that the some might be ready, as a matter of hounty, not of covetousness: Every man according as he parposeth in his heart so let him give, not grudgingly, or of necessity, for GOD loveth a cheerful giver.  
And this was God's ORDINANCE, for the supply of the Saints, declared and delivered by Paul unto the Churches; therefore he that preacheth any other manner of supply, than what is voluntary, or matter of bounty, as of necessity, such as the Exaction of Tithes, or the like, is to be accursed; If any man shall add unto these things, God shall add unto him the Plagnes that are written in this book, Deur. 4. 2. Prov. 30. 6. Reu. 22. 18. So that the taking away this Ordinance of Voluntary contribution, and in the room thereof, violently intruding the compulsive Exaction of Tithes, is guilty of this curse Paul proncunceth, and of all the plagues that are written in the book of GOD: for no other Ordinance, then that of Voluntary contribution was committed by him for supply of any of the Saints unto the Churches, and he (as he told them) kept nothing back, but declared unto them the whole Council of God, so that no place is left of Divine Right, for any other supply, than what he hath already declared: Therefore what will become of our Clergy Tythe-mongers, that tell us, Tithes is an Ordinance of the Gospel, and not Paul's Ordinance of Contribution, when God calls them to an account? I am afraid they will be found such as Paul foretold the Elders of Ephesus would come in amongst them, even greedy Wolves, not sparing the flock, such as will not leave them to their bounty, to the purpose of their heart, but count that too beggarly and base for their Pontifical cloth, scorning such a supply as contemptible and dishonourable to their breeding and Places, and therefore answerable to their ambitious University Spirits, must kick Paul's out of place, and countenanee, and introduce, and constitute a more stately, authorative, commanding Ordinance of their own, exacting, and extorting their supply by compulsion, not sparing the flock.  
But (dear Brethren) take the wholesome and Pious advice of Revetend MARTIN; If you be Saints (as you pretend yourselves to be) and as it is essential to a Presbyter or Elder of a Church) do no longer add or diminish from the pure unalterable Ordinances of God, and be content with what Paul ordained for the Saints, to supply the Saints Necessities; I desire your Sanctities, as you tender the Piety of your cloth, the reverend estimate of your Name, and reputation of Saints, for I know you would be so entered into the Rubrics of our estimation, even Saints by calling, or Trade; approve yourselves to be Saints indeed, and be content, as the Saints ever were and are, with toe portion of the Saints, in all their necessities, which is evident, was and is unalterable to this day, the Voluntary contribution of the people, by Collection every first day of the Week, and to this, and to no other manner of supply from the Churches, can the Saints lay any claim of Divine Right. Therefore if you will challenge any portion from them, Jure Divino, it must be no other, than the result of their bounties.  
Now this Primative Institution and Practice, of the First Day Collection for the general necessities of the Saints, was continued amongst the Evangelicall Churches, till about 200 years after Christ, about which time it degenerated from weekly to monthly, but not from the nature of the thing, as from free bounty, to coercive exaction; for Tertullian, who lived about that time, Apalogetic. 39 & 42. saith, Modicam unusquisque stipem men struadie, vel cum velit, & si modo possit, apponit: nam nemo compellisus, sed sponte confert, etc. Every one monthly, or when he would, provided he were able, gave a competent portion; for no man was compelled to this or that quantity, but gave of his own accord; And such their Contributions or Offerings were devoted to the Necessities of the Poor SAINTS in general; For the goods and Revenues of the Church were anciently reputed and styled, The Provision of the POOR, even till about 800. years after CHRIST; and till then, no payment of Tithes in the Christian Churches can be proved, but indeed, about that time, Christians degenerating from their Primitive Purity, growing more careless, ignorant, and remiss, and their leaders, more covetous and ambitious, it intruded itself through their Policy here and there amongst some Societies, professing themselves Christian, but was not general, but at length, through the bewitching subtillty of their Priests, the people were infattuated into such a blind zeal thereof, that it became in such an high adoration, that men of great Possessions would give unto such a Priest, such an Abbot. etc. the tenths of such and such a Possession, for his soul, the soul of his Wife, the souls of his Children, or the souls of such and such friends, and after this manner Tithes crept in, and overspread most part of this Kingdom of England, having their rise, oustome and practice first from poor depraved seduced ignorant Souls, through the sorceries of their Politic Leaders, and by them were thus conferred upon the Churches by their voluntary Act: which Donations, at length were confirmed by the Common-Law, and a general exaction thereof through the whole Kingdom, established upon the Clergy, to be theirs Jure Divino, whereby they no longer held, or claimed them by virtue of Donation, but by Divine Right, and thus by degrees they patched up their Goddess Jure Divino, unto their unjust Exaction of TITHES, concerning which the Reader may receive further satisfaction in the perusal of Mr. Seldens History of TITHES.  
Whence by the way may be observed, what a ravening greedy generation our Priests ever have been, and this present Generation is as like them, as if they were spit out of their mouths, that we have cause verily to believe, that at their Ordination, in stead of that ridiculous foppery, and mocking of Christ, in breathing on them the holy Spirit, they breathed into them their own spirit of coverousnes, which makes the children so like their fathers, so expert at this godly Legerdemain, this Pious Theft, as ever their Predecessors were, and can as neatly challenge it of Divine Right, as ever either the Papal or Episcopal Vermin before them could; indeed, it is essential to their colour, they'll never leave their spiritual thievery, as long as their coats are black, or their girdles be worn about their midles, a cubite below their deserts; for why should not black Thiefs, as well as other coloured Thiefs, have the recompense of their reward?  
But that we might the more admire their greediness, let us look back, and recall to our memories the Primative time, where (as we have given a touch,) we shall see, that all the goods of the Church were devoted to the use and supply of the poor, and general necessities of the Church, and were so improved, which if we parallel with our times, we shall find a direct Antipathy, a vast disparity betwixt them, as betwixt light and darkness: We shall find amongst us greater Ecclesiastical Donations, larger revenues, and wealth bestowed (though out of an ignorant blind zeal for sinister ends) upon Churches (whose proper end being voluntary Contribution, is of Primative Institution unto such pious ends, as the relief of the poor, and the like,) and amongst us an abundance of Poor, Fatherless, Widows, etc. in every Parochial Church, even ready to perish for want of supply, and yet through the merciless covetousness of the Priests, notwithstanding such large provision for them, they can never once taste the sweetness of such charitable Church-Donations, wherein they have aproper Interest of lively hood being members of such Churches, for such is the avarice and greediness of the Priests, that they are become sole Treasurers thereof, and cram all into the waste store-house of their ungodly dirty Paunches, and devour up the Right of the POOR, the Fatherless, Widows, Strangers, etc. only, sometimes at their venerable Doors, forsooth, sanctify their Pitchers with a Reverend Mess of Pottage, to evidence their liberality, how they are given to Hospitality, and send not the hungry and needy empty away: my blessing and benediction be upon you all, my dear Birds all, but I hope I shall never trouble your doors.  
Further, they are not herewith content, thus to rob the Poor of their Right, but from those their miserable poor members, they extort even the Tenth of their penurious increase: Here for instance, I could fix a second Century of Cormorant Priests in this kind, collected out of the heard of Presbyters, since the edition of the Ordinance for TITHES; A poor man cannot have 2. or 3. hens and a cock, but they will have the tenth tread, to be jure divino, at least they will have 2. eggs for a hen, 3. for a cock, 2. for a duck, 3. for a drake, etc.  
But to omit this, let us a little further examine the Evangelicall Authority and Injunctions concerning the maintenance of the Evancall Ministry: and for this, let us return unto the second of the Acts, comparing vers. 17. with vers. 33, 34, 35. Which declareth, that Paul having sent for the Elders of the Church of Ephesits, he told them saying, I have coveted no man's silver or gold, or apparel, yea yourselves know, that these hands have ministered unto my necessities, and to them that were with me, I have showed you all things, how that so labouring (to wit, with your hands) yea, (namely the Elders,) ought to support the weak, and to remember the words of our Lord Jesus, how he said, It is more blessed to give, then to receive: and to this add, 1 Thes. 2. 9 Ye remember our labouring night and day, because we would not be chargeable, etc. and 2 Thes. 3. 8, 10. We did not eat any man's bread for nought, but wrought with labour and travel night and day, that we might not be chargeable to any of you; for even when we were with you, this we commanded you, that if any would not work, he should not eat. From whence is evident, that he laid a necessity of working upon them, for declaring to the Elders of Ephesus, how he supplied the necessities of them that were with him, by the labour of his hands, sets himself forth as a Pattern to the very Elders themselves therein, and thereupon puts them in mind of his former Precepts in that kind, saying, I have showed you all things, how that so labouring, ye might to support the weak; and the equity of this Ordinance unto them, he groundeth upon the saying of CHRIST; It is more blessed to give, then to receive: from whence is undeniable, that the Elders or Presbyters were bound to take him for a Pattern in that practice, and that from him they had received Order for it, as their duties, because it was a more blessed thing to give then to receive, and this was given to the Presbyters of Ephesus, that they should endeavour after the more blessed thing, that their hands, as Paul did, should administer to their necessities, and to them that were with them; and this was an Ordinance grounded upon the equity of CHRIST'S saying, not to be repealed, altered, added or diminished under the penalty of all the Plagues that are written in the Book of GOD: for as he had received from the Lord, so declared he unto them, and kept nothing back from them, that was profitable, but delivered to them the whole Council of God: Therefore, whatsoever he delivered unto them, was the Council of God, and he delivered this ORDER to the Elders for the ministration to their necessities, it must needs be from the Council of God: so that this must either be granted to be God's Ordinance, or else Paul did not declare the Will of God, at least, not the whole Council of God: But if Tithes were ordained by God for them, than he kept back somewhat of the Council of God from them; for neither to them, nor to any other of the Churches did he declare any Ordinance for the true payment of TITHES, like that of the LORDS and COMMONS Assembled in Parliament.  
Therefore, this Ordinance of working with their hands, is in force to Elders, or Presbyters of Churches. But indeed, I cannot much blame our Presbyters, considering their breeding, that they so much abominate this primative Ordinance, is too inferior, mechanic and dishonourable to their Calling; for we must consider our Presbyters are University-men, not like the mechanic Primative Presbyters, like Fishermen, Tent-makers, such inferior fellows as Paul, the scum or offsecuring of the World; ours are of a more venerable honourable Order, and therefore it highly concerns them in insense their hearers against all mechanic Preachers, as Cobblers, Tinkers, Chimney-swoepers, Bellows-menders, and the like, for should such Preachers, (as after Paul's example, works for their live, with their own hands) come into credit and reputation, and game acceptance amongst the People; our lazy Preachers, that live upon the swear of other men's brows, notwithstanding God hath enabled them to work with their own hands, must conclude to give place unto such; for if the people did not so much dote upon their Spiritualities as if the Word of God came only to them, and only from them, and were not as well communicative to Tradesmen, but should in differently entertain the Communications of God in any sort of People, though Fishermen, Tent-makers, Cobblers, Weavers or the like, than the adoration of their Order and Cloth, would grow out of date, their River end esteem among the People vanish like a mist before the rising Sun for truly a leathern Jacket, a blue Apron, or such other Ensign of labour, would better become a Pulpit, than a black Caslock, a pair of Lily-white Hands, or such like badges of Idleness, for that would import the Preaching of the Gospel freely, without charge unto any, merely out of Conscience, and not for filthy lucre, where as this can evidence nothing but the direct contrary; for who can judge that such a one works with his ownehands that he might be chargeable to none? And thus much by the way, only to let the People understand their drift in railing against Trades men that communicate (like good disposers of the manifold graces of Gods) of the ability that God hath given them, to others.  
But lest I should appear in this Injunction of working, to wrest Paul's intent beyond its proper extent, I also aff●c●●e) 〈◊〉 that like hath not so given it in charge, and imposed it so upon the 〈◊〉 on Fresbyters of Churches, as in no case to admit of a mitigation thereof, as if there were no right of supply upon any occasion or condition, but what they acquired by their own hands, at all unto them; but he enjoineth this Ordinance of working upon them, but in case of possibility thereof, not in case of defection of nature, lameness, sickness, imprisonment, or the like, even as he ●●dameth for the rest of the poor; for all are commanded to work, none exempted, and for such causes of imbicility and misery, or for want of work, and the like, the contribution of the Churches was ordained; and one as well as another; Elders as well as People, all are to endeavour, that they may not be chargeable, for it is a 〈◊〉 blessed thing to give then to receive, and this they are to 〈◊〉 at with Paul, though it be with trayell and labour; night and day; no labour or pains, early or lace, is to be shunned, that this may be attained; and none are to receive the supply of Bounty, neither in equity is it due unto any, but in case of necessity, it was never ordained for redundancy and superfluity, and to make one sort more Wealthy, Lordly, and better arrayed and fed then the rest, but to supply the extremities of miseries or that there might be a moderate competency of subsistence amongst the meanest, that none might want that which is necessary for their natural subsistence.  
Therefore Paul giveth this Ordinance of working, and proposeth himself as an example therein unto the Elders, for their imitation, as the more excellent way, by how much the more better it is to give then to receive; for to the Thessalonians in the like case he saith, 2 Thes. 3. 8, 9  
Neither did we eat any man's bread for naught, but wrought with labour and travel night and day, that we might not be chargeable unto any of you, not because we have not Power, but to make ourselves an example unto you to follow us.  
Whence it is evident, That though they had a POWER, yet this was the most excellent pattern for them to follow, and they were to make him their ensample, which he proposed to them as a precept for their imitation: Now what this Power was, remaineth upon inquiry, and that it could extend itself no further than is discovered in the Word, is undeniable, and for any other power extant in the Writings of the Apostles, then to receive supply as poor Saints, we do not read of; therefore it could be no other power he meant of; and the poor Saints have no other power, or can lay claim of Divine Right unto any such supply, but in cases of necessity, and Paul's walking was answer able hereto; for he never received any thing of them, but in such cases, Phil. 4. 16, 17. For even in Thessalonica ye sent once and again unto my necessities, not because I desire a gift, etc. 2 Cor. 11. 9 For that which was lacking to me, the Brethren which came from Macedonia supplied: which compared with other places, declaring his working night and day with his own hands, 1 Thess. 2. 9 1. Cor. 11, 12. is very evident, that his power of receiving other supply then such as was by his own hands, was in cases of such necessities as he could not supply himself, and that was not the supply of Exaction or force, like this of Tithes, but of Free-gift, Phil. 4. 15, 16, 17. No Church communicated with me, as concerning giving and receiving, but ye only, etc. and he endeavoured to the utmost of his power, not to be burdensome. 2 Cor. 11. 7, 8, 9, 10. and cap. 12, 13, 14, 16, 17, 18. 1 Thess. 2. 9 and cap. 3. 8, 10. From all which places it is undeniable, that his utmost endeavour was, not to be burdensome; for he saith, it were better for him to die, then that any man should make his glorying therein void, that where he preached the Gospel, there he might make the Gospel of Christ without charge, 1 Cor. 9 15.  
All which considered together, it plainly appeareth; that his power was but in cases of necessity, when he could not help it; for woe was unto him, if he did not make the Gospel free, if possibly he could, though with his own hands he wrought night and day, vers. 18. he saith.  
What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel; whence observe, That if he should not have endeavoured to have made the Gospel free, he should have abused his power; so that his power could only lie in cases of necessity; for otherwise he should not have endeavoured to make it free, and so should have abused his power, that is, stretched it beyond its bounds. For if this power were wholly to rely upon them for maintenance, like this power that our Presbyters enforce upon us, then if he should in all places where he preached the Gospel, have relied wholly upon them for his supply, and not at all endeavoured with the labour of his own hands to have made it without charge, when he could for preaching tended thereon, he had not in so doing abused his power; but kept himself within the warrant, authority & property thereof; for that which is done by the proper Right and Authority of a Power, cannot be an Abuse of the power, but an absolute execution and fulfilling thereof, and to an abuse of a Power, must either be a Transgression beyond it, that is, doing more than it authorises, or else a neglect, or coming short of it; and one of these two must of necessity be, or else the POWER cannot possibly be abused. Now the abuse of a Power, (Whether in either of the extremes;) in not the Power itself, but the power is precisely confined to its Authority or warrant, for the authority gives being to the power, and the power, as it cannot come short, neither can it go beyond its authority, for so should it miss of its Being; for in the authority or command, the power liveth, moveth, and hath it being: Therefore as Paul was not to come short, so was he not to go beyond his power, for in so doing, he should have abused it, so that his power could only be in cases of necessity; if he had refused supply in case of necessity, or taken it when by his industry he could have prevented it without damage to his Preaching, he had abused his power, therefore his power of Divine Right, of living on the Gospel, was but when otherwise he could not acquire it with prejudice to his preaching: He was to have his support and livelyhead by it, when as without it, he could not procure it: So that the Patrimony of the Gospel is only of Divine Right due unto necessity, and therein only have the Ministers thereof power to live on it, like as the rest of the Saints had; and thought they were better abilifyed with Spiritual gifts from God; they were not therefore to be paid for them, to live lazily and idly, but as they had freely received from the Lord, so were they freely to Admineller thereof in to the People, for God loveth a cheerful giver, let it be in what kind of duty soever; they were not to make a gain of the Gospel, to make a Trade of it, like as our Presbyters do, and self it out by Pennyworths, or enter into the Office thereof, for their own advantage, or lively hood-sake, but to Preach it fecely out of Conscience, with sincere hearts, not looking upon the to 〈◊〉, bid of gaining fonts into God, not abusing of their power. And Paul further confirmeth this saying, and this I do, for the Gospel's sake, that I might be parlker thereof with you; which plainly implieth, That if he had not endeavoured to make the Gospel free, but abused his power, in relying wholly upon it, that then he should not have been partaker of the Gospel with them, but should have lost the benefit of the Gospel, and himself become a castaway, therefore woe was unto him, it he did not so endeavour to make it without charge: Now two things are to be considered.  
1. That his power would not extend to his woe and condemnation; but for him not to endeavour to make the Gospel without charge, was woe, was condemnation to him; Therefore his Power could not extend thereto, that is, To live wholly upon the charge of the Gospel, not (when it lay in his power, without prejudice to his preaching) endeavouring the contrary, under penalty of his Condemnation.  
2. That our Fresbyters now have not a greater power, or Divine Right unto supply, than Paul had: But we see his power extended no further then in cases of necessity, for then only he could claim it out of a good Conscience, and of Divine Right: Therefore our Preshyters can claim no other to themselves Jure Divine  
This Premised, it followeth then, that the supply whereto the Elders had power, was not as they were Elders or Presbyters, but as they were poor Saints; my Reasons are.  
1. There is no other supply extant in the Scriptures, than such as is in common to the poor.  
2. There was never any portion set out for them, as thus, and thus much shall be for the Elders, in such and such a condition, so that one as an Elder might have challenged the portion of an Elder.  
3. They had no right to supply, but in case of necessity, which plainly implies, That it was only as they were poor men, not as they were Elders, for so their right thereto had been at all times, in fullness as well as in want, when they could work, as well as when they could not; for they are Elders in one condition, as well as in the other, plenty no more than want could alter their Eldership; and what is due unto Eldership, is due at one time as well as another, by vertus thereof at all times having a power thereto.  
Put we see, they never had power in this kind, but in cases of necessity: Therefore not as Elders, but as poor Saints.  
4. A necessity was laid upon them to Preach the Gospel, under the penalty of a Woe and a Curse, whether they were paid or no: therefore the payment was not essential to the Office, for the Office was to be executed without it. Further, if it were essentially the wager of the Work, the Work could not be required under such a penalty, and of necessity of the wages thereof, for in equity there is as much necessity of the wages of a Work, as of the Work; But wages, or not Wages, there: was a necessity of the Work: As they were Elders, there was a necessity of Preaching, but not as Elders of exacting a maintenance; Therefore this Power was not as they were Elders or Preachers, but as they were poor Elders or Preachers: their Church Portion lay in the Poor-mans' Box, having no Right or Title thereto, but as Poormen.  
5. That though this provision be for the poor Saints, yet all the Saints, Elders as well as others, are commanded to work, and Elders in special; for, Act. 20. Paul saith to the ELDERS, I have showed you all things, how that so labouring, (to wit, after his example,) yet aught to support the weak: as if he should have said, Even ye, that are Elders, as well as we that are Apostles, or as any others: And to all the Brethren of Thessalonica, none exempted, he saith; This we commanded you, That if any man would not work, neither should he eat, 2 Thess. 3. 10. But were a full Supply due unto Elders, as they were Elders; then, there were no need of laying upon them the duty of working with their hands, after Paul's example; for, to provide all things to their hands, for their full Supply, and yet command them to work with their hands for it, were a flat contradiction.  
6. As well might the Saints lay claim to it, as they are Saints, as those to lay claim to it, as they are Elders, to wit, barely because they are Elders, that therefore they must have it; yea, better might the Saints claim it as Saints; for it was never termed, the portion for Elders, but Collection for the Saints, or the like: but, it is neither due to the one, nor to the other in that kind, but to both, (Elders and People,) as they are poor Saints  
Alas poormen, this is a pitiful case for our Presbyters; I am afraid, they will rather all un-Saint themselves, then suffer such a miserable beggarly disaster: But we must consider, it was not Parliament-time in Paul's days, when the Saints portion was set out; but it is otherwise now; Ergo, of necessity now an Ordinance for Tithes must be theirs Jure Divino.  
If therefore their Title be but as poor Saint-Elders, poor Saint-Presbyters, or the like, than Presbyters must be content to be esteemed (as indeed they be) the Almes-people of the Church, and for administration to their nessessities, no other than the Arms of the people, is the patrimony, that they can claim right of inheritance unto; they may not in the least extort from, or exact upon their Almis-Masters, more than shall seem good unto their charitable dispositions; they must not go to Law with them, send Officers to plunder their Goods, risie their houses, imprison their Persons or the like, in case they cannot have their desires fulfilled: for my part, I shall count such an Almsman, let it be Almes-Presbyter, or what he will, no better than a Thief by the highway-side, and that in equity he hath more Title to the Galldwes, then to the Alms of the People, or one penny out of the Poore-mans-box.  

Objection.  
1 Cor. 9 46, 7, 9, 14. Have we not power to eat and to drink? or I only, and Barnabas, have not we power to forbear working? who feedeth a fock, and eateth not of the milk of the flock? for it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn: Doth God take care for Oxen? even so the Lord hath ordained, That they which preach the Gospel, should live on the Gospel. From hence the Clergy justify the whiteness and softness of their hands, as if from thence they had an utter dispensation from working, and an absolute divine Title to a redundancy of Provision.   

Solution.  
1. Though he saith, have not we power to forbear working? we must not think that it was an exorbitant unlimited power, extending to the transgression of the rule of equity, for so it should have been a sinful power; and to have such an opinion of any power that is from God, such as this was, is no less than blasphemy, for as he is a God of equity and justice, so are allhiss ways equal and just; and that only sinful which is not bounded within the compass of equity, which is not any ways computable with him or his ways: therefore it cannot reasonably be imagined, that his power of forbearance of work could be an unlimmited power, transgressing the bounds of equity: and the Bule of equity concerning working, is, If any man will not work, neither should be eat, the equity of which rule is, That none should be idle and lazy, and eat the bread of idleness, and to such a forbearance as this, like that of our belly-god Lordain Priests, we cannot in reason conceive their power extended, for so it should have transgressed the Rule of Equity, and had been an unjust power: but they must be laborious in their kind, for the duty of working gives title in equity to eating: it doth not in the least give them a dispensation to idleness; as, because they were Ministers of the Word, that therefore they were utterly exempted from Working, and might lawfully eat the bread of idleness.  
No, Dear Brethren: In equity and duty, all are, and ever were bound to get their bread by industry, the Apostles as well or others, else they had no divine Right to eat, so that no main that will eat, can further be excused from the duty of working, than necessity enforces; and ever necessities God is compassionate, not requiring impossibilities, but in such cases hath provided a mitigation, according to mercy and equity: For necessity only can excuse, and Further than necessity the excuse cannot extend. Therefore they could no further be excused from working, that is, have further Power to forbear working with their hands, which was a duty, then by their Preaching they were hindered thereof; and so they were only subject to necessity, not avoiding such working, but when they were there to necessitated through Preaching the Gospel, and so were in equity , and bad a lawful Power to forbear for the Gospel sakes, for the more noble must take place of the less, as of two evils, the less is to be chosen, but both to be avoided if possible; so of two goods, the best is to be preferred, but both to be chosen, if possible; and where both cannot be, the greater in equity doth excuse the less: and so they bade a just power to forbear; look how much in the discharge of the greater duty, they were deprived of executing the less, even so much were they excisable, and free; for the equity of their forbearing hand-labour, had its being from their Preaching: their Preaching being in itself more excellent, made such their forbear once equal, by reasmidi was a binderance thereof, so that the equity of forbearance lay in the necessity of hindranee, and therein was bounded & confined precisely; for their forbearance of the one could not justly extend further than the binder once by the other; for where there is an impediment of working, there can be no excuse of working for minishation to necessities; has so fare, as a man is free from impediment, so fare he is bound in duty of working, to supply his necessities: So that though Paul and Barhabas bad power to forbear working, that they might Freash the Gospel, that is, improve time in Preaching which otherwise, (or in such eminens necessity) they were bound to work in with their hands, to supply their necessities; yet for all this, they were bound to work, even with their bands, when possibly they could for Preaching, that they might make the Gospel without 〈◊〉 can an utter forbearance, or total dispensotion from working was, not in, their power without limitation though to Preach they might 〈◊〉 are, yet when for Preaching, they could work, they might not forbear, i and when their preaching occasioned their forbearance, than they were to live on the Gospel, than were not their murder to be minuted, then were they to beed, on the milk of the stick; for living on the Gospel is entailed on preaching of the Gospel; the living extends to further than pretebing; for Preaching gives power and Title thereto; its essence and being is in Preathing; so that it cannot extend beyond that by which it hath its power and being, for should it, it should give beyond its power and being, and beyond is being, it can have no Title, or be longer esteemed that power: so that look how fare they were deprived of Ministering to their necessities through Preaching, even so fare they had a right to the People's Administration, so fare they liad power to eat and to drink, and no further; they were not to be Idle six days, and Preach on the seventh, and rely wholly upon the People, that was not in their power, nor yet in their practice; but when they had spare time from Preaching, they improved it in labouring for their bread, and at other times, when they were busied in Preaching, were content with what was given them, receiving no more, but for their present necessities; they never had, or were to have any more than abare livelihood; It is enough that the Disciple be as his Master, and the servant as his Lord, Math. 10. 25. Now their Master lived in great humility, he had never a Living of 4. or 5. hundred a year; never had a House (like the Dean of Paul's) confirmed upon him by an Ordinance of PARL. The Foxes have holes, and the Birds of the Air have nests, but the Son of Man bade not whereon to lay his head, he lived in mean condition, was lowly and meek, he never was trundled up and down (Presbyter-like) in a Coach, he sat meekly upon an Ass, and a colt the foal of an Ass, Matth. 21. 5. and his Disciples lived the like life of humility; they made no further use of the World, then for their necessities, giving up themselves wholly to the Gospel, and were only servants unto JESUS CHRIST, according to their duties; for no man can serve two Masters; for either ho must hate the one, or love the other; or else, he will hold to the one, and despise the other: ye cannot serve God and Mammon, Mat. 6. 24. therefore his Preachers must not be addicted to the world; be such as plunder men's goods, and rifle their houses to spend upon their lusts and pleasures, or to be such lazy idle Drones (like our Priests,) who take their pleasure and ease all the week, only give us an house, or two of Hodg-podge delusion the First Day; No, such come not within the veil of his acceptance, but such rather that will both Preach and work, that after their Preaching, will fall to mending old bellows, sweeping of Chimneys, crying of Brooms, or Small-coale, or taking any suchlike honest course of livelihood; such are most fit to be the Ministers of Jesus Christ; yea, indeed it is from such that we receive the greatest information in the mysteries of Jesus Christ, in these days; for indeed, they are in his Ordinance, follow his Pattern and example of his Apostles; Not Preaching for filthy lucre, but out of Conscience.  
2. I desire may be observed, That whereas he saith, Even so the Lord hath ordained, that they which Preach the Gospel, should live on the Gospel; that from thence no other livelihood may be concluded, than such as the Lord himself had ordained for his Preachers, or that Paul himself, that had as great a power as ever any of them had, did in them words, intent a power further than the Lords own Ordination. Now the Lords Ordination concerning those that he sent forth into the world to Preach the Gospel, both to the Twelve Apostles, and after them the 70. Disciples, was, Luk. 10. 7, 8. to eat and to drink such things as were given, for the labourer is worthy of his hire, and into what City soever they entered, to eat such things as were set before them by those that did receive them, and Matth. 10. 10, 11. they have the same Injunction, That in the City or house that was worthy, there they were to abide till they went thence, for the labourer is worthy of his meat: And this was all that ever the Lords Ordination provided for their living on the Gospel, a power barely for their Victuals, or present necessities; even such as was given them, was their hire, and no more, they had power given them to eat of their meat, for the Labourer was worthy of his meat; that was all that the Lords Labourers were to require for their hire, or to account themselves worthy of: and those that would not give this, they were but to shake off the dust from their feet in testimony against them; fare different from the Plundering Ordinance for Tithes. And no other power then this Paul pleadeth for to the Corinthians, for whereas he saith, Have we not power to eat and to drink? he pleadeth it as one sent from the Lord, to Preach unto the world, as vers. 1. and 10. declareth; Now it is evident what power such had to eating, and drinking; that is, of such as was given them, of such as was set before them; therefore no other can be concluded of Paul, but even as the Lord had ordained; and so, and no otherwise they that Preached the Gospel, were to live on the Gospel: their necessities were to be looked upon, and for necessity sake, they were merely to be relieved; for the Lords Provisun was for no more, and therewith his Servants were to be content. Therefore, their Title to it, was not simply as they were Apostles or Preachers, but as Apostles and Preachers in necessity.  
And thus it is clear, that all the Divine Right they had to other supply, than what they acquired by their hands, was but in cases of necessity; and that was but to matters of bounty: So that it is most certain, That the Preachers of our Lord, in their supply, are but as Almes-men, and so they are to live, and to be esteemed, and esteem themselves to be no other, than the Almes-men of the Gospel.   

Objection.  
Tithes were paid unto Melchesedec, after whose Order was Christ our Highpriest for ever. Therefore, due unto the Evangelicall Order, as well as to the Levitticall.   

Solution.  
If Tithes, which Abraham paid unto Melchezedea, were paid unto him, as he was of that Everlasting Order; it could be at the most but as he was Typically thereof; for he was no more than Typical himself, shadowing out the Eternal Highpriest, CHRIST JESUS, for Christ was not that Melchezedec, but after the similitude of that Melchesedec, therefore, if after that similitude, that is, after that shadow or Type; then Melchesedec's could not be the substance; for the thing simulating, cannot possibly be the thing simulated; so that the Priesthood of CHRIST must needs be the substance of that shadow, which Substance being come, the shadow, with all its Appurtenances, must vanish and be of no longer force, So that whereas it is said, Abraham paid Tithes unto Melchezedec, it could be at most, but unto a Typical Priesthood, unto a Priesthood which was but the shadow of good things to come; and so, and no otherwise was it due unto the Levitticall Priesthood, all whose services were but Types and shadows, serving unto the example and shadow of heavenly things; and to such Ministers, for such services, was a commandment to receive TITHES according to the Law:  
Whereto Tithes were due, and which had a Commandment to receive them; therefore there is made of necessity a change also of the Law, and mutter disannulling of the Commandemour going before; which Commandment brought within its authority, the imposition of TITHES upon the People, for the Text saith, the sons of Levi, who received the Priesthood, had a Commandemen to take Tithes; now the Commandment ceasing, the equity of their Exaction must needs cease; so that now they cannot by Levite or any other, be challenged of Divine Right; for the challenging them now by Divine Right, is not only a reduction to the Levitticall Priesthood, but a denial of this Jesus to be an Highpriest for ever after the Order of Melchesedec; implying, that the substance of that shadow is not come; for the paying of that which was proper to the similitude or Type, showeth that the similitude or Type is still in force, and so the Substance not come; for while the shadow is in force, there is no place for the Substance. Therefore the Exaction of Tithes for the Minsteriall Function of this Everlasting Priesthood, is an absolute denial of Christ come in the flesh, and of his everlasting Priesthood.  
Further, it may be considered, concerning those Tithes unto Melchesedec, that though they were paid to him, and so to the Order whereof Christ should be our Highpriest forever, yet they were a voluntary gift; for Abraham had no Commandment from God to bind him precisely to that quantity, though the equity of the gift might be granted, yet a necessity of the quantity cannot be enforced, though in equity for his own part he was bound to a gift, for his own discharge, yet not of necessity to a Tenth, as if he might not have given more or less, or that the other had a Commandment to receive it, but the one lest at liberty to give, and the other to receive, for Melchezedec would not have received them; which plainly proves, he never 〈◊〉 them, but that they were a voluntary Offering, and for Voluntary Offerings we do not deny, for if any be pleased to give the Tenth of their endercase, or more than the Tenth, they may do as it seemeth good in their eyes: So that if from the gift of Abraham to Melebesedee, you will enforce any thing unto that Order, it can be but free-gift, which we granted be due, so that your Antiquity of Tithes to this Priesthood is vanished into the 〈◊〉 gift of the People; and from thence you can only 〈◊〉, That Abraham of his own freewill gave the Tenth, but not that the Tenth was ever commanded or exacted.  
Thus if we grant you, That Abraham's TITHES at that time were given to that Order, where of Christ is our Highpriest son ever, yet you see, in stead of gaining, you have lost the vantage of your Antiquity, and it is transacted to voluntary gift, so that from thence you can never prove other then voluntary gift to be given to that Order. But if we compare the place in Genes. 14. with that of Hebr. 7. we shall find that those Tithes, this Gift, was no other than Melohezedec's proper goods, which Abraham had rescued from Chederloamer: For Heb. 7. 1. it is said, For this Melchezedec King of Salem, Priest of the Most High God who met Abraham returning from the slaughter etc. From whence it is clues, that he who went to meet Abraham, afice his return from the 〈◊〉, was Melchesedec, and that it was the Priest of the most High God that met him, and that this Priest was King of Salem; So that he that went out to meet him, and was this Priest, and King, must needs be this Melchesedec, and in vers. 1. 2. it is further said, That to Melchezedec, Abraham offered that tenth, so that he to whom Abraham offered his tenth, was that Melchezedec, and that Melchezedec was that Priest, and that Priest was that King, and that King he that went out to meet Abraham, to whom Abraham gave a tenth of his Spoils; now these things premised, and compared to the place in Genes. 14. 9, 10, 11. Where it is said, That Chederlaomer, and the Kings with him, conquered the King of 〈◊〉 and took all the goods of Sodom, etc. and vers. 15, 16. Abraham pursued them unto Hoba, and brought back all the goods, etc. and vers. 17. The King of Sodom went ora to meek him, after his return from the slaughter etc. and is fire. He gave him Terter of all; and vers. 21, 22, 23. The King of Sodom said unto Abram, Grow we the Parsons; (to wit the Captives) and take the goods to the self; and Abram sold to the King of Sodom, I will not take from a thread even to a shot-faichet, and that I will not take any thing that is thine, etc. From whence it is most evident, That this King of Sodom, that was thus plundered, 〈◊〉 goods Abram rescared, dire 〈◊〉 went out to meet Abram, that this Melcheredde; the Priest if the Most High God; and that the goods that Abram gave, has Melchezedec's under goods, which 〈◊〉 had it then from him from Sodom, 〈◊〉 Abram would not 〈◊〉 from in third 〈◊〉 sold other, he would not take any thing that was 〈◊〉 this it seems, that Melchezedec's goods, 〈◊〉 from 〈◊〉, 〈◊〉 the Tenth of Abraham's spoiler; and thus to this Melchezedec, the Priest of the Most High GOD, Abrahrn gave the Tithes of all; So that here is a vast disproportion betwixt those Tithes, and the Tithes which you exact; for those were not the tenths of Abraham's increase, but only a return of Melchezedec's proper goods; which example affordeth but a sandy foundation for your practice; your Ordinanve for Tithes, that Roaring-Meg, must be better planted, or else you'll missle your Mark.    

SECT. III.  
Of the Clergies HUMANE TITLE, the Ordinance for TITHES.  
OF all the Scriptures, whether Prophetticall or Apastaticall that ever I read, none are so positive, none so point-blank to the purpose, us those of the Lords and Commons; for the Ordinance for Tithes is a Text beyond them all, its Divinity is Incomprehensible to them, beyond the Spear of their Sanction: But not to detract from is PARLIAMENTARY WORTH, I shall not adjudge it so fare, as wholly to banish is Divinity the Precincts of the Bible, neither may I, or dare I so Deisie it's a Sunctity, to equalise it with the Sacred; only I shall presume, (because I would not too much offend my BRETHREN) to rank be for the present amongst the Apocryphe Writings, as A Divine Appendix to the 〈◊〉 HISTORY of BELL and the DRAGON; for greater Honour than this I cannot deem to be within the compass of its deferts and it is fite the TWO HOUSES should have all due Praise and Honours, their Ordinances 〈◊〉 they may 〈◊〉 〈◊〉 all in time.  
This might serve to Answer their Presumption, and though to little, yet to as good purpose as that ORDINANCE itself; without plundering Divinity be most Infallible; yet that Divinity which is not founded and derivitive from the Writings of the PROPHETS and APOSTLES, must give up its Hallowed-Ghost, expire its Sanctity, and be content with more inferior Reputation, such as itself is, even Carnal and Diabolical, and may not be admitted in, but utterly abominated from the Verge of TRUE MAGISTERIALL RIGHT, for its Bounds is precisely confmed within the Sacred Line of the WORD, designing its proper Dimensions, how fare, and beyond which it may not pass: So that, whatsoever is Transgressant, that is not truly MAGESTERIALL, and cannot in equity engage either in Divine or Humane obligement.  
Now to intrude upon CHRIST'S PREROGATIVE, to usurp his Royalty, is beyond the Line and authority of the WORD, and so not within the compass of Magesteriall Right: But this Ordinance for Tithes doth so; Therefore not Magesteriall or binding. That it doth so, I thus Reason.  
To reneance any Ordinance of Christ for his Church, over which he is King, Priest, and Prophet, and introduce a contrary, is an encroachment upon his Prerogative, an usurpation of his Royalty: But in the room of Christ's Ordinance of Contribution, this Act of the Lords and Commons hath introduced another of a contrary nature, to wit, Compulsive Exection: Therefore, this Ordinance for Tithes is no other than an encroachment upon his Royalty, a denial of him to be Lawgiver to his Church, and a setting the Parliament in his stead, as if they were so many GOD'S, coeternal, essential with the Father, for that prerogative, that Legislative Power, is only proper to the Deity; when as we know these are but mortal men, such as ourselves; they are but Powers of this World, worldly and humane; and such as their Powers are, such are their Ordinances, such are their Ministers, even earthly and humane. So that if you will have Churches, Ordinances, etc. by their power, they can be but Political Churches, Political Ordinances, etc. not Spiritual. Therefore if you will be Ministers in that kind, such as your Churches and Ordinances are, such must be your Preach, even Political, occonomical, teach the Husbandman how to Blow, the Citizens how to Trade, the Butchers how to kill Calves, the Women to wash their dishes, etc.  
One Passage in this Ordinance I desire 〈◊〉 be laid to heart of the People, to wit, pag. 5. And in 〈◊〉 no sufficient Distress can be found, that then the said Justices of Peace, or any other Justices of Peace in the same County is fortfaid, shall and man commit all and every such person so refusing, to the next common Grale of the 〈◊〉 County, there to remain in safe custody without Beyle or Mainprize, until be or they respectively shall make full satisfaction, according to the said Judgement. Had not such a Passage gone under the Title of The LORDS and COMMON'S, who are chosen for the Weal of the People, I should not have judged ie an Act of Huminity, our rather the result of an Hell bred Conspiracy by the Devil & his Angels, to confound us with their unreasonable malice; for what greater Act of Inhumanity can there be, then to cust a poor man, that hath nothing, into a loathsome stinking Goal, without Bail or Mainprise, there to lie, for those Cannibal devoting Church-babbers, to cease upon (without Redemption) until he have made full satisfaction, when as before he was cast in, he had nothing to satisfy; and this was the first Stone these Master-Builders laid in their blessed Resormation; This is the Conscience of our godly Divines, even to swallow us up quick, Persons, Goods and all. But I commend the Impropriators of the Two Houses, for their godly Providence over themselves, and the weal of the People: Yet I am afraid, their wit and Policy in this, outstripped their honesty.   
FINIS.   

ERRATA.  
Pag. 2. line 3. for both in Person, r. Both, in 〈◊〉 and Person p. o. l. 31. for Religion in them, r. Religion in those Directions. p. 〈◊〉. 〈◊〉. for Ordinance for the Supper, r. Ordinance for Ordination of Ministers.