A GOSPEL PLEA (Interwoven with a RATIONAL and LEGAL) FOR THE LAWFULNESS & CONTINUANCE of the Ancient Settled MAINTENANCE and tenths Of the Ministers of the Gospel: PROVING, That there is a Just, Competent, Comfortable Maintenance due to all Lawful painful Preachers and Ministers of the Gospel, by Divine Right, Institution, and express Texts and Precepts of the Gospel: That Glebes and Tithes are such a Maintenance, & due to Ministers by Divine Right, Law and Gospel: That if substracted or detained, they may lawfully be enforced by Coercive Laws and Penalties: That Tithes are no real Burden nor grievance to the people; The abolishing them, no ease or benefit to Farmers, Husbandmen, or poor people, but a Prejudice and Loss.  
That the present opposition against Tithes, proceeds not from any real grounds of Conscience, but base Covetousness, Carnal policy, etc. and a Jesuitical and anabaptistical design, to subvert and ruin our Ministers, Church, Religion.  
With a Satisfactory Answer to all Cavils and Material Objections to the contrary.  
By WILLIAM PRYNNE Of Swainswick, Esq  Mal. 3. 8, 9 Will a man rob God? Yet ye have robbed me: But ye say, Wherein have we robbed thee? In Tithes and Offerings. Ye are cursed with a curse, for ye have robbed me, even this whole Nation. Mat. 22. 21. Render therefore to Caesar the things that are Caesar's, and unto God the things that are his. AUG. Serm. 219. Si tu illam Decimam non dederis, dabis impio Militi▪ quod non vis dar Deo & Sacerdoti: Hoc tollit Fiscus, quod non accepit Christus. 
London, Printed by E. Cotes for Michael Spark, and are to be sold at the Blue Bible in Green Arbour, 1653.   

Christi servus etiam in summa Captivitate Liber, Anno 1653. Aetatis 49.  
 portrait of William Prynne 
All flesh is Grass, the best men vanity;  
This, but a shadow, here before thine eye,  
Of him, whose wondrous changes clearly show,  
That GOD, not men, sways all things here below.   

The Places and Times of his First Imprisonments under his professed Enemies the PRELATES.  
1. THe Tower of London, to which he was committed for his Histriomastix, Februa. 1. 1632. It being Licenced.  
II. The Fleet, when his first sentence for his Histriomastix was executed, May, 7. 1634.  
III. The Tower of London, to which he was committed from the Fleet, June, 1. 1639.  
IV. Carnarvan Castle in North-wales to which by his second Sentence he was sent close Prisoner from the Tower, August, 5. 1637.  
V. Mount Orguel Castle in the Isle of Jersy, where he was close imprisoned, when removed from Carnarvan, Januar. 17. 1637. Whence he was sent for and enlarged by the Parliament, Novemb. 19 1640.   

The Places and Times of his Second Imprisonments under false Brethren and pretended Friends.  
I. HEll in Westminster by the Army Officers, for speaking his conscience and discharging his duty in Parliament, Decemb. 6. 1648.  
II. The Swan in the Strand by the same Officers, for the same cause, Decemb. 7. 1648.  
III. The Kings-head in the Strand by the same Power, for the same cause, Janua. 2. 1648.  
IV. Dunster Castle in Summersetshire, where he was close Prisoner by a Whitehall Warrant under Mr. ●●adshaw's hand, expressing no particular cause, July, 1. 1650.  
V. Taunton Castle and the Lamb Tavern in Taunton, when removed from Taunton by no particular warrant, Janua. 12. 1651.  
VI Pendennis Castle in Cornwall, where he remained close Prisoner by a Whitehall Warrant under Mr. Bradshaw's hand, mentioning no cause but Tauntons' unfitness to restrain him in, July, 2. 1651.   2 COR. 11. 23. to 28. 
In Labours more abundant, in PRISONS MORE FREQVENT, in Deaths oft, in Journeying often, in Perils of waters, in Perils of Robbers, in Perils by mine own Countrymen, in Perils in the City, in Perils in the Sea, in Perils among false Brethren: In weariness and painfulness, in watchings often, in cold and nakedness.  
Lo here the shade, but not Heroic mind,  
And Public soul of him, who most unkind,  
unjust Restraints, Bonds, Pressures hath sustained  
From foes and friends; because he still maintained  
Religion, Truth, Laws, Freedom, Justice, Right,  
His Country's common good, with his whole might,  
In all ill Times; and ne'er would once combine  
With Lawless Grandees, these to undermine.  2 TIM. 3. 10, 11, 12. 
But thou hast fully known my Doctrine, manner of Life, Purpose, Faith, Long-suffering, Charity, Patience, Persecutions, Afflictions, which came unto me at Antioch, at Iconium, at Lystra, what Persecutions I endured: But out of them all the Lord delivered me; yea, and all that will live godly in Christ Jesus shall suffer Persecution.  

London Printed for M. S. 1653.    

To my most High, Mighty, Great, Dreadful, Omnipotent, Omnipresent, Omniscient, Righteous, True, Faithful, All-gracious, All-sufficient, Everliving, Everlasting, Immutable, Covenant-keeping LORD GOD; the God of my Life, Health, Strength, Mercy, Preservation, Consolation, Supportation, Salvation, Deliverance, Praise.  

a Isa. 45. 15. & 46. 9  O God THE SAVIOUR of Israel, (of England too, anciently styled 
b Mat. West. An. 1055. p. 422. Antiq. Eccles. Brit. ●. 88, 89.  Regnum Dei, God's Kingdom) Thou art God alone, and there is none else. 
c Psal. 73. 25.  Whom have I in Heaven but thee▪ and there is none upon earth, that I desire besides thee. 
d Act. 17. 28.  In thee alone I live, move, and have my being. 
e Psal. 73. 26  Thou art the strength of my heart, and my portion for ever. My 
f 1 Thess. 5. 23. Rom. 11. 36. Psal. 139. 15, 16, 17.  whole Spirit, Soul, Body, Parts, Endowments Natural, Spiritual, are only of thee, through thee: O sanctify them wholly for, and only to thee; to whom alone I desire entirely and eternally to devote them; as 
g Psal. 100 1, 2, 3. 1 Cor. 6. 19, 20. 2 Cor. 5. 14, 15. Job 7. 20. Gen. 48. 16.  due to none but thee, and that by right of Creation, Redemption, Resignation, Preservation, and that extraordinary Tribute of gratitude I stand most deeply engaged to render to thy most gracious Majesty, for those many and manifold WONDERS of Preservation, Supportation, Concomitation, Protection, Consolation, Absolution, Vindication and Restauration, thou hast (of thy free Grace) most miraculously extended to me, the meanest and unworthyest of all thy servants) in, under, from all my former and late injurious, illegal Sufferings, Oppressions, Imprisonments, inhuman close Restraints, Exiles, in TEN SEVERAL PRISONS, CASTLES (some of them at remotest distance from all Acquaintance, Kindred, Friends and thy public Ordinances, under some Rude, Barbarous armed Guardians and Men of blood, of purpose to destroy me, where thou was present with me, as with 
h Dan 6. 16.  Daniel in the Lion's den, 
i 2 Tim. 4. 17.  Paul in the Lion's mouth, the 
k Dan. 3. 19, 20, etc.  three Children in the midst of the fiery Furnance, 
l Jona. 1. & 2.  Jonah in the whales belly to, secure, comfort and supply me) for about ELEVEN YEARS SPACE; through the malice and cruelty of merciless men: yet (blessed be thy holy name) for no other cause or crime thy poor servants conscience is guilty of (his last close Imprisonments in three several Castles being without the least Examination, Hearing, Accusation, Charge of any particular offence against him, or yet declared to him) but only his sincere cordial desire to discharge his bounden duty to glorify thee in his generation, by opposing the 
m In my Histriomastix, Health's sickness, Lovelocks, Cousin's Cozening Devotions, Breviate, Quench-cole, Memento, Speech in Parliament, and other Books.  dangerous wrath-provoking Errors and corruptions of the age in which he liveth; by contending earnestly for the faith which was once delivered unto the Saints, according 
n Judas 3. Levit. 19 17. Tit. 1. 13.  to thy Commands, and for the settled fundamental Laws, Liberties, Rights, Government of his distracted Native Country, against all secret Underminers, open Oppugners or Subverters of them, to the uttermost of his Ability: By a conscientious inviolable observation of all those solemn sacred Oaths, Protestations, Covenants and Obligations, (prescribed by those lawful higher Powers thou commandedst him to 
o Rom. 13. 1, 2.  submit to under pain of DAMNATION) wherewith he hath frequently bound his soul, not so much to men as to thee, who art a most 
p Deut. 7. 9 Neh. 1. 5. P●a. 89. ●. 28. to 38▪ & 110 4. & 11●. 5. Jer. 33. 20, 21, etc. Heb. 5. 17, 18.  Faithful Promise-Oath-Covenant keeping God, especially of those Oaths and Covenants wherewith thou vouchsafest to oblige thyself even to mere dust and ashes, both IMMUTABLE and INVIOLABLE, never violating, nor repenting of them in the least degree, and obliging men both by thine own example, and 
q Gen 50. 5▪ 6 Levit. 19 12. Num. 30. 2. Josh. 1. 17. & 6. 22. &. 9 15, to 22. Psal. 15. 4. Hos. 10. 4. Zech. 5 4. Eccles. 8. 2. Ezek. 17. 16, 18, 19  Precepts to do the like, in all their public or private Oaths, Vows, Covenants to thee or men, under pain of temporal wrath here, and eternal exclusion from thy holy Hill: And for not daring to confederate or comply (against his Oaths, Covenants, manifold public Engagements, Conscience, Judgement and thy sacred 
r Prov. 24. 21, 22. Rom. 16▪ 17. 2 Ti●. 3. 1, to. 8.  Inhibitions) WITH THOSE WHO ARE GIVEN TO CHANGE; many of whose Calamities and Ruins are suddenly risen and fallen upon them, by the Divine justice (even from those they least suspected, and most relied on for Protection) for the manifold changes they presumed to make against their Oaths, Vows, Trusts, Protestations, Covenants, and unrighteous oppressing of their dearest Christian Friends, Brethren, and thy suffering Servant among others. Now all 
s Revel. ●● 1, 2.  Glory, Honour, Power, Salvation and Praise be for ever rendered by me and all thy glorious Saints and Angels in heaven and earth, because true and righteous are thy Judgements: and because the deliverance of me thy oppressed Servant (without any wound to his Conscience, dishonour to thy Name, or scandal to thy People) is exceeding Gracious and Glorious. 
t Psal. 20. 5● 6, 7, 8.  Now Know I, (again and again) that the Lord loveth his anointed; that he hath heard him (and others praying for him) from his holy Heaven; WITH THE SAVING STRENGTH OF HIS RIGHT HAND. Some (of his self-exalting Oppressors) trusted in Chariots, and some in Horses; but he remembered the Lord his God: they are brought down and fallen, but he is risen and stands upright: Who therefore ever will rejoice greatly in THY SALVATION, and in the Name of his God will set up his Banners. 
u Ps. 107. 16.  For thou hast broken the gates of Brass, and cut the bars of Iron in sunder: Thou hast sent thy holy Angel and knocked off the Chains from my long fettered hands, and made the long-barred Iron Castle Gates (wherein I was close shut up) to open of their own accord (without any enforced long-expected Petition from me.) Thou hast rescued me from more than 4. Quaternions of Soldiers, who most strictly guarded me day and night, as they did thyimprisoned Apostle 
x Act. 12. 4, to 12.  Peter, (and more narrowly than any formerly under the Prelates greatest Tyranny) and delivered him out of the hand of Herod, and from all the expectation of the People of the Je●s; the Jesuits and Popish Priests, who marched freely abroad, not only preaching, but printing and dispersing no less than 
y See the Beacon fired: and Nicolas Causins the Jesuits holy Court; printed at London 1650. in folio.  19 gross Popish Books in defence of their Religion, and condemning ours for Heresy, whiles I (their chief oppugner) was shut up so close in three remote Castles, that I could neither write against, nor discover their Plots against our Church, State, Religion, nor yet send Letters to mine Imprisoners to demand my liberty, unless I would first give Copies of them to my Guardians, and then trust them to send them when and by whom they pleased, nor have admission to thy public Ordinances for above two years' space. In thankful Commemoration of which my late and great deliverance from this Egyptian Bondage, I do here presume, in all humility at thy feet, and Dedicate to thee, the Great 
z Psal. 146. 7.  GAOLE-DELIVERING, PRISONER-LOOSING GOD, (who 
a Isa. 49. 9 & 42. 7.  sayest to the Prisoner GO FORTH, and to them that are in darkness SHOW YOURSELVES) this mean and unworthy Gospel's Plea, for the lawfulness and continuance of the Ancient settled Maintenance and Tithes of thy Minister's of the Gospel, (reserved to and by thyself AS THY. DEVOTED PORTION, DEBT, DUE) whereof many now by FRAUD and VIOLENCE, endeavour Sacrilegiously TO ROB BOTH THEE and THEM; as the first fruits of my enlargement, a 
b 1 Sam. 7. 12.  Second EBENEZER, Hitherto hath the Lord HELPED ME, and a lasting Monument to Posterity of my gratitude and thankfulness to thee my God, for my late restitution to so much Liberty and Freedom, as to be able, thus once more publicly to plead thine own and thy Minister's cause, against Jesuits, Anabaptists and all other open Oppugners and Subverters of our Church and State, and secret Underminers of the true Preachers and Preaching of the Gospel, who now 
c Psa. 83 4, 5, 6, 7, 8.  like Gebal, Ammon, Amalek, Edom, Ishmael, Moab, the Hagarens, Ph●listines, the Inhabitants of Tyre and armed Assur of old, have consulted together with one consent, and are confederate against thee; and have said, Come and let us cut them off from being a Nation, that the name of Israel, may be no more in remembrance. Beseeching thy Majesty most graciously to accept it, most powerfully to protect and so effectually to bless, prosper it and thy servant against all these combined Confederates, that they may be no way able to 
d Act. 6. 10.  resist thy Truth, Wisdom, Spirit, appearing, pleading in it, by it, but either like 
e 1 Co. 14. 25.  convicted Seducers or Seduced persons, fall down flat on their faces before it, worship thee and report, that God is in it (and in thy servant) of a truth. Or, in case of wifull malicious obstinacy, against thee and thy faithful Ministers, Houses of public worship, Truth and Gospel, 
f Psal. 83. 9 10, 11, etc.  Do unto them as unto the Midianites, as to Sisera, and to Jabin at the brook of Kison, which perished at Endor and became as dung for the earth: Make their Nobles like Oreb and Zeeb, yea make all their Princes as Zebah, and as Salmunna; who said (as these do now) LET US TAKE TO OURSELVES THE HOUSES OF GOD IN POSSESSION. O my God make them as a wheel, as the stubble before the wind: As the fire burneth the wood, and as the flame setteth the mountains on fire; so persecute them with thy tempest, and make them afraid of thy storm; fill their faces with shame, that they may seek thy name O Lord; let them be confounded and troubled for ever, yea let them be put to shame and perish: That men (these men) may know, that thou whose name alone is JEHOVAH, art the most high over all the earth. 
g Psal. 79. 13.  So we thy people and sheep of thy pasture will give thee thanks for ever; we will show forth thy Praise to all generations. And thy servant David's resolution, 
h Psal. 146. 2. & 104. 33.  Whiles I live will I praise the Lord, I will sing praises unto my God, WHILE I HAVE ANY BEING, shall through thy Grace be both the Resolution and Practice of  
Thy unworthy, unprofitable, Redeemed, Preserved and frequently enlarged Servant and Vassal William Prynne. Swainswicke 1 Sep. 1653.   

To the unprejudiced Christian Reader.  
KInd Reader, the 80. Psalm in my weak judgement, is both a lively Character of the deplorable condition of God's Church of late yea●s, and likewise a most excellent Morning and Evening Prayer for it, in public or private. The Psalmist thus complains, That God (by the 
a Ezek. 46. 16. & 5●. 16. give it this Title.  OPPRESSING SWORD of combined enemies, as Psal. 83. imports) had broken down his Church's hedges, so that all they that passed by the way did pluck her, the Boar out of the forest did waste it, and the wild beasts OF THE FIELD devour it. The ancient 
b Isa. 5. 25. Ezek. 13. 5. & 22. 30.  hedges of the Church here planted and spread in our Nation, to wit, God's d●vine protection and Law; the Patronage, Laws, Statutes, Privileges and Immunities, granted, confirmed to our Churches, by the manifold 
c Magna Carta of King Henry the I. and K. John. Mat. Paris Hist. Angl. p. 53. 230. 246. & 9 H. ●. c. 1. 29. 37. ●imes since confirmed in Parliament.  great Charters, Laws, Statutes, of such bountiful devout Kings and Queens as God himself 
d Isa. 49 23. & 60. 9, 10. Psal. 72 10, 11. Rev. 21 24.  predicted, should be NURSING FATHERS and NURSING MOTHERS UNTO HIS CHURCH under the Gospel, and bring their Glory and Honour to it; and Kings of Isles, amongst others; having been of late years very much broken down and almost leveled to the dust, by arbitrary Committees, Sequestrations, and the oppressing alldevouring Sword of War, (which God hath kept so long unsheathed, 
e J●r. 47. 6, 7.  without returning into the Scabbard these many years, for the just punishment of our manifold sins and enormities) all they that go by the way (or in byways) taking advantage thereof, have so plucked, and the wilde-boares out of the wood, and wilde-men, and wilde-beasts of the field, have so wasted and devoured the best and richest part of our Country, Patrimony, originally designed by the Parliament, by a 
f A collection of Ordinances, & c. p. 124. 125.  special Bill tendered to the late King at Oxford, April 1643. (when Archbishops, Bishops, Deans and Chapters were first voted down, and 
g Mat. 15. 13▪  extirpated as none of our Heavenly father's plants or planting) for the increase of the Crown Revenues, to ease the people in their future Taxes; and the Augmentation of our Minister's maintenance and incompetent livings: that there is little or none of it now remaining undevoured by them, for either of these two public ends: And many new highwaymen, wilde-boars and Beasts, as well as old, encouraged by former rich Church-plunders, in stead of imitating 
h G●l. 3. 9  faithful Abraham, (whose heirs and children they profess themselves) who gave 
i Gen. 14. 20. Heb. 7. 1, to 12.  THE TENTH OF ALL HIS SPOILS OF WAR to Melchisedec Priest of the most high God, (a type of our Saviour Christ, if not Christ himself, as 
k Dr. Griffith W●lliams in his Works in folio p. 811.  some probably assert) they most eagerly and violently attempt to spoil, plunder all the Evangelicall Priests and Ministers of God throughout the Nation at one blow (without any lawful Trial by their Peers, due process of Law or 
l Contrary to Magna Carta c. 1. 29. 25 E. 1. c. 1, 2, 3. 28 E. 1. c. 1. 5 E. 3. c. 9 25 E. 3. c. 4. 28 E. 3. c. 3. 37 E. 3. c. 18. 42 E. 3. c. 1. 3. 2 H. 4. c. 4. 5 H. 4. c. 11. 27 H. 8. c. 20, 21. 32 H. 8. c. 72 E. 6. c. 13. The Petition of Right 3 Caroli. and late Ordinances for Tithes and A●gmentations  Legal conviction of any Capital crimes, which cannot forfeit their Church's inheritance, which is not so vested in them as either to forfeit or alien, by the Law of God or the Realm) in all their inconsiderable remaining Tithes, Glebes, and settled ancient Maintenance, and of their very Ministry too, as JEWISH and ANTICHRISTIAN, as John Can the old Anabaptist, in his new Voice from the ALEHOUSES RATHER, than the TEMPLE (which certainly is as Jewish and Antichristian as he would have Tithes to be) with sundry late 
m The Kentish Petition and others.  Petitions and Proceedings proclaim to all the World, and strip them naked of all other coercive maintenance for the future, to starve them and their families bodies, and the people's souls: that so a new generation of ambulatory Friars, Mendicants and Itinerary Predicants, fixed to no certain Parish or Parishes, selected out of those swarms of Jesuits, Seminary Priests and Popish Friars, now in England under the disguises of Anabaptists, Gifted Brethren, Dippers, Seekers, Quakers, New-lights, Mechanickes of all Trades, Gentlemen, Troopers and Soldiers too, (Ignatius Loyola 
n Muffaeus Vegius & Rabadenira (both Jesuits) in vita Ignatii Loyolae. Heylins' Microcosm, p. 197.  their Father and founder of their Order, being a SOLDIER by his profession, as divers of his Disciples are now amongst us, as many wise men believe, and some on their own knowledge aver) may succeed them in their Ministry, to subvert our Church, Religion, and reduce us back to Rome; The Pope now living, within these few years, affirming to some 
o This one of them asfirmed lately to a friend of mine.  English Gentlemen of quality in Rome (who out of curiosity only went to see him, being Protestants) that he hoped before he died (though he were aged) to see England perfectly reduced to her former obedience to the See of Rome, having sent many Jesuits, Priests, Friars from all parts into England, and particularly into THE ARMY (as 
p The false Jew, newly printed, p. 4, 5▪ 11, 12, 13.  Ramsy the late detected Jesuit at Newcastle, under the vizor of a converted Anabaptized Jew, confessed in his printed Examination there lately taken, and sent up with him to Whitehall. Against whom john Can might have done well to have pressed those, to whom he dedicated his Voice from the Temple, to execute the Statute of 27 Eliz. c. 2. particularly made against them, as most dangerous insufferable Traitors, purposely sent over, TO WORK THE RUIN, DESOLATION, and DESTRUCTION OF THE WHOLE REALM, as well as of our Church and Religion, as that Statute resolves; and not to have most ignorantly and maliciously wrested it contrary both to the very letter and inten●ion against our godly Protestant Ministers (their greatest opposites and eyesores) to strip them of their Benefices, Livelihood and ●●ves together (the whole scope of his 
r Dan. 6. 20.  Lamentable Voice) without so much as uttering one word against these wilde-boares and beasts of Rome, with whom he and his Companions the Anabaptists, are apparent Confederates, both in their principles and practices against our Minister's Maintenance, Calling, Laws, and settled Government, to their eternal Infamy.  
The sad consideration whereof hath engaged me, though no Impropriator (whose cause I plead not) nor other Tithe-receiver, but a conscientious Tithe-payer (as my Ancestors were before me) without any retaining fee, or other Solicitation to appear publicly in the defence of this common cause of God and all his faithful Ministers Tithes and ancient settled Maintenance, being through his mercy and their Prayers enlarged from my long close remote Imprisonments, as I did occasionally in private, whiles a close Prisoner in Pendennis Castle in Cornwall (in December and January last) against some Officers and Soldiers there, who publicly subscribed in the Castle by sound of Drum three several mornings, and promoted in the Country a Petition for abolishing all Tithes (though our Ministers own, by all Divine and Humane Laws, Rights; which our Soldiers nor any mortals now living gave to them, nor have any pretence of Law, Power or Authority from God or our Nation to take from them) and all other compulsory Maintenance in lieu of them for Ministers; sent to them (and to other Garrisons, as they then informed me) by the General Counsel of Officers of the Army from St. James, both for their own subscriptions (though few or none of them or other subscribers of such Petitions, Tith-payers) and such hands of Countrymen, as they could procure. Upon which occasion, I had some brief discourses with some of them concerning the lawfulness and antiquity of Tithes, 
s Gen. 14 20.  First paid by Soldiers out of the very spoils of Battle, taken in the very first War we read of, to the very first Priest of God, we find recorded in the Scripture, and therefore admired that Officers and Soldiers in this age should so degenerate, as to be the very ringleaders and chief oppugners of them: drawing up some brief Notes of this subject out of Scripture (to help pass the time) in defence of Tithes, relating more particularly to Soldiers, to silence, satisfy, and reclaim them from this Sacrilegious design: which having since enlarged with Arguments and Answers to their Objections drawn from their own Military passions, for the better satisfaction and conviction of all Swordmen and others, I hope, neither Officers nor Soldiers, nor any others truly fearing God, if they consider Lecit. 19 17. Mat. 18. 15, 16, 17. Prov. 19 25. & 10. 17. & 12. 1. & 13. 18. & 15. 10, 31, 32. & 17. 10. & 25. 12. Psal. 141. 5. 1 Sam. 25. 32, 33. 1 Tim. 5. 20. Luke 3. 14. will or can be justly Offended with me, no more for writing truth, then speaking it to their faces, as I did upon all occasions whiles among them, not to defame, but to inform and reform them, for their own and the public good, in what I conceive not warrantable by, but repugnant to God's word and their duties as Soldiers or Christians, and to those known fundamental Laws, Liberties of the Nation they were 
t A collection of Ordinances, p. 539, 623, 878, 879.  purposely raised, commissioned, waged, and engaged by Protestations, Covenants▪ and their own voluntary 
u June 5. & 14. 1647.  printed Declarations to protect, and not subvert; and that they will not repute it a capital crime in me, not to prove a flatterer or dissembler, or not to act or write wittingly against my Science and Conscience, when our Minister's Maintenance, Calling, Religion, God's glory, Laws, Liberties, all we have or hope for, are in danger of such a sad, sudden, and destructive Convulsion and concussion (if not Subversion) as I long since by Authority of Parliament discovered in Rome's Masterpiece, (well worth perusal now) when so many known Jesuits under a new Provincial (which Hugh Peter himself reported as I have been credibly informed) are now even in London itself, acting as busily and sitting there in Council as duly, as when the reclaimed Author of that discovery (purposely sent from Rome for the purposes therein discovered) was resident amongst them. O that these professed Enemies of our Church, Religion, Nation, and those Janissaries of Rome, may 
x Mat. 13. 25▪ 26, 27.  not sow their Tares of error, and seeds of ruin and desolation amongst us, whiles almost our who●e Nation (for aught I can discern) if not those who call themselves Watchmen, are in a dead sleep or Lethargy, and heaving at our most faithful Ministers maintenance and Callings too, in stead of enquiring after, discovering these Arch-traytors, and executing the good Laws and Oaths against them, to prevent those treafonable practices, destructive designs, miseries and that ruin to our Religion, Government, Governors, Laws, Parliaments, Church and Commonwealth, which the wise Protestant vigilant Parliaments of 13 Eliz. c. 1. 23▪ Eliz. c. 1. 27 Eliz. c. 2. ●5 Eliz. c. 2. 1 Jac. c. 4. 3 Jac. 1, 2, 4, 5. 7 Jac. c. 6. and some hundreds of 
y Exact Collection, p. 3. to 20, 498, 617, 698, 664, 665, 6●1, 491, 492, 8●6, 826, 827, 574, 6●5, 636, 918, 666. A Collection, p. 218, 227, 2●4, etc. 267, 275, 883, 309, 313, 354, 360, 363, 371, 379, 412, 417, 424, 429, 452, 457, 470, 489, 706, and elsewhere.  Declarations, and p●in ed Ordinances, Remonst ances of the Lords and Commons the last Parliament (with the good new Laws and Oath they provided against those Romish Vipers quite buried in Oblivion) have published to alarm all drowsy, stupid, careless people; all lovers of God, their Religion, or Country against them, even at this very season, when they and their confederates are (wittingly or ignorantly) overturning, overturning, overturning, whatever is not yet totally subverted am●ng us, and carrying on these their designs. If these my impotent undertake with a sincere affection only to God's glory, and the real weal and preservation of our Religion, Ministry, Laws, Native Country, and 
z Exact Collection, p. 666. A Collection p. 218, 254, 363, 424, 706. which I desire may be now seriously perused together with my Rome's Masterpiece.  all Protestant Churches (now endangered by their mutual discords and Jesuit Emissaries to foment their intestine differences) may so far open the eyes of all Degrees in our Nation really fearing God, so 
a Luk. 19 42.  to know in this their day the things which belong unto their peace and settlement, and to move them effectually to pursue them, before they be hid from their eyes; I have all the reward I do expect, and shall bless God for the good success. If any shall be offended with me, or it, and requite me only with envy, hatred, persecution and new Oppression, Bonds, close Imprisonments, for well-doing and endeavouring any more public good, for our Church, Religion, Country; I shall 
b 1 Pet. 2. 23.  commit my cause to God, who judgeth righteously, who hath so often 
c Ps. 37. 5, 6.  brought forth my righteousness as the Light, and my judgement as the Noonday, to the shame and confusion of my causeless enemies: and shall carry this comfortable cordial unto my breast, to any Prison, Pillory, Gibbet, Grave, that the malice or power of poor vapouring Mortals (who know not how soon 
d Psal. 7. 16.  their violent dealing may or will come down upon their own pates, as well as on other potent adversaries) shall be able to hurry me to, and ascend triumphantly which is to heaven itself; that I have discharged that duty which God, Conscience, Providence and the public danger of our Ministry and Religion, and my sacred Oaths and Covenants have engaged me unto. And 
e Esth. 4. 16.  if I perish for it, I perish; and in perishing shall (by God's assistanced part with this Swanlike, Saintlike Song of that eminent 
f Eph. 3. 1. & 4. 1. Philem. 9, 23. 2 Tim. 1. 8  Prisoner of Jesus Christ (who was in 
g 2 Cor. 11. 23.  Prisons more frequent, in P●rils, Afflictions, and Persecutions often, as I have been for the faithful discharging of his duty) I have 
h 2 Tim. 4. 7, 8.  fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me a crown of righteousness, which God the righteous judge shall give me at that day; and not to me only, but to all them also which suffer for his truth, and love his appearing: which is the unshaken constant faith, hope, and expectation of thine and our Churches, Country's unmercenary faithful Friend and Servant,  
William Prynne.   

A GOSPEL'S PLEA, FOR THE Lawsulnesse and Continuance of the Ancient settled Maintenance and Tithes of the Ministers of the GOSPEL.  
THE ancient, necessary, competent maintenance of our Ministers of the Gospel settled on them by the Piety and Bounty of our religious Christian Kings and Ancestors, 
a See Speimanni Concil. Tom. 1. p. 308. 348. 350.  almost from the very first preaching and embracing of the Gospel's in this Island, and constantly enjoyed ever since, without any public opposition, being in these times of a long expected glorious resormation, and real propagation of the Gospel, more audeciously oppugned, more impiously decried, declaimed, petitioned publicly against, and more sacrilegiously invaded, detained, substracted, then in the very worst or profanest of former ages; and that, not only by professed enemies of the Ministers and Ministry of the Gospel, but by such who pretend themselves their friends, and the most precious Saints; who not yet satisfied with the late sales of all our Archbishops, Bishops, Cathedrals, Deans and Chapters Lands and Revenues, (the fattest morsels of the English Clergy, tending rather to support their Lordly Power, Pride, Pomp, and Luxury, than their true Gospel's Ministry) engrossed into sword-men's and laymen's hands; do now industriously, and violently endeavour speedily to deprive all our painful, godly preaching Ministers, of all their remaining inconsiderable Maintenance by Tithes, Glebes, Oblations and other duties, (formerly settled on them, by long prescription, by sundry successive Laws and Acts of Parliaments, as well as ●●te Ordinances, with sufficient warrant even from God's Word and Gospel) and to leave them no other subsistence, encouragement, or reward for all their labour in God's harvest, but the mere arbitrary unco●rcive Benevolence of the people, (who being generally profane, covetous, vicious, and enemies to all godly Ministers, will not voluntarily contribute one farthing towards them, desiring rather their room and ruin, than their company or subsistence) and what they shall otherwise earn by their own labour and industry in some other callings: It is high time for all sincere Patrons and Friends of the Ministers and Ministry of the Gospel (now dangerously assaulted) publicly to appear in their behalf, and openly to vindicate, to secure as well the Divine as Civil right of their yet remaining ancient, necessary, established Maintenance against the clamorous cavils and false absurd Allegations of Sacrilegious, Covetous, Impious, Violent, 
b 2 Thes. 3. 2.  Unreasonable, 
c Ezek. 21. 31. Psal. 92. 6. Psal. 94. 8.  Brutish men; to convince them of their error and impiety herein, or else to shame and silence them for the future, and preserve our Ministers and Ministry (and by consequence our very Religion itself, now more endangered then in any age since its first establishment) from impendent ruin. For which end, having not long since had some private discourses with Soldiers concerning the lawfulness of our Ministers Tithes and settled Maintenance, during my late strict restraints under their armed Guards, and perusing some short Prison notes and notions (upon that occasion of that subject lying by me) I thought fit to enlarge and reduce them to these ensuing Propositions, (wherein the whole controversy, now publicly agitated touching our Ministers Tithes and Livelihood, is comprised) and to make them public, for the common good and satisfaction of those who shall peruse them, especially Swordmen, whom I find most violent against Tithes and Ministers forced Maintenance, trusting more (as I apprehend) to the length of their Swords, than strength of their Arguments against them; which how weak they are, let all rational perusers hereof resolve.  
The Propositions, I shall here through God's assistance make good, from the very Law, Word, and Gospel of God, with all possible brevity, (I trust beyond contradiction) are these,  
1. That there is a just, competent, and comfortable Maintenance, due to all lawful, painful Preachers and Ministers of the Gospel's from the people, even by Divine right and institution, and express Texts and Precepts of the Gospel.  
2. That the maintenance of the Ministers of the Gospel (and of Places and Houses for Gods public worship) by Tithes, Glebes, Oblations (yea and spoils won in battle by Generals, Colonels, Captains and Soldiers) is not only lawful and expedient, but the most fitting, rational and convenient Maintenance of a●l others, warranted by direct Precedents and Precepts, b●th before and under the Law and likewise by the Gospel, which doth no ways abolish or condemn, but approve and confirm this way of Maintenance.  
3. That if Tithes and other Maintenance, formerly settled on our Ministers, be either wilfully withheld, or substracted from them by the people, in part or in whole; the Civil Magistrates may and aught by coercive Laws and Penalties to enforce the payment of them in due form and fine, both by the Law of God, and Rules of Justice, without any injury or oppression to the people.  
4. That our Ministers Tithes are really no burden, grievance or oppression to the people; but a charge, debt, duty, as well as their Landlords Rents, or Merchant's poundage. That the abolishing of them▪ will be no real ease, gain, or advantage to Farmers, Lessees, and the poorer sort of people, as is falsely pretended, but only to rich Landlords, and Landed men; and a loss and detriment to all others.  
5. That the present Opposition and endeavoured Abolition of Tithes and all other coercive Maintenance for Ministers, proceed not prom any real grounds of Piety or Conscience, or any considerable, real inconveniences, or mischiefs arising from them, but merely from base, covetous, carnal hearts, want of Christian love and charity to, and professed enmity and hatred against the Ministers of the Gospel, and from a Jesuitical, and anabaptistical design to subvert and ruin our Ministers, Church and Religion; he probable, if not necessary consequence of this infernal Project, if it should take effect; which would prove the eternal shame, infamy and ruin of our Nation, not its glory and benefit.  

CHAP. I.  
THe first of these Propositions being the foundation and cornerstone whereon all the rest depend, and into which it hath a prevailing influence; I shall be most copious in its Probation, and in the Refutation of the Objections which are or may be raised against it.  
That there is a just, competent and comfortable Maintenance 
Proposition. 1.  due to all lawful, painful Preachers and Ministers of the Gospel, from the people, even by Divine right and institution, and express Texts and Precepts of the Gospel; is as clear as the noonday Sun, by these irrefragable Gospel's Testimonies.  
I. By Matth. 10. 5, 6, 9, 10, 11. where when our Lord and Saviour Christ himself first sent forth, authorized and commanded his 12. Apostles to preach the Gospel, he gave them these instructions among other: Provide neither gold, nor silver, nor brass in your purses, nor scrip (nor bread adds Mark 6. 8.) for your journey, neither two coats, nor shoes, nor yet staves. (adding this as the reason thereof) FOR THE labourer IS WORTHY OF HIS MEAT; or his Reward, Hire, Wages, Maintenance, as the Greek word will bear, and other following Scriptures render it.  
TWO By Luke 10. 1, 6, 10. where we read when our Saviour Christ (not long after h●s former Commission to the 12. Apostles) sent forth the 70. Disciples by two and two, to preach in every City and place, whither himself would come; he gave them almost the self same instructions: Carry neither purse, nor scrip, nor shoes; and into whatsoever house ye enter, first say, Peace be to this house, etc. And in the same house remain eating and drinking such things as they give: (subjoyning this reason for it) FOR THE labourer IS WORTHY OF HIS HIRE: Go not from house to house (as Beggars use to do for alms) And into what City ye enter, and they receive you, eat such things as are set before you, etc.  
III. By John 6. 35, 36, 37, 38. where our Lord Jesus Christ, (soon after the former Commissions) used these words to his Disciples; Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest, And HE THAT REAPETH RECEIVETH WAGES, and gathereth fruit unto eternal life, etc. I sent you to reap that whereon ye bestowed no labour, etc. Which may be aptly paralleled with, and interpreted by Matth. 9 37, 38. Then said he (our Savour) unto his Disciples, The harvest truly is plenteous, but the LABORERS are few; pray ye therefore the Lord of the harvest, that he would send forth LABORERS INTO his harvest: Which when he did, he agreed with them all for a certain stipend by the day, and when the evening was come, he sa●d unto his Steward, Call the LABORERS, and GIVE THEM THEIR HIRE, beginning from the last unto the first, Mat. 20. 1, to 15. as is there parabolically expressed.  
From which Texts and words of our Lord and Saviour Christ himself, it is most apparent,  
1. That the Apostles, Preachers and Ministers of the Gospel are and aught to be diligent, painful Labourers in Christ's spiritual harvest, not idle loiterers.  
2. That they were not obliged, but expressly prohibited to provide gold, silver, brass, scrips, shoes, clothes, bread, meat, drink, lodging, and other necessaries at their own free cost, when they were commissioned and sent forth to preach the Gospel, (as some now would enforce them to) for this very reason, That being Labourers in the Lords own harvest, for the eternal salvation of men's souls, they were worthy to receive them, as hire and wages from those to whom they preached.  
3. That our Saviour Christ himself at the very original institution and first mission of his 12. Apostles, and after of the 70. Disciples to preach the Gospel; thrice one after another, expressly resolves in positive terms; That they are worthy of their meat, hire, wages, for their Labour in the Gospel; and so by consequence, all other lawful Labouring Ministers, that diligently preach the Gospel, are worthy of the like at this day; and neither of them obliged to preach the Gospel freely without any recompense, as some Seducers now pretend.  
4. That meat, drink, clothes, lodging, and a competent maintenance, are as truly and justly due to the true Labouring Ministers of the Gospel from the people, and that of pure common natural, yea Gospel right and justice, not as mere arbitrary Charity or Benevolence, but as merited HIRE and WAGES; as much as any deserved hire or wages are due to any other hired servant or labourer whatsoever, by common justice, and the law of God, Gen. 29. 15. Exod. 2. 9 Levit. 19 13. Deut. 24. 14, 15. Mat. 20. 1, to 16. Joh. 4. 36. Or as well as pay or wages are justly due to the best deserving Officers and Soldiers, Luke 3. 14. Ezek. 28. 18, 19 and that by Christ's own trebled resolution, recorded by the Evangelists for the greater evidence and conviction; who emphatically by way of reason applies these words only to his Apostles and Ministers, For the Labourer is worthy of his meat, hire, wages; they being the most divine, excellent, useful, necessary Labourers of all others, and that in matters of highest concernment in relation both to God and Men: Therefore of all other labourers they are most worthy of a honourable, comfortable, certain hire, salary, reward for their support and encouragement.  
5. Hence it follows by necessary consequence, (and let those who are guilty consider it seriously in the fear of God with trembling and astonishment) that the opposing, oppressing, defrauding the Ministers of the Gospel in their deserved settled hire, wages; or the detaining all, or any part of their ancient, just, established Dues, Tithes, or Revenues from them (especially out of covetousness, spite, obstinacy or malice against their very callings) is as great, as crying, as damnable a sin, oppression, unrighteousness; and will bring down as grievous curses, plagues, judgements on all those who are culpable thereof; as the defrauding, oppression of the hired servant or labourer, of or in his hire, or detaining their wages from them, when due; as will undeniably appear by Deut. 24. 14, 15. Levit. 19 13. Gen. 31. 7. Mal. 3. 5. Jam. 4. 1, to 5. compared with Mal. 3. 8, 9, 10, 11. Nehem. 13. 10. 11. and a sin against all these Scriptures; which all detainers of Ministers Deuce and Tithes, may do well to read and ponder.  
IV. The truth of this Proposition is ratifyed by the Apostle Paul's resolution, who thus prosecutes our Saviour's forecited words, and seconds his argument in 1 Tim. 5. 17, 18. Let the Elders that rule well be counted worthy of double honour, especially THOSE THAT LABOUR IN THE WORD AND DOCTRINE: For the Scripture saith (Deut. 25. 4.) Thou shalt not muzzle the Ox that treadeth out the Corn. And, THE LABOURER IS WORTHY OF HIS HIRE: relating to Mat. 10. 10. and Luke 10 7. forecited. In which words the Holy Ghost by the Apostle positively asserts,  
1. That the Elders and Ministers that rule well, especially such of them who labour in the Word and Gospel, are really worthy of double honour from the people, which double honour Interpreters generally resolve to be, 1. Due reverence, love, and countenance; 2. A competent liberal maintenance and reward: Or (as some conceive) a double salary and allowance to what others receive, as a just honourable reward for their labour, which is here intended by the words double honour; extending as well to an honourable salary and reward, as to due reverence and respect, as is clear by the two Texts herein cited to prove it, by the 3, & 16. verses of this very Chapter; and Rom. 13. 1, 6, 7. 1 Pet. 2. 17. Prov. 3. 9 compared together.  
2. That the people ought to count them worthy of this double honour, and to render it unto them.  
3. He ratifyes and proves this, not only by his own Apostolical authority, but likewise by two other Texts of Scripture; the one taken out of the old Testament Deut. 25. 4. (which proves, that the Texts and Precepts for the just deuce and maintenance of the Priests in the old Testament are still in force, and not abrogated, so far as they are moral and judicial; and therefore may be still aptly urged for proof of our Ministers due maintenance under the Gospel;) The other out of the new Testament, Mat. 10. 10. Luke 10. 7. From both which the force of the Apostles argument stands thus, The Elders who labour in the Word and Gospel have as just, as natural, as moral, legal, equitable a right and meritorious due to a liberal maintenance, salary, reward, or double honour (as he styles it) as the Ox that treadeth out the Corn hath, to eat of the Corn and straw he treads out; or, as any other hired labourer whatsoever hath to his hire; they being the best and eminentest of all other labourers; with the especial application of Deut. 25. 4. and of this very sentence, here again to them, The labourer is worthy of his hire) imports: Therefore for any people wittingly or wilfully to detain or defraud them thereof, is as great an injustice, cruelty, sin and unrighteousness, as to muzzle the Ox mouth that treadeth out the Corn, or to detain the Labourers wages, or defraud him thereof; yea, a sin against the express commandments of God, Deut. 25. 4. ch. 24. 14, 15. Levit. 19 13. 1 Cor. 9 8, 9 10. And so much the rather because their hire and wages being THEIR RIGHT and THEIR OWN (not the mere alms and charity of those who pay it) as Christ himself resolves, Mat. 20. 4, 7, 8, 13, 14.  
V. By Gal. 6. 6. where the Apostle lays down this general Gospel's precept for the maintenance of the Ministers of the Gospel, from which there can be no evasion. Let him that is taught in the Word COMMUNICATE UNTO HIM THAT TEACHETH IN ALL GOOD THINGS. The word Communicate, signifieth a free and liberal (not base and niggardly) allowance, as is evident by 1 Tim. 6. 18. Heb. 13. 16. 2 Cor. 9 5, 6, 7, 8. Deut. 15. 8. 11. and that to be rendered to them, not as to mere strangers, but as to those who have a kind of copartnership, and tenancy in common with them, not in one or two, but in all good things God hath blessed them with; as the primitive Christians had all things in common, and said not that any thing was their own, but the Apostles and Brother's as much as theirs, Act. 4. 32, 34, 35. whence the Contents of our Bibles and Commentators on this Text infer and conclude, That every Christian ought cheerfully to communicate a liberal share and portion of all the fruits of the Earth, blessings and good things he enjoys, to his spiritual Pastor and Teacher, (and by consequence Tithes of all tithable things) and that not as Alms, Charity or a free Benevolence, but as a 
d See Dr. Ca●ltons Tithes proved to be by Divine right, and Dr. Burges.  just Debt and Duty commanded by this sacred Canon.  
VI By Rom. 13. 6, 7, 8. For, for this cause pay you tribute also, FOR THEY ARE GOD'S MINISTERS ATTENDING CONTINUALLY UPON THIS VERY THING. RENDER THEREFORE TO ALL THEIR DUE, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, HONOUR TO WHOM HONOUR. Owe nothing to any man, but to love one another. Which Scripture though particularly intended of the higher civil Powers, Rulers and Magistrates ordained by God; yet it equally extends to all Spiritual and Ecclesiastical Pastors and Rulers over us, as well as to them.  
First, because they being God's Ministers attending continually upon this very thing, (to preach the Gospel, and discharge their Pastoral charge over their flocks) as well as civil Magistrates; and therefore by way of excellency are more frequently styled Ministers, and Ministers of God and Christ in the new Testament, than Magistrates are, Rom. 15. 8, 16. 1 Chr. 4. 1. 2▪ Cor. 3. 6. ch. 6. 4. ch. 11. 23. Ephes. 3. 7. Col. 1. 23, 25. ch. 4. 7. 1 Thess. 3. 2. 1 Tim. 4. 6. whence their very work and calling is styled, The Ministry, Rom. 12. 7. Ephes. 4. 12. Col. 4. 17. 2 Tim. 4. 5. 1 Tim. 1. 12.  
Secondly, because the Precept subjoined is universal; Render therefore TO ALL THEIR DUE: and in the affirmative; Therefore to Ministers as well as Magistrates, with the like care and conscience. And then the inhibition in the close as universal, Owe nothing TO ANY MAN; Therefore not to Ministers no more then to Magistrates or other men.  
Thirdly, because it expressly enjoins all Christians to render honour to whom honour is due: now, not only honour, but double honour is due to Ministers that rule well and preach the Gospel diligently, 1 Tim. 5. 17, 18. to wit, Reverence, Obedience, Love and Maintenance; all here prescribed to be rendered in this text to whom they are due. Therefore a liberal, honourable, comfortable Maintenance and reward is both in justice and conscience DUE, as well to the Ministers of the Gospel, as to the Magistrates and higher Powers, and as duly, truly, and justly to be rendered, (and not owed, detained, denied) unto the Ministers, as to Kings, Parliaments, o● any other civil Rulers, even by this Evangelicall precept, (from which there is no evasion) and that FOR CONSCIENCE SAKE; as well as for fear of wrath and punishment: vers. 5. So as none can plead or pretend the least colour of conscience, for detaining, or not rendering their Tithes and Duties to our Ministers of the Gospel, without giving the Holy Ghost himself, and this Gospel's Text the Lie, and incurring Ananias and Saphiraes' sin, Act. 5. 3, 4, 7, 8, 9, 10. for which they justly may expect and receive their fatal exemplary punishment.  
VII. The Apostle further clears this truth not only by way of Precept, but Reason and Demonstration, Rom. 15. 26, 27. It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jerusalem (Ministers and Apostles as well as other Saints that were poor.) It hath pleased them verily, and THEIR DEBTORS THEY ARE: For if the Gentiles have been made partakers OF THEIR SPIRITVAL THINGS, THEIR DUTY IS ALSO TO MINISTER UNTO THEM IN CARNAL THINGS. I confess, the Text is not meant properly of Ministers, and Apostles of the Gospel, but of poor believing Saints that were Jews; but the reason and argument here urged, extendeth much more to Apostles and Ministers of the Gospel, then to poor believing Saints: and thus I argue from it. If the Christian believing Gentiles in Macedonia and Achaia were strongly obliged not only in charity, but of debt and duty (as the Apostle here argues and resolves) to make a certain contribution, for the poor Saints of God at Jeru●alem who were Jew's, and to minister to them in their carnal things when they were in want, upon this account; that God had made them partakers of their Spiritual things: (by the Apostles and other Ministers sent or repairing to them from Jerusalem) then much more are they and all other converted Gentiles then and now strongly obliged, not only in charity, but of just debt▪ and duty to make a certain contribution, and maintenance for, and liberally to minister in their carnal things unto those faithful Ministers of the Gospel, who actually preach the Gospel, to them, and of whose spiritual things and pains they are made partakers. But the antecedent and supposition is an unquestionable Gospel's truth, by the Apostles resolution in this alleged Text, and is and m●y be further ratifyed by Act. 11. 29, 30. Act. 4. 32, 33, 34, 35, 36. Act. 5. 1, 2, 3. 1 Cor. 16. 1, 2. 2 Cor. 8. 1. to 16. and ch. 9 1, to 15. Gal. 2. 10. Ephes. 4. 28. 1 Joh. 3. 17. Mat. 5. 42. and Deut. 15 7, to 12. Therefore the consequent must be granted, being the Apostles express argument in the very case of Minister's maintenance from the people, 1 Cor 9 11. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Now in this reasoning of the Apostle, and God's Spirit in, and by him; there is a double emphatical enforcement to prove Ministers maintenance, both a just debt and duty, which the people are bound to render to them, not as free givers, but as debtors.  
1. By the grounds of Communicative Justice. They are (or at leastwise may be if they will themselves, the case only of obstinate Separatists) partakers of the Ministers spiritual things and pains: and therefore ought in justice and duty, to pay and render them some proportionable recompense for what they receive from them; even as all other Merchants and Tradesmen who barter or sell one commodity for another, or for ready money, use to do.  
2. From the nature and value of the things they receive from Ministers; and of those things they render back to them by way of exchange, which will hold no balance nor equal value with what they first receive: For the things the people enjoy by Ministers, are spiritual, which concern their souls, spirits, everlasting salvation, eternal happiness, and are the most excellent and precious things of all other, far excelling Gold, Silver, Tithes, and all earthly Treasures. Ephes. 3. 8, 18, 19 2 Pet. 1. 4. 2 Cor. 3. 8, 9, 10. ch. 4. 7. Phil. 3. 8. Rom. 2. 18. Psal. 19 10. & 119. 72. 127. Prov. 8. 18, 19 But the things and recompense they return to Ministers for them, are only their carnal things, for the necessary support of their bodies and families, which are no way comparable in value, worth, benefit, or use to what they receive from them, as the last recited Texts and others resolve. The people therefore receiving from their Ministers quidpro quo; and things of infinite more value and benefit, than what they render to them; the carnal things they receive for their spiritual, (though in a liberal proportion) must needs be a most just debt and duty; not mere arbitrary alms or charity. and can neither in justice nor conscience▪ be detained from them, they being such infinite gainers by the bargain.  
VIII. This supposition is yet further professedly argued and debated at full by the Apostle and the Spirit of God against all sorts of callings and professions of men, that now oppose it, with the greatest evidence of reason, justice, equity that may be, backed with Divine Authority; as if he had purposely foreseen the violent, impious, heady opposition, now made against Ministers Tithes and maintenance in these days by soldiers and other rusty Tradesmen; and penned this Scripture purposely to refute them. 1 Cor. 9 4. to 16. Have we not power to eat and to drink, etc. Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or, who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the Law the same also? For it is written in the Law of Moses, 
e Deut. 25. 4.  Thou shalt not muzzle the mouth of the Ox that treadeth out the corn. Doth God take care for Oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written, that he that ploweth should plow in hope, and he that thresheth in hope, should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this p●wer; but suffer all things, lest we should hinder the Gospel of Christ. Do ye not know, that they which minister about holy things live (or feed) of the things of the Temple? and they which wait at the Altar are partakers with the Altar? EVEN SO HATH THE LORD ORDAINED, THAT THEY WHICH PREACH THE GOSPEL SHOULD LIVE OF THE GOSPEL. But I have used none of these things; neither have I written these things that it should be so done unto me, etc.  
In which Scripture the Apostle asserts the lawfulness and justness of Minister's maintenance under the Gospel by sundry instances and arguments, against all opponents. And because, perchance some soldiers, who now are the chief opposers of Ministers maintenance, or rather, for that he foresaw (by a 
f 1 Tim. 4. 1, 2. 2 Tim. 3. 1, 2, 3, 4, 5, 6, 7, 8, 9  Prophetical Spirit) that they should prove such in our days, he first reputes and stops theirs and others mouths, with an argument drawn from the wars, and their own Military practice: Who goeth a warfare any time at his own charge? In which short interrogative argument, these particulars are both included and tacitly asserted.  
1. That Ministers of the Gospel are true spiritual Soldiers under Christ their 
g Heb. 2. 10.  Captain; and their Ministry, a true spiritual warfare, against the world, flesh, Devil, sins and vices of men, exposing them to many hardships, dangers, and ofttimes to loss of liberty, blood, limbs, and life itself▪ as he expressly resolves in other Texts, 2 Cor. 10. 4. 1 Tim. 1. 18. 2 Tim. 2. 3, 4. & 4. 7.  
2. That being soldiers, it must needs be most unjust, unreasonable, unconscionable, and against the common rules of war and practise of all soldiers, that they should go a warfare ANY TIME at their own charge; since no other soldiers ●lse will, or use to do it, (nor any officers or soldiers of the Army now) who will follow the wars no longer, than they may do it at free cost, no not for a moment; and will fight no longer than they receive or expect full pay. And therefore should not now, nor at any time else, press Ministers to preach freely at their own cost, unless themselves first went a warfare on their own purses, to ease the impoverished oppressed country of their long continued heavy Taxes.  
3. That pay and wages are at all times as really and justly due to these spiritual Soldiers for their spiritual warfare, as they are to any other soldiers, warriors or officers whatsoever employed in actual service in other wars. Luk▪ 3. 14. Therefore those Military officers who oppugn our Ministers pay and se●led maintenance as unlawful, antichristian, and unevangelicall; must first renounce their own pay and contributions as such; and war without pay on their own charges for the future; (which many of them may well do, having gained so much by the wars already, and being most of them out of actual Military service) or else henceforth permit our Ministers to enjoy their Tithes and settled maintenance without opposition, or substraction as they do their pay: it being as great a robbery, injustice, fraud to deprive them of all or any part thereof, as to defraud any soldiers, now in service by Land or Sea, of their lawful day, Mal. 3. 8, 9, 10.  
4. It hence necessarily follows, that as Soldiers pay and other Military expenses, are not left to the arbitrary pleasures and free benevolence of the people, (who would contribute little or nothing at all towards them at this or any other season, if left to their own free wills) whence the present dissolution and destruction of the temporal Army, and Militia would ensue; but are reduced to a certainty by a settled establishment, and imposed and levied on the people ●y coercive Laws, Ordinances, Forfeitures, Distresses, Imprisonments, strict Penalties and illegal armed power, when wilfully refused, detained or neglected to be paid in whole or part at the times appointed: So the wages and stipends of these spiritual Soldiers the Ministers, and of their necessary spiritual warfare are not to be wholly left in any settled Christian State, to the arbitrary wills and voluntary Benevolences of the people (which would soon necessitate them to disband, and frustrate their soulsaving warfare) but reduced to some certainty by positive Laws (as they have been time out of mind with us) and in case of wilful refusal, detention, substraction in whole or in part, when due, to be levied by such coercive legal ways and means, as our monthly Taxes, Contributions, and other just Debts and Duties are, there being the selfsame justice, reason, equity, and necessity in both cases. Those Army Officers and Soldiers then, who oppose, condemn our Ministers settled maintenance, and the coercive laws means to recover it when detained from them, as an intolerable oppressing yoke and grievance, must first renounce, suppress all monthly Taxes, Contributions, Excises, Customs, Impositions, and the many new severe coercive ways and means to levy them, as such; being far more grievous, burdensome, illegal, oppressive to the people, both in their value, frequency, novelty, illegality, new way of imposing and levying, than Ministers Tithes and Deuce; and the saddest heaviest pressures they now languish under: and live wholly upon the people's free unconstrained Benevolences, taking only what they will freely give them of their own accords, without coercive Laws, Ordinances, Forfeitures, Penalties, and Distresses; or else recant their former erroneous opinion, practice, and approve of our Ministers settled coercive maintenance for the future, without opposition, being Soldiers as well, and having as just a right to a settled enforced salary as they, as the Apostle here argues and resolves.  
2. The Apostle having thus routed, silenced our Captains and Soldiers, the Ringleaders against Ministers settled coercive maintenance, encounters in the n●xt place, all Husbandmen, Sheep▪ masters, Shepherds, Ploughman, Reapers, Thresher's, and other Oppugners of their Tithes and livelihood, Vers. 7, 9, 10. Wherein he asserts that Ministers of the Gospel have as just, as equitable a Right to a competent maintemance from the people for preaching the Gospel to them, and to partake of their temporal things; as he that planteth a vineyard hath to eat of the fruit thereof; as he that keepeth a flock hath to eat of the milk thereof; as the husbandman and labo●●●r who ploweth, reapeth or thresheth corn, hath to eat of the corn he soweth, reapeth, ploweth: And that it is as great injustice and unreasonable wrong to deprive Ministers who sow unto us spiritual things, of a competent share in our carnal things; as to debar one that plants a vineyard, right and liberty to eat of the fruits thereon; or one that feeds a flock, to eat of the milk thereof; or those that sow, reap, and thresh corn, to enjoy any share or portion in it: Which all Husbandmen, Farmers, Sheep-masters, Shepherds, Plowmen, Reapers, Thresher's, and other labourers, who deny or begrudge our Ministers their settled long-enjoyed Tithes and Deuce may do well advisedly to consider, to convince them of their error, and reform their practice.  
3. Vers. 8, 9 To convict all brutish men in these days, who are more uncharitable to their Ministers, than men are or aught to be unto their very beasts, in denying them so much as to eat of their Tithe Corn or straw; he argues the justice of their maintenance (and that by the Tithes of their Corn, Wine, etc. as the instances imply) from the very Law of God concerning beasts, Deut. 25. 4. Thou shalt not muzzle the mouth of the Ox that treadeth out the corn: which though literally meant of Oxen, to whom all righteous men are and aught to be just and merciful, Prov. 12. 10. Luke 13. 15. & 14. 5. Mat. 12. 11. yet it is principally written and intended altogether in its genuine sense of the Priests of God, and Ministers of the Gospel, of whom God takes far more care than he doth of Oxen (of whom yet be hath a general providential care, as well as of all other beasts and sparrows: Psal. 104. 25, 27. & 145. 9, 15, 16. & 147. 9 Luke 12. 6, 7, 24. Mat. 6. 26. & 10. 28, 29.) and are of more value than many Oxen or Sparrows, and yet not o●e of them falleth to the ground without God's spiritual Providence, though two of them be sold for a farthing. The force of this argument stands thus, If God by a special Law takes so much care of the very Ox that treadeth out the co●n, as to prohibit the muzzling of his mouth, that he may not eat thereof; then questionless he takes much more care of the Ministers of the Gospel, and much more inhibits the muzzling their mouths, that they shall not so much as eat, feed and live upon the Tithes, milk, wine, and fruits of your vineyards, straw, corn, and other carnal things; they being far better than Oxen; and this Law purposely and altogether written for their sakes, not for Oxen. Therefore those who deny and deprive them of this their right, transgress this very Law of God, (still in force under the Gospel, being founded upon natural justice and equity) and are far more unrighteous, cruel, unmerciful to their Ministers, than they are to their very beasts and Oxen, to whom they allow both corn, straw, and sufficient maintenance for their very work. Verily our Ministers now were better to be many men's Oxen, Horses, than their spiritual Pastors, for than they would feed and keep them well, and allow them straw, hay and corn to live on, as they do to their beasts; whereas now they will pay them neither Tithe, corn, nor hay, nor straw. Such men, I fear, are worse and more Brutish than their 
h Ps. 49 20. Prov. 30. 2.  beasts that perish, regarding neither Law nor Gospel, here jointly urged by the Apostle against their practice.  
4. Vers. 11. He enumerates all Artificers, Merchants, Tradesmen, and others who live by selling, buying, exchanging; who deny or detain their Minister's Dues and Maintenance, by an argument drawn from their own practice, the rules of commutative Justice, the nature and value of what they receive from Ministers, and what they render, or should return them for it. If we have sown unto you spiritual things (the most precious, excellent, useful, necessary of all others) is it a great matter if we shall reap your carnal things? of far less value, worth, use, than what you receive from us for them. Surely none of these Traders, will give or sell away their wares without any money or recompense for them; and if they sell or exchange them for less money, or things of less value or moment then what they sell or exchange them for, they may in all justice and equity expect and receive money and wares exchanged for them from those who have so gainful a bargain, without the least shadow of covetousness, injury, or oppression. Let then such and all others consider their own daily practice, and the weight of this Apostolical Gospel's argument for our Minister's maintenance, Tithes, and Deuce, against which there can be no exception, nor reply, and then it will convince, convert them, if they have not abjured all principles of common justice and commerce.  
5. Vers. 12. He argues from others precedents and examples. If others are partakers of this power over you (to reap your carnal things for spiritual) are not we rather? which may receive these various constructions agreeable to the general scope of the place.  
1. If others who are true Apostles and Ministers of the Gospel, are partakers of this power, though they have not been such to you, and did not convert you, nor labour so much in sowing spiritual things to you; much more I (and Barnabas) who have been the instruments of your conversion, and doubtless are Apostles unto you, you being the Seal of mine Apostleship in the Lord, Vers. 1, 2. 2 Cor. 12. 11, 12. may likewise be partakers of this power.  
2. If others, who are not Apostles of Jesus Christ, but mere false Apostles, Seducers, slanderers of me and the truth of the Gospel, yea broachers of Heresies and Schisms, are partakers of such a power amongst you; then much more I and Barnabas, who are true Apostles and Ministers of the Gospel, and preach nothing but soulsaving Gospel truths: which seems to be the genuine sense of the place, by comparing vers. 1, 2, 3. with 2 Cor. 11. 1. to 16.  
3. If your 
i See 1 Cor. 8. 1, 10. & 10. 20. 21.  Idolatrous Pagan Priests before or since your conversion, be partakers of such a power (as to receive a competent salary and maintenance out of your carnal things) even for their idolatrous superstitious rites and ministry; or if your Pagan Civil Magistrates receive a competent allowance from you for their care and pains in civil government; then much rather we who are true Ministers and Apostles may do the like for the true sqirituall things we sow among you. The argument holds strongly in each of these constructions, but specially in the two first, which are most suitable to the Text.  
6. Vers. 13. He argues the justice of Minister's maintenance under the Gospel, from the maintenance of the Priests by God's appointment under the Law, both before and after the Temple built. Do ye not know that they which minister about holy things live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? Numb. 18. 18, 19, to 31▪ Deut. 12▪ 6, 11, 17, 18, 19 & 14. 22. to the end of the chapter, & 18. 1, 2. 2 Chron. 31. 2. to 20. Nehem. 10. 32. to the end. & 12. 39, 47 & 13. 5. to 15. (The Priests and Levites by Gods own institution then receiving a liberal maintenance from the people, by First fruits, Tithes, Oblations, Sacrifices, and likewise Cities, Suburbs, Lands, Houses, Chambers for them and their Families, stocks of cattle and Goods. Numb. 35. 2, to 9 Josh. 21. 2, to 43. 1 Chron. 6. 6, throughout. 2 Chron. 11. 13, 14. Neh. 10. 37, 38, 39 & 13. 10. Ezek. 45, 1, 2, 3, 4, 5. & 48. 9, to 15. Leu. 25. 32, 33, 34. compared with the former Texts: and Levit. 27. throughout. Numb. 21. 28, 29, 30, 37, 47, 50, 51, 52, 53, 54. Heb. 7. 5, 8. None of which might be alienated, sold or substracted from them without sin and sacrilege. Mal. 3. 8. Ezek. 49. 14. Leu. 25. 33, 34. Gen. 47. 22, 26.) And then to stop and silence all future objections and calumnies, he concludes his argument with a Divine Ordinance and institution of Christ himself under the Gospel for the like liberal maintenance of the Ministers of the Gospel, (whose ministration is much more glorious than that of the Law, 2 Cor. 3. 7, 8, 9, 10.)  
Vers. 14. EVEN SO HATH THE LORD ORDAINED THAT THEY WHICH PREACH THE GOSPEL SHOULD LIVE OF THE GOSPEL, to wit, as leberally, as plentifully, as comfortably in all respects, as the Priests and Levites under the Law, as the parallel, and the words EVEN SO import. Who ever therefore oppose, resist, and censure this their liberal settled Maintenance, oppose, resist, and censure the very positive Ordinance of Christ himself under the Gospel; and therefore may and shall receive to themselves damnation, Rom. 13. 2. in case they do not repent thereof.  
Finally, the Apostle to prevent all cavils that either false▪ Apostles or enemies to him and his Ministry, might th●n object against him for this Doctrine, as if he were a self seeker, a covetous wretch, an oppressor, fleecer and spoiler of his flock, or a partial Judge in his own cause (as they now calumniate our Ministers pleading for their just settled Maintenance and Tithes) because he thus strongly pleads and proves the Maintenance of the Ministers of the Gospelll; concludes, v. 1●, 15, 18, 19 Nevertheless we have not used this power: But I have used none of these things; neither have I written these things, that it should be so done unto me etc. which he repeats and amplifi●s in 2 Cor. 11. 7, 8, 9, 10. & 12. 13, 14, 15, 17. But he did it only in the behalf of the rest of the Ministers of the Gospel, to justify their Gospel right to a liberal, just and fitting livelihood for preaching of the Gospel. Wherefore his Testimony and resolution in this case is beyond all exception, sufficient to convince and silence all gainsayers th●n and now.  
IX. The verity of this Proposition is thus demonstrated from 1 Tim. 3. 2. Titus 1. 8. 3 Joh. 9 10. which prescribe this as one special qualification of every Evangelicall Bishop and Minister of the Gospel, that he must be given to, and a lover of Hospitality, a receiver of the Brethren, and receiver of distressed Saints upon all occasions: And yet withal commands and requires; That he must give himself WHOLLY to reading, fasting, prayer, meditation, exhortation, doctrine, preaching the Word in season, out of season, giving attendance on these and other Pastoral duties, not entangling himself with the affairs of this life, being separated to the Gospel of Christ, Act. 6. 4. 1 Tim. 4. 13, 14, 15, 16. 2 Tim. 2. 4. 15. & 4. 2, 5. Rom. 1. 1. T●t. 1. 9 & 2. 1. 1 Cor. 4. 17. Act. 20. 28. Now this they cannot possibly do without a liberal, comfortable, constant, settled maintenance, unless they have good estates of their own, which few of them have, who yet deserve a convenient reward for the work of their Ministry from the people: therefore such a maintenance of right belongeth to them as Ministers of the Gospel, to enable them to be hospitable and charitable to their Christian brethren, and the poor that need relief.  
X. Ministers of the Gospel, are to speak, exhort, and rebuke with ALL AUTHORITY, and let no man despise them, Tit. 2. 15. 1 Tim. 4. 11, 12. Mat. 7. 29. Now this they can hardly do, if they be poor, beggarly, living upon alms and benevolences of the giddyheaded people, and stripped of a competent settled maintenance independent of the vulgars' or Superiors mere wills and pleasures, which will render both their Persons, Words, Doctrine and Ministry contemptible, and less authoritative to the people: For the Scripture informs us, That poor men are lightly esteemed, 1 Sam. 18. 23. and therefore David couples these together, Psal. 119. 141. I am poor (or small in estate) and despised. And Solomon informs us, That the poor useth entreaties (speaks not with authority like the richer sort) Prov. 18. 23. That the poor is hated even of his own neighbour, separated from him, despised by him, and that all the brethren of the poor do hate him, how much more do his friends go far from him? though he pursueth them with words, yet are they wanting to him. Prov. 14. 20. & 19 4. 7. Yea he resolves Eccles. 9 15, 16. That a poor man's wisdom is despised, and his words are not heard; and that no man remembered or regarded that poor wise man, who by his wisdom delivered the small city that was besieged by a great King. Neither is this old Testament, but Gospel's truth, likewise. Jam. 2. 2, 3, 5, 6. If there come into your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; ye have respect to him that weareth the gay clothing, and say to him, sit thou here in a good place; and say to the poor, stand thou there, or sit here under my footstool. Harken my beloved Brethren, hath not God chosen the poor of this world rich in faith, and heirs of the Kingdom, which he hath promised to them that love him? But YE HAVE DESPISED THE POOR: a fault still common in the world. Poor indigent Ministers, as well as Saints, though rich in faith, are always generally contemptible to the greatest part of men, and their very poverty makes not only their persons, but words and Doctrine to be slighted and despised, as these Scriptures and experience manifest. Wherefore a competent, settled maintenance and revenue, is not only just, but necessary, to add more reverence, esteem and authority to their Exhortations, rebukes, words, and preserve their persons, callings, Doctrine from contempt and scorn in the eyes and ears of men: Who though they ought to know them which labour among them, and are over them in the Lord, and admonish them, and to esteem them very highly in love for their works sake, 1 Th●ss. 5. 12, 13. Yet by reason of their inbred pride and corruption, will be very averse to do it, if they be very poor, indigent, and living like beggars upon alms and charity, as our new Reformadoes would have them.  
XI. Ministers of the Gospel must not seek to please men, but God; for if they yet pleased men, they should not be the servants of Christ. Gal. 1. 10. Neither must they corrupt the Word (as many do; to humour the justs, wills or countenance, and carry on the unrighteous, cove●ous, ambitious, oppressive, bloody, or treacherous designs of wicked men) fasting, (yea preaching, praying) for strife and debate, and to smite with the fist of wickedness, Esa. 58. 4. But as of sincerity, but as of God in the sight of God, must they speak in Christ, 2 Cor. 2. 17. Now a just, comp●tent, settled maintenance, independent on the Governors, Magistrates or people's wills and pleasures, (such as was the Priests and Levit●s under the Law enjoyed by divine institution) is the best means and preservative, to keep Ministers from being Men-pleasers, flatterers, time-servers, and corrupters of the word of God, to humour men; a great inducement to them to preach the word of God sincerely, and to rebuke and exhort with all authority. Whereas a poor, beggarly, mean, dependent Minister, whose whole maintenance and subsistence must only rest upon the arbitrary wills of persons in highest present power (who may out, or strip them both of their Callings and Benefices, when and for what they please) or only upon the people's voluntary contributions, will certainly be a men-pleasing, time-serving, flattering, unsincere, and word corrupting Ministry, studying more to please and favour those by and from whom they have their Livelihood, then to please God; and fitting their preaching and praying to their opinions, tempers, factions, parties, designs, holding always with the prevailing strongest party, and wresting the Scriptures to support their very errors, vices, sins, and most unrighteous, treacherous, perfidious, oppressing practices and bloody usurpations, not daring to displease them, as 
* See Nicephorus, Zonaras, and Grimston in the life of Phocus: Platina and Bale in the life of Pope Gregory the 7.  Ecclesiastical Histories record, and our own experience can sufficiently testify in these late whirling times and changes, as well as in King 
‖ Fox Acts and Monuments, vol 3. Hist. De vita et obitu M. Buceri.  Edward the 6. Queen mary's and Quen Elizabeth's reigns, when our Religion suffered so many public alterations, and most Ministers then changed their people's Opinion and Religion with the times. Hence the Scripture records this, as one of Jeroboams policies to keep the People and Kingdom from returning to the right heir, 1 King. 12. 28, 29, 31, etc. ch. 13. 33, 34. That he made Priests of the lowest (or poorest) of the people, who were not of the Sons of Levi, and placed them in Bethel: who being poor, mean and depending on him for their Salaries, readily sacrificed to his golden Calves, offered upon the Altar which he had made in Bethel, and observed his new prescribed Feasts: which the Priests and Levites that were in all Israel, having La●ds, Suburbs and a settled maintenance, refused to do. Whereupon Jeroboam and his Sons cast them out from executing the Priest's office unto the Lord, and substituted these base Idol-Priests for the Calves, 2 Chron. 11. 13, 14, 15. Which became sin unto the house of Jeroboam even to cut it off▪ and to destroy it from the face of the earth. God deliver us of th●s Nation from the like Atheistical Jeroboam-like policy and practise now, which will certainly prove the ruin of them and their house, who shall put it in execution, if not of our Religion and Nation, as it did of Jeroboam his house, and the 
k 2 King. 17. 16, 17, 18.  wh●le Kingdom of Israel.  
XII. All Christians are commanded Gal. 6. 10. As they have opportunity to do good to all men (to relieve their wants) especially to the household of faith. Therefore they are in an especial manner bound to do good to their Ministers in maintaining them, and communicating to them in all good things, as he resolves v. 6. The rather because we have this Precept thus seconded, Heb. 13. 16. But to do good and communicate forget not; for with such sacrifice God is well pleased: (coupled with this injunction) Obey them that have the rule over yond, and submit yourselves, for they watch for your souls, as they that must give account, That they may do it WITH JOY and NOT WITH GRIEF, FOR THAT IS UNPROFITABLE FOR YOU. Wherein these 3. Conclusions are positively asserted.  

1. That Christians must not only obey their Ministers, but likewise do good and communicate to them in all good things the want.  
2. That this is so far from being unlawful; that it is a sacrifice well pleasing unto God.  
3. That Ministers deserve not only obedience but maintenance from the people.   
1. Because they have the rule over them.  
2. 
l See Rom. 13. 4, 5, 6, 7. backing these Reasons.  Because they watch for their souls.  
3. Because they must give an account to God for them.  
4. Because it will be a great encouragement to them to discharge their duty with joy, not with grief.  
5. Because the not doing it, will both grieve the Ministers, and be unprofitable to the people in regard of their souls and spiritual estate, and also cause God to curse and blast them in their temporal estates, Mal. 3. 8, 9, 10, 11▪ 12. whereas the doing thereof will be advantageous to them in both. Powerful reasons and motives to convince all of the justice of our Minister's maintenance, and to induce them cheerfully to render it unto them, though due by Law, as we know it is.  
XIII. The very Gospel enjoins all Christians, Rom. 12. 20, 21. To distribute to the necessity of the Saints, and to be hospitable (not only to those we know, but) even to strangers. Heb. 13. 2. And if our enemy hunger, it comm●nds us to feed him, if he thirst, to give him drink; and Not to be overcome with evil, but to overcome evil with good; seconded Mat. 5 44, 45, 46, 47, 48. Luke 6. 32. to 37. P●ov. 25. 22. whence thus I argue: I● Christians must distribute to the necessities, and be hospitable to Saints and others, who are m●er strangers to them, yea give meat and drink to their very enemies, and overcome their evil with goodness; Then it necessarily follows, they must much more distribute to the necessities of, and be hospitable, liberal, and give meat, drink and maintenance to their own faithful preaching Ministers, and recompense their good with good again, else they shall be worse than Publicans and sinners, who do good to those that do good to and for them.  
XIV. This is evident by the practice of the primitive Saints and Christians recorded in the Gospel for our imitation; who though they paid all civil Tributes Customs, Duties to the civil Magistrates, and likewise Tithes and other duties to the Jewish and Pagan Priests under whom they lived; yet they likewise freely and liberally ministered and contributed of their substance and temporal estates towards the maintenance of Christ and his Apostles, and the Ministers of the Gospel. Hence we read, Luke 8. 2, 3. That Mary Magdalen, Joann● the wife of Cuza, Herod's Steward, Susanna and MANY others (of our Saviour's auditors) ministered to him of their substance: put, it seems, into a common purse for the maintenance of Christ and his Apostles, which Judas kept; wh● provided bread, meat and other necessaries out of it; as is evident by Joh. 4. 8, 31. & 12. 5, 6. & 13. 29. & 6. 5, 7. compared together. After our Saviour's resurrection, when the multitude of believers at Jerusalem were much increased, it is expressly recorded, Act. 4. 32, to the end, & 5. 1, to 10. That they were of one heart and of one soul (and oh that we were so again) neither said any of them, that aught that he possessed was his own, but they had all things common; neither was there any amongst them (whether Apostle Minister or Believer) that lacked; For as many as were possessors of Lands or Houses SOLD THEM (not purchased them, as many do now, who say they imitate the primitive Christians) and brought the prices of the things that were sold, and LAID THEM DOWN A● THE APOSTLES FEET; and distribution was made unto every Man (therefore to every Apostle, and Minister of the Gospel, as well as others) according as they had need. Amongst others, Joses a Levite of Cyprus, having Land so●d it, and brought the money and LAID IT AT THE APOSTLES FEET: The like did Ananias with Saphira his wife, but because they brought a certain part thereof, and laid it at the Apostles feet, and kept back part of the price of the Land, (which is less than to keep back Tithes, when due by sundry Laws and Ordinances) and thereby lied not unto Men (only) but to God, they both fell down dead suddenly at the Apostles feet (in a miraculous manner) and were carried forth and ●uried: And great fear came upon a● the Church, and as many as heard thereof. We find in 2 Cor. 11. 7, 8, 9 That though Paul preached the Gospel at Corinth freely, yet HE ●OOK WAGES OF OTHER CHURCHES (at the same time) TO DO THEM SERVICE. And when he was present with them, and wanted, that which was wanting unto him, the Brethren that came from Macedonia SUPPLIED; that in all things he might keep himself from being burdensome to the Corinthians; (for reasons expressed by him) In which respect, of not ministering to him of their substance, he writes, THEY WERE INFERIOR TO OTHER CHURCHES, 2▪ Cor. 12. 13. How bountiful the Church and Saints of Philippi were to Paul not only whiles present with them and preaching among them, but also absent from them preaching the Gospel in other places, and how pleasing this their liberality was to God, he thus records; Phil. 4. 10. to 21. But I rejoiced in the Lord greatly, that at last your care of me is revived; wherein ye were also CAREFUL, but ye lacked opportunity: Not that I speak in respect of want, for I have learned in whatsoever estate I am, therewith to be content etc. Notwithstanding YE HAVE WELL DONE that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the Gospel, when I d●parted from Macedonia, no Churches communicated with me as concerning GIVING and RECEIVING BUT YE ONLY: For even in Thessalonica YE SENT ONCE and AGAIN TO MY NECESSITY. Not because I desire a gift, but I desire fruit that may abound to your account. But I have received all, and A●OVND and AM FULL, having received of Epaphroditus THE THINGS SENT FROM YOU; AN ODOUR OF A SWEET SMELL, A SACRIFICE ACCEPTABLE, WELL-PLEASING TO GOD. But my God shall supply all your needs, according ●o his riches in glory by Jesus Christ; Now unto God and our Father, be glory for ever and ever Amen. And in 2 Tim. 1. 16, 17. 18. He makes this memorable Testimony and prayer for Onesiphorus: The Lord give mercy unto the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain: But wh●n he was in Rome, he sought me out very diligently, and found me: The Lord grant unto him, that he may ●inde mercy of the Lord in that day: And in HOW MANYTHINGS HE MINISTERED UNTO ME AT EPHESUS thou knowest very well.  
From all which precedents coupled together, these conclusions naturally, and necessarily arise:  
1. That it is not only the practice, but duty of the Saints and Christians under the Gospel, cheerfully and liberally to contribute to the Apostles and Ministers of the Gospel; and that not only whiles they are actually preaching and resident amongst them, but whiles absent, preaching the Gospel in other places, or suffering for the Gospel in bonds and prisons, if their necessities so require.  
2. That they ought not only barely to supply their necessities, when they are in want; but in such a plentiful manner, that they may truly say, We abound and are full, bless God for, rejoice in their people's liberality, pray God for a blessing upon them and theirs.  
3. That in cases of necessity, when the wants of the Apostles, Ministers and Saints of God require it, Christians are only not bound to pay them the Tithes of their Lands and other settled Dues, but even to sell their very Lands, Houses, Estates, and lay them down at the Apostles and Ministers f●●t for their common supply; as the primitive Christians did; they being not real proprietors, but mere Stewards of their worldly estates; which as they all proceed from God's hand, gift, blessing; so they are still, Gods own, not man's; and therefore in such cases, to be cheerfully expended for the maintenance and supply of the necessities of his Ministers, servants, worship: 1 Chron. 29. 11, 12, 14, 15, 16, 17. 1 Tim. 6. 17, 18, 19  
4. That the maintenance of the Ministers of the Gospel, is not mere pious Alms, (as some have held) but wages; which though Paul (for some special reasons) received not from the Corinthians, yet he did from other Churches, under the name of wages.  
5. That niggardliness, and not contributing towards the maintenance of painful Ministers, is a shame, infamy, and dishonour to a Church and people, making them inferior to all other Churches.  
6. That people's liberal and bountiful contributing to the Apostles and Ministers of the Gospel, is a great joy, comfort, encouragement to them, and a means to enlarge their hearts in prayers to God for spiritual and temporal blessings on them and their households.  
7. That bountiful and cheerful contributions to the Apostles and Ministers of Christ, is not only a well doing, or good work, but an odour of a sweet smell, a sacrifice acceptable and well pleasing unto God, though it stinks in the nostrils of many covetous earthworms, and pretended godly Saints now adays.  
8. That Liberality to the Ministers of the Gospel, and paying them their just deserved Tithes and Deuce, is so far from impoverishing and hurting men, that it redounds to their spiritual account, and temporal too; causeth God to supply all their wants, and to bless them and their families with spiritual, temporal and eternal mercies and rewards; as the several cited Scriptures, Prov. 3. 9, 10. Mal. 1. 10, 11. Mat. 10. 41, 42. Mtr. 9 41. 2 Cor. 9 6, to 13. 2 King. 4. 8, to 38. 1 King. 17. 10, to 24. most abundantly prove.  
9 That the wilful detaining, withdrawing of any thing solemnly devoted to the necessary maintenance of the Apostles and Ministers of the Gospel, brings exem●plary curses and judgements on those who are guilty thereof, as the examples of An●nias and Sa●hira testify, compared with Mal. 3. 8, 9, 11. Ha●. 1. 9, 10, 11, & 2▪ 16, 17, 18, 19 further illustrating it: which all sacrilegious invaders, plundere●s, detainers, oppugners of our Ministers ancient established Maintenance, Tithes, D●es, may do w●ll now seriously to ruminate upon, and then reform their practice, or else renounce their p●●tended Christianity and Saint hip, so much swarving from the recited precedents of the first and purest Christians.  
XV. This is further proved by Mat. 7. 12. Luk. 6. 31. All things whatsoever ye would that menshould do unto you, DO EVEN SO TO THEM, for this is the Law and Prophets; yea and the Gospel too; thus twice enjoining it, from Christ's own mouth. Whence thus I argue. All Estates, Callings and Professions of men whatsoever, whether Kings, Princes, Rulers, Judges, Magistrates of all sorts, Lawyers, Physicians, Surgeons, Merchants, Artificers, Traders, Husbandmen, Labourers of all kinds, Seamen; yea and all Generals, Commanders, Colonels, Captains, Governors of Forts, and common Soldiers whatsoever, with all Officers in their respective Offices and employments, do and justly may by the Law of God, Nature, Nations, expect and receive a just, certain comfortable salary, reward, hire, maintenance and subsistence for their respective pains, works, employments and exercises of their callings, and hires from those that do employ them, or for whose good they work and serve. Therefore by the selfsame Laws and Rules of common, natural, moral justice and equity, all Ministers and Preachers of the Gospel may justly expect and receive the like, from those to whom they preach; Else all others whatsoever must ex raise their respective Offices, Callings, Trades, Employments, Studies, Labours freely, without expecting or receiving any stipend, wages, reward or maintenance, as well as Ministers.  
And great reason is there that the painful and faithful Ministers of the Gospel should receive a liberal, comfortable, competent, settled maintenance and reward for their Ministry, as well as any other Callings, or Professions of men, or as any Officers or Soldiers in the Army, between whom alone and Ministers I shall here only make the parallel, because they most violently oppugn our Minister's maintenance (if not their Ministry too) of all other● I have yet conferred with.  
First, all able, learned, judicious, pious Ministers, skilful in the Original Tongues, and learned Languages, wherein the Scriptures were penned (very necessary for them to understand) able sound, judiciously, like workmen who need not to be ashamed, to defend the truth of the Gospel, to stop the mouths of Blasphemers, Heretics, Seducers, that oppugn it, and to divide and preach the Word of God aright as they ought. Else they hardly merit the name of able Ministers, 2 Cor. 3. 6. 1 Tim. 1. 7. 12. 2 Tim. 2. 15. & 4. 2, 3, 4, 5. Tit. 1. 9, 10, 11. but rather of pratlers and wranglers, under standing neither what they say, nor whereof they affirm, wresting the Scriptures to their own and others destruction through ignorance and want of learning, 2. Pet. 3. 16. (the case of many unlearned usurpers of the office of Teachers now) All such before they can be fit for the work of the Ministry, spend sixteen or twenty years' time, and hard study day and night at their Books in Schools, and Universities, and double the years, study, industry, that most other Artists (except Lawyers and Physicians) spend in fitting themselves for, and in learning their Trades and Professions, whereas all common Soldiers, yea many Officers and Commanders of late times, rush just like their horses, into their work, calling, without one years, weeks, days preparation, study or practise in the Wars, learning their Trade of Soldiers and Commanders, after they are listed, as such, by practice and experience only without study.  
2. Most Ministers or their Parents and Friends are at very great expenses for many years' time in fi●ting them for the Ministry, both in Schools and in our Universities; whereas all our Soldiers and Army Officers were at no expense at all, receiving full pay, as such, from the first day of their listing, and many of them advance money to boot, before any practice at all or judgement in their Art; learning their Military skill, not at their own, but the people's great costs.  
3. Learned Ministers both before and after their admission into the Ministry, are at great charges to furnish themselves with Books and Libraries, necessary for their Calling: whereas our Officers and Soldiers are and were furnished with all sorts of Arms and Ammunition fitting for their calling out of the public Treasury only, which continually recruites them when lost in Service.  
4. The calling of the Ministry requires men of far more able parts and eminency of gifts (whereby they might gain far more worldly wealth, riches and honours in many other callings, than they do or can do by the Ministry, by which they are commonly losers in respect of worldly gains ●and preferments, a thing very considerable) then the calling of an ordinary Soldier, or most warlike Officers do; as experience manifests, and I think most Soldiers and Officers will acknowledge; and thereupon must admit them proportionable allowance to their parts and work in the Ministry itself.  
5. Ministers when once entered into their callings, are always day and night upon constant duty, without intermission; their whole lives being so taken up with study, preaching, catechising, praying, fasting, exhorting, admonishing, reproving, comforting, visiting the sick in body, troubled in mind, resolving doubts of conscience, and other Ministerial duties as well private as public; that they have most of them scarce one spare day or hour all the year to employ in other affairs, for their own advantage in worldly things. Whereas many of our Army Officers and Soldiers lie idle in their Quarters many months (if not years of late together) without any actual service, and yet receive their full constant pay; and those in actual service and Garrisons, do that they call duty only by turns; once or twice a week; and then but for two or three hours in a day, being then successively relieved by others; having sufficient time every day and week not only to follow their private Trades, if they please, necessary, useful, beneficial to others, but also to exercise Merchandise and other gainful worldly employments and Offices, to which they were never trained up, whereby most of them are grown richer than most of our Ministers in half the space they were fitting for their Ministry before they received one penny profit by it. As for our Officers, they seldom do any duty, have all their man-servants listed under them, and paid by the people to do them service only, being exempt from duty; and how seldom they have been of late times at their Quarters upon their duty as Soldiers, but otherwise sitting in Counsel to advance their own power, estates, and pull down all above them, to intrude themselves into their places, we all see by experience; contrary to the Apostles precept, 2 Tim. 2. 4. No man that warreth entangleth himself with the affairs of this life, that he may please (not supplant) him who hath chosen him to be a Soldier: and to John the Baptists injunction to Soldiers, Luke 3. 14. Do violence to no man, nei●her accuse any falsely, and be content with your wages. Which ungospell practices I wish they would first reform, by conforming themselves unto this Precept, before they reform our Ministers or their settled wages; a thing beyond, if not against their calling.  
6. The calling of Ministers, as it is every way far more laborious, as perilous and full of hardship as that of Soldiers, 2 Cor. 11. 23, to 33. & 4. 8, 9, 10, 11. 2 Tim. 2. 3, 9, 10, 12. & 3. 10▪ 11, 12. & 4. 5, 6, 7. So questionless it is far more honourable, necessary, useful, beneficial to others than that of Soldiers and Commanders; for they are the very Ambassadors of God himself, and Jesus Christ (the 
m 1 Tim. 6. 15, 16. Rev. 1. 5. & 17. 14 & 19 16. Ps. 9 10.  King and Lord of glory, the King of Kings, and Lord of Lords, the Prince of the Kings of the earth, and only Potentate, to whom all other Powers and kne●● must bow) beseeching men in Christ's stead to be reconciled to God, 2 Cor. 5. 20. The Ministers, servants, messengers of Jesus Christ, workers together with him, Stewards of the mysteries of God and the glory of Christ, 1 Cor. 4. 1, 2. 2 Cor. 6. 1. & 8. 23. 2 Tim. 2. 24. employed to preach to sinful men, the unsearchable riches of Christ, to turn them from darkness unto light, and from the power of Satan unto God, Eph. 3. 8. Act. 26. 18. to rescue their souls from the slavery and power of sin, Satan, hell, death, everlasting damnation; and make them the sons of God, heirs and coheirs with Christ of everlasting glory and felicity in Gods heavenly Kingdom, through the power of God's Grace and Spirit working in, with, by and through their Ministry on their hearts. Now the calling of a Soldier though it be honourable, and in 
n Grorius de jure Belli. l. 1. c. 2, 3, 4, 5. l. 2. c. 1, 2. Gratian. causa. 23. qu. 1.  some cases lawful and necessary, if rightly managed; yet, it is for the most part sinful, hurtful, pernicious, dangerous and unbeseeming the Gospel, in respect of the cause, managing, abuses thereof; 
o Gro●ius, de jure Belli. l. 2. c. 23. sect. 10. ●. 388. and elsewhere. Nulla fides, Pietasque viris qui custra sequuntur. Lucan. Hen. Huntindon. Hist. l. 8. p. 390.  it being accompanied with murder, violence, rapine, treachery, perjury, sacrilege, cruelty, inhumanity, profaneness, blasphemy, contempt of God, of all sacred, civil Laws and Ordinances; ambition, treason, and the worst of sins; tending usually (like an overflowing Deluge) to the subversion, desolation, ruin of whole Families, Cities, Countries, Kingdoms, Churches; yea, Mankind itself, Religion, Laws, Liberties, Properties; turning whole f●amous Cities into ashes, and Kingdoms into Golgatha. s, Acheldamaes, (fields of blood and dead men's skulls) very wildernesses, as the 
p Isa. 64. 10, 11. Jer. 49. 13. to 39 ch. 50. & 51. throughout. Ezek. chap. 35. Joel 2. 3. ●●a. 1. 7, 8. & 9 12, 20, 21. & 19 1, to 15.  Scripture, Histories and experience manifest. Hence God styles great Warriors and Armies; The rod of his anger, a Battle Axe with which he breaketh in pieces the Nations, destroyeth Kingdoms, and treadeth them down like the mire in the streets▪ and then at last destroys them in his wrath, when they have executed his judgements, for their rapines, violence and bloody cruelty, Isa. 10. 5, etc. Jer. 51. 20, etc. They being really carried on from one war to another, out of vainglory, ambition, covetousness, a mad humour of false greatness; et nullus supra caeteros eminendi modus; in sua fata pariter, ac publica; to their own and the public ruin; yet still under a pretext of public good and safety; as Seneca excellently writes in his 94 Epistle (a piece worth the reading) of Alexander the great, Caesar, Pompey, Marius, qui cum omnia concuterent, concutieb antur; et cum mult is fuerunt mali, pestiferam illam vim, qua plerosque nocuerunt, ipsi quoque sentiunt. And indeed the Profession of a Soldier even in the best of men and wars, is so full of danger and pollution, that it leaves some scars of sin, and tincture of pollution on them. Whence we read, that though David were 
q 1 Sam. 13. 14. Acts. 13. 22.  a man after Gods own heart, and 
r 1 Sam. 18. 17. & 25, 28.  fought the battles of the Lord against his professed enemies by his special command, with constant success; yet God would by no means permit him to build an house and Temple to him, for this very reason, BECAUSE HE HAD BEEN A MAN OF WAR, and MADE GREAT BATTLES, and SHED MUCH BLOOD UPON THE EARTH IN HIS SIGHT; And the 12000. Israelites, who by God's special command went up to war against the Midianites, and slew them, returning with victory and great spoil without the loss of one man though triple their numbe●, when as they came back from the war, were all of them whosoever had killed any person, or touched any slain, enjoined by God and Moses, to remain without the Camp seven days, and to purify themselves on the third and seventh day, as unclean and polluted persons, Numb. 31. 1, 17, 19, 20. and all the Officers, and Captains of hundreds and thousands in the host brought an oblation, what every man had gotten of Jewels, of Gold, Chains, Bracelets, Rings, Earrings and Tablets, TO MAKE AN OBLATION FOR THEIR SOULS BEFORE THE LORD, v. 48, 49, 50. Such a stain and guilt was there adhering to their Warlike calling, in this best of Wars against Gods professed idolatrous enemies. And may not all Officers and Soldiers then justly fear and find a deeper guilt of sin and slain of blood, than was in David or those Officers and Soldiers adhering to their persons and profession in our unnatural, uncivil Wars, even with, and against their very Christian, nearest, dearest Brethren, Friends, Kindred, Neighbours of the selfsame reformed Religion, and thereupon make the like or a far richer oblation than they did, not of their spoils and gains by War, as atonement for their Souls, in stead of provoking God and increasing their guilt, by seeking to spoil his faithful Ministers of their long enjoyed maintenance? In all these 6. particulars wherein the calling of Ministers excels in merit that of common Soldiers, Captains and Officers of War; both in respect of time, study, costs, labour, diligence, parts, danger, honour, excellency, use, profit, and necessity; (to which I might add, that the Ministers frequent tears and prayers in times of War, and Judgements, are far 
s 2 Chron. ●3. 9, 10. 11, 15. & 32. 20, 21. & 20. 20, 21, 22, 23, 24. Jam. 1. 16, 17, 8. Joel ●▪ 17, 18.  more prevalent, beneficial a●d victorious than the Soldier's Arms; besides their constant use and benefit in days of peace, when Soldiers are needless, useless:) I refer it to the unprejudiced judgements and consciences of all rational Christian men and Soldiers themselves; whether our faithful preaching Ministers be not worthy of as large, as liberal, as constant, settled, honourable, and coercive a maintenance from the people, as any Soldiers, Officers, Captains, Colonels, Majors or Major Generals whatsoever, if not a better and larger salary and reward than they enjoy, for the premised reasons; when as yet some ordinary Soldiers and Troopers receive as much or more pay by the year, as many of our godly Ministers; and every Ancient, Serjeant, Lieutenant, as much as the most and best beneficed Ministers; and most Captains, Colonels and Majors five or six times more than our ablest, best deserving Ministers; and some general Officers have received, gained more in few months or years at least, than hundreds of our meritorious Ministers put together can gain in all their lives by their Ministry? How then can they tax them as covetous, oppressive, caterpillars of the people by their Tithes and Duties, for receiving only 30. 40. 50. 80. 100 200. or 300. l. a year (and very few of them more or so much) from the people, by an ancient right paid once a year, when as they receive ten times more from the impoverished people, and at least the tenth part or more of all our poor Ministers livings by monthly enforced contributions, and y●t will neither give them the tenths of their pay and spoils of War (as Abr●ham and others did Gen. 14. 10. Heb. 7. 4, 6. 1 Chron. 26. 26, 27, 28.) nor (many of them) pay their own Tithes, and endeavour to hinder others, though willing, from paying them any Tithes or Deuce, to which they have a juster right than they have to their pay and enforced contributions, against all 
t Magna Carta c. 29, 30, 25. e. 1. c 5, 6, 28. e. 1. c. 5, 6. 34. e. 3. c. 1. 14. e. 3. c. 21. 11 R. 2. c. 2. 23 H. 6. ●. 18. 1 R. 3. c. 4. The Petition of Right 3 Caroli.  aneient Laws and Statutes as now imposed and levied, especially on the Clergy, who were never Taxed or Charged either by 
u See Rastals Abridgement Tenths and Taxes, and Statutes at large, Acts f●● the Clergies subsidies.  Lords or Commons in former ages, but only by themselves, by their o●n free Grant●▪ in Parliament and Convocation by special Acts, as our Records and Printed Seatutes manifest. Or with what face, reason or conscience they can seek to deprive them of all their Tithes, Glebes and other legal settled coercive Stipends, amounting to so small a value, as now they do; when as themselves receive far more settled constant pay, levied with the greatest rigour and extremity on the exhausted peoples every Month or Quarter; and some of them have many Military, besides civil gainful Offices and employments, and that in several Kingdoms, amounting to thousands, and ten thousands by the year, when few Ministers now enjoy one or two hundred pounds a year de claro, and most not sixty, all Taxes deducted; and must hardly be suffered to hold two adjoining petty Benefices, to make up 80. or 100 l. a year, without much clamour, censure and danger of deprivation: when as they can hold so many gainful, incompetent Pluralities in these necessitous times; and when as Popish, Pagan, Mahomitan and Egyptian Priests enjoy far more than our best deserving Clergy at this day, without their Officers, Soldiers, Clamours or opposition.  
Having thus made good the proposition by these Scriptures and Reasons, to which I could never yet hear the least colourable Answer given; I now proceed to answer such Objections, as have been, or may be made against it. 
The Objections answered.   
Object. 1 The first Objection is from Mat. 10. 8. Where when Christ sent out his 12 Apostles to preach, he saith unto them, Heal the sick, cleanse the Lepers, raise the Dead, cast out Devils; FREELY YE HAVE RECEIVED, FREELY GIVE. Whence some infer, That Ministers and Apostles of Christ, are here enjoined by him, to preach the Gospel freely, without receiving any wages, reward or recompense for it, because they freely received their power and commission to preach the Gospel, without giving money or price for it.  
To which I Answer,  
Answ. 1. That this clause of, Freely ye have received, freely give; it relates not to their preaching of the Gospel, but is annexed only to the precedent words; Heal the sick, cleanse the Lepers, raise the Dead, cast out Devils; which they are commanded to do freely without any wages, hire or reward; having freely received this miraculous power of healing the sick, etc. from Christ, who did it freely; and that to gain credit to the truth of the Gospel, which was confirmed, credited, propagated by these free miraculous works. Mark 16. 17, 18, 20. Act. 31. 1, to 12. & 9 38. to 43. & 5. 14, 15, 16, 17, 18. & 13. 11, 12. Which power of working miracles when Simon Magus would have bought for money of Peter; he said unto him, Thy money perish with thee, because thou hast thought, that the gift of God may be purchased with money. Thou ●ast neither part nor lot in this matter, for thy heart is not right in the sight of God: Repent therefore of this thy wickedness, etc. Act. 8. 18, to 25.  
2. He is so far from enjoining them to preach the Gospel freely without recompense, that he allows them to take a recompense for it, closing it up with a contrary clause, For the Labourer is worthy of his M●at and Hire, v. 10. and recited Luke 10. 8. where the objected words are omitted, as likewise Mark 3.  
3. Our new Mechanic Predicants to separate Conventicles, who urge this Text against Minister's maintenance, should, receive no money, gift or recompense for their prating from their Disciples, no more than our Ministers; who yet gain far more from deluded blind followers of the blind, than many of our Ministers get by their Ministry; and more than ever they ●arned by their Trades before, which makes them wholly to desert them and turn Tub-preachers.  
4. This sentence can no ways be truly applied now to Ministers; For though they receive their Ministry and Orders freely without purchase (which some bought for money heretofore) yet their preparation for the Ministry costs them many years study and pains, them, their Friends and Parents many a pound, as I sormerly proved; whereas the Apostles received the miraculous gift of healing &c. immediately by divine inspiration, without study or cost.  
5. If those who receive any Office, Commission, or place freely; must discharge it freely without any Reward, Pay, as some Army Officers and Soldiers hence conclude against our Ministers; then all our Soldiers, and other Military Officers by Sea and Land, must henceforth at least (and should have done heretofore) serve their Country freely without receiving any pay, reward, or Contributions from the People; since I conceive few or none of them ever bought their Offices, Places, Commissions, or paid any money for their listing; yea then all other public Officers (real or pretended) must serve their Country gratis, unless they purchased their Offices from those in late or present power; and then they are ipso facto void by the Statute of 5 E. 6. c. 16. against buying or selling of Offices. Now upon this condition, that all Soul di●s Military and Civil Officers will henceforth serve their Country freely without pay or recompense, for the oppressed people's future freedom from long unsupportable monthly Taxes, Impositions, Excises; I dare presume all or most of our Ministers will be content to preach the Gospel freely to the people likewise, without Tithes or other Deuce, for so long a time, as the Soldiers and Officers shall freely serve our Nation; and I suppose all Ministers in Scotland and Ireland will do the like; if the Officers and Soldiers there will first really begin the Precedent. Which if they here and there refuse, they must give Ministers leave to enjoy their ancient Tithes, Deuce, Stipends for preaching the Gospel, so long as they demand their former pay and salaries; and renounce the objected Text, as fatal to their own wages, as the Ministers, unless they dearly bought their Offices and Commands, and did not freely receive them; which if true (as I presume it false) very few of them would publicly acknowleuge.  
Object. 2 The second Objection (most urged to me by some Pendennis Soldiers, whiles there a prisoner under their Guards) is the Example of the Apostle Paul, who staying and preaching at Corinth a year and six months, because he would not be burdensome, but preach the Gospel freely to them without charge or reward; wrought with his own hands, and got his living by making tents; as is recorded, Act. 18. 1, 2, 3, etc. & 20. 34. 1 Cor. 4. 12. & 9 12, 15, 16, 17, 18, 19 2 Cor. 11. 8, 9 & 12. 13, 16, 17, 18. The like he did among the Thessalonians, labouring night and day, because he would not be chargeable to any of them, when he preached unto them the Gospel of God, 1 Thess. 2. 8, 9 2 Thess. 3. 8. From whence they conclude, that all other Ministers ought to preach the Gospel freely, and to labour with their hands day and night in some other calling to supply their necessities and maintain themselves and familys, that they may not be chargeable to the people.  
Answ. To which grand argument (requiring the first reply) I answer, that this general inference from P●●●s particular practice in these two Churches, is very same and unsound; For,  
1. Paul expressly resolves, that all Apostles and Minister● of the Gospel have a just right and power to receive a competent maintenance as wages from the people, and most strongly proves it to be an ordinance of Christ himself, in some of the objected Texts, as I have at large demonstrated▪  
2. He likewise declares (with a salvo jure, ●s Lawyers speak) that himself had such a just right and power to receive wages and maintenance from the very Corinthians and Thessalonians themselves, as well as others, though he made no use of his power: witness, 1 Cor. 9 4, 11, 12. where thus he expostulates, Have we not power to eat and to drink, and to reap your carnal things, for so●●ing u●t● you spiritual things? If others be partakers of this power over you, ARE NOT WE RATHER? Nevertheless we have not used this power. And 2 Thess. 3. 8, 9 Neither did we 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; NOT BECAVSE WE HAVE NOT POWER, but make ourselves an example for you to follow us, etc. We have much talk and crying up of late, HAVE WE NOT POWER, POWER, and PRESENT POWER, in most Grandees mouths and public Papers (especially Soldiers who carry it by their sides) in st●ad of old Language, LAW, LIBERTY, RIGHT, FREEDOM▪ the things they say they fought for on the people's behalf, who pay them; which words and things, Have we not, the greater cry of Power, etc. hath made us not to have and quite swallowed up. I wish all such who press these Texts against Ministers Tithes, and most use these words Have we not Pour, (if derived from God, or the Apostle who thrice mentions it in these Texts) would only use and speak it in the Apostles sense and Language, (if not assuming, usurping, but utterly disclaiming the real practice and abuses of it in his selfdenying words (worthy to be written in Capitals that all persons of, or in Power may now read and practise it) NEVER THELESSE WE HAVE NOT USED THIS POWER, BUT WROUGHT WITH LABOUR AND TRAVEL NIGHT AND DAY, THAT WE MIGHT NOT BE CHARGEABLE TO ANY OF YOU, to make ourselves an ensample for you (Ministers) to follow us: Then we should be no longer overcharged with endless Taxes, Excises, etc. by, for, or from any who have power, nor grieved with any fresh changes of Laws, Church, Government or Ministers settled maintenance, but be a Free State and Nation indeed, as some have long promised to make us, but still the quite contrary way in direct opposition to the Apostles, Nevertheless we have used and will still use this power, that we might be chargeable (yea very chargeable) to every of you: Therefore no wonder our Ministers (in their affected sense) do the like by their example, in exacting of their Tithes and Deuce, till they disclaim the use of their Iron Power, in imposing, levying new Taxes and Excises, on Ministers as well as people, in strange untrodden ways, to pay their own and Soldiers salaries to support their self-created Power in the highest strain of Exercise, which they condemn in Ministers in a far more inferior degree; who questionless may lawfully make use of it, as Paul himself might have justly done, as he resolves, though he suspended its natural exercise.  
3. Paul records 4 special reasons why he made no use of this his Evangelicall power, but laboured with his hands.  
1. That he might not hinder the Gospel of Christ among the Corinthians, 1 Cor. 9 12. they being then most of them Pagans, the rest but newly converted to the Gospel by his preaching, and all of them very worldly and covetous, as he insinuates, 1 Cor. 4. 12, 13, 14. & 7. 30. 31, 32. & 11. 7, 8, 9 & 12. 10, to 21.  
2. That he might not seem to abuse his power in the Gospel in the opinion of these covetous worldlings, 1 Cor. 9 18.  
3. That he might add to his glory, in undergoing necessities for Christ, wherein he gloried; and add to his future reward, 1 Cor. 9 15, to 27. & 12. 10, to 13.  
4. And principally, To cut off occasion of slander and reproach from some false Apostles, and deceitful workers and Ministers of Satan, transforming themselves into Angels of Light, (who sought occasion to slander him) counting his preaching very contemptible, him to be none of Christ's, and a very reprobate, 2 Cor. 10. 7, 10, 12. & 13. 6, 7. (as some now esteem our Ministers) seeking a proof of Christ speaking to him, c. 13. 3. (as they do in our Ministers) glorying (as some of the same Tribe do now) that they preached the Gospel freely, and wrought with their own hands; whereupon he addeth, that wherein they gloryed, they might be found even as he, 2 Cor. 11. 12, 13, 14. Which false Apostles and dissembling Hypocrites for all their brags, did yet enslave, take of them, fleece and abuse them, more than any faithful Ministers, and yet they patiently endured it; as he there thus insinuates, v. 20. FOR YE SUFFER IF A MAN BRING YOU INTO BONDAGE, IF A MAN DEVOUR YOU, IF A MAN TAKE OF YOU, IF A MAN EXALT HIMSELF, IF A MAN SMITE YOU ON THE FACE▪ taxing their wisdom: for ●his Asinine sottish stupidity; when as neither Paul himself, nor Titus, nor any other of those Ministers he sent unto them, did either burden, or catch them with guile, or make a gain of them, as these false Apostles, domineering Hypocrites, and Ministers of Satan did; 2 Cor. 12. 16, 17, 18. These were the reasons expressed by him, why he took no wages of the Corinthians, and supported himself with his own labour. But this is not our Minister's case, after our so long enjoyment of the Gospel, and their enjoying of a settled maintenance by Tithes and Glebes 
x Spelmann.  about 800. years' space, so long since settled on them by our devout Saxon Kings, and continued ever since. When our Ministers have the selfsame reasons as Paul had, to move them to pursue his objected practice; I doubt not but they will cheerfully imitate it, for the advancement of the Gospel, and winning souls to Christ. The reason why he exercised not this power among the Thessalonians, labouring amongst them night and day to support himself, was much different from the former; thus recorded by him▪ 2 T●●ss. 3. 7, to 15. When he was among them he heard, that there were some who walked disorderly, WORKING NOT A● ALL, BUT WERE BUSIE BODIES (just such as o●●●●ew preaching Weavers, Ginger-bread-makers, Smi●h●, Soldiers, and other mechanics are, who give over thei● Trades and working, to busy themselves only in gathering new Conventicles, new moulding our Church, State, and Preaching openly and in corners every wh●re to carry on their own worldly designs:) Whereupon he then commanded them THAT IF ANY (such busybodies) WOULD NOT WORK (but forsake his calling) NEITHER SHOULD HE EAT: (A very good Gospell-law, if duly executed, to quell all such busybodies) and upon this occasion, not because he had not power, BUT TO MAKE HIMSELF AN EXAMPLE FOR THEM TO FELLOW, (and encourage these busybodies, with all other loiterers to labour) he refused to eat any man's bread freely, but wrought with labour and travel night and day, that he might not be chargeable to any of them. And b●cause this his example did not reform whiles he was present, but some such idle bodies still continued their practice notwithstanding; he gives them this new Precept in and by this Epistle, vers. 14. Now them that are such WE COMMAND, and exhort by our Lord Jesus Christ (and O that our prating busybodies who step out of their own callings into other men's and Ministers too, would hearken and obey him!) that they with quietness work, (or, do their own work, as some Translators render it, not other men's) and eat their own bread: (not live upon other men's trenchers, sweat or labours, as thousands do now) And, if any obey not our word, signify (or note) that by an Epistle, and have no company with him (than he will be a Separatist in good earnest) that he may be ashamed; yet count him not as an enemy, but admonish him as a Brother. If our Ministers working with their own hands at our preaching Mechanics Trades, would reduce them to follow their Trades, and give over busying themselves in Ministers and other men's public callings and State-affairs, I presume many of them would fall a working for a time for such a good end: But ●ince P●uls own example in this kind did not reclaim such busybodies then; whereupon he prescribed another more effectual remedy, if duly put in execution by Ecclesiastical and Civil Magistrates: Our Ministers (who have lesser hopes to reclaim them now by such a practice, which would give scandal unto many, and make them neglect their proper function) have neither reason, nor precept to follow this his singular voluntary Precedent upon this ground of his, which is no way●s binding to them.  
4. Though Paul himself then laboured among the Corinthians and took no wages from them; yet he received wages from other Churches at the same time, to supply their lack of Service unto him; 2 Cor. 11. 8, 9 Which by way of Sarcasme (to upbraid their covetousness, tenacity and ingratitude towards him) he calls, Robbing of other Churches; because it was to do them service, not those Churches: Not that it was robbery indeed (as some ignorant asses judge it who understand not Rhetoric and Eloquence) for in the next verse he styles it, A supply; and Phil. 4. 10, 15, 18. a Communicating to his Nec●sities; a well-doing, a fruit abounding to their account, as well as to his rejoicing, an odour of a sweet smell, a sacrifice acceptable and wellpleasing unto God; and wages in the selfsame Text; therefore no unlawful robbery.  
5. Though the niggardly Corinthians saved their purses by Paul's labour and free preaching, yet they gained no honour, but disgrace and sharp censures from him for it: witness 1 Cor. 4. 11, 12, 14. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour working with our own hands, etc. I write not these things TO SHAME you, but as my beloved sons I admonish you: (of their harsh, ingrate, despiteful carriage towards me, which makes my condition so uncomfortable:) which he thus seconds, 2 Cor. 11. 7, 8. Have I committed an offence in abasing myself, that you might be exalted, because I have preached the Gospel of God freely? I rob other Churches, taking wage● of them to do you service. And ch. 12. 12, 13, 14, 15. Truly the signs of an Apostle were wrought among you in all patience, in signs and wonders, and mighty deeds; For what was it WHEREIN YE WERE INFERIOR TO OTHER CHURCHES, except it be, that I myself was not burdensome to you? FORGIVE ME THIS WRONG: Behold, the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours but you, etc. And I will very gladly spend and be spent for you, though the more abundantly I love you, THE LESS I BE LOVED. Whence all may learn, that it is a great disparagement, stain and certain sign of want of love both to the Ministers and Ministry of the Gospel, for any Church or people to suffer or enforce their Minister to hunger, thirst, be naked, and to have no certain dwelling place, and to labour working with his own hands, that he may preach the Gospel freely to them: and such kind of ungrateful, ungodly people, who cause Ministers thus to spend and be spent for them, will be so far from loving or respecting them for it, that the more they love them in this kind, the less they will probably love them again, as the Corinthians did Paul: who traduced and slandered him, as no true Apostle, a weak contemptible Preacher, and a very Reprobate, in stead of commending him for his extraordinary pains and cost, in preaching freely to them, 2 Cor. 10. 10. & 12. 11, 12. & 13. 6, 7, 9 Who then would hearken to, or gratify such perverse Beasts, and unthankful Hypocrites, though appearing in the shapes of Saints, and notion of the godly party, (or rather ungodly faction) against our Ministers and their maintenance?  
6 Though Paul thus laboured night and day with his own hands to maintain himself and preach the Gospel freely, yet it follows not hence, that all other Ministers now should do it.  
1. Because he being an inspired Apostle and able to preach by immediate inspiration and revelation from God without study or premeditation (as is probable) his labour in this kind, was no hindrance to his diligent, constant, powerful preaching. But no Ministers now (being thus immediately inspired) must study and meditate day and night for what they preach, and examine their Doctrines seriously by God's word before they vent them: whence Paul enjoins even Timothy himself, 2 Tim. 3. 13, 15, 16. To give attendance to reading, to exhortation to doctrine, to meditate upon these things, and give himselve WHOLLY TO THEM, that his profi●ing might appear to all men: and to take heed unto his doctrine: which he could not do, if he should labour night and day with his hands as Paul did, to support himself and preach gratis: wheresore he tells him, 2 Tim. 2. 4. That no man that warreth (a spiritual warfare as he and other Ministers do) entangleth himself with the affairs of this life; that he may please or serve him who hath chosen him to be a Soldier. A direct inhibition to Ministers to follow Paul's Precedent; who cannot serve and please God in their Ministry, if they labour day and night in Mechanic trades for their living. And upon this ground (which is very observable) the very Apostles themselves, Act. 6. 3, 4, 5, 6. Calling the multitude to them, said, IT IS NO [REASON (pray mark it) that we should leave the Word of God and serve Tables (much less work day and night at a Mechanic trade:) wherefore brothers look ye out seven men of honest report full of the holy Ghost and wisdom, whom ye may appoint over this business: BUT WE WILL GIVE OUR SELVES CONTINVALLY TO PRAYER, and TO THE MINISTRY OF THE WORD: And THE SA●ING PLEASED THE WHOLE MULTITUDE. From which Texts it is clear,  
1. That the Apostles themselves resolve, that they could not exercise the very ancient office of a Deacon in serving Tables, and attending on Widows and other poor, aged, impotent Saints, without neglecting, or giving over preaching of the Word: much less than can Ministers labour day and night with their hands at some Trade, to maintain themselves and Families, without neglecting and desisting the Ministry.  
2. That the Apostles and Ministers ought to give themselves wholly and continually to prayer, preaching, meditation, reading, and their Ministerial duties, and must not therefore attempt or intermeddle with secular Employments and Callings.  
3. That the Apostles themselves have punctually resolved, and all the primitive Christians unanimously assented to it; that IT IS NOT REASON, that they should leave preaching the word of God, so much as to wait upon Widows and poor people at their tables: whereupon they elected seven Deacons to discharge that office. Therefore it is far less reason, and they are most wicked and unreasonable men without faith or charity, from which God deliver us, and all his Ministers, 2 Thess. 3. 2. who urge it) to enforce all our Ministers to neglect and forsake their Ministry, Preachings, Studies now, to follow handicraft Trades to get their livelihood, that so they might preach freely to the people without any recompense.  
2. All godly Ministers and people in all ages, and the very Objectors themselves of late years have extremely condemned, censured our Bishops and Prelatical Clergy, together with Popes, Popish Prelates and Clergy men for intermeddling with, and executing civil Offices, Employments and worldly affairs, which necessitated them to neglect the preaching of the Gospel, and their Ministerial duties; whereupon not only many ancient and late Counsels, Synods, but Acts of Parliament, have specially prohibited them, to be Privy Counsellors of State, Judges, Justices of the Peace, Lord Chancellers, Treasurers, Keepers of the Privy Seal, Stewards of Courts, Commissioners; and our very last Parliament by several late Acts disabled all Bishops from sitting as Peers in Parliament, and them with all other Clergy men, to execute any temporal Office, as 
y See Anttqu; Ecclesiae Brit. p. 138, to 142. Hoveden Annal. pars posterior. p. 767. 768. 769.  incompatible with their spiritual Function and an impediment to their Ministry: according to the old proverbial verse, Pluribus intentus minor est adsingula sensus. Which I have proved at large by testimonies in all ages, in my Breviate of the Prelates intolerable Usurpation; printed Anno. 1637. My unbishoping of Timothy and Titus; and Antipathy of the English Prelacy to Monarchy and Unity, Anno 1641. Therefore to force our Ministers to become Mechanickes, and give themselves wholly to worldly callings or employments incompatible with their professions, must needs be an irrational, unchristian Project, unworthy the profession or professors of the Gospel, not justifiable from Paul's example in them that would enforce it.  
3. If this Precedent of Paul be a sufficient argument to prove, that our Ministers ought to work for their living, and to preach the Gospel freely without any reward or coercive Maintenance; I shall then by the self same reason prove, that all Officers and Soldiers of the Army who make this Objection, and all our public civil Officers approving it, ought likewise to fight and discharge their Offices without pay or salary, and to work with their own hands to get their livings, without oppressing the people with any Contributions of Excises to maintain them.  
1. Because Ministers are both of one profession in several senses, to wit, Soldiers, 2. Tim. 2. 3, 4. as I have formerly proved: Therefore to far both alike in respect of pay or hire.  
2. Because God records in Scripture, Ezech. 29. 18. That Nabuchadnezzar King of Babylon (even by God's appointment) caused his Army to serve a great service against Tyrus; every head was made bald, and every shoulder was peeled. YET HAD HE NO WAGES, NOR HIS ARMY FOR TYRUS, for the service that he served against it. If Nabuchadnezzar and his Army served God freely against Tyre. WITHOUT WAGES many years; Should not our present Army and Officers much more serve God and their Country freely without wages? True it is, God gave them (after their service fully ended) not any Taxes or Contributions from their own Countrymen or Nation, but the Land and spoil of Egy●● for their wages, because they ●rought for him, verses 19, 20. And if our Officers and Soldiers will have such wages, it must only be the Lands and spoils of foreign Egyptian enemies, not our Churches, or Crown Land or Revenue (formerly easing the people's Taxes, and defraying all Garrisons, and ordinary public expenses) which they now claim and enjoy for Arrears of pay.  
3. Nehemiah, both a godly Soldier, General and Governor of his people records this for his own honour, and others imitation. Neh. 5. 14, 15, 16, 17, 17, 18, 19 Moreover from the time that I was appointed to be their Governor in the Land of Judah from the 20. even to the 32. year of Ataxerxes the King; Even TWELVE YEARS, I AND MY BRETHREN HAVE NOT EATEN THE BREAD OF THE GOVERNOR. But the former Governors that had been before me WERE CHARGEABLE and had taken of them BREAD AND WINE, BESIDES FORTY SHEKELS OF SILVER; yea even their Servants bare rule over the people; BUT SO DID NOT I (mark the reason) BECAVSE OF THE FEAR OF GOD. Yea, also I continued in the work of this wall, NEITHER BOUGHT WE ANY LAND (as many Officers and Soldiers do now) and all my servants were gathered thither unto the work. Moreover there were at my Table an 150 of the Jews and Rulers, besides those that came unto us from among the beathen that were about us. Now that which was prepared for me daily was one Ox, and six choice sheep; also Fowls were prepared for me, and once in ten day's store of all sorts of Wine; YET FOR ALL THIS REQUIRED NOT I THE BREAD (that is, the allowance, salary and revenue) OF THE GOVERNOR (observe the ground) BECAVSE THE BONDAGE WAS HEAVY ON THIS PEOPLE (and hath it not for 12. years' space, or MORE, and STILL IS AS HEAVY or HEAVIER UPON US?) Think upon me my God for good according to all I have done for this people. Here was a worthy Governor, General, Magistrate and Soldier, really fearing God, and tendering the ease, liberty and welfare of the people, in good earnest, who with all his Officers and Soldiers for 12. years' space together, though he and they laboured constantly in building the wall of Jerusalem, and he was at so great expense each day for his own Table, as Governor, yet took no Freequarter, Bread, Wine, Money, Wages or Salary from the people, as other Governors and Officers before them had done; and that because of the fear of God, because the bondage was great upon the people; expecting only a reward from God. I may safer argue from this Scripture Precedent; Ergo, all our Governors, Generals, Officers, Soldiers fearing God, during all our 12. years' Wars, and as long as they and our bondage shall yet continue; are bound to serve their Country freely without taking Freequarter, Corn, Wine, Money, wages, contributions or Excises from the people; and ought not to purchase any Lands; and by consequence are thereupon obliged in conscience to make restitution of all the Freequarter, Pay, Lands, Woods, Rents, Rewards and public Revenues they have received for their pay, arrears, or rewards of service, expecting their reward only from God hereafter. And so much the rather, because 
z See a vindication of Sir Will. Lewes A justification of the XI. impeached Members, and their answer to their Charge, printed 1647.  Sir William Lewes, Mr. Denzill Holles and Col. Walter Long, 3. of the XI. Members falsely impeached by the Officers and Army: An. 1647. for engrossing much of the public Treasure, and giving no account of what they had received; were so generous and truly Noble, as in their accounts (long before passed and allowed by the Commons house) to demand no pay at all; the first, as Governor of Portsmouth; the other as Colonels in the Army under the Earl of Essex; Mr. Holles refusing to accept of the thousands voted him out of the King's revenue for recompense of his former wrongful imprisonment by the King for his Country's good service in Parliament. Whose Precedents their accusers (at least) are as far bound to imitate in this kind, as our Ministers are St. Paul's. Upon which considerations, I now refer the verity and solidity of this argument from Paul's example to the judgements, consciences of all Officers, Soldiers and others formerly triumphing in it, who upon second thoughts must needs disclaim their own Pay, and Salaries for the future, or else renounce this grand objection as ridiculous and irrational.  
Object. 3 The third Objection is from the 3 Epistle of John vers. 5, 6, 7. Where John writes to Gajus; Beloved thou dost faithfully whatsoever thou dost, both to the Brethren and to strangers: which have born witness of THY CHARITY (or Liberality) before the Church, whom if thou bring on forward on their journey THOU SHALT DO WELL, because that for his name sake THEY WENT FORTH, TAKING NOTHING OF THE GENTILES. Whence some may infer (though I hear not this Text urged by any) That Ministers ought now to preach the Gospel freely to the people, and to take nothing of them; because John nentions some such that in his time preached to the Gentiles taking nothing of them.  
To which I answer,  
Answ. 1. That this Text questionless was meant of Paul (the Apostle of the Gentiles, and his companions Timothy and Titus, who took nothing of the Corinthians, 2 Cor. 12. 14, 15, 16, 17, 18.) seeing Gajus was not St. Paul's companion sometimes, being converted and baptised by him, Act. 19 29. & 20. 4. 1 Cor. 1. 14. but expressly styled by him, Rom. 16. 23. Gajus MINE HOST and OF ALL THE CHURCHES; living then at Corinth, where Paul preached freely; to whose Precedent I have given a full satisfactory answer already.  
2. It is evident, that this Gajus (for some time at least) lodged Paul and other Brethren; and was not only faithful, but charitable and liberal towards them, though the other Corinthians were not.  
3. St. John adds, vers. 8. WE THEREFORE AUGHT TO RECEIVE SUCH, that WE MIGHT BE FELLOW HELPERS TO THE TRUTH; wherein he concludes it to be a duty incumbent upon all Christians, to receive, encourage, accompany and be charitable and liberal to the Apostles and Ministers of the Gospel, thereby to be fellow-helpers to the truth, which otherwise they shall much hinder. So as this Scripture fully warrants my Proposition, not oppugnes it.  
Object. 4 The fourth objection, is the opinion of our famous English Apostle, John Wickliff, who held Tithes, and Ministers maintenance to be mere alms, whose opinion is largely defended by eminent John Hus, in Mr. Fox his Acts and Monuments; Edit. 100 vol. 1. fol. 602, to 605. Therefore not due to Ministers, but detainable, or payable only at the mere wills of the people, as mere alms to Beggars are, which are arbitrary.  
Whereto I answer,  
Answ. 1. That Tithes and Ministers maintenance, are not pure alms, nor so styled, by Wickliff, Hus, or Augustine, or Chrysastome (whom Hus citeth) as if Ministers had no right unto them for their pains, as a just debt, hire or Wages; or, as if men might detain them at their pleasure; since we are expressly not only exhorted, but commanded both in the Law and Gospel, to give alms to those that want them, and that as Debtors to them so far as our Abilities and their Necessities require, Rom. 12. 10, 13, 20. & 15. 27. 1 Cor. 16. 1, 2. 2 Cor. 8. & 9 throughout. Heb. 13. 16. 1 Tim. 6. 17, 18, 19 Ephes. 4. 28. Luke 18. 22, 23. & 19 8. Gal. 2. 10. compared with Deut. 15. 4, to 12. Exod. 23. 11. Levit. 19 Deut. 24. 19 Prov. 19 19 & 22. 9 & 28. 27. & 31. 20. Eccles. 11. 1. Dan. 4. 27. Yea the Laws and Statutes of our Land, expressly enforce and compel men to contribute to the Poor as they shall be assessed; as well as to pay Tithes or Taxes; as you may read in Rastals Abridgement, and Daltons' Justice of Peace; Title Poor. But they are styled Poor Alms in three other respects.  
1. Because, they were originally given by people to the Ministers that mere needy, out of charity and compassion FOR GOD'S SAKE, as well as for their work sake.  
2. Because Ministers after their own wants supplied, did use to distribute part of them to the poor and needy, as alms, and are obliged still to do it.  
3. Because they are poor alms in respect of God, as all other goods of fortune are; which we both beg and receive from God; And in this respect they write, eurry man as well Kings as Emperors, as Ministers and Priests, are beggars of God.  
2. As they styled Tithes Alms in these respects, so they likewise granted Alms to poor people, and Tithes likewise to be A DEBT; for every man duly giving alms, DOTH AS HE OUGHT TO DO; and so he that giveth Tithes.  
3. Whereas they allege, That neither doth Debt utterly exclude the purity of Alms before God: and that it is no. Argument, that if the Curate do perform his corporal Ministry, that he ought therefore to challenge Tithes by any civil title: Because that as well on the behalf of him that giveth the Tithes, as also in the behalf of the Curate, every such Ministry ought freely to be given, and not by any civil exchange. I conceive it both a fallacy and error in them, being a just debt which may be demanded by a Divine and Civil right too, when and where settled by a civil law, though freely to be given to the Minister, without coercion or suit of Law both in point of conscience, and by way of civil exchange too, out of a civil compact or contract.  
And thus much in confirmation of the first Proposition, and refutation of all Arguments, I yet know made against it.   

CHAP. II.  
I Now proceed to the proof of the 2. Proposition, wherein the Hinge and Marrow of the Controversy concerning Tithes is included.  
That the maintenance of the Ministers of the Gospel (and of 
Proposition 2.  Places and Houses for Gods public worship) by Tithes, Glebes, Oblations (yea and spoils won in battle by Generals, Colonels, Captains and Soldiers) is not only lawful and expedient, but the most fitting, rational and convenient Maintenance of all other, warranted by direct Precepts and Precedents, both before and under the Law, which doth no ways abolish or condemn, but approve and confirm this way of Maintenance.  
Before ever the levitical or Ceremonial Law was instituted; as the godly Patriarches built Altar's and House's for public worship unto God, Gen. 4. 3, 4. & 8. 20. & 12. 7, 8. & 13. 4, 18. & 22. 9 & 26. 25. & 28. 20, 21, 22. & 33. 20. & 35. 1, 3, 7. So they likewise gave Tithes to the Priests of God. The very law of Nature, 
z Rom. 2. 14, 15.  engraven in their hearts, before any written Moral or Ceremonial law, dictating thus much to them, That, as there was a God who created them, in whom they lived, moved, and had their being; so likewise this God was to be solemnly worshipped by them, as well in public as private; by way of homage, gratitude, and bounden duty, Psal. 95. 1, to 8. & 100 1, 2, 3, 4. Isa. 17. 7, 8. Act. 17. 26, 27, 28. Which worship of his (expecially when men multiplied into great and many families, Villages, Cities, Kingdoms, Republics) could not be decently, orderly and constantly performed in public, without appointing some certain Times and Places of worship; 
a Heb. 5. 1.  some certain holy persons and Priests to discharge the public duties and Solemnities of their worship; and some convenient certain portion out of their Estates for the maintenance and encouragement of those Priests in the execution of their Office, on which they were to give attendance. Upon which grounds, as the Patriarches before the Law from the very Creation, (as 
b Dr. Bound, Dr. Twisse, Mr. Sprint, Mr. Bernard, Mr. Palmer, Mr. Caudry and others of the Sabbath: Mr. Dod and others on the 4. Commandment.  ●any Divines infer from Gen. 2. 2, 3. Exod. 6. 22, to 27 & 20. 11. & 31. 17. Deut. 5. 14. Heb. 4. 4.) dedicated every seventh day to God's peculiar worship, by his example and prescription; so they likewise offered a certain portion of the fruits of their Ground, Fields and Flocks to God in Sacrifice, as a Tribute due to him, by and from whom they received, enjoyed all the rest they had. Whence the Scripture expressly records of Cain and Abel (the two first borne of the world) Gen. 2. 2, 3, 4, 5. That Cain being a tiler of the ground, brought of the fruits of the ground an offering to God; and that Abel being a feeder of sheep, he also brought of the firstlings of his flock, and the fat thereof for an Offering unto the Lord. And as most conceive their father Adam did before them, by whose precept and example they did it: And after them we read, that Noah built an Altar unto the Lord, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the Altar, when he went out of the Ark, Gen. 8. 20. (which he and his ancestors from the Creation in all probality usually practised, though not specially recorded by Moses, no more than many other memorable accidents and actions, for brevity sake). Now these clean Beasts and Fowls which he sacrificed entering into the Ark by sevens: that is, seven of every sort: Gen. 7. 2, 3. he offered one of each kind at least (and so one of seven) unto God, who consecrated and reserved one day of seven from the Creation to himself. What proportion of their goods, Abraham, Isaac and Jacob offered on their erected altars in sacrifice to God, is not expressed, though probably it was such as God afterwards prescribed the Israelites, their posterity, not long after by his written law in Moses time, augmented upon any extraordinary emergent occasion, though never diminished from its usual rate. And for the Priest's encouragement (directed by the very dictate of Nature and Reason in forming them, That every Labourer was worthy of some competent hire, as Christ resolves Mat. 10. 10. Luke 10. 17.) they pitched upon 
c Gen. 14. 20. & 28. 21, 22. Heb. 7. 2. 4.  the tenth of their increase and gains of every kind, as a competent and fitting allowance, guided therein by divine inspiration (as is most probable, if not infallible) it being the selfsame proportion, God himself afterwards prescribed and ratifyed by his own written law in the old Testament, and approved in the new, as I shall manifest by these ensuing Scriptures.  
1. That Tithes were paid and vowed to God by the religious Patriarches before the aaronical Priesthood instituted, or levitical law given, is undeniable by two Scripture instances: the first of them is thus recorded, Gen. 14. 17, 18, 19, 20. That Abraham returning victoriously from the slaughter of Chederlaomer and the: Kings that were with him; Melchisedec King of Salem met him, and brought forth bread and wine, and he was THE PRIEST OF THE MOST HIGH GOD: and he blessed him and said, Blessed be Abraham of the most high God, possessor of heaven and earth; and blessed be the most high God, which hath delivered thy Enemies into thy hand. AND HE GAVE HIM tenths OF ALL. This History is thus recited and amplified in the new Testament, Heb. 6. 20. & 7. 1, etc. Jesus, made an higb Priest for ever after the order of Melchizedec King of Salem, PRIEST OF THE MOST HIGH GOD, who met Abraham returning from the slaughter of the Kings, and blessed him: TO WHOM ABRAHAM GAVE A TENTH PART OF ALL; first being by interpretation. King of righteousness, and after that also King of Salem, which is King of peace: without Father, without Mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a Priest continually. Now consider how great this man was unto whom even the Patriarch Abraham GAVE THE TENTH OF THE SPOILS. And VERILY they that are 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, though they come out of the loins of Abraham: But he whose descent is not counted from them RECEIVED TITHES OF ABRAHAM, and blessed him that had the Promises. And without all contradition the less is blessed of the letter. And here MEN THAT DIE RECEIVE TITHES, but there he [RECEIVED THEM] of whom it is witnessed that he liveth. And as I may so say, Levi also WHO RECEIVETH TITHES, PAID TITHES IN ABRAHAM. For he was yet in the loins of his Father, when Melchisedec met him. If therefore perfection were by the levitical Priesthood, (for under it the people received the Law) what further need was there, that another Priesthood should rise after the order of Melchisedec, and not be called after the order of Aaron? For the Priesthood being changed, there is of necessity a change also of Law etc.  
I shall draw my Observations and Arguments concerning Tithes from both these Scriptures recited, and then answer the main (if not sole) Scripture objected against Tithes, drawn from the close of the Apostles words.  
1. It is undeniable from these Texts, that Abraham the Father of the faithful, is the first person we read of who gave and paid Tithes, recorded both in the old Testament and new, for his greater honour and the imitation of all the faithful.  
2. That he gave and paid Tithes to Melchisedec, the first Priest of the most high God, mentioned in sacred writ. Who this Melchisedec should be, there is great controversy among the Learned; some affirming him, to be Sem; others a Canaanitish King and Priest of that Name, and 
d Dr. Griffith Williams of the Incarnation of Christ, in his works in fol. p. 807, to 813.  Dr. Griffith Williams very probably and strongly arguing him, to be Christ himself, then appearing to Abraham in his humane shape. I shall not decide the Controversy: certain it is, he was either Christ himself, or rather a real Type of Christ's and his eternal Priesthood; as the Apostle oft resolves.  
3. That he was a Priest of a far, ancienter, better and more excellent order, than the levitical Priesthood; and that this payment of Tithes was long before the Law given by Moses for payment of Tithes to the levitical Priests; and before their order instituted. Therefoore Tithes ar● not merely nor originally in their nature Jewish or levitical, (as some rashly now aver) nor eternally abolished as such by Christ's incarnation, and Priesthood, they being originally paid and given, not the levitical Priests but to M●lchisedec, who was either Christ himselve, or a Type of him and his Priesthood, not of Aaron's.  
4. That this Melchisedec, as he had neither beginning of days, so he had no end of life, but was made like the Son of God, and abideth a Priest CONTINUALLY (in 
e See Hemingius on the place.  respect of the truth he typifyed) as Christ himself doth, of whom he was a Type, who hath an endless life; and because he continueth ever, hath an unchangeable Priesthood; and is by the very oath of God, MADE A PRIEST FOR EVER AFTER THE ORDER OF MELCHISEDEC, Heb. 6. 20. & 7. 3, 8, 13, 15, 16, 17, 21, 24, 25. Psal. 110. 4. Therefore Tithes being first paid to such an everliving, everlasting, unchangeable Priest and Priesthood, for the execution thereof; may and aught to continue and abide for ever, as long as the Priest and Priesthood do: and if so, than Tithes are still due and payabIe to the Ministers of Christ under the Gospel by all the 
f Rom. 4. 4, 16, 17. & 9 8. Ga. 4. 7, 8, 9, 29.  Spiritual seed of faithful Abraham, as well as he and his Sons after the flesh to the levitical or aaronical Priesthood whiles in being) and that in the right of Christ, they being Ambassadors representing his person, beseeching men in Christ's stead to be reconciled to God, 2 Cor. 5. 20. 21. Forgiving men in the person of Christ, 2 Cor. 2. 10. and in whose persons Christ himself still speaks unto men, 2 Cor. 13. 3. Whence Christ himself avers, Verily, verily I say unto you, he that receiveth whosoever I send, receiveth me; and he that receiveth me, receiveth him that sent me: He that heareth you, heareth me; ●and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Matth. 10. 40. Luke 10. 16. Joh. 13. 20. That what ever is given or paid to them for their Ministry is given and paid to himself, Matth. 10. 42. & 25. 35, to 41. and is a Sacrifice aeceptable and wellpleasing unto God, Philip. 4. 18.  
5. That Abraham gave Tithes to Melchisedec for the execution of his Priestly office; and that not in offering any carnal or levitical Sacrifices to God for him upon an Altar, but only for blessing him, and rendering thanks and blessing to the most high God for his victory; which being one chief part of the Ministers of the Gospel's duty still continuing even to bless the people, and to praise and bless God for them, and their successes in spiritual and temporal things, Rom. 1. 7, 8, 9 & 10. 24. 1 Cor. 1. 3, 4, 5. & 16. 23. 2. Cor. 1. 1, 2. 3. & 9 10, 11. & 13. 14. Gal. 1. 2. & 6. 18. Ephes. 1: 1, 2, 3, 16, 17, 18. & 3. 14, to the end. & 6. 23, 24. Phil. 1. 2, 3, 4. & 4. 20, 23. Col. 1. 2, 3, 9 to 14. & 4. 18. 1 Thess. 1. 1, 2, 3. & 2. 13. & 5. 23. 28. 2 Thess. 1. 2, 3, 11, 12. & 2. 13, 16, 17. & 3. 18. 1 Tim. 2. 1, 2. Heb. 13. 25. 1 Pet. 1. 2, 3, 4. & 5. 14. 2 Pet. 1. 2. Revel. 5. 12, 13. as likewise to bless the Sacramental bread and wine for their use, 1 Cor. 10. 16. Mat. 26. 26. typifyed, as most hold, by the bread and wine Melchisedec brought forth to Abraham: is a convincing Argument to me, that Tithes are no way levitical or Jewish in their primitive institution, or intrinsecall nature, but rather Evangelicall; and are as justly due and payable by all believing sons and children of faithful Abraham, to the Ministers of the Gospel for blessing them, and praying, blessing, and praising God for them, and other Ministerial duties, as they were by Abraham to Melchisedec, for performing the selfsame Priestly duties towards him.  
6. That the scope of the Apostle in the Hebrews, being to prove the Honour, Dignity and Excellency of the order of Melchisedecs' (and by consequence of our Saviour's) Priesthood above Aaron's; useth this as one demonstration thereof:  
1. That he received Tithes of the Patriarch Abraham himself, Heb. 7. 2, 4, to 11. whereas the levitical Priests received Tithes only of their Brethren, that came out of the loins of Abraham.  
2. That even Levi himself who received Tithes of his Brethren, paid Tithes in Abraham, (being then in his Father's loins) to Melchisedec, as his superior, even as the Levites under the Law paid the tenth of their Tithes to the Priests, as their superiors, Numb. 18. 26, 27, 28. And this payment of Tithes to Melchisedec, he recites in the Gospel no less than five several times one after another, insisting longer on it then on any other Argument, to prove the preeminency of Melchisedecs' Priesthood above Aaron's. Whence it undeniably follows,  
1. That Tithes are not originally Jewish and levitical.  
2. That the receiving of Tithes by faithful Ministers now, is no disparagement, but an honour to their Ministry and function, as well as to Melchisedecs heretofore.  
3. That Ministers receiving Tithes now, doth no more prove their Ministry to be Judaical or levitical, than it did Melchisedecs' Priesthood, put in contradistinction to it, and exalted above it by the Apostle, even by the very receiving of Tithes from Abraham. Therefore those Jesuited and anabaptistical furies against Tithes, who rail against our Ministers and their Ministry as Jewish and aaronical because they receive Tithes, and urge this as a disparagement to their Persons and Ministry, rejecting Tith-receiving Ministers, as Antichristian and unlawful; do herein argue point-blank against the Apostle, and thereby conclude Melchisedecs (and by consequence our Saviour's Priesthood after the order of Melchisedec) to be Jewish, Antichristian, dishonourable and unlawful, because Melchisedec received Tithes, which to do is the highest blasphemy.  
7. That the Apostle informs us, that God had never but two orders of Priests in the world.  
The first, after the order of Melchisedec in Abraham's days; discontinued under the Law for a time, but revived again in our Saviour Christ, and continuing now for ever in him, compared here to Melchisedec, especially in his Nature, the seat of his Kingdom, the perpetuity of his life, his Sacerdotal blessing and IN THE RIGHT OF TITHES (as Hemingus on the place observes.)  
The second, after the order of Levi and Aaron, abolished and changed by Christ; and that Tithes were paid and belonged of right to both these orders of Priests, for the exercise of their function by Gods own approbation and appointment; as a just, fitting, righteous maintenance and reward; which since they cannot now be paid to Christ himself in person, being ascended into heaven, and there sitting at God's right hand, a great high Priest for ever after the order of Melchisedec; there is great Justice and Reason, they should be still paid to, and be received by his Ministers, whom we have always with us (as well as the poor) who are Vicegerents and 
g 1 Cor. 4. 1, 2. Tit. 1. 7.  Stewards, with whom he hath promised to be always present to the end of the World, Mat. 28. 20. and that as the properest, justest, best and fitting maintenance of all other, appointed, prescribed by God, and paid by Abraham and all the faithful, before, under the Law, and is recited, justified, allowed, and no ways condemned or abrogated by the Apostle and God's Spirit under the Gospel. And therefore those who inconsiderately revile and declaim against Tithes as 
h See the late Petitions against Tithes.  heavy Yokes, Jewish Burdens, an unequal, unrighteous, wrangling, troublesome maintenance, etc. do herein blasphemously traduce and censure the very wisdom, justice, discretion not only of Abraham, and all the faithful servants of God, approving and paying Tithes in former ages, but of God himself who prescribed them, and of the Apostle pleading for them, as appertaining to both these orders of God's Priests for their maintenance.  
8. Here is one notable observation for all the Officers and Soldiers of the Army seriously to consider (and O that God would fix it effectually on their Spirits!) That Abraham the Father of the faithful (as the Gospel styles him, Rom. 4. 16.) returning victoriously from the first Wars we read of in the world, gave THE TENTH OF THE SPOILS taken from the Enemy in the wars, to Melchisedec the first Priest of the most high God we find in the Word or World, and an express type of Christ, our only high Priest, if not Christ himself, as some affirm: To teach all Generals, Officers, Soldiers, who profess themselves the Sons or Children of Abraham after the faith, to do the like: And (which is very considerable) though this victorious General and Soldier was urged by the King of Sodom, to take all the Spoil and Goods he had taken and rescued from the Enemy to himself, and to give him only the persons rescued; which he magnanimously refused, saying, I have lift up my hand unto the Lord, the most high God, possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take any thing that was thine, lest thou shouldest say, I have made Abraham rich, Gen. 14. 21, 22, 23. (And O that all Commanders and Soldiers now, were as conscionable and just in performing their Oaths, Covenants and Vows, made with hands lifted up unto the Lord, as faithful Abraham was!) yet he would not renounce, nor give away Gods and the Priest's portion upon any condition; but GAVE THE TENTH OF ALL THE SPOIL TO THEM, restoring only the Surplusage. And should not our Generals, Officers and Soldiers in these days (who profess and style themselves, the Eminentest and most precious Saints, and spiritual seed of faithful Abraham) more really prove themselves such indeed, to God, the World, and their own Consciences, by giving the tenth of all their spoils and gains of Wars to God and his faithful Ministers (which I never heard one of them yet did) and making good of their solemn Oaths and Covenants to God, (whereof this was one clause 
i The words of the Solemn League and Covenant.  That they shall sincerely, really and constantly endeavour in their several places and callings, the preservation of the reformed Religion, from utter ruin and destruction against all the treacheries and bloody Plots, Conspiracies, Attempts and practices of the Enemies thereof; whereof this in present agitation to deprive our Ministers of all Tithes and settled maintenance, is one of the principal, which will ruin our Ministers, Ministry and Religion with them) as faithful Abraham really did; rather then by endeavouring what they can (as t●o many of them do) TO SPOIL THEM OF ALL THEIR TITHES, both predial, mixed and personal, which they have so long enjoyed, not only by a just, civil right and title, confirmed by Prescription, the great Charter and all sorts of Laws, Statutes and Ordinances in ancient and late times, but likewise by a divine Warrant, from this Precedent of Abraham, in stead of giving them THE TENTH OF THEIR SPOILS. Which practice, if pursued, as it will infallibly demonstrate them to be no real Saints or Children of faithful Abraham (our Saviour resolving Joh. 8. 39 If ye were Abraham's children, ye would do the works of Abraham, in paying Tithes as he did) so it will probably exclude both them, and others guilty of it, out of Abraham's bosom, Luke 16. 22. who will never own nor receive those as his friends or children into his bosom, who are such virulent Enemies to his most commendable Practice, of paying Tithes, even of the very spoils he took in War. With this Argument I have so routed some Officers and Soldiers, that they blushed for shame, had not one word to reply, and gave over further railing discourses against Tithes, as men quite confounded, and I hope it will have the selfsame effect in all others, when they have well advised on it.  
That they may have no Evasion from the dint thereof, I shall answer all Cavils I know of to elude it.  
Object. 1 The 1. Evasion is this, That this Precedent of Abraham in giving the tenth of the spoils of War is singular and voluntary, not obliging other Soldiers to do the like, or to devote any of their spoils to God and his service.  
To this I answer,  
Answ. 1. That this practice and Precedent of Abraham, so transcendently eminent for his faith in the old and new Testament, in both which it is recorded; was undoubtedly written for our imitation and instruction, to do the like, as may be evidenced from Joh. 8. 39 1 Cor. 10. 11. Rom. 15. 4. 2 Thess. 3. 7, 9 Heb. 13. 7. 1 Thess. 2. 14. the rather because the Apostle Heb. 6. 12. commands us, To be followers of those who through faith and patience inherit the promises; and then presently after instanceth in Abraham, and falls upon his practice of paying Tithes of the spoil to Melchisedec. Therefore all Christian Generals, Officers, Soldiers must follow him in paying Tithes of all their spoils, as well as in faith and patience: his Precedent, having been the original impulsive ground of all Tithes vowed or paid to God's Priests or Ministers ever since, of God's subsequent commands to Abraham's posterity, to pay Tithes to the Priests and Levites under the Law, as the Apostle insinuates Heb. 7. 4, 5, 6, 8. compared together; and of all Laws, or Canons since enacted by Christian Kings and Counsels for due payment of Tithes to Ministers of the Gospel in Christian Realms and Republics.  
2. I answer, That this practice of his was frequently pursued by Generals, Officers and Soldiers, in succeeding ages, of which we have very memorable Precedents in Scripture, wherewith I have shamed and confounded Soldiers in discourses with them about Tithes. It is specially recorded Numb. 31. that when the 12000. Officers and Soldiers of the Israelites under the conduct of Phinehas, returned from the slaughter of the Midianites with an extraordinary great booty of all sorts▪ God gave a special charge, to levy a Tribute unto the Lord OF THE MEN OF WAR THAT WENT OUT TO BATTLE, and to give it to Eleazar the Priest for an heave-offering of the Lord (which kind of offerings was Aaron's and his Sons for ever, from the children of Israel, as a due alms for their service, Exod. 29. 27, 28. Levit. 7. 32, 33, 34. Numb. 18. 24, 27, 29. Deut. 12. 11. and is coupled with Tithes as being of the same Nature in the two last of these Scriptures) which tribute was accordingly levied: And because the prey was first equally divided between them who took the War upon them, who went out to Battle, and between all the Congregation, which had the other moiety of it; God out of the Soldier's moiety (the prey being very great) reserved only one of five hundred out of the Captives, Beefs, Asses and Sheep, for the Priests, which were but few; and one of every fifty for the Levites, of the people's moiety; the Priests share amounting to 675. Sheep, 78. Oxen, 64. Asses, 32. Captives; and the Levites share ten times so many. After which tribute levied, the OFFICERS which were over thousands of the Host, THE CAPTAINS OF THOUSANDS AND CAPTAINS OF HUNDREDS brought an oblation to the Lord, what every man had gotten OF JEWELS OF GOLD; CHAINS and BRACELETS, RINGS, EARRINGS and TABLETS to make an atonement for their souls before the Lord, amounting to sixteen thousand seven hundred and fifty shekels, (every 
k Purchas Pilgrimage p. 132. Genundensis and Godwins Jewish Antiquities  shekel weighing half an ounce) Which Eleazet the Priest took of the Captains of thousands, and of hundreds, and brought it into the Tabernacle of the Congregation▪ FOR A MEMORIAL of the children of Israel before the Lord, Numb. 31. 48, to the end. Here were selfdenying saintlike Officers, Colonels and Captains indeed, after all the former deductions and tributes out of their spoil, to bring to the Priest, and offer up to God all their Jewels of Gold, Chains, Bracelets, Rings, Earrings, Tablets and richest plunder they had gotten in the Wars, for the maintenance of his worship; when our Officers, Colonels, Captains, Soldiers shall do the like, and pay a tribute of the best of their spoils to our Ministers, as these by God's command did to the Priests and Levites, not purchasing Church-Lands and Revenues with them, 
l See the Ordinances for ● Augmentations.  devoted to the augmentation of our Ministers small Stipends; we will cry them up for selfdenying Saints and Soldiers indeed; and say, they are no self-seekers. If this Scripture Precedent be not enough, behold a whole cloud of Precedents, imitating them and faithful Abraham, recorded and united in one memorable text seldom read or taken notice of, 1 Chron. 26. 26, 27, 28. Which Shelomith and his Brethren, were OVERDO ALL THE TREASURES OF THE DEDICATED THINGS, which DAVID THE KING, and the chief Fathers, THE CAPTAINS OVERDO THOUSANDS and HUNDREDS, and THE CAPTAINS OF THE HOST, HAD DEDICATED: OUT OF THE SPOILS WON IN BATTLES DID THEY DEDICATE TO MAINTAIN THE HOUSE OF THE LORD (mark and imitate it O ye Army Officers, Captains, Soldiers!) And all that SAMVEL the seer, and SAUL the Son of Kish, and ABNER the Son of Ne'er, and Joab, the Son of Zeruiah had dedicated, was under the hand of Shelomith and his Brethren. Here we have examples of all sorts and sizes for our Army Officers and Soldier's imitation.  
We have David, a victorious Warrior, General, King, and 
m Act. 13. 21. Neh. 12. 24.  man of God, after Gods own heart, dedicating the Treasures and Spoils he took from his enemies in Battles, to the House and service of God, thus more specially recorded for his honour and others practice; 2 Sam. 8. 11, 12. And Tol sent Joram his Son to King David to salute him, and to bless him, because he had fought against Hadadezer and smitten him, and brought with him vessels of Gold, and vessels of Silver, and vessels of Brass, which also King David DID DEDICATE TO THE LORD, WITH THE SILVER AND GOLD THAT HE HAD DEDICATE OF ALL NATIONS WHICH HE SUBDUED: Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and OF THE SPOILS OF HADADEZER Son of Rehob King of Zobah. Recorded again in 1 Chron. 18. 2, to 12. with this addition. And David took the shields of gold which were on the Servants of Hadadezer, and brought them to Jerusal m. Likewise from Tibhath and from Chun Cities of Hadadezer brought David very much brass, wherewith Solomon made the Brasen-sea, and the pillars of the vessels of Brass. What the value of the spoils which he dedicated to God and his service amounted to, himself records, 1 Chron. 22. 14. Now behold, in my trouble I have prepared for the house of the Lord AN HUNDRED THOUSAND TALENTS OF GOLD, and A THOUSAND THOUSAND TALENTS OF SILVER, and OF BRASS and IRON IN ABUNDANCE WITHOUT WEIGHT: Besides what he dedicated out of his own proper estate, registered in 1 Chron. 29. 3, 4.  
2. We have Joab 
n 2 Sam. 8. 16. 1 Chron. 11. 6.  David's Captain General, the Captains over Thousands and Hundreds, and the Captains of the Army, dedicating out of the spoils won in Ba●tles to the service of the House of the Lord: (●nd that in a liber●ll proportion) even five thousand Talents of gold, and ten thousand drams; and of silver ten thousand Talents, and of brass 18000. Talents, and one hundred thousand Talents of Iron, besides precious stones, all which they offered willingly with a perfect heart unto the Lord, rejoicing with great joy they had done it, 1 Chron. 29. 6, 7, 8, 9 When our Generals, Officers, Colonels, Captains and Soldiers of the Army, shall imitate King David and his Generals, Colonels, Captains, Officers, and Soldiers in such a liberal contribution of the Jewels, Gold, Silver, Brass, Iron and Spoil they have won in Battles, at home and from other Nations, to repair or build houses for Gods public worship, and maintain the Ministers of the Gospel, in stead of seeking to demolish and spoil those stately Edifices which our pious Ancestors have erected for that purpose, and breaking down the Carved work thereof with axes and hammers; of which David much complaineth, Psal. 74. 3, 4, 5, 6, 7, 8, 9 and in lieu of endeavouring to divest our Ministers of their remaining Lands, Tithes, Glebes not yet demolished; all the World will proclaim them, Men after Gods own heart, and Men of God in truth, like David, and give over censuring them for Sacrilegious Harpies, more like to Zeba and Zalmunna, then him who said, Let us take to ourselves the Houses of God in possession, as David himself objects against them, Psal. 83. 11, 12.  
3. Here is Samuel the seer, doing the like, out of his spoils won in Battle: A precedent for all those Soldiers who will be Suns and New-lights to imitate.  
4. If the good men's examples be neglected, yet let the Precedents of bad men shame and excite others to this duty: Here are Saul the Son of Kish, much talked of and reviled now by many for a Tyrant, the Warlike King given to God's people in anger, and taken from them in wrath, as these object now, Hos. 13. 11. (which I conceive rather meant of Jeroboam the Idolatrous usurper, who made Israel to sin; as judicious Interpreters prove, by 2 Chron. 13. 20. compared with 2 Kings 17. 10, to 24. and the context likewise, which made mention of their Idolatry in kissing the Calves erected by Jeroboam: and speaks only of the Kingdom of Israel, as divided from that of Judah) yet he as bad as they make him, together with Abner 
o 1 Sam. 14, 50.  his chief Captain (none of the best of men, as 2 Sam. 3. 7, 8. discovers) had so much Piety, Zeal, and Religion in them, as likewise to dedicate part of their richest spoils of War to the maintenance of God's house and worship. And will it not be a great dishonour to those Generals, Officers, Colonels and Captains, who pretend themselves the holiest, justest, zealousest Saints, not to be as bountiful towards the maintenance of God's house and worship, and of their spoils, as these they brand for Tyrants and ungodly wicked men? If these Precedents be ineffectual to work upon any Covetous or Sacrilegious bondmen, let them reflect upon others, who were Idolaters, how near they came, in their way, to imitate Abraham, David and these forecited. When Nabuchadnezzar King of Babylon had taken Jerusalem, ransacked and burnt the glorious Temple there, towards which David and his Captains contributed so largely out of their spoils; he had so much Piety and natural Religion in him; as to dedicate all the Vessels of Silver and Gold, which he took out of the house of God, to the honour and service of his Idol-gods, and put them in the Temple at Babylon, not converting them to his private or public Treasury, 2 Chron. 36. 7, 18. 2 King. 24. 13. Ezra. 1. 7. Which Vessels afterwards being brought forth thence and profanely caroused in by Belshazzar and his Princes, at his great feast, wherein he praised the gods of Gold, and Silver, of Brass, of Iron, of Wood, and of Stone; you may read what fatal judgement presently befell him, to the loss of his life and Kingdom, Dan. 5. These Vessels though a just and lawful spoil won by Wars, Cyrus' King of Persia brought forth out of the house of his Gods, where Nabuchadnezzar had put them, by the hand of Mithredah his Treasurer, and numbered them unto Sheshbazzar the Prince of Judah, when he proclaimed liberty, and gave order to the Israelites to rebuild the house of the Lord God of Israel in Jerusalem; and this is the number of them, thirty Chargers of Gold, a thousand Chargers of Silver, nine and twenty kniv●s, thirty Basins of Gold, Silver basons of a second sort four hundred and ten, and other Vessels a thousand: all the Vessels of Gold and silver were FIVE THOUSAND AND FOUR HVNDRED: all these did Sheshbazzar bring with him from Babylon to Jerusalem for the use and service of God in the Temple there: all these did Cyrus a Heathen King restore by a Decree. Cyrus' a Heathen King, restoring them to God and the Temple by a Decree, when will our Army Saints depart with so many Gold and Silver vessels to God's house? This Decree was afterwards confirmed by Darius and Artaxerxes his successors, Ezra 1. 4. & 7 15, 16, 17. & 8. 24, to 31. these and their Princes and chief Officers also freely offered and dedicated Silver and Gold besides, amounting to a great value, towards the re-edifying of the Temple, and maintenance of the worship and Priests of God there. Moreover, King Artaxerxes makes this Decree concerning these Vessels, The Vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem; and whatsoever more shall be needful for the house of thy God BESTOW IT OUT OF THE KING'S TREASURE HOUSE: Adding this further Decree, To all the Treasurers beyond the river; Whatsoever Ezra the Priest shall require of you, let it be done speedily; unto an hundred Talents of Silver, and to an hundred measures of Wheat, and to an hundred bottles of Wine, and to an hundred bottles of Oil, Salt without prescribing measure: Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the Realm of the King and his Sons? Also we certify you, that touching any of the Priests and Levites, Singers, Porters, Nethinims or Ministers of this House of God IT SHALL NOT BE LAWFUL TO IMPOSE TOLL, TRIBV●E OR CUSTOM UPON THEM: and whosoever will not do the Law of God and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment; Ezra 7. 11, to 27. The story of Cyrus and Darius, concerning the building of the Temple and restitution of these Vessels, is very remarkable, and thus recorded, Ezra 6. 3, to 13. Let the house be builded, the place where they offered Sacrifices, and let the foundation thereof be strongly l●id, the height thereof threescore Cubits, and the breadth thereof threescore Cubits; with three rows of great stones, and a row of new Timber; and LET THE EXPENSES BE GIVEN OUT OF THE KING'S HOUSE. And also, let the Golden and Silver Vessels of the house of God, which N●buchadnezzar took forth out of the Temple which is at Jerusalem, and brought unto Babylon, be RESTORED and BROUGHT AGAIN INTO THE TEMPLE which is at Jerusalem, every one to his place, and place them in the house of God. Now therefore Tatnai governor beyond the river, Shethar-boznai and your companions the A●harsachites which are beyond the river, be ye far from thence: Let the work of the house of God alone, let the Governors and the Elders of the Jews, build the house of God in his place. Moreover, I make a Decree, what ye shall do to the Elders of these Jews, for the building of this house of God; that of the King's goods even OF THE TRIBUTE beyond the river, forthwith expenses be given unto these men, that they be not hindered. And that which they shall have need of both young Bullocks, and Rams, and Lambs, for the burnt offerings of the God of heaven, Wheat, Salt, Wine, Oil, according to the appointment of the Priests which are at Jerusalem, LET IT BE GIVEN FROM DAY TO DAY WITHOUT FAIL; that they may offer Sacrifices of sweet savour unto the God of heaven, and pray for the life of the King and his Sons. Also I have made a Decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a dunghill for this. And the God that hath caused his name to dwell there, DESTROY ALL KINGS and PEOPLE THAT SHALL PUT TO THEIR HAND TO ALTAR and DESTROY THIS HOUSE OF GOD, which is at Jerusalem: I Darius have made a Decree, let it be done with speed. If these three Heathen Kings and Conquerors were so zealous to restore the Vessels of Gold and Silver, amounting to so great a number and value, to the House of God at Jerusalem; to contribute so literally towards the re-edifying of it out of their own Tributes, Treasures and Revenues won by War and Conquest; to allow them Bullocks, Rams, Lambs, Wheat, Wine, Oil, Salt, and all other necessaries for daily Sacrifices; to furnish the Priests and Levites with all Necessaries; to exempt them all the Officers of the Temple from paying any Toll, Tribute, Tax or Custom, which it was not lawful for any Officer to lay upon them, under the severest penalties, and to enact such severe Laws, and pass such bitter imprecations against all such as should oppress or hinder the work, or seek to destroy or deface the Temple of God: Oh how should this inflame all Generals, Officers, Soldiers, who profess themselves the choicest Christians, and eminentest Saints, to imitate and equal them in all these particulars now? Else how will they shame, confound and rise up in judgement against all such of these and all others, who in stead of restoring the Gold and Silver Vessels, Led, Iron, Timber, Stones, they have taken from the Temples of God, and repairing those Churches they have demolished and defaced, providing necessaries for God's wouship, and exempting his Ministers from Toll, Tribute, Taxes, Custom, endeavour to make a prey and spoil of all our Churches, Chapels, Church Vessels, Ornaments, Glebes, yet remaining, and oppress our Ministers with endless Taxes, Tributes imposed on them without their consents against all former Laws and Precedents to their utter ruin, and in stead of paying them the tenths of their own Lands and spoils of War, endeavour to spoil them of those Tithes which all others pay them. Of whom Hemingius thus complains in his Commentary on Gal. 6. 6. p. 375. Quid dic●mus de illis, qui Ministros Evangelii necessario victu spoliant? Quid de illis qui IMMODERATI● EXACTIONIBUS tantum non eos interf●ciunt, ut multi honesti meriti cum suis uxoribus et liberis cogantur quod●mmodo mendicare? Ho●um sane factum nihil differre arbitror A SACRILEGIO & LATROCINIO, cujus poenas olim cens●nt Architecti et fabri hujus mali.  
To these Scripture Precedents of Heathen▪ Warriors, I might add the practice of many Idolatrous Pagan Nations, who out of the very dictate of Nature gave the tenth of their warlike spoils to their Idol-Gods and Priests; which because Mr. Selden writes at large in his History of Tithes, where all may peruse them, I shall only give you the sum of them in learned Grotius his words in his Book De jure Belli et Pacis, l. 3. c. 4. sect. 1. p. 454. By this Law Abraham, out of the Spoils which he had taken from the five Kings, gave A TEN●H TO GOD, as the Divine Author to the Hebrews, c. 7. 4. explains the History extant in Gen. 14. By WHICH CUSTOM THE GRECIANS ALSO WITH THE CARTHAGINIANS and ROMANS DECI●AM DE PRAEDA SACRAVERUNT, CONSECRATED A TENTH OF THE PREY TO THEIR GOD'S, as to APOLLO, HERCULES, JOVE. And should not Christian Generals, Officers, Captains and Soldiers then much more do it now to God and his Ministers from this Precedent of father Abraham, in stead of robbing them of their Tithes? If any should object that these were old Testament, and Heathen Practices; Let them remember, that Abraham's, is more particularly related and frequently mentioned in the new Testament then old; the old relating in general, that he gave Tithes of all; (which relates to all his substance, as well as spoils) and the new Testament applying this general to the TENTH OF THE SPOILS, Heb. 7. 4. as Mr. Selden, Grotius and others observe. But to hedge up this starting hole so as none may creep out of it; we have one memorable Precedent in the new Testament, coming very near to this of Abraham, Luke 7. 2, to 11. Where we read of a certain Centurion (or Colonel) a man of no small authority, who had SOUDDIERS UNDER HIM; and said unto one one Go, and he geeths; and to another, Come, and he cometh; and to his servant, Do this, and he doth it: This Centurion's servant, who was dear unto him, being sick and ready to die, when he heard of the fame of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come and heal▪ his Servant: and when they came to Jesus they besought him instantly, saying, That HE WAS WORTHY FOR WHOM HE SHOULD DO THIS: (And why so?▪) FOR he loveth our Nation, and HATH BVILT US A SYNAGOGVE: Whereupon Jesus went with them, and healed his servant; marveling at the Centurion's words, and turning about a●d saying unto the people that followed him, I have not found so great faith, no not in Israel. This great Centurion and Commander was no Jew, but a Gentile, and one who but newly heard of Christ's name and fame; yet he had so much Piety and Bounty, as out of his very Spoils and Gains of War (for we read of no other Lands or Gains he had) to build a Synagogue for God's worship; which the Elders of the Jews, and Christ too, approved as a worthy act, and sufficient inducement for our Saviour to go with him and cure his servant. O that all our Centurions who have Soldiers under them, and exceed or equal him in Command, would imitate and equal this Gospel's Centurion, in his Pious munificence, in stead of contriving how to deface Temples, Churches, Synagogues, to abolish Tithes, and engross Church Lands and Livings into their own hands, and then should they receive as large Encomiums of the reality and transcendency▪ of their Faith, Piety, and Charity from men, as he did from our Saviour, and the Elders of the Jews, for building this new Synagogue.  
I shall only add, for our Soldiers and Officers better Information; that from the example of Abraham, approved in the new Testament, both Divines, Counsels, Canonists, and Casuists, have unanimously resolved, That Soldiers ought to pay personal Tithes to Ministers out of their very Militia, pay and spoils of War. This was St. 
* Sermo. 219. Tom. 10.  Augustine's Doctrine, DE MILITIA, de negotio, de artificio redde Decimas: recited, practised, and long since prescribed here in England, in the excerptions of Egbert Archbishop of York 
a Spelman. Concil. p. 268.  about the year of our Lord, 750. recited and confirmed by Gratian in his Decrees, Causa. 16. qu. 1. f. 381, 382. By all the Canonists and Glossers on his Text: by A●gelus de Cl●vasio, in his Summa Angelica, Tit. Decima: by Hostiensis, Summa Rosella and other Summists and Casuists, in their titles of Tithes, and ratifyed by the Synod of Lingore, An▪ 1404. apud Bochillum Ecclesiae Gallicanae lib. 6. Tit. 8. c. 31. p. 967. This many excellent Christian Commanders, Officers, Soldiers have in several ages performed, as Histories record. I shall (for brevity) instance but in one domestic example, and that a memorable one, King William the first (whom we usually style the Conqueror, though he never claimed the Crown by Conquest, but 
b Ingulph H●st. p. 899, 900, 901. Will. Malmesbur. De Gestis Regum Angl. l. 2. p. 93. Hen. Huntindon Hist. l. 8. p. 307. Hoveden Annal▪ pars prior. p. 448. 449. & pars posterior p. 608, 609, 610. Verstegan Restitution of decayed Antiquities; accord herein, and Math. Westm. An. 1059. p. 426.  only by the last Will, Testament and Donation of King Edward the Confessor in his life time with the assent of his Nobles (who was educated with and preserved by him, during his exile and seclusion from the Crown by the Danish usurpers) and as COZEN and HEIR to Edward the Confessor, as he styled himself in the very 
c Spelman. Concil. p. 619.  Title of his Laws: He having vanquished and slain the perjured Usurper Herold (who set the Crown upon his own head, and made himself King without any Title or due Election, against his solemn Oath to Duke William, made to him in Normandy, which he pretended to be forced;) in 
d Mr. Camd●ns Britannia p. 317. Mr. Seldens notes to Eadmerus p. 165. where the Charter is recorded: and most of our Historians in the life of King William. Speeds History p. 451.  thankfulness to God for this his victory whereby he gained possession of the Crown; out of the Spoils and Gains of his War, erected a Magnificent Church and Abbey, to the glory of God and St. Martin (which he called De Bello, or Battle Abbey) in that very place where Herold was slain and this battle fought; which likewise he endowed with large possessions, Tithes and most ample Privileges by his Charter, and therein offered up to God HIS SWORD, and the royal robe which he beware the day of his Coronation, there reserved as a Monument as well of his Piety as Victory.  
After which this pretended Conqueror 
e Hoveden Annalium pars p●sh ●io, p. 6●1 SIXPENCES 〈◊〉 Selden ad ●a●●em●n Not● p. 171, 172, 17●. Spel●●●●●●cil Tom. 1. p. 619▪ I●●ulpin ●ist▪ p. 914.  in the forth year of his reign by the Council of his Barons, through all the Counties of England caused 12. men of the most Noble, wise and skilfullest in the Law, to be sunm●ned out of every Shire, that he might learn th●ir Laws and Customs from them; and gave them this Oath, That proceeding in a right path, without deel●ning to the right hand or the left, to the best of their power, they should make known to him the Customs and Sanctions of their Laws, pretermitting nothing, adding nothing, and altering n●thing in them by prevarication: which they accordingly performing; a●d King William intending to alter the Law only in one particular according to the Laws of Norway, from whence he and his N●●●●ans desee●ded; all the Barons and Grand English Enquest who presented him their Laws on Oath being much grieved at it, unanimosly besought him, that he would permit them to enjoy their pr●pe● Laws and ancient Customs under which their Fathers lived, and themselves had been borne and educated, because they deened it very hard for them to receive unknown Laws, and to judge of those things they knew not, importunately beseeching him for the sou● of King Edward (WHO HAD GRANTED TO HIM THE CROWN and KINGDOM AFTER HIS DEATH, and whose Laws they were) that he would not compel them to persevere under the Laws of any Forainers, but their own Country Laws alone. Wherefore the King taking advice, consented to the request of his Barons, confirming all their Laws and Customs in Parliament without any alteration or diminution, as they presented them. Whereof this is the very first Law concerning the preservation of the Church's rights, and Scholars from rapine.  

f Hoveden ibid. p. 601. Scld●●i ad Eadm●rum Notae p. 173.  Every Cleargy-man, and likewise all Scholars, and all their Goods and Possessions, wheresoever they are, shall enjoy the Peace of God and of holy Church, free from all forfeiture and Seizure; and if any shall lay hands on that which Mother Church shall require, LET HIM RESTORE THAT WHICH HE SHALL TAKE AWAY, and likewise one hundred shillings in the name of a sorfeiture, if it be from an Abbey, or Church of Religion; and 20. s. if it be from a Mother Parish Church; and 10. s. if it be from a Chapel. After 
g Hoveden ibid. p. 601. 602. Spelman. Concil. p. 619, 620. Lambardi Archaion.  which follow 6. other Laws concerning the Church's peace and privileges; and then these two Laws concerning TITHES.  
Of the TITHES of the Church. Of all Corn the tenth Sheaf is given to God, and therefore to be paid. If any shall have a ●erd of Mares, let him pay the tenth colt; he who shall have only one or two, let him pay a penny for every colt. Likewise he who shall have many Kine, let him pay the tenth calf; he who shall have but one or two, let him pay a penny for every calf: and he who shall make cheese, let him give the tenth to God, and if he shall make none, the milk every tenth day: Likewise the tenth Lamb, the tenth Fleece, the tenth Butter, the tenth Pig.  
Of BEES and all lesser TITHES. In like manner also of Bees, the tenth of the profit, and also of Wood, of Meadows, Waters and Mils, and Ponds, and Fishings, and Copses, and Orchards, and Gardens, and Negociations (wherein Soldiery and all other Professions are included) and all things which the Lord shall give THE TENTH PART IS TO BE TENDERED TO HIM WHO GIVETH THE NINE PARTS TOGETHER WITH THE TENTH: And he who shall detain it SHALL BE COMPELLED TO RENDER IT BY THE JUSTICE OF THE BISHOP, and OF THE KING IF NEED BE: For these things St. Augustine hath preached and taught, and THESE THINGS ARE GRANTED BY THE KINGS and BARONS and PEOPLE. But afterward (let our tithe oppugners, and detainers mark who is their original Tutor) BY THE INSTINCT OF THE DEVIL, many have detained Tithes; and rich negligent Priests do not care to prosecute them because they had sufficient necessaries for their life; for in many places now there are three or four Churches, where at that time was only one, and so they began to be diminished.  
This is that William the Conqueror, whom our Officers, Soldiers (with the Levellers and Anabaptists) most virulently reproach and rail against in their Discourses, and silly ignorant scurrilous 
h Royal Tyranny discovered: A defiance against Arbitrary usurpation. England's Birthright; and many late Pamphlets else.  Pamphlets, for an Invader, Usurper, ROBBER, TYRANT and subverter of our native Laws and Liberties, etc. when as he claimed the Crown only by Gift and Title, confirmed all our ancient Laws and Liberties Civil and Ecclesiastical, without any alteration or diminution; put never a Noble man or other person to death who rebelled or took up Arms against him all his reign, but such who were actually slain in Battle; was the gallantest Soldier, and best Justiciary of any in his age (as some 
i Will. Malmesbury De Ge●tis Regum Angl. l. 2. p. 93. etc. and Naucl. Speeds History p. 451. Daniel in his Life.  Historians then living attest) and not only much devoted to Religion, frequenting the Church both morning and evening, but likewise very industrious and bountiful to promote it, honouring and richly endowing the Clergy that lived according to their rule and profession, but being very rough and hard hearted to the licentious and scandalous, degrading his own Uncle Malgerius Archbishop of Rhoan, and many English Bishops for their dissolute lives; founding no less than three Churches and Abbeys of chief note (whereof that of Battle was one) endowing them with large Possessions and Privileges (according to the piety of those times) out of his Conquests, and confirming all the Clergies Tithes, Rights, Privileges by the recited Laws. If those Officers and Soldiers who now pretend themselves Conquerors, and us a Conquered (or cozened) Nation, will really imitate his Justice, Piety, Bounty, in these recited particulars; no man will thenceforth bestow such reproachful terms, of Invaders, Usurpers, Robbers, Tyrants, Subverters of our Laws, Liberties, etc. as they do usually on this first Norman King; but repute them real Saints, and Patrons of Religion, Ministers and the Church, yea Sons of faithful Abraham, who gave the tenth of the Spoils of war to God; whose example, with all the rest here recited, in justice and conscience rather obligeth them to imitate his and their footsteps (as the premises evidence) then to spoil our Ministers and Churches of their Tithes and Materials. And so much in Answer of the first Evasion, respecting our Army Officers and Soldiers only.  
Object. 1 The second Evasion of Abraham's Precedent, is made by Country Farmers, Tradesmen, and their Advocates: who allege, That Abraham gave the tenth only of his spoils gained in War to Melchisedec, but not of his Corn, Wine, Cattle and other Goods; therefore this example binds only Soldiers to pay personal, but not them or any others to pay any such predial, mixed or personal Tithes, as now they do by coercive Laws and Ordinances, against Law and Gospel.  
To which I answer,  
Answ. 1. That the express words of Moses Gen. 14. 20. are: And he gave him Tithes OF ALL. Which being universal, not confined by him to the spoils taken in War, must be taken and intended in the largest sense, that is, of all his Substance, or Increase, as well as of the spoils then won.  
2. The Apostle reciting the History Heb. 7. 2. useth the selfsame general expression: To whom also Abraham gave a tenth part OF ALICE, without restraining it to the Spoils of War: which must be intended in the best and liberallest sense, for Tithes of all his Substance and gain, being mentioned both to express his Piety and Bounty. True it is, the Apostle in the 4. verse useth this expression, V●to whom the Patriarch Abraham gave the tenth of the Spoils; which some oppugners of Tithes, would have to be the Interpretation of the two former universal phrases; Tithes of all: But the Spoils being not abraham's all, nor in truth any part thereof, he refusing so much as to take a thread or shoe-latchet thereof to his own use, Gen. 14. 23, 24. and the word all, being not so much as once used in the latter clause, which recites, he gave the tenth of the (not all the) Spoils; and the two first general expressions, necessarily including in them the tenth of the Spoils; I conceive the latter expression is rather a particular specification of one memorable thing he paid Tithes of in a new case not formerly happening, even of the Spoils taken in this first Battle he ever waged, or any other that we read of (included in the general) rather then a full comprehensive exposition of all that is or was intended, by the Tenth, or Tithes of all, in the two precedent Texts.  
3. It is most probable, that Abraham paid Tithes of all his own substance to Melchisedec, as well as of the Spoils; there being the selfsame if not a stronger ground, for him to pay Tithes of all his other goods, as of these casual Spoils, out of which no constant maintenance could be raised for any Pastor or Minister, as there might be out of the Tithes of his Cattle and Substance increasing every year. Now Tithes being intended for the Priests and Ministers constant Maintenance by God and Man, and this Precedent of Abraham, recorded for that end; we cannot without an absurdity restrain his paying Tithes of all, only to the Spoils then, and then only unexpectedly gained from the enemy by Abraham, and offered to the right owners; but, of the Tithes of all his Substance principally, whence a constant livelihood for the Priest could only arise, and of the Spoils of War only by reason of his occasional meeting of Abraham here returning from the Wars, and blessing him at that time.  
4. This precedent of his, was in all probability the ground of Gods appointing Tithes, by a special Law, for all the Priests and Levites MAINTENANCE amongst the Israelites, Abraham's Posterity, and the Apostle intimates as much, Heb. 7. 4, 5, 6, 7, 8. etc. that they receive Tithes of their Brethren in the same manner by the Law, as Melchisedeck did of their Father Abraham. Now they received Tithes of Corn, Wine, Oil, Cattle and all sorts of herbs and fruits, for their standing Maintenance and Inheritance too; Num. 18. 20. to the end, Levit. 27. 30, 31, 32, 33, 34. Deut. 14. 22. 28. Therefore it is most probable, if not infallible, that Abraham paid Tithes of all those things which the Levites and Priests afterward received from their brethren to Melchisedeck; and not of the spoils alone, out of which no certain Maintenance could be raised, not specified there in these general precepts concerning Tithes.  
5. The Apostle arguing the natural justice of Minister's maintenance, Rom. 15. 27. and 1 Cor. 9 11. useth this expression. If we have sown unto you spiritual things (in the plural number) is it a great matter if we shall reap your CARNAL THINGS, in the plural number too; and such things as seem commonly to grow and multiply; as the word reap imports. And Gal. 6. 6. he useth this general precept. Let him that is taught in the word, communicate to him that teacheth IN ALL GOOD THINGS: Therefore to restrain Abraham's giving Tithes of all, only to the Spoils; and not to all his carnal and Good things, is a very improper exposition, dissonant from the scope and sense of these parallel Texts, which seem aptly to interpret it.  
6. The very Pharisee in the Gospel, boasting of his Justice and Piety, used this expression, parallel with that of Abraham, Luke 18. 12. I GIVE TITHES OF ALL THAT I POSSESS; and to confine Abraham's giving Tithes of all; to the Tithes only of the Spoils, and not to extend it, with the Pharisee; to all that he possessed besides; is to make this Father of the Faithful, less righteous, and liberal than this hypocritical Pharisee.  
7. That which seems to put all out of question, is the parallel Text of Gen. 28. 20, 21, 22. Where Jacob after his travelling vision, makes this vow to God, even before the Levitical Law for Tithes, If God will be with me, so that I come again to my Father's house in peace; Then shall the Lord be my God, and this stone which I have set up for a pillar, shall be God's house: and OF ALL THAT THOU SHALT GIVE ME, I WILL SURELY (without diminution or substraction) GIVE THE TENTH UNTO THEE: When should godly Jacob take his pattern of surely giving the Tenth of all (not of Spoils alone) that God should give him unto God; but from the practice of his Grandfather Abraham, who gave Melchisedeck the Tenth of all God gave him, as well as of the Spoils; Honouring God with ALL HIS SUBSTANCE and increase: according to that precept of Solomon (having relation to his practice and this Vow of jacob's) Prov. 3. 9 Honour the Lord with thy Substance, and with the first fruits of ALL THY INCREASE. And so much in refutation of this second Evasion which some armed men much urge.  
The Third Objection, which some would make fatal to all Tithes under the Gospel, is from the close of the Apostles 
Ob. 3.  forecited words: Heb. 7. 12. For the Priesthood being changed, there is also a necessity of a change of the Law, etc. From whence William Thorpe (one of our Martyes) thus reasoned against Tithes, and others now, 
k Fox Acts & Monuments vol. p. 700.  Saint Paul saith, That Tithes were given in the old Law to Levites and to Priests, that came of the lineage of Levi; but our Priests come not of the lineage of Levi, but of Juda, to which Juda no Tithes were promised to be given: And therefore Paul saith, since the Priesthood is changed from the generation of Levi to Juda, its necessary that changing also be made of the Law: So that Priests live now without Tithes and other Deuce that they claim, following Christ and his Apostles in wilful poverty, as they have given them example.  
Answer. I Answer 1. That the Apostle in this, and the three following Chapters, concludes and proves by sundry Arguments, That the levitical Priesthood and the Ceremonial Law, given the people under Moses (the 
1 See Hemingins and others on this place.  Covenant of this priesthood) were both changed and abolished by Christ, and his everlasting Priesthood, shadowed to us by them; and by consequence the maintenance of the Levitical Priests by Sacrifices offered by them at the Altar, and first fruits and Tithes themselves, so far as they were Ceremonial, prescribed by the Ceremonial law, for the maintenance only of these abolished Levitical Priests and Levites; which is all this Scripture proves, when pressed to the uttermost. But can any rational man hence conclude; The Levitical Priesthood, the Ceremonial law, and all the tithes and maintenance due to the Jewish Priests and Levites by this Law are abolished by Christ, a Priest for ever after the order of Melchisedeck, to whom Tithes were due and paid by Abraham, before this law and Priesthood instituted: Therefore all Tithes and maintenance due and paid to Melchisedeck, and in him to Christ, and the Ministers of the Gospel under him, are eternally abolished as Jewish and Levitical? Surely this is a mad inference, both besides and against this Text; from which all Orthodox Protestant Commentators, as well as Papists and Jesuits, conclude the quite contrary, and learned Nicholas Hemingius in his Commentary on it, p. 805. thus determines. It is subjoined, that Melchisedeck received Tithes from Abraham, which tithes Abraham verily gave of his own accord, following without doubt THE CUSTOM OF CONQVERORS (Let our Conquering Officers and Soldiers observe and do the like) WHO WERE WANT TO CONSECRATE THE tenths OF THEIR SPOILS TO THEIR GOD'S, OR TO GIVE THEM TO THEIR PRIESTS. But THIS COLLATION OF TITHES, nullo meliori Jure Christo Sacerdoti debetur; IS DUE BY MUCH BETTER RIGHT TO CHRIST OUR PRIEST; WHO AS HE GIVES ALL THINGS TO US OUT OF MERE BOUNTY; ita vicissim illi non solum Decimas, verum omnia nostra debemus; SO WE OWE TO HIM AGAIN, NOT ONLY TITHES, BUT LIKEWISE ALL WE HAVE. Whether the Objectors or Hemingius speak most Gospel Divinity and Reason from this Text, let every Christians conscience judge.  
2. The Apostles words concerning the change and abrogation of the Ceremonial Law, hath no real coherence with or relation to the precedent discourse, concerning payment of Tithes to Melchisedeck and the Levites; recited only to prove the dignity and excellency of Melchisedeches Priesthood above Aaron's; and of the levitical Priests and Levites above their Brethren, from whom they received Tithes. The ●orce of the Argument, reduced into a Logical form, being thus. He who receives Tithes for the execution of his Priestly Office, is better and greater than he who pays Tithes; But the Patriarch Abraham himself, the very Father of the Faithful, and Prince of the Fathers, paid Tithes to Melchisedech; and likewise the levitical Priests (than in his loins) in and by him; who yet receive tithe of their Brethren, but not of their Father Abraham 〈◊〉 Melchisedech: Therefore Melchisedech is better and greater than their Brethren who paid them Tithes. And by consequence, Christ being a Priest for ever after the order of Mclchisedech, who was but a type of him, must be better and greater than Abraham: (John 8. 55, 56.) or the levitical Priests, or than Melchisedech himself, who did but typify him. This excellency and precedency of Christ's Priesthood before Aaron's, he proves by other Arguments drawn from Melchisedech, not pertinent to our present business, after which he largely argues the change and abolition of the levitical Law and Priesthood by Christ, (a theme of a different nature from the former) to which the objected words refer; therefore the total and final abolishing of all Tithes, to which these words have no relation, can never be enforced from them; being ratified by the former clause, as appurtenances to Christ's everlasting Priesthood, as well as to Melchisedeches; and therefore as due to his Ministers under the Gospel, as to any Priests and Levites under the Law, which were likewise Types of Christ, the true high Priest expiring at and by his death.  
3. The Priests and Levites under the Law had Cities, Glebes and Houses settled on them for their habitation, and Cattle, as well as Tithes, by the Ceremonial Law, for their better maintenance and accommodation; and that in a large proportion, Levit. 25. 32, 33, 34. Numb. 35. 1. to 12. Josh. 21. 1. to 43. 1 Chr. 6. 54. to the end, chap. 9 10. to 35. 2 Chron. 11. 13, 14. Ezra 2. 70. Neh. 11. 26. chap. 13, 10. Ezec. 45. 1. to 6. ch. 4, 8, 9 to 15. If then this Text proves the Totall Abolition of all our Ministers Tithes, root and branch, as Jewish▪ and Antichristian; as some impudent Scribblers and Petitioners against them, now affirm: It likewise proves, the abolition of all their Rectories, Glebes, Houses likewise, as well as of their Tithes, as Jewish and Antichristian: And so Ministers of the Gospel now shall neither have Tithes nor Globes to support and feed them or their family's and Cattle; nor yet so much as an House wherein to lodge and put their heads; and be enforced to complain as our Saviour once did of his forlorn condition, Matth. 8. 20. and Luke 9 58. The Foxes have holes, and the Birds of the air have Nests, but the Son of Man hath not where to lay his head. A condition to which some Jesuitical, anabaptistical and athiestical, uncharitable beasts of Prey, worse than any Foxes or Harpies, would now gladly reduce all our faithful Ministers and their Families, whiles some of them Lord it, and lodge themselves in our Kings, Princes, Bishops, Deans and Chapters new acquired royal Palaces; and not content therewith, would spoil all our Ministers of their more contemptible Glebes and Rectories, to enrich themselves and their Posterities, and make our Ministers like our Saviour in his voluntary Poverty. They may with as much Justice (like the hardhearted bloody Jews and Soldiers) even 
m Mat. 27. 35▪ Luke 23. 32. to 46. Joh. 19 18.  crucify them on crosses, between such thiefs as themselves, to make them like our Saviour, even in his voluntary sufferings; as part their Gl●bes, Lands and Rectories among them, and cast Lots upon their vestures, even before their death, when as the Soldiers who crucified our Saviour, did not part his raiment amongst them, nor cast Lots on his vesture till after his crucifixion by them, 
* John 19 23▪ 24. Mat. 27. 35, 36.  there being as much Authority Conscience, Law, Justice, Reasen for the one as other: seeing none by any Laws can lose or forfeit their Lands and Livelihood, but such who first forfeit their Lives to public Justice.  
4. The Israelites were enjoined by the levitical Law, Deut. 12. 17, 18, 19 chap. 14. 26, 27, 28, 29. to harbour and entertain the Priests, & Levites within their gates, and not to forsake them as long as they should live upon the earth, and freely to permit and invite them to come, and eat, drink, feast, rejoice, and be satisfied with them and their Families before the Lord; as well as to pay them Tithes. But this Law (as they argue) is now abolished by Christ with the Priesthood; Therefore when our Ministers are stripped of all their Tithes, Glebes, Rectories, Houses, by our new Reformadoes; it must be Jewish and Antichristian for them or any others so much as to lodge, entertain, or give them any thing to eat or drink within their gate●, or so much as to admit or invite them to a Feast, or meat within their Houses; and then they, with all theirs and other poor widows and orphans, must all presently starve and perish by these men's new Gospel Light and Charity, because Hospitality and Alms to such are levitical and Jewish, abolished with the levitical Law and Priesthood; which abolished all Charity and Humanity out of the world, as well as out of these Tith-Oppugners hearts, if this their Objection be Orthodox Gospel truth.  
5. Mere Freewill Offering and voluntary unconstrained Contribution were prescribed by the levitical and Judicial Law, both for and towards the Maintenance of God's Priests, and worship of the buildding, and repairing of the Tabernacle and of the Temple afterwards, towards which the godly Kings, Princes, Generals, Captains, Officer, Soldiers, and all the pious people of God contributed most joyfully, liberally, and in such abundance upon all occasions, that they gave far more than was sufficient; and thereupon prohibited by special Proclamation to give or bring any more (as in the case of Materials of all sorts, for the building and furniture of the Tabernacle of the congregation) and of the Temple, towards which many Heathen Kings, and their Officers contributed freely, and the very captive Jews, Exod. 35. 20. to 30. chap. 36. 2. to 9 Levit. 22. 18. 21, 23. chap. 23. 38. Num. 15. 3. chap. 29. 39 chap. 31. 48. to the end, 1 Chron. 26. 26, 27, 28. chap. 22. 1. to 17. chap. 29. 1. to 17. 2 Chron. 24. 4. to 15. chap. 27. 3. chap. 29. 3. to 20. 31. chap. 34. 8. to 15. Ezra 1. throughout, and chap. 3. 5. chap. 7. 16. chap. 8. 28, 29. Therefore Ministers under the Gospel must not be maintained, nor Churches and Houses for public Assemblies built or repaired by freewill offerings, and voluntary contributions, being levitical, Jewish and so abandoned; and if not by Tithes nor forced Rates as they allege, than the Ministers must utterly starve, and all our Churches fall to sudden ruin, as many now do. And is this Gospel Saintship and Christianity?  
6. The Priests and Levites by the levitical Lew, were prescribed what wives they should marry and what not. Levit. 21. 7. to the 14. will it therefore follow (as the Papists Votaries conclude) Therefore Ministers of the Gospel must not marry, and must all now be divorced from their wives, as well as from their Tithes and Benefices, because the levitical Law is abolished, and Priests wives Jewish aswell as their Tithes? Our beastly Ranters than may seize upon Ministers, aswell as the brutish Anabaptists and Swordmen on their Tithes and Glebes.  
7. The seventh day Sabbath itself, though prescribed by a 
n Exod. 20. 8, 9, 10. Deut. 5. 19  Moral Law was in some sense ceremonial, and enjoined by 
o Exod. 31. 14, 15, 16. c. 35, 2. 3. Levit. 24. 8▪ Num. 28. 9, 10▪ Deut. 5. 14, 15▪ Levit. 23. 3.  ceremonial Laws too; and therefore (as 
p Dr. Bound, Dr. Twisse. Dr White, and others, of the Sabbath. Bishop Andrews, Mr. Downham, Mr. Cleaver, Mr. Dod on the fourth Commandment, and all other Commentators on it.  most affirm) abrogated by Christ's death as Jewish, as to the precise seventh day from the Creation, and the Jewish rigidities and Sacrifices on it; will it therefore follow that it is Jewish and unlawful for Christians under the Gospel, to observe the Lords day every week, and render unto God the same weekly proportion of time for public worship, as the Jews did, or to keep any public Fasts, or Feasts to God at all, as the Jews by the levitical Law were bound to do? If so, then farewell all lords-days, Fasts, Feasts, public Assemblies for God's worship, Ministers, Churches, (God himself together with them) aswell as Tithes, and let Gain of Money be the only Deities hence forth adored among us, as the Motto stamped upon our our new State-coyn, GOD WITH US: and most men's practices sadly proclaim to God's dishonour, and Religions intolerable defamation. These Answers, I presume, will for ever satisfy or silence these Objectors, with 
q His second voice from the Temple.  John Can, their new Champion, who may now discern their gross mistake, and learn this for a general certain truth: That whatever is not in its own nature and Original, merely Jewish and ceremonial, & hath a kind of natural justice▪ equity, conveniency, morality or necessity in it, and had a divine original or institution before the ceremonial Law given, or the levitical Priesthood instituted; That thing, though afterwards given, limited or prescribed to the Levitical Priests or Israelites by a general or special Levitical Law-abrogated by Christ, doth neither cease its being, nor become unlawful in its primitive, or proper use unto Christian Ministers or Believers under the Gospel, by the abolishing of the levitical Law and Priesthood, but may, and must necessarily be continued, practised, and perpetuated among them without the least sin, scandal, or Judaisme, according to its own primitive institution or natural, necessary, divine, moral or civil use; else Bread, meat, drink, wines, clothes, religious Sabbaths, Fasts, Forts, Edifices and Assemblies for Gods public worship▪ Houses, Hospitality and Charity to Ministers, or poor distressed Saints and People, (yea, reading, prayer, preaching of the word of God, and Magistracy and Government itself) should be utterly unlawful unto Christian Ministers and People, aswell as Tithes; because given or prescribed to be used by the levitical Priests & Jews, by the levitical Law. And seeing meat, drink, food, raiment, Lands, Houses and a competent proportion of all worldly necessaries are as simply needful for the preservation and subsistence of the Ministers of the Gospel and their Families now, as for the Priest's and Levites before and under the Law, or all other sorts of men in the world, who cannot live without them: And Tithes, Lands, Houses, both before and under the Law, were originally given to and settled by God and Men upon Priests and Levites first, and Ministers since, not as mere Types, Shadows or Ceremonies, but as a just, fitting, convenient recompense of their Labour, necessary Livelihood, habitation, refidence for them and their Families, and to provide them meat, drink, Books, clothes, and other necessaries to live by: Why our Ministers under the Gospel should not still enjoy them in this kind and Nature, without the least shadow of Judaisme, aswell as Melchise dec before the Law, or the Jewish Priests and Levites under it, or their Predecessors before them, even from the first settlment of the Gospel amongst us, or aswell as any other Men, or the Objectors do their Lands, Goods, Houses, and the other nine parts of their Tithes increase, for their livelihood and subsistence, transcends my capacity to apprehend, and the ability of all armed or unarmed Enemies of Tithes or Glebes to demonstrate from Scripture, Law, Reason, or the objected abused Text, over-longinsisted on, to clear it from all ignorant or wilful wrest. And so much for the payment of Tithes by Abraham, and vowing them by Jacob, before the Law, to justify the lawfulness and continuance of them under the Gospel, against all cavilling Exceptions.  
Secondly, I shall make good the Proposition from the Maintenance of the Priests and Levites by Glebes, Tithes, and Oblations under the Law, urged as the strongest, if not only Reason against them: and thusform my Argument.  
That which God himself, who is infinitely and only wise, just and holy, did by his special Laws and Edicts institute and prescribe, as the most expedient, equal, fit, just, rational and convenient maintenance of all other for his own Priests and Levites to receive and take from his own People (when once settled in the promised Land) for the execution of their function, must questionless be, not only a lawful, but the most expedient, equal, fit, just, rational and convenient maintenance of all other for his Ministers of the Gospel to receive, and take from all believing Christians in any settled Christian Kingdom, State, Church under the Gospel; especially, if he hath neither positively prohibited this kind and way of maintenance, nor specially prescribed any other way or kind of settled maintenance for them in and by the Gospel.  
But God himself, who is infinitely and 
r Rom. 16. 2●▪ Psal. 147▪ 5. Isa. 45. 2●. Zeph. 3. 5. Acts 3. 14. Josh. 24. 19▪ Isa. 6. 3. Rome 4. 3. cap. 15. 4.  only wise, just, and holy; did by his special Laws and Edicts institute and prescribe Houses, Lands, Glebes, Tithes, and Oblations, as the most expedient, equal, fitting, just, rational and convenient maintenance of all other for his own Priests & Levites to receive and take from his own people, when once settled in the promised Land, for the execution of their Functions; and hath neither positively prohibited this kind or way of maintenance, nor specially prescribed any other way and kind of settled maintenance for them in and by the Gospel.  
Ergo, It must questionless be, not only a lawful, but the most expedient, equal, fit, just, rational and convenient maintenance of all other for his Ministers of the Gospel from all believing Christians in any settled Kingdom, State, Church under the Gospel.  
The Major, I suppose no rational Christian can or will deny, except he thinks himself (as King Alphonso, the proud Atheistical self conceited Astronomer did) more wise, just, holy than God himself; and abler to carve out a more expedient, equal, just, fitting, rational and convenient maintenance for God's Priests, Levites, Ministers, than God himself hath done; and dare bid defiance to the Gospel precept. Eph. 5. 1. Be ye therefore followers of God as dear children: The Minor I shall thus confirm in order.  
1. That God did by special Laws and Edicts institute and prescribe Cities, Suburbs, Lands, Houses, Glebes for the Priests and Levites habitation, and the better maintenance of them and their Cattle, and that in a liberal proportion, is apparent by Num. 35. from 1. to 12. where we find recorded, That the Lord spoke unto Moses in the plain of Moab, by Jordan near Jericho, saying, COMMAND THE CHILDREN OF ISRAEL THAT THEY GIVE UNTO THE LEVITES OF THE INHERITANCES OF THEIR POSSESSION, CITIES TO DEVIL IN; and ye shall give also unto the Levites SUBURBS FOR TEN CITY'S ROUND ABOUT THEM. And the Cities they shall have TO DEVIL IN, and the suburbs of them, shallBE FOR THEIR CATTLE, and FOR THEIR GOODS, and FOR ALL THEIR BEASTS. And the suburbs of the Cities which ye shall give unto the Levites, shall reach from the wall of the City and outward, A THOUSAND CUBITIS ROUND ABOUT. And ye shall measure from without the City on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits, and the City shall be in the midst; this shall be to them the suburbs of the Cities. And among the Cities which ye shall give unto the Levites, there shall be six Cities for refuge, which ye shall appoint for the Manslayer, that he may fly thither; and to them ye shall add FORTY and TWO CITIES. So all the Cities which ye shall give to the Levites shall be forty and eight Cities, them shall ye give with their Suburbs. And the Cities which ye shall give shall be of the possession of the Children of Israel: from them that have many, ye shall give many; and from them that have few, ye shall give few: Every one shall give of his Cities, according to his inheritance which he inheriteth. This positive just command of God was given before the Israelites entrance into, and conquest of the land of Canaan: And this further positive law then likewise made against the sale and alienation of these Glebes and Possessions. Levit. 25. 32, 33, 34. Notwithstanding the CITIES OF THE LEVITES, and THE HOUSES OF THE CITIES OF THEIR POSSESSION, may the Levites redeem AT ANY TIME, which others could not do, v. 30, 31. And if a man purchase of the Levites, than the House that was sold and the City of his possession shall go out in the year of Jubilee; for the houses of the Levites are their possession among the children of Israel: but the field of the Suburbs of their City may not be sold, for it is their perpetual Possession. After this, when the land of Canaan was fully conquered by the Israelites and divided amongst the Tribes by bounds and limits: we read, Josh. 21. 1. to 43. Then came near the heads of the Fathers of the Levites unto Eleazar the Priest, and unto Joshua the son of Nun, and unto the heads of the tribes of the Children of Israel; and they spoke unto them at Shilo in the land of Canaan, saying, THE LORD COMMANDED by the hand of Moses (in text forecited) To give us Cities to dwell in with the Suburbs thereof for our cattle. And the children of Israel Gave unto the Levites, at the commandment of the Lord (mark it all enemies of our Ministers, Rectories, Lands, Glebes and Maintenance) these Cities and their Suburbs. Then follow the Names and Places of the Cities allotted to the Levites proportionably out of every tribe, and how they were divided by Lot amongst them: which you may read in the text itself, over large to transcribe: After which ensues this close of the story, v. 8. 41, 42. And the children of Israel gave by Lot unto the Levites these Cities and their Suburbs, as the Lord commanded by the hand of Moses, all the Cities of the Levites within the possession of the children of Israel, Were forty and eight Cities, with their Suburbs: These Cities were every one with their Suburbs round about them: These were all the Cities. In 1 Chron. 6. We have a recital of the sons and Families of Levi, and the Office of the Priests and Levites, with the names of all the Cities and Suburbs allotted to them out of every Tribe, agreeing with this of Joshua, where those who please may read them at their leisure. These forty eight Cities and their Suburbs (as some conceive) amounted to the tenth, or at lest twelfth Part of the Cities and Land of Canaan; the Priests and Levites according to their number, enjoying in proportion as large a share of the promised Land, as any of the other Tribes for their Habitation and Glebes: besides their Tithes, first-Fruits, Offerings and other Deuce.  
All which (as 
s In his Sermon. April 17. 1608. in defence of the Honourable Function of Bishops. ) Dr. George Downham, and 
t In his Pilgrimage, l. 2. c. 7. p. 133. the first Edition.  Mr. Samuel Purchas observe) amounted to a far greater proportion for the maintenance of that small Tribe, than all the Bishoprics, Deaneries, Benefices, Cathedral and College Lands, Revenues, Glebes, Tithes, and whatsoever Ecclesiastical Profits and endowments of the Clergy, and Scholars in our whole Kingdom and Nation. After this, when the Temple of Jerusalem was built, where the Priests and Levites were to wait in their several Courses successively, by David's appointment (1 Chron. chap. 23. to chap. 27. 2 Chron. 8. 14, 15. chap. 23. 8. and ch. 13. 10, 11. chap. 29. 4. chap. 31. 2. chap. 35. 2. Levit. 1 5, 8, 9) they had Houses, Churches, Lodgings provided for them at Jerusalem, near the Temple, (where some of them constantly dwelled and attended;) and likewise for the Tithes, first-Fruits and oblations brought thither to them, 1 Chron. 9 10. to 35. chap. 23. 28. chap. 28. 11, 12, 13. 2 Chron. 2. to 13. Ezra 8. 29. Neh. 10. 37. 38, 39 chap. 12. 44, 45, 47. chap, 13. 4. to 15. Ezech. 40. 4. to 45. ch. 42. 1▪ to 19 ch. 44 19 ch. 46. 19 These Cities, Suburbs, Habitations, Churches, the Priests and Levites constantly enjoyed without interruption, till the revolt of the ten Tribes from Rehoboam: and Jeroboam the usurper erected two Golden Calves in Dan and Bethel, to keep the people from going up to Jerusalem to worship God there, out of carnal fear and suspicion, saying in his heart, now shall the Kingdom return to the house of David, if the people go up to Jerusalem to do Sacrifice in the House of the Lord there▪ THAN SHALL THE HEART OF THIS PEOPLE TURN BACK AGAIN TO THE LORD, even unto Rehoboam King of Judah, ●nd THEY SHALL KILL ME, and GO AGAIN TO REHOBOAM KING OF JUDAH, 1 Kings 12. 26. to 33. and then we read 2 Chron. 11. 13, 14, 15, 16. The Priests of the Levites that were in all Israel resorted to Rehoboam out of all their Coasts; For the Levites LEFT THEIR SUBURBS and THEIR POSSESSIONS, and came to Judah and Jerusalem; for Jeroboam and his sons had cast them out from executing the Priest's Office unto the Lord, and he ordained him Priest's for the High Places, 
v 1 Kings 13. 33. c. 13. 33. 2 Kings 17. 32.  of the lowest of the people, and for the Devils, and the Calves which he had made: which King Abijah warring with him after his Father's death, when he claimed the right of his usurped Crown, they objected against him, and the revolted Tribes, 2 Chr. 13. 4. to 14. Hear me thou Jeroboam and all I●rael: ought ye not to know that the Lord God of Israel gave the Kingdom over Israel to David for ever, even to him and to his Sons by a Covenant of Salt? Yet Jeroboam the son of Nebat, the servant of Solomon, the Son of David, is risen up, and hath rebelled against his Lord. And there are gathered unto him vain men, the children of belial, and have strengthened themselves against Rehoboam the Son of Solomon, when Rehoboam was young and tender hearted, and could not withstand him. And now ye think to withstand the Kingdom of the Lord, in the hand of the sons of David, and ye be a great multitude, and there be with you Golden Calves, which Jeroboam made you for Gods. Have ye not cast out the Priests of the Lord, the Sons of Aaron and THE LEVITES, and have made you Priests after the manner of the Nations of other Lands; so that whosoever cometh TO CONSECRATE HIMSELF, with a young Bullock and seven Rams, the same may be a Priest of them that are no Gods? But as for us, the Lord is our God, and we have not forsaken him; and the Priests which minister unto the Lord are the Sons of Aaron, and the● Levites wait upon their business: etc. For we keep the Charge of the Lord our God; but ye have forsaken h●m: And behold God himself is ●ith us for our Captain, and his Priests with sounding trumpets, to cry alarm against you. The issue of this Atheistical policy, and Sacrilegious deprivation, or Spoliation of God's Priests and Levites of their Suburbs, Possessions and Ministry by Jeroboam and his Sons; is very remarkable.  
1. It brought ruin upon his whole Army, though double the number of Abijah his host, of whom they had a great advantage by an ambushment; God himself smiting him and his host, so that they fled before Judah, and Abijah and his people slew them with a great slaughter, so that there fell down slain of Israel five hundred thousand chosen men, 2 Chron. 13. 13. to 20. The greatest slaughter in battle, that ever we read of in Sacred or profane Stories before or since.  
2. It brought Captivity on his Adherents who were brought under at that time, pursued, and had their wives taken and plundered, v. 18, 19  
3. It brought this misery and fatal Judgement on himself v. 20. Neither did Jeroboam recover strength again in the days of Abijah; And the Lord struck him and he died.  
4. It became sin to the house of Jeroboam, even to cut it off, and to destroy it from the face of the earth, 1 Kings 13. 33, 34.  
5. It made all the succeeding Kings of Israel professed Idolaters, and most of them bloody Murderers, Usurpers, Persecutors, and produced perpetual successive civil wars between Judah and Israel, 1 Kings 14. 30. chap. 15. 6, 7, 16, 32. 2 Chron. 28. 4. to 12.  
6. It brought final captivity, ruin & desolation in conclusion to the whole Kingdom of Israel, and the ten revolting Tribes, 2 Kings 17. 20, 21, 22, 23. where this sad story is recorded. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. For he rend Israel from the house of David, And they made Jeroboam the Son of Nebat King, (of which God thus complains, Hos. 8. 4. They have set up Kings, but not by me, they have made Princes and I knew it not) and Jeroboam drove Israel from following the Lord, and made them sin a great sin: for the children of Israel walked in all the sins of Jeroboam which he did, they departed not from them, until the Lord removed Israel out of his sight, as he had said by all his servants the Prophets: So was Israel carried away out of their own Land to Assyria, TILL THIS Day; when as the Kingdom of Judah 
x Dr. usher. ●●nales Eccles. veteris Testamenti.  continued above 156 years after in David's royal posterity, enjoying Gods, Priests, Levites, Prophets and Ordinances, till their captivity for their sins, in mocking, abusing his Messengers, Prophets, and despising his words, 2 Chron. 36. 16, 17. And then 
y See the Books of Ezra and Nehemiah.  after 70 years' captivity, were restored again to their Country, re-edified Jerusalem and the Temple; and with them, the Priests, and Levites returning from bondage, were restored likewise to their Cities and Glebes (of which the Kings of Judah never deprived them, as Jeroboam and his Sons, and the Kings of Israel, who were all Idolaters did) whence thus we read Ezra 2. 70. So the Priests and the Leaites, and the Singers, and the Porters, the Nethinims DWELLED IN THEIR CITIES, and all Israel in their cities; Thus seconded, Neh. 11. 18, 20. All the Levites in the holy city were 284. and the residue of Israel, OF THE PRIESTS and LEVITES▪ were in all the cities of Judah, Every Man in his Inheritance, and Neh. 13. 10. The Levites and Singers that did the work, were fled every one TO HIS FIELD. In the Prophecy of Ezechiel (written during the Jews Captivity, in the Land of the Chaldeans, Ezech. 1. 1, 2, 5.) prophesying of the re-edifying of the Temple, and of the dimensions and whole fabric thereof, chap. 40. 1. to 45. we find frequent mention of holy Chambers therein, provided for the Priests and their vestments. And chap. 45. 1. to 5. God enjoins the Israelites by him upon their restitution to their own Land, when they should divide it by Lot for an Inheritance; That they should offer an holy portion of the Land, an oblation unto the Lord: the length thereof twenty five thousand reeds; and the breadth ten thousand; This shall be holy in all the borders thereof round about. Of this there shall be for the Sanctuary 500 reeds in length, with 500 in breadth square round about; and fifty cubits round about for the Suburbs thereof. Then he adds: The holy Portion of the land shallBE FOR THE PRIESTS the Ministers of the sanctuary; which shall come near to minister unto the Lord, and it shall be a place for their Houses, and an holy place for the Sanctuary. And the 25000. of length, and 10000 of breadth, Shall also the Levites, the Ministers of the House have for themselves, for a possession for twenty Chambers. In the 47. Chapter verse 13. to the end of the Prophecy, he writes of the bounds and division of the land of Canaan (after their restitution) according to their several tribes, in relation to imitation of the bounds and division of it formerly made and recited by Joshua: out of which there was a special portion reserved for the Priests and Levites, as there was in Joshua's division forecited: Thus expressed, Ezech. 48. 8. to 15. And by the order of Judah, from the east side unto the west side, shall be the offering, which they shall offer of 25000. reeds in breadth, and in length as one of the other parts, from the east side unto the west side; and the sanctuary shall be in the midst of it: The oblation ye shall offer unto the Lord, shall be of 25000 in length, and 10000 in breadth: And for them, even for the Priests shall be this holy Oblation; toward the north 25000 in length, and toward the west 10000 in breadth; and towards the east 10000 in breadth, and towards the south 25000 in length, and the sanctuary of the Lord shall be in the midst thereof. It shall be for the Priests, that are sanctified, of the sons of Zadock, which have kept my charge, which went not astray, when the children of Israel went astray (after Jeroboam and his calves) as the Levites went astray. And this oblation of the land that is offered, shall be unto them a thing most holy by the order of the Levites. And over against the border of the Priests the Levites shall have 25000 in length, and 10000 in breadth: all the length shall be 25000, and the breadth 10000 And they shall not sell of it; neither exchange, nor alienate the first fruits of the land, for it is holy unto the Lord.  
From all these Scriptures (here recited at large for the Readers fuller satisfaction, conviction, and ease in turning to them) these conclusions undeniably arise,  
1. That the Priests and Levites had by God's special command and precept (oft repeated) both Cities, Houses, Suburbs, Lands, Gl●bes designed to and settled on them by their brethren out of all the other tribes of Israel for their habitation, and the feeding of their Cattle, Goods, Beasts, and that in a very large and bountiful proportion. And likewise necessary and convenient houses, chambers, and lodgings near the Temple, when first built, and when re-edified afterwards, which refutes the common error of those ignorant Simpletons and illiterate New-Lights: who from Numb. 18. 20. Deut. 10. 9 chap. 18. 1, 2. The Priests, the Levites, and all the tribe of Levi shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance: Therefore shall they have no inheritance among their brethren, the Lord is their inheritance, as he hath said un to them; Conclude: That the Priests and Levites amongst the Israelites, had no cities, houses, lands, suburbs or possessions of their own belonging to their Office, and were expressly forbidden by God to receive or enjoy any among their brethren: And hence infer; That Ministers of the Gospel ought not to enjoy any Rectories, Houses, Lands or Glebes: Whereas all the forecited Scriptures directly record the contrary, and the meaning of these seeming repugnant texts, is only this, 
z Heylins' Cosmography, p. 564.  That they should have no inheritance amongst their Brethren in such sort and manner as they had; set out altogether in one parcel by Joshua and the rest who divided the land amongst the tribes by Lot (which would have hindered them from their duties) but only a subsequent assignment of certain cities, houses and suburbs scattered and divided one from another, in and out of every tribes inheritance; that so they might perform their offices with more ease, and be alwaves ready at hand to teach and instruct the people upon all occasions.  
2. That the inheritance of the cities, houses and suburbs, which they enjoyed, should not be reputed their own proper inheritance, though they enjoyed the possession and profits thereof, BUT GOD'S INHERITANCE, as a thing devoted and dedicated unto God; and therefore styled by Ezechiel, an Oblation unto God, and an holy portion; as 
a See Spelmanni Concil. Ingulphi Historia: Matthew Westminster, Antiquitates Eccles. Brit. M. Seldens History of Tithes, and our Kings & others ancient Charters of Donations to Abbeys and Churches.  Histories, Divines, Common, Civil and Canon Lawyers style all our Rectories, Church lands, and Glebes, with the Charters that first settled them, being given and consecrated DEO ET ECCLESIAE, an oblation unto God, and the Church.  
3. That these endowments & Glebes of theirs, were called and reputed, Gods own Portion and Inheritance. 1. Because given by his special command and appointment by all the tribes.  
2. Because originally consecrated and devoted to God and to his Priests and Ministers only in Gods right, and for his sake.  
3. Because given to promote God's worship, and for an habitation and support to Gods own Priests and Levites, employed wholly in his immediate service.  
4. That they were expressly prohibited to be sold, exchanged, or alienated by the Priests, Levites, or any others; because they were given unto God, as an holy Portion and Oblation, and to the Priests and Levites for a perpetual possession, whose inheritance was only in God himself: And therefore not possible to be justly and lawfully sold, exchanged or alienated by the Priests, Levites, or any other mortal Powers whatsoever, who could claim no power, right, property or disposing interest in or over them against Gods own Sovereign and sacred title.  
5. That these Cities, Suburbs, and Glebes, were ratably set out in and by every tribe in an equal proportion, according to the multitude or paucity of their Cities, as a Tenth of their Cities and lands, to which their 48 Cities and Suburbs amounted, as some probably conceive. And yet besides these 48 Cities, there were Houses and Schools of Prophets and Prophets children (in nature of our Universities) in Bethel and in Jericho 2 Kings 2. 3, 4, 5, 7. to 24. chap. 6. 1, 2, 3, 4. which were none of these 48 Cities.  
6. That none of the Kings and Princes of Judah, though many of them were Idolatrous, wicked, and put to great extremities to raise moneys to pay their Armies, and Tribute to foreign Invaders and Conquerors, did yet ever attempt to sell or alienate the Cities, Suburbs, or revenues of the Priests and Levites to maintain their wars, or pay public Debts or tributes, though King Asa, Jehoash, Hezekiah by way of Lone) made bold with the Silver and Gold in the treasure of the Lords house, in cases of public extremity (which might be afterwards paid) 1 Kings 15. 18. cap. 18. 15. 2 Chron. 16. 2. Yea, the scripture expressly records, that in the great famine in Egypt, when all others sold their lands, to buy bread, to King Pharo●h, ONLY THE LANDS OF THE PRIEST'S BOLIGHT HE NOT: For the Priests had a Portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them, wherefore THEY SOLD NOT THEIR LANDS, Gen. 47. 20. to 27.  
7. That the Idolatrous usurper Jeroboam, out of a carnal fear and policy to keep the people from returning to their rightful sovereign, and establish the crown on himself and his Posterity, was the first man we read of, and his Idolatrous sons and successors after him, who cast out God's Priests and Levites out of their offices, and then, out of their Cities, Suburbs and Possessions, which he enforced them to desert, (though we read not, that they sold them to maintain their Wars or pay Soldiers arrears) who thereupon repaired to Jerusalem, to Rehoboam the right heir, and after them out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel, came to Jerusalem to enjoy God's Ordinances, and strengthen Rehoboam and his kingdom, against this persecuting usuper, 2 Chro. 11. 13. to 18.  
8. That this casting out of the Priests and Levites from their Offices and Possessions, and making Priests of the lowest of the People, and suffering every one that would to consecrate himself a Priest without a lawful call, is objected against Jeroboam by Ahijah as a very high crime, and provocation against God; and the maintaining and encouraging of God's lawful Priests and Levites in their Offices and settled possessions alleged by him as a certain argument of God's presence with a King and people, and of victory and success in conclusion, against sacrilegious Usurpers.  
9 That when God's lawful Priests and Levites are deprived of their Glebes and Possessions, we must presently expect, a base, contemptible, time-serving, Idolatrous, ignorant Priesthood, Jeroboams Golden Calves, with their new Feasts and Sacrifices, and a universal inundation of Idolatry, wickedness, profaneness to ensue, with all the forementioned calamities, which befell Jeroboam● Army, adherents, subjects, Person, Family, Kingdom: which the Lord now set home on all our hearts, that we may never be guilty of such a sacrilegious, ruinating, God-provoking, Realm-destroying, Church-subverting practice in the least degree, as some would now persuade us to, in stripping our Ministers of all their Gl●bes, Rectories and settled maintenance at one blow, (which even Pharaoh himself, and godly Joseph refused to do towards the very Idolatrous Priests of Egypt, allowing them an extraordinary daily portion to preserve their Lands from sale in time of famine, Gen. 47. 22, 26. whereto they have as lawful, as just, as Divine a right, as these Priests and Levites had to their Cities, Suburbs, Houses and Possessions, as I shall prove anon.  
2, That God only wise did by special Laws and Edicts institute and prescribe Tithes, as the most expedient, equitable, fitting, just, rational and convenient Maintenance and Reward of all other for his own Priests and Levites, is undeniably proved by Levit. 27. 30. 31, 32. Deut. 12. 17. 18, 19, 31. chap. 14. 22. to the end. chap. 26. 7, 12, 13, 14, 15. Num. 18. 21. to 32. Neh. 10. 37, 38, 39 chap. 12. 44. chap. 13. 5, 11, 12, 13, 14. Prov. 3. 9 2 Chron. 31. 3. to 15. Mal. 3. 8, 9, 10 Luke 18. 12. Heb. 7. 5, 8, 9 which Texts all may read at leisure, and are needless to transcribe at large, this truth b●ing confessed by all Opposites to Tithes, who hence condemned them as Jewish and Ceremonial Rites now abolished. That which I shall observe from them, is briefly this.  
1. That the payment of Tithes to the Priests and Levites, was positively prescribed by God's special Precepts and Commands, frequently recited.  
2. That Gods own People were specially commanded by him to pay Tithes of the seed and increase of all their Land; of all Corn, Wine, Oil, Fruits, yea, of Garden Herbs, Seeds, Matth. 23. 3. Luke 11. 42. and likewise of the increase of all their Cattle, Herds, Flocks.  
3. That God gave these Tithes, and all the tenth in Israel, to the Priests and Levites for an Inheritance, as a due Reward for their Service which they serve, even the Service of the Tabernacle of the Congregation; which all Israelites else were prohibited to come into, or do Service in, Lest they bear their Sin and die; And this was to be a Statute for ever throughout their Generations. Numb. 18. 21, 22, 23, 26, 31. Heb. 7. 5.  
4. That All the Tithes of the Land, Seed, Fruit, Herbs, Flocks, and of whatsoever Annual increased, or passed under the Rod, are expressly said to be the Lords, to be holy unto the Lord, consecrated unto the Lord, and an Heave-offering unto the Lord, which he gave unto the Priests & Levites, for an inheritance, Levit. 27, 28, 29, 30, 31, 32, 33. Num. 18. 24. 2 Chron. 31. 6.  
5. That God enjoined all the Israelites, Truly to tithe all the Tithes of their Increase and not to eat or embesle, detain or exchange any of it, especially for the worse, Deut. 14. 21. chap. 12. 17. Levit. 27. 33. Mal. 3. 8. And if any man would redeem his Tithes, he was to give the full price, and add a fifth part over to it. Levit. 27. 31.  
6. That all these Tithes were to be brought by the people to the places and Treasuries appointed for them, (the Corn ready threshed, winnowed, and the Wine, Oil, Fruits in Vessels) at the people's own costs, without any trouble to the Priests or Levites, and if the place, whither they were to be brought, was too far off, then, that they called the second Tithe, aught to be turned into money by the Owner, and the money paid to the Priest and Levites in lieu thereof. Deut. 12. 17, 18, 19 chap. 14. 22. to 28. chap. 26. 12, 13, 14. 2 Chron. 31. 6. 12, 13, 14. Neh. 10. 38, 39 chap. 12. 44. chap. 13. 5. to 12. Amos 4. 4. Mal. 3. 10.  
7. That the detaining of these Tithes from the Priests and Levites was a great sin and Sacrilegious robbing of God himself, accompanied with his Curse, and punished with scarcity, barrenness, devouring locusts, blasting of the fruits of the earth, etc. Mal. 3. 8. 9 10. (a place worthy the saddest consideration of all Tith-Oppugners and Substracters) Will a man rob God, yet ye have robbed me: But ye say, Wherein have we robbed thee? In Tithes and Offerings: (Here is the Sacrilegious Sin; pray mark the just deserved punishment▪) Ye are cursed with a Curse: For ye have robbed me, even this whole Nation (what this Curse was, follows) THE DEVOURER, (that is, devouring Creatures, as Locusts, Caterpillars, Palmer-worms and Canker worms, and the like) did destroy the fruits of their Ground, their Vines did cast their Fruit before their Times in the Field; And God blasted and destroyed all their Corn and fruits with blasting and Mildew, and Hail; A●os 4. 9 Joel 1. 4. yea; They sowed much and brought in little; they did eat, but had not enough; they did drink, but yet were not satisfied with drink: they did clothe themselves, but there was no warmth: and he that earneth wages is to put it into a bag with holes. They looked for much, and lo it came to little, and when they brought it home, God did blow upon it; yea, the heaven over them was stayed from Dew, and the earth was stayed from her fruits, and God called for a drought upon the Land, and upon the Mountain●a, and upon the Corn, and upon the new wine and upon the Oil, and upon that the ground brought forth, and upo● Men and Cattle, & upon all the labour of their hands: when one cam● to an heap of 20 measures, there were but ten; when one came to th● Presse-fat for to draw out fifty Vessels, there were but twenty; and the Wine, and the figs, and Pomegranate tree, and the Olive tree, did not bring forth, Hag. 1. 6. 9, 10, 11. chap. 2. 16, 17, 19 O tha● all hard hearted, covetous, hypocritical, atheistical detain●ers of, and Declaimers against Tithes, and Ministers Just settled Maintenance, would lay these Judgements, and curses of God close unto their hearts, that so they might thereby be reclaimed from their robbery and Sacri●ledge against God, and prevent, and divert these Judgements Curses from themselves, and our whole Nation, which hav● cause to fear, and will doubtless feel them to their smart an● loffe if they rob God and our Ministers in such sort as many now strenuously endeavour!  
8. That God himself annexed many gracious Promise● of giving abundance of all earthly and spiritual blessings, t● the cheerful, conscientious due payment of Tithes to hi● Priests and Levites for their Maintenance; which I shall recite, to excite men cheerfully to this paractise now, Deut. 14 22, 23, 28, 29. Thou shalt Truly Tithe all the increase of th● seed, corn, wine, oil, herds, flocks; that thou mayest learn to fea● the Lord thy God always; And that the Lord thy God may bless thee in all the work of thy Hand, which thou dost, Deut. 26. 12, 13, 14, 15. When thou hast made an end of tithing all the Tithes of thine Increase, the third year, which is the year of Tithing; and hast given it unto the Levite, etc. Then thou shalt sa● before the Lord thy God, I have brought away the Hallowed thing▪ out of mine House, and also have given them unto the Levite, etc. According to all thy Commandments which thou hast commanded me, I have not transgressed thy Commandments, neither have I forgotten them. I have not eaten thereof in my mourning, neither have I taken away ought thereof for my unclean Use, nor given aught thereof for the dead, but I have hearkened to the voice of the Lord my God, And have done according to all that thou hast commanded me: Look down from thy Holy Habitation from Heaven, And bless thy People Israel, and the Land which thou hast given us, a Land that floweth with milk and Honey. Such a conscientious true payment of Tithes as this, according to all God's Comandements, without the least Substraction or embeslements, emboldens, enables every particular man to make such a Prayer to God, as this, not only for himself, but for the whole Land; and brings a blessing upon himself and all the Realm, and makes it a Land flowing with milk and Honey, and abundance of all rich blessings. Besides, we read in 2 Chron. 31. 1. to 15. That when godly King Hezekiah had destroyed Idolatry, and appointed the Courses of the Priests, and Levites after their Courses, every man according to his service, he brought offerings, and Peace offerings, to minister and to give thanks, and to praise in all the Gates of the Tents of the Lord: He appointed also THE KING'S PORTION OF HIS SUBSTANCE for the burnt-offerings, for the morning and evening; for the Sabbaths, the new Moons, and set Feasts; moreover he commanded the people that dwelled in Jerusalem, To give the Portion of the Priests and the Levites, that they might be encouraged in the Law of the lord And assoon as the Commandment came abroad, the children of Israel brought in abundance, the first-Fruits of Corn, Wine, Oil and Honey, and of all the increase of the Field, and the Tithes of all things brought they in abundance. And concerning the children of Israel and Judah, that dwelled in the Cities of Judah, They also brought in the Tithes of Oxen, and Sheep, and the Tithe of holy things, which were dedicated unto the Lord their God, and laid ●hem by heaps. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month, and when Hezekiah and the Princes came and saw the heaps, THEY BLESSED THE LORD and HIS PEOPLE ISRAEL. Then Hezekiah questioned with the Priests and Levites concerning the heaps; And Azariah the chief Priest of the House of Zadok, answered him, & said; Since the People began to bring the Offerings into the house of the Lord; We have had enough to eat, and have left Plenty▪ (But did the people grow poor thereby? no, but much richer than before) FOR THE LORD HATH BLESSED HIS PEOPLE, and that which is left, is THIS GREAT STORE. Then Hezechiah commanded to prepare Chambers (or storehouses) in the house of the Lord, and they prepared them, and brought in the Offerings and THE TITHES, and the dedicate things FAITHFULLY; over which Cononiah the Levite was Ruler. How different was this practice of all the people and godly Saints in those days, in a cheerful bringing in their Tithes and Oblations to the Priests and Levites in abundance for their encouragement; which caused King Hezechiah, his Princes, the Priests, Levites, and God himself to bless them; from the sacrilegious practice of Tith-detaining Hypocritical Saints and Christians in our dries: who shall never receive such a blessing as this from God or good men, but their curses: If these Texts and 〈◊〉 will not move such hard hearted men, let them consider 〈◊〉 this precept and promise of God. Prov. 3. 9, 10. Honour the Lord with thy Substance, and with the first fruits of thine increase, SO SHALL THY BARNS BE FILLED WITH PLENTY, and THY PRESS SHALL BURST OUT WITH NEW 〈◊〉: and Mal. 3. 7, 10, 11, 12. Return unto me, and I will return unto you, saith the Lord of hosts, wherein shall we return? Bring 〈…〉 the ●●●hes into the Storehouse, that there may be meat in mine 〈…〉 me now herewith, saith the Lord of Hosts, If I will n●● 〈◊〉 the windows of heaven, and pour you out a blessing, 〈◊〉 there shall not be room enough to receive it; And I wi●●●●●ke the devourer for your sakes, and he shall not destroy the 〈◊〉 of your ground, neither shall your Vine east her fruit, before her ti●● in the field, saith the Lord of Hosts: And all nations shall 〈◊〉 you blessed, for ye shall be a delightsome land, saith the Lord of hosts. What Christians heart (though never so covetous and worldly) should not these sacred promises of God, (the last of them recorded in the last of all the Books and Prophet's in the Old Testament, they being not merely Levitical and Judaical, but of eternal verity, use, and evangelical to●) excite and engage, most cheerfully to pay and bring in all their Tithes and Deuce to God's Ministers now, as w●ll as to the Priests and Levites heretofore; Christ himself having made like parallel promises of blessings and rewards for relieving and maintaining his Ministers in the Gospel, Mat. 10. 40, 41, 42. Mar. 9 41. Phil. 4. 18, 19  
9 That the due payment of Tithes to God's Priests and Levites, was a great encouragement to them in the law of the Lord, and in the diligent execution of their duties, 2 Chron. 31. 3, 4, 5, 10. And on the contrary, The withholding of them from them, a great discouragement, necessitating them to desert their duties and functions: witness that memorable Text, Neh. 13. 10, 11. 12. And I perceived that the portions of the Levites had not been given them (mark the consequence) For the Levites and the Singers, that did the work were fled every one to his field. Then contended I with the Rulers, and said; Wby is the house of God forsaken? and I gathered them together, and set them in their place. Then brought all Judah the Tithes of the Corn, and the new Wine, and the Oil unto their treasuries; And I made treasurers over the treasuries, Shelemiah the Priest, and Zadock the Scribe, and of the Levites Redajah, etc. for they were counted faithful; and their office was to distribute unto their Brethren. Which reason still continuing under the Gospel in relation to the ministers and Preachers thereof. Heb. 13. 16, 17. Phil. 4. 10. to 21. Is a strong argument to engage all true Christians desiring the propagation of the Gospel, and a painful able Ministry duly to pay their tithes and portion to them.  
10. That it was the bounden duty and care of Religious Kings and Governors amongst Gods own people, when the people were backwards to pay and bring their tithes and duties to the Priests and Levites, to command, and enforce them to do it by special Covenants and Oaths, sealed and subscribed by the Princes and people (Neh. 9 38. cap. 10. 1. to the end) and likewise by positive Ordinances and Injunctions, and to be earnest and zealous in it, as the two last recited examples of King Hezechiah, and Nehemiah evidence; And this was so far from being an unjust and oppressive action and grievance to the people; as some now term it; that it is recorded of God himself for their Honour, and others imitation, and so well pleasing unto God; that Nehemiah closeth up the history of his acting, in this kind, with this memorable address and prayer to God himself, Neh. 13. 14. Remember me, O my God, concerning this, and WIPE NOT OUT THE GOOD DEEDS THAT I HAVE DONE FOR THE HOUSE OF MY GOD, and FOR THE OFFICES THEREOF. And will not God remember their ill Deeds in wrath and vengeance, who shall do the contrary to what he and King Hezekiah acted, in robbing God and his Ministers of their Tithes and settled deuce?  

b Hi●ron. Super Eze●h. Josephu● Scaliger D●atriba de Decimis. Drusius Pro. ad Ma●. 23. Pur●has Pilgrimage, l. 2. c. 7. M. Seldens History of Tithes.  St. Hierom with others affirm: That the Israelites had four sorts of ●ithes.  
1. That which the people paid to the Levites, being the Tenth of every thing that was food for man, not so much as Herbs excepted, and whatever received increase from the earth.  
2. That which the Levites paid to the Priests, being the full tenth, or their tithes.  
3. That which they received for expense in their solemn feasts, when they went to the Tabernacle or Temple, whereof the Owner and his family were to eat in those Feasts as well as the Levite, Deut. 4. 26, 27. chap. 12. 17, 18.  
4. The third years tithes, which were then laid up for the Levites, and likewise for the stranger, the fatherless, the poor widow within their gates, in the Husbandman's own Barns and Storehouses, and not then carried to Jerusalem, as the other tithes were. Deut. 14. 28, 29. cap. 26. 12. 13. Their first and second Tithes every year (as they affirm) amounted to 13. in the hundred; So as the Husbandman's clear Lay-Chattel, the tithes first deducted came but to eighty one bushels of Corn, or eighty one Pipes or Tuns of Wine or Oil, in every hundred; which considering the costs the Husbandman was at in threshing and fanning the Corn, barrelling up the Wine and Oil, and carrying them to Jerusalem, and the Priests treasuries at their own costs, amounted to double the Tithes we pay now and more; besides the first fruits paid out of them in kind before the Tithes; their freewill Offerings, Sacrifices, Oblations and other charges Gods worship prescribed by the Levitical law, together with half a shekle every poll for the service of the Tabernable, Exod. 30. 12, 13, 14. yet the Israelites were obliged by God to pay all these tithes, which all the godly amongst them cheerfully did without murmuring, notwithstanding every seventh year amongst them was Sabbatical, and free from tillage, and the voluntary fruits of the earth then growing were to be for the poor, & the beasts of the field were to eat the rest, Ex. 23. 10, 11. Leu. 25 3, etc. What would our Anabaptists and tith-oppugners have said and done, had they been born Israelites, under the law & clogged with so many Tithes and expenses, who now grumble and refuse to pay half so much tithes as they constantly did, though they pay no first-fruits, Sacrifices, and other costly Oblations of several sorts to God, as the Israelites did, besides all these Tithes? I fear their covetous, Sacrilegious hard-hearts would have induced them to cast off, not only God's Priests and Levites (as now many of them do our Ministers) as superfluous creatures, but even all Gods chargeable Ordinances and Levitical forms of worship as intolerable grievances, oppressions, and renounced God himself to save their purses, and turned Atheist outright: Let them therefore reform this their Sacrilegious tith-detaining practices and opinions, lest whiles they pretend to avoid Judaisme, they prove worse than the very Jews themselves; yea worse than the very Jewish Pharisees, who paid tithes even of Rue, Annis, Mint, Coming, and all other Herbs, and OF ALL THEY HAD. Matt. 23. 23. Luke 11. 42. cap. 18. 12. Whose righteousness all Christians righteous must exceed by Christ's own verdict, else they shall never enter into the kingdom of heaven, Mat. 5. 20. Nay worse than the very Idolatrous Jews under Jeroboam and his successors, who paid their tithes duly even to the base Idolatrous Priest at Bethel and Gilgal, who waited on the Service of the golden Calves, and brought all the Oblations to their very Calves, which God reserved to his Priests, Levites, and himself; as is evident by Amos 4. 4, 5. Come ye to Bethel and transgress, at Gilgal multiply transgression; and bring your Sacrifices every morning & YOUR TITHES AFTER THREE YEARS, and offer a sacrifice of thanks giving with leaven, & proclaim & publish the free offerings, for this liketh you. O ye children of Israel, saith the Lord of Hosts. Let those Idolatrous Jews and Israelites now shame them to their duties, lest they rise up in judgement and condemn them, at the last day.  
These Cities, Suburbs, Houses, Glebes, Tithes, thus settled on the Priests and Levites for their Habitation, maintenance and reward of their Ministerial Function, had nothing properly typical or Ceremonial in them; and being assigned to them by God himself only, for their necessary Habitation and competent Livelihood, may and aught to be continued, and imitated in a fitting proportion under the Gospel, for the Habitation, maintenance and Livelihood of the Preachers of the Gospel, who are to live by the Gospel, as well as they did by the Temple and Altar, 1 Cor. 9 13, 14.  
3. There was another supplemental maintenance, besides these Glebes and Tithes, prescribed by God in the Levitical Law for the Priests, and was properly Ceremonial, levitical, and quite abolished with that Priesthood by Christ's death; and that was the Priests Share out of every meat-Offering, made of fine flower,, oil and frankincense unto the Lord by the people, a small part whereof the Priests were to offer up to God upon the Altar, and the remnant which was left was to be Aaron's and his Sons, with the breast and right shoulder of every Peace-Offering, offered by the people, called the Wave-breast, and the heave-shoulder, given by God to the Priest, who offered the blood and fat of the Peace-offering at the Altar, together with the skin of every burnt-offering, Levit. 2. 3, 10. chap. 7. 6. to 11. and 28. to 38. Exod. 29. 26, 27. chap. 9 21. Numb. 6▪ 19, 20. And from them that offered a Sacrifice, whether it were Ox or Sheep, this was the Priests DUE likewise from the people; they were to give unto the Priest the shoulder and the two cheeks and the maw, by God's special appointment, Deut. 18. 3. Ezech. 44. 29. 30. which Fee Eli the high Priests Sons exceeding and exacting more than was due by violence, it exceedingly provokes God and Men to abhor the Sacrifices of the Lord, and proved the ruin of Eli and his Family, 1 Sam. 12. 2. to the end. These Deuce and Fees of the Priests serving only at the Altar, had no affinity with the forementioned Glebes and Tenths, belonging as well to the Levites ●s Priests, and therefore are distinctly prescribed by themselves. Now for any to argue that Tithes and Glebes, which were no ways properly Ceremonial, levitical or Typical, are quite abolished by Christ, and incompetible with the Gospel, because those meat-offerings, Peace-offerings and Sacrifices, (which were merely Ceremonial and Typical, and by consequence the Fees due unto Priests out of them) are quite abolished by Christ, the only true meat-offering, peace-offering and Sacrifice for us unto God; is a mere Non sequitur, they being things of a different nature, and the one eternally abolished by Christ, as the whole Epistle to the Hebrews testifies, but the other not, as the said very Epistle attests, Hebrews 7. 1. to 9 compared with 1 Cor. 9 4. to 16. 1 Tim. 5. 17, 18. Gal. 6. 6. And here I shall beat our Swordmen and other Tithe-Oppugners with their own weapon. They tell us for an unquestionable Gospel-Truth; That Ministers of the Gospel ought to have no certain or coercive Maintenance, but only voluntary Free will-Offerings, such as the people shall willingly give them without any Law or constraint (though their own unordained Chaplains in the Army and Garrisons have constant pay each month out of the people's Purses, to whom they do not speak, and are not maintained by the Soldier's free, but the peoples enforced Monthly Contributions; which practice they should first reform, if repugnant to the Gospel: Now such Maintenance as this, is more properly and purely Levi●icall and Ceremonial than Tithes; since all Meat-Offerings, Peace-Offerings and Sacrifices, out of which the Leviticail Priests were to have their Share and Maintenance, were only FREE-WILL-OFFERINGS voluntarily offered to God, without any coercion, when they pleased, Levit. 2. 1. chap. 3. 1. chap. 22., 18, 19, 22, 23 Num. 18. ●. chap. 29. 39 Deut. 12. 6. chap. 16. 10. Psal. 54. 6. If then Tithes, Glebes, and all coercive or settled Maintenance for Ministers be abolished and unlawful under the Gospel, though not primarily, and purely levitical, but of divine, Moral, and natural Right, by the Dictate of natural reason; as Tyndarus, Rebussus, and many others affirm in their Treatises of Tithes; then much more must their maintenance by the levitical Free-will-Offerings, Oblations, and Sacrifices be such; being more purely levitical and Ceremonial than Tithes, as these Instances manifest, and 1 Cor▪ 9 13. Heb. 7. 12, 13. And if Ministers of the Gospel must have neither a settled nor enforced Maintenance, by Glebes, Tithes or otherwise; as some now plead, nor yet an uncertain one by voluntary freewill Offerings and Contributions, they shall have no maintenance at all allowed them under the Gospel; whereas the Priests of God under the Law had both a certain settled Maintenance and reward by Glebes and Tithes; & likewise an arbitrary and uncertain, by their Fees and Deuce out of the people's Freee-will-Offerings, and Sacrifices; and why Ministers of the Gospel may not have a like settled and coercive Maintenance, both by Glebes and Tithes, and likewise an honorary superadditionall reward according to their pains and merits, by the voluntary benevolences, and Free-will-Offerings of the People, as well as Priests under the Law, or as well as Servants and all public Officers, Military or Civil; Let their Opposites render me a reason, when they are able; the Apostle resolving thus of Ministers of the Gospel in opposition to the Priests under the Law, Heb. 13. 10. We have an Altar, whereof they have no right to eat which serve the Tabernacle; which compared with 1 Cor. 9 13, 14. Do ye not know, that they which minister about holy things, live of the things of the Temple; and they which wait at the Altar, are partakers with the Altar: EVEN SO HATH THE LORD ORDAINED, that they which preach the Gospel should live of the Gospel, and with Phil. 4. 18. But I have all, and abound, and am full, having received from Epaphroditus the things (or voluntary Contribution) sent from you, an odour of A MOST SWEET SMELL, A SACRIFICE ACCEPTABLE WELL PLEASING TO GOD: will warrant this Conclusion; that as the Gospel in these Texts retains the old legal Terms of Altar & Sacrisice, in a real, Evangelical Sense, in relation both to the Office & Maintenance of the Ministers of the Gospel; So Christians under the Gospel in the self same Sense, may and aught to allow them the like settled Maintenance by Glebes and Tith●, and likewise Additionall Rewards by voluntary Evangelicall Sacrifices and Oblations for attending on the new Gospel-Altar, Jesus Christ preaching of his Gospel to them, as the Priest under the Law received from the people.  
4. There was another Additionall way of Maintenance for the Priests under the Law, but certain and considerable by Gods special appointment; even the firstborn of Man and unclean beasts, which were to be redeemed, at a set value given by God to the Pri●fts, the firstlings of all their herds, beasts, flocks that were clean, payable in kind; and the first fruits also of their Ground, Corn, Wine, Oil, and of all manner of Trees and fruits, and likewise of their dough: which God peculiarly reserving and consecrating to himself as his own, and HOLY TO HIMSELF; did yet transfer them to his Priest, and enjoins the People to give and bring unto the Priests, That they may cause the Blessing to rest in the People's Houses; as you may read at leisure. Exod. 13. 12, 13. chap. 22. 29, 30. chap. 23. 16, 19 chap. 34. 19, 20, 22, 26. Levit. 2. 12, 14. chap. 23. 10, 20. chap. 27. 26, 27, 28. Numb. 28. 26. Deut. 12. 6. chap. 14. 23. chap. 15. 19 chap. 26. 2, 16. compared with Num. 18. 11. to 20. 2 Kings 4. 22. 2 Chron. 31. 5. and Neh. 10. 35, 36. chap. 12. 44. chap. 13. 12. Prov. 3. 9 Ezech. 20. 40. chap. 44. 30. chap. 48. 14. These first-Fruits most hold to be merely Ceremonial and Types of Christ, the firstborn of God, Heb. 1. 6. Psal. 89. 27. The first-Fruits from the dead, 1 Cor. 15. 20, 23. and of Christians under the Gospel, who are called a kind of first-Fruits of his creatures, Jam. 1. 18. and the first-Fruits unto God and to the Lamb, Rev. 14. 4. Therefore abolished by Christ as Ceremonial and levitical. But yet notwithstanding, seeing all true Christians are and aught still to be even Spiritual first-Fruits unto God under the Gospel; To present themselves, their souls and bodies a living Sacrifice, and Oblation, holy, acceptable unto God through Jesus Christ: in the first place, Rom. 12. 1. 2 Cor. 8. 2, 3, 4, 5. And to seek first the Kingdom of God, Mat. 6. 33. and then afterwards to be ready to consecrate all their Goods and Estates to God and his Service, so far ●orth as there is occasion or necessity, Acts 4. 32, 33, 34, 35. I cannot yet discern, but that all Christians by a proportionable kind of Gospel and natural Equity, are still obliged to render a kind of first-Fruits out of their Estates, besides their Tithes, for the maintenance and propagation of the Gospel when and where there is occasion; there being far more equity and Gospel justice for it, than that our Ministers, out of their small, scarce competent, and many very incompetent livings, should pay the First-fruits and first years profits of their livings to the King or State (as formerly they did unto the Pope through Papal Usurpation only) by the Statutes of 26 H. 8. cap. 3. 27 H. 8. c. 8. 1. 1 Eliz. c. 4. and almost above the tenth of all their Livings to the Soldiers (amounting to triple their tenths to the King or Pope) without any Grant at all by them or their Proxies in the usual legal, just, Parliamental way, against all their Rights, Privileges and our Laws: The Jewish Priests and Levites under the Law being never burdened with such first fruits or taxes, by their Sovereigns, and exempted from them even by a heathen Conqueror, Ezra 7. 24. Which those, who now endeavour to deprive them of their Tithes, Glebes, and yet exact both First-fruits, Tenths and Contributions from them, may do well to consider.  
Having thus related at large, what a liberal, various, full, and competent maintenance God settled on his Priests and Levites under the law, by Glebes, Tithes, Oblations, Sacrifices, Poll-money, First-fruits, besides the Tenth and Tribute out of the very spoils of war formerly insisted on. I shall now apply it home to the Ministers of, and Christians under the Gospel, in these short Aphorisms.  
1. Ministers and Preachers of the Gospel inwardly qualified with sufficient Gifts, Graces, and lawfully called and ordained, are Gods and Christ's own institution, and Ministers as well as Priests and Levites under the Law, Matt. 10. 5, 6, 7. chap. 28. 19, 20. Luke 10. 1, 2, etc. chap. 24. 47, 49, 53. Mark 6▪ 7, 8, etc. cap. 16. 15, 20. Acts 13. 2, 3, 4, etc. cap, 14. 23. cap. 19 1, 6, 7. cap. 26. 17, 18. 28. Rom. 12. 6, 7, 8. 1 Cor. 12. 4, 8, 9, 28, 29, 30. cap. 14. 29, 30, 31, 32, 40. Ephes. 4. 8. to 17. Col. 4. 17. 1 Tim. 3. 1, 2. cap. 4. 14, 15, 16. cap. 5. 21, 22. Tit. 1. 5, 6, 7. Heb. 13. 17. Jam. 5. 14, 15. 1 Thes. 5. 13. 1 Cor. 4. 1. 2▪ Cor. 3. 6. cap. 11. 23.  
2. That their Ministry and Calling is far more Honourable, Glorious, necessary and beneficial to men's souls, than that of the Priests and Levites under the Law. 2 Cor. 3. 6. to 12. Heb. 7. 1 to 14.  
3. That it is far more painful and laborious, than the Ministry of the Priests and Levites under the Law; Acts 8. 4. 2 Cor. 11. 23. to 30. 1 Tim 4. 13, 14, 15. 2 Tim. 4. 1. 1 Thess. 5. 2. 2▪ Pet. 1. 12. Rom. 15. 19, 20. cap. 12. 7, 8.  
4. That therefore there is as just, as competent, as full, as honourable and settled a maintenance, and as much honour, reverence, obedience, love and recompense due unto them, for their very work and calling sake from all Christians under the Gospel, as there was from God's people to the Priests and Levites under the Law; as I have already proved in the first Proposition; and that by divine institution, 1 Cor. 9 13, 14. 1 Tim. 5. 17, 18, 21. For whence 
c Comment. in 1 Thess. 5. 13. p. 547.  Hemingius (with all Orthodox Protestant Divines, I have seen besides as well as Papists and Jesuits) concludes thus. Admoneantur igitur Pii, QVOD JVRE DIVINO ECCLESIAE MINISTRIS DEBEANT STIPENDIA; That all the godly are to be admonished, that BY DIVINE RIGHT they owe wages to the Ministers of the Gospel. And if so, then  
5. It follows inevitably, that there being no other settled way of maintenance particularly prescribed for them in the Gospel; and convenient Houses, Glebes for them, their families, and necessary Cattle; and Tithes of the increase of the fruits of the earth, and Cattle of all sorts, being as necessary and requisite for the habitation, food, clothing, support of them, their Ministry, families, and supply all their necessaries with as little charge or trouble, as may be, as for the Priests and Levites under the Law: that Godly Christians cannot pitch upon any equaller, fitter, juster, better, wiser, rational or convenient way of maintenance for them, than that of necessary Houses, Rectories, Glebes in every Parish, and Tithes of all things needful for food and raiment, it being the constant standing settled maintenance which the most wise, just, and holy God invented, prescribed for his own Priests and Levites maintenance amongst his own people, when settled by him in the land of Promise, and that which all settled Christians Empires, Kingdoms, States, Churches generally through the Christian world have pitched upon, as most agreeable to Gods will and word, under the Gospel, which no ways repeals nor contradicts his own former prescriptions of this kind.  
6. That the Glebes and Tithes of the Priests and Levites under the Law, were reserved by God himself (the Supreme Landlord of all kingdoms, Countries, Nations, Churches, People in the world, and the special God, Lord, King, Father, Saviour and Preserver of his own people) as a Sacred, Holy Tribute, Rent, Portion, and Homage due unto Himself from poor Creatures, Servants, Vassals (who are no true Proprietors, but only Stewards and Tenants at will of all the Lands, Goods, earthly blessings and possessions they enjoy; The earth being the Lords, and the fullness thereof, and the Corn, Wine, Cattle, fruits and earthly creatures we possess, not really ours, but Gods own, 1 Chr. 29. 11. to 17. Psal. 24. 1. Psal. 97. 5. Psal. 50. 9, 10, 11, 12. E●ech. 16. 18, 19, 20. Hos. 2. 8, 9 Dan. 4. 32, 35. Mat. 6. 10. 11.) The use and possession of which tribute, He allotted to the Priests and Levites under the Law for their maintenance, salary and reward of their labour in his service, for the advancement of his worship, glory, honour, and his people's spiritual good: reserving the inheritance and right thereof always to himself; as the premises sufficiently evidence: Now God himself to whom alone Tithes and Glebes (were originally impropriated; not to the Levitical Priesthood) being unchangeable, without any variableness or shadow of turning, Jam. 1. 17. Psal. 102. 26, 27. Mal. 3. 6. and Jesus Christ (to whom Tithes were first paid by Abraham in the person of Melchisedeck) having an unchangeable Priesthood, and being a Priest for ever after the order of Melchisedeck, Heb. 7. And all Christians whatsoever under the Gospel, being as much his absolute Creatures, Vassals, Servants, Stewards, and Tenants, as well, as the Israelites under the Law, and all their Lands, Goods, Earthly blessings, Corn, Wine, Cattle, and employments, his in right, and not their own, as well as theirs too; why they should not all render to him the self same sacred Tribute, holy Portion, Rent, Homage of Glebes and Tithes of all they have, as well as they (though the Levitical Priesthood be abolished) they being so specially reserved and consecrated to himself, for the support, maintenance, reward, encouragement of his faithful Ministers under the Gospel, employed in his Service for his honour, glory and their everlasting salvation; Let John Can, and all presumptuous peremptory tith-oppugners, answer me; yea, this their Sovereign Landlord and Creator, if they can; who will one day call them to a strictaccompt for detaining this due Rent, Tribute, Homage from him, and may justly dispossess and strip them naked of all they have for this their ingrate, contemptuous carriage towards him, as he hath done many of late, by fearful fires and other judgements, as well as heretofore, Mal. 3. 8, 9, 11.  
7. That as the Gospel itself succeeded the Levitical Law, and Baptism and the Lords Supper, Circumcision and the Passeover: So the Apostles and Ministers of the Gospel, succeed the Priests and Levites under the Law in their Ministerial function in the Church of Christ, by God's appointment: their Ministry and Office being both the same in substance (even to worship, praise and honour God according to his revealed word and will, and instruct, exhort, direct and guide his people in the way of salvation) though differing in some circumstances of lesser moment, abolished by Christ's death. It is therefore most reasonable, just, equitable, convenient, they should receive and enjoy the like settled maintenance by Glebes and Tithes, as their predecessors did, God hav●ng prescribed none other kind of reward or subsistence for them in the Gospel that any can show me. It is usual in all Kingdoms, States, Nations, where there are any public settled offices and Officers, for any persons who succeed others in those Offices, to enjoy the self same Salaries, Houses, Lands, Fees, and Revenues as their Predecessors lawfully received, unless there be some special Laws to alter their Stipends: This we see verified in all Civil, Military and Ecclesiastical Officers; yea, in the times of greatest public charges that ever befell the Nation, those whom most yet call Judges, Sheriffs, Majors, Generals, Colonels, Captains and Governors of Forts, etc. though their Commissions be altered in some things, and themselves in more, do yet receive the self same Salary, pay and maintenance annexed to their Offices, as their lawful predecessors did; yea, to come closer home; All our Protestant Ministers, since the reformation of Religion, have generally enjoyed the Gl●bes and Tithes (as the Parishioners enjoy and frequent the Churches) as their popish predecessors did before them; though the one of them (just like the Levitical abolished Priests) made it their chiefest business and part of their calling to say Mass, and offer an unbloudy Sacrifice (as they falsely termed it) on their Altars both for the quick and dead; and the other, who succeed th●m, make it their principal work to preach the Gospel, and administer the Sacraments according to Christ's institution. Since then the Ministers of the Gospel succeed the Levitical, as well as the popish Priests, as the Gospel doth the Law, and the Christian Sacraments the Jewish; and we, with all converted Gentiles engrafted into Jesus Christ and the Church of God, succeed the Jews, who were broken off from their own Olive Tree, that we might be engrafted in their places, who now partake of the root and fatness of their Olive Tree; as the Apostle resolves, Rom. 11. 16. to 25. Why the Ministers of the Gospel should not likewise succeed the levitical Priests (as well as the popish) in the enjoyment of their settled maintenance by Glebes, Tithes, (being not merely ceremonial, as I have proved) and all believing Gentiles, who succeed the believing Israelites in God's Church, succeed them likewise in the due and just maintenance of their Ministers by Tithes and Glebes, reserved to and prescribed by that true, holy, just and righteous God, who is not only the God of the Jews, but of the Gentiles also, Rom. 3. 19 Let any rational Christian now resolve his own Conscience and mine, from friends or Scripture, Reason or equity if he can; God having given us a Land flowing with milk and honey, and as fit, as able to render Glebes and Tithes of all things in kind, as he did unto the Jews. It is a received maxim in our Law, Quod venit in loco alterius est de natura Prioris. If this be Gospel, as it hath been h●ld both Law and reason under the Gospel; I need add no more to this Aphorism, to prove the lawfulness and equity of our Ministers Glebes and Tithes (and to continue as well for the future as heretofore) by a divin● Right.  
8. That all Christian Churches, and pious Christians generally throughout the world, from the Apostles days till now, have unanimously resolved, both in point of Piety, Justice, Conscience, and right Reason, that they are bound to consecrate and render unto God the selfsame weekly portion of time for his public worship, as the Israelites and Jews under the Law were obliged to do; to wit, one day in seven: though they differ in the circumstance only of the day, they observing the seventh day from the Creation every week (in memory of the Creation, and Gods rest thereon) for their Sabbath, prescribed by special Laws; and we the first day of every week in memorial of our Saviour's Resurrection thereon, by the General, Moral Equity of these Laws warranted by Apostolical practice only, without any special Gospel-precept. Let then the whole Army of Tithe-Oppugners render me one dram of Reason, or shadow of answer if they Can, why all Christian Realms, Churches, Nations in the world, may not, should not by the self same rule of Piety, Justice, Equity and proportion continue and render the like proportion of Glebes, Tithes to God and his Ministers under the Gospel, as the Jews did to him, his Priests, and Levites under the Law; as well as they render to him the self same Proportion of time for his Weekly, public Service, and why payment of Tithes under the Gospel to God, who gives us both them and the residue of our Estates, and increase out of his own mere free grace, for the maintenance of the Ministers of the Gospel, and support of his public Worship on the Lord's Day should be more Judaical, unchristian, Antichristian, Superstition (as Can and others style it) than the dedicating and appropriating of the Lords Day to God's public Worship, and Honour, who hath given and allowed us the other fix for our employments; when as he might have justly reserved the nine parts of our Lands and goods to himself, had he pleased, instead only of the Tenth, as well as the six days in lieu of the seventh, wherrewith he is content, which 
d Dr. Bound, M. Dod, Cleaver, Dr. Twisse, Downham, Practise of Piety and others;  Divines usually urge men to induce men to the more cheerful Sanctification of the Lords Day, and some Scribblers against Tithes as well as others.  
9 That Christians under the Gospel are bound in Justice, Equity and Conscience to give their hired Servants & Labourers their due and deserved Wages, and not to detain it from them, even under the Gospel, and that by virtue of Gods command recorded in the levitical and Judicial Law. Levit. 19, 13. Deut. 14. 14, 15. approved in the Gospel, Col. 4. 1. and to allow their Beasts and Oxen that plough and tread out their Corn, Straw and Provender, without muzling up their mouths, by virtue of a like precept recorded, Deut. 25. 4. (twice repeated and urged by the Apostle in the new Testament, to prove the lawfulness of Minister's maintenance under the Gospel: 1 Cor. 9 8, 9, 10. 1 Tim. 5. 18.) and that without the least suspicion of Judaisme or Antichristianisme; therefore they may, and are also bound in Justice, equity, Conscience, not only to settle Glebes upon, but likewise to pay Tithes to the Ministers of the Gospel, as a due Wages, Hire and Reward for their Labour in the Ministry, as well as the Jews did to their Priests and Levites without the least tincture of Judaisme or Antichristianisme: since Christ in the Gospel resolves, Math. 10. 10. Luke 10. 7. and 1 Tim. 5. 18. That Ministers being Labourers are worthy of their Meat, Hire, and a competent Maintenance suitable to their pains and Function; as well as any other hired Servants or Labourers in the Fields, or as our labouring Oxen or Horses are of Straw and Provender.  
10. We read it recorded, 1 Sam. 8. 11, 15, 17. That this would be the manner of the King that should reign over the Jews, that amongst other things, He will take the Tenth of your Seed, and of your Vineyards; and the Tenth of your Sheep, & give them to his Officers and Servants; In imitation whereof, the Kings of England in ancient Parliaments, and of late times have usually demanded and received by Grant in Parliament, a Decime or Tenth of the Goods and Estates of their Subjects for their Supplies, and likewise a Tenth of their Merchandise exported and imported for Tonnage and Poundage, as our Parliament Records, Histories, and Rastall in his Abridgement of Statutes, Tithes, Taxes and Tenths attest. If then our lawful Kings, Princes and Governors under the Gospel, may justly demand and receive by Grantia Parliament, the Tenth of all our Goods, Corn, Wool, Sheep, Estates, Merchandise, for their necessary supplies, and the Defence of the Kingdom; and some who are no Kings, and have engaged against Kingship as Tyrannical, do the like without a Parliament, being not only a Tenth of all our Estates, but a double and treble Tenth of all men's yearly Revenues and Estates, and of Ministers Tithes besides, for the Maintenance of themselves and the Army, without the guilt of JUDAISME or ANTICHRISTIAN TYRANNY, OPPRESSION OR SUPERSTITION: Why our faithful Ministers, may not likewise demand and enjoy their Glebes, and Tithes, not only granted, but confirmed to them by our Ancestors in successive Parliaments, from the first planting of the Gospel in this Nation till the Reformation; all our Protestant Parliaments since the Reformation, and by sundry Ordinances in the very last Parliament, (to which some now in highest Power gave their cordial Votes) for the Preaching and propagating of the Gospel, and saving of men's Souls, without the like Brand of Judaisme and Antichristianisme, let 
e In his Second Voice from the Temple to the Higher Powers p. 1. 2, 7, 11. and elsewhere.  John Can resolve me when he can; who most falsely, scandalously, and unchristianly brands both the last and all Protestant Parliaments confirming Tithes, for Popish, Idolatrous Parliaments, acting against the Lord Jesus, and our Ministry, for ANTICHRISTIAN MINISTRY; Who certainly was in his Cans or Cups, when he writ and published such palpable, Scandalous untruths, to the dishonour of our Church, Parliaments, Nation, Religion: But such Cretians are always LIARS, EVIL BEASTS, SLOW BELLIES: wherefore they need a sharp rebuke, that they may be sound in the faith, Tit. 1. 12, 13. He might have done better to excite those to whom he dedicates his Pamphlet against those Popish Priests, Monks, Friars, Jesuits, sent from the Pope and Rome into England of late to root out our Ministry, and their Maintenance, as most opposite to Antichristianisme, and his Papal Sovereignty and Errors, under the Notion of Anabaptised dipped Jews, Gifted Brethren, New Lights, Seekers, of which more in its due place.  
11. That God in the levitical and Judicial Law prescribed Laws for War, and Soldiers in the Wars, Deut. 20. throughout, and amongst others, v. 2, 3, 4. It shall be, when ye come nigh unto the Battle, that the Priest shall approach and speak unto the people, and shall say unto them (for their encouragement) Hear O Israel, you approach this day unto battle against your enemies; let not your hearts faint, fear not, and do not tremble, neither, be ye terrified because of them, for the Lord your God is he that goeth with you, against your enemies to save you. After which, v. 8. etc. The Officers are commanded to make Proclamation, that every man, who was fearful and faint-hearted should go and return to his house, left they should discourage their brethrens, that they should proclaim Peace to every City they came nigh, before they besieged or stormed it; and if they won it by force, the Soldiers should take the spoil thereof unto themselves, and eat the spoil of their enemies, which the Lord their God had given them. And by another levitical Law the Priests were thus enjoined by God, to pray for and bless his people, Num. 6. 23. 24. etc. On this wise ye shall bless the children of Israel, saying to them, the Lord bless thee, and keep thee; the Lord make his face shine upon thee, and be gracious unto thee; the Lord lift up his Countenance upon thee, and give thee Peace: and they shall put my name upon the Children of Israel, and I will bless them. If then it be neither Jewish nor Antichristian, nor Superstitious nor unlawful, for Ministers of the Gospel to encourage Christian Soldiers going to battle in the self same manner and form, or to bless them and the people in these very levitical words as 
f Chaplain to Sir Arthur Haslerigs Regiment and Garrison heretofore.  John Can and all anabaptistical and Independent Chaplains of the Army (and Mr. Peter's especially) wlil grant, who have frequently used the sel● same or like encouragements and Exhortations to the Army, receiving good, constant pay for their pains. And if it be neither Jewish nor Antichristian, nor unchristian for our Saintlike Officers & Soldiers under the Gospel, to make like Proclamation to cowardly persons, or to proclaim peace to Cities and garrisons, ere they besiege or storm them, and if obstinate and won by force to take the Spoil and Plunder of such Cities and Enemies to themselves, and eat thereof, which I am certain all our Officers, Soldiers, and their anabaptistical Tithe-oppugning Chaplains will grant and subscribe to, though thus prescribed by the levitical Law, abolished (as they say) by Jesus Christ. Then questionless our Ministers of the Gospel may still receive and enjoy their Gl●bes and Tithes by like reason, without the least guilt or reproach of Judaisme or Antichristianisme, though prescribed to the Levitical Priests and Levites, by the Levitical law, else John Can and others of his fraternity (professing themselves the only Ministers of the Gospel, and rejecting all others as Antichristian) must give over their Chaplains places in the Army, Navy, Garrisons, and no more encourage nor accompany any Soldiers in the wars, or bless the people, as aforesaid; because it was a part of the Levitical Priest's Office (who were also to blow the Trumpets in the wars, Num. 6. 1. to 10. Josh. 6. 4, etc. prescribed by an abolished Levitical law.  
12. That all Israelites and Jews both Priests and people, were by the Levitical law frequently commanded inviolably to perform, keep, pay and execute the solemn Oaths, Vows and Covenants they made to God or men, and no ways to infringe them, or prevaricate in them, Levit. 19 12. Num. 21. 3, 3. cap. 30. 2. to 16. Deut. 12. 11. cap. 23. 21, 22, 23. Josh. 2. 11, 12, 13. cap. 6. 22. to 26. cap. 9 15. to the end. And among other things, we find their Tithes (vowed to God by Jacob, Gen. 28. 20, 21, 22.) coupled with their Vows, as things devoted by them to God by Vow, as well as reserved by Law: Deut. 12. 11. Yea, all the Jews were obliged by a Solemn Covenant to bring and pay their first fruits and Tithes to God, his Priests and Levites. Neh. 10. 31. to 39 will or dare John Can then, or any other Tith-denyers aver, that it is both Jewish, Antichristian and unlawful for Ministers and Christians under the Gospel, inviolably to observe and perform all those just and lawful Oaths, Vows, Covenants, Solemnly made to God and men, with hands lifted up to heaven (as some of their perfidious horrid violations of them without blush or check of late seems to proclaim before God and all the world, and to pay those Tithes and Deuce to our Ministers, which our Ancestors and we by Solemn Vows and Covenants too, have dedicated unto God and his Ministers, and never intended by our Covenant to abolish or diminish in the least degree, (as he perjuriously and absurdly asserts) but to establish and perpetuate, as the late Ordinances for Tithes and Augmentations made by the very Prescribers and Subscribers of the late Solemn League and Covenant (which it seems John Can never took, though he presseth it on others, as his words MANY HAVE SWORN, who I hope will now observe it, import) both at the time and since the making and taking of the Solemn League and Covenant, with the Assemblies Exhortation for the better taking thereof, authorised by the late Parliament infallibly evidence. If so; John Can with his perfidious Oath-Vow-Covenant-breaking Tith-abjuring disciples must renounce that true and only God, they say they worship in greatest truth and sincerity; as a Jewish, unchristian, antichristian God likewise (I speak it with reverence and honour too, for their fuller conviction) because he always hath been, now is, and will be, a most true, faithful, Oath-observing, Covenant-keeping, Vow-performing God, who reputes his Oaths, Vows, Covenants, IMMUTABLE THINGS, and will never violate, falsify, forget, or neglect them in the least degree, though made to sinful, treacherous and perfidious men, Psal. 89. 3, 4, 28. to 38. Psal. 120. 4. Neh. 1. 5. cap. 9 32. Psal. 111. 5, 9 Isa. 54. 10. cap. 55. 3. Jer. 33. 20, 21. Luke 1. 72, 73. and● Chron. 21. 6, 7. (a memorable Text) 2 Cor. 1. 18. which all those, who own or challenge him to be their God, are peremptorily obliged to imitate herein, or else they shall never enter into his holy hill, or dwell with him in his Tabernacle, Ps. 15. 1, 2, 14 Psal. 24. 3, 4. Rom. 1. 31, 32. 1 Tim. 1. 10. Rev. 22. 15. and that in this very case of Tithes. If not, then why should not Tithes and Glebes, which many Ministers and we have vowed and devoted to God, continue and still be paid under the Gospel without superstition, sin, or Judaisme, as well as other Vows, Oaths, and the religious observation of them.  
Upon these Considerations all or most Christian Kingdoms, States, Churches, upon the very first preaching and embracing of the Gospel amongst them, not only edified Churches and Chapels for God's worship and public Assemblies, but likewise endowed the Ministers thereof with convenient Glebes and Tithes, as Eusebius, Socrates Scholasticus, Theodoret, Nicephorus, Calistus, the Century Writers, Baronius, Spondanus, with other Ecclesiastical Historians, and Hospinian De Origine Templorum, prove at large for foreign Parts; and our own ancientest Annualists, with Antiquitates Ecclesiae Brittanicae, Sr. Henry Spelman, Concilium Angl. Tom. 1. and learned Dr. Usher, in his Britanicarum Ecclesiarum Antiquitates, manifest for our own Nations and Realms.  
Now because John Can, out of his ignorance, hath newly published in his 
* Page 13, 14▪  Second Voice from the Temple (or Alehouse rather, for which Cans are more proper) That Pope Gregory the tenth was the first that ordained Tithes to be paid to Priests, in the year 1214. and that the Customs for paying Tithes at this day, were settled upon the Kingdom by the Pope's Legates in Provincial and Synodall Constitutions about the time of Henry the third, and Henry the fifth; Vouching Thorpe and Ridley the Civilian, to prove it; I shall give you a brief touch concerning the Original of Churches, Glebes, Tithes in this our Island.  

a Joan. Capgrave in vita Josephi: Chr. Glastoniens. Vincentius Spec. Hist. lib. 23. c. 147. with sundry others, cited by Dr. Ʋsher. Britan. Ecclesiarum Antiquitates. c. 2. p. 973, 974 Spelman Conc. p. 12, etc. with the Authors quoted by them.  About the year of our Lord 48. (as our Historians record) Joseph of Aramathaea, who interred our Saviour with XI. more Disciples, were sent into Britain to preach the Gospel by Philip the Apostle, in the reign of Arviragus, who arriving here were courteously entertained by this Pagan King, and preaching the Gospel to him, and his people; he perceiving the purity of their Doctrine, and the holiness of their Conversation, gave them twelve Hides of land in the Isle of Avalon (since called Glastenbury) for to build a Church and support them, (till this day called and known by the Name, of the twelve Hides of Glastenbury) where they built the first Church, erected for God's worship in this Isle, made of Wattle and Reed, and there continued together preaching the Gospel, and living upon this their Glebe (now of great value) which was afterward confirmed to them, and the Ministers of the Gospel there succeeding them, both by Marius and Coilus, next successors to Arviragus, whom they instructed in Christian Religion, to which they were well affected, albeit neither of them, nor Arviragus himself proceeded so far as to be baptised, for fear of displeasing their Pagan subjects; though Harding in his Chronicle, chapter 48. (against the stream of our other Historians) writes, that King Arviragus himself was Baptised by Joseph of Arimathaea. After this 
b Dr. Usher Brit. Eccles. Antiq. Spelmanni Conc. p. 12 etc. with the Authors quoted by them.  Lucius King of Britain being converted to the Christian Faith and Baptised, his subjects and many other petty British Kings about the year of our Lord 176. by Faganus and Domianus, sent to him at his earnest request by Elutherius then Bishop of Rome (long before Pope or Popery were there erected or known in the world) he upon the reception of the faith builds and ●ndows Church's throughout his Dominions with Glebes and Tithes, to support the Ministry, whence our ancient Poets thus write of him,  
Lueius in Christum credit, Christoque dic●tas  
ECCLESIAS DOTAT, DISTINCT AS ORDINAT VRBES. Many of our ancient Historians add, that in his time there were 28 Flamens, and three Ar●h Flamines in Britain endowed with great Revenues for the Service of their Idol gods, to whom they had erected so many fair Temples; and that Lucius after his conversion, Turned these into 28 Bishoprics, and three Archbishoprics, and purging these polluted Temples from their Idols and heathenish pollutions, dedicated them to the Service of the true God; which Sr. Henry Spelman, Dr. Usher, Godwin, and the most judicious of our later Antiquaries, justly reject as fabulous. After Lucius, Churches were here and in other places endowed with Glebes, and Bishops with rich Lordly possessions by Constantine the great: And about the year of Christ ●12. the Christians being here and elsewhere restored to peace, and freed from persecution by Constantine, 
c Gildas, Dr. usher, Brit. Eccles. Antiq. p. 193. Spelmanni Con●il. p. 36. 45.  began to build and repair those Churche● which Dioclesian and other persecutors had razed to the ground, and to endow them with maintenance for the Ministry. In succeeding times, the English Saxons, who at their first arrival (being bloody Pagans) cruelly wasted the British Churches, and butchered their Ministers, Scholars, Saints, being converted to the CHRISTIAN FAITH by Augustine, sent hither for that purpose by Pope Gregory the first, (who disclaimed that Papal Supremacy his Successors since challenged) Aethelbert, King of Kent, and his Saxons being baptised by Augustine about the year of Christ 603 thereup▪ they began to repair the old ruinated Churches, and to build new throughout his Dominions; this King turning his Royal Palace at 
* Spelman lb. p. 112, 113. de antiquit atibus Eccles. Brit. Dr. Usher.  Canterbury, into the Church of Christ, and that City, the Seat of his Kingdom into a Bishops See, and bestowing them on Augustine who converted him and his Subjects to Christianity, whom he made Archbishop of Canterbury, and endowed with large Possessions: Not long after divers other Saxon Kings and their Subjects being converted and baptised, built & endowed sundry other Churches, both with Glebes & Possessions of good value, and likewise with Tithes. And in anno, 854. 
* Malmesbury, de gestis Regu● Angl. l. 2. c. 2. Mat. Westm. Anno 854. Florentius Wigorniensis, Anno 855. Spelmanni Concil. p. 348 353.  Aethelwolf King of the West Saxons, considering the perilous times then fallen upon him and his Realm, by reason of the burnings of the Wars, the Plunders of the Goods, the devastations of the Territories of his Kingdom by the most cruel depredations of barbarous Enemies, and Pagan Nations, and the manifold Tribulations afflicting him and his people, even to their destruction; he thereupon summoning a general Council or Parliament at Westchester, in which himself, Bernredus, King of Mercia, and Edmund King of East Angles, with all the Prelates and Nobles of England, were present, did by their wholesome Counsel, for redress of these evils by his Charter (ratified in and by this Council) Give the Tenth part of all his own Lands in perpetuity to God and his Servants, free and exempt from all Secular Services, and also from all Royal Tributes, and Taxes, Great and Small, and from all Military Expedition, Building of Bridges, and GVARDING OF CASTLES; that so they might the more diligently pour forth their prayers unto God for him without ceasing, who had in some part thus eased them of their servitude: from which Grant of his, Sir Henry Spelman conceives, the Parsonage House, Rectory and Glebes in every Parish of his Realm, had its Original, though afterwards increased by the munificence of the Patrons. And this shall suffice touching the true Original and progress of our Churches, Rectories and Glebes, in the beginning of Christianity, both amongst the Britain's, and Saxons of this Realm.  
The first Law I find yet extant amongst us, for the due payment of all kind of Tithes (in use and being as the Law imports, before its promulgation) was made in the 
* Spelman Concil. p. 292, 293, 298. to 302. Cent. Magd. & cap. 9  national Council, (or Parliament) at Calchuth in the year of our Lord, 785. in the Reigns of King Oswald and King Offa, who by the unanimous consent of all their Princes, Nobles, and Senators, (as well as Prelates,) present therein, made this memorable Decree, touching the Payment of Tithes, as a Right and Duty, which they were bound to render by God himself, by his own Sacred Law, originally given to the Israelites, which they deemed Obligatory likewise unto them: Cap. 17. ut Decimae justè solvantur, usura, iniqua Pondera, & Mensurae prohibeantur: Thou shalt bring the Tenth part of all thy Corn (or increase) into the House of the Lord thy God, AS IT IS WRITTEN IN THE LAW, (viz. Levit. 27. 30. Numb. 12. 17, 18. etc. Deut. 12. 17, 18. chap. 14. 22, 23. Neh. 10. 38. not in the Popish Canons) Again by THE PROPHET (not Pope) (Mal. 3. 10. etc.) Bring saith he, all the Tithes into the Storehouse, that there may be meat in my House, and prove me now therewith, if I will not open the Doors of Heaven, and power you out a Blessing, that there shall not be room enough to receive it. And I will rebuke the Devourer for you, which eats and corrupts the fruit of your grounds, and the Vine shall be no more barren in the field, saith the Lord. As the Wiseman saith (in the Book of Wisdom, not the Pope) No man can give any just Alms of those things which he possesseth, unless he shall first separate to the Lord that which from the beginning himself hath appointed to be rendered to him. And by this for the most part it happens, that he who pays not Tithes is reduced (by God's Justice) to the Tenth part of his former Estate, whereupon) not by any Command from the Pope, or by his Authority) We Command, even with an Obtestation, that all be studious to give Tithes of all things they possess, quia speciale Dei donum est, BECAVSE IT IS THE PECULIAR PORTION OF THE LORD GOD: and let him love himself, and give Alms of the nine parts; and we persuade them rather to do it in secret, because it is written, When thou givest Alms do not blow a Trumpet before thee, Mat. 6. 2. After which follows laws against Usury, False Weights & Measures; FOR THE FAITHFUL PERFORMANCE OF VOWS; and abolishing the very Relics of all Pagan Rites; warranted by the very words and Precedents of the Sacred Scripture. Which Decrees being in a public Council before the Kings, and all their Prelates, Duke● Senator●, AND THE PEOPLE OF THE LAND: Illi, cum omni devotione mentis, juxta possibilitatem virium suarum, adjuvante superna clementia, SE IN OMNIBUS CUSTODIRE DEVOVERUNT: who with all Devotion of mind, according to the utermost of their power, by the assistance of God's Grace vowed that they would observe them in all things: which they all did with an unanimous Voice, a cheerful mind, and most ready Will, ratifying this Council with the Subscriptions of their Names, and the Sign of the Cross (the usual form of those times before States were in use. This is the first Law I find extant in our Realm) for the due payment of Tithes, grounded only on Divine precepts, cited in it, not on the Pope's Decrees. True it is, that Gregory, Bishop of Ostia, Legat to Pope Adrian, an Englishman born, was Precedent in this Council, and had a chief hand in making these Laws, by this Pope's direction, to whom he returned them: but are they therefore popish and Antichristian Laws, which ought to be now abolished (to gratify the present Pope and his Emissaries the Jesuits) as made against Jesus Christ, as 
* In his Second Voice from the Temple.  John Can most Magisterially determines? if so, than these and our other Laws then made against Usury, false Weights, Measures (which too many cheating Anabaptists use) Heathenish, Pagan Customs, must be Popish and Antichristian too, with the Law for performing our Vows and Covenants to God and men; the very Scripture cited in them, whereon they are grounded; which impudence and Atheism itself dares not affirm: If he say they are Jewish Laws, than the Scriptures cited in them must be Jewish too; Yea the, very Title, and every page of his new Pamphlet, must be rejected as Jewish, as well as Jesuitish; being Entitled, and Superscribed in every page, A Second Voice from the Temple: The Temple being Jewish, and abolished as well as Tithes, 1 Cor. 9 13. John 4. 20. 21. Which I wonder this blind Zealot against Judaisme and Tithes, had not Eyes to see, or Brains to consider. Now these our Predecessors, and many others since, obliging themselves both by Vows, Laws, and Covenants, to pay Tithes of all to God and his Ministers, as Gods peculiar Right, and God himself not only enjoining men in the Old Testament not to remove the ancient Landmarks their Fathers have (duly) set, Prov. 22. 8. and to make good their Ancestors Oaths and Vows, (which oblige their Posterity, as Gen. 50. 24, 25, Exod. 13. 19 Josh. 24. 32. chap. 2. 12. to 22. chap. 6. 21. to 26. chap. 9 15. to 27. chap. 10. 1. to 12. 2 Sam. 21. 1. to 15. 1 Sam. 20. 14, 15, 16, 17, 23, 42. chap. 23. 8. chap. 24. 21. 2 Chron. 16. 3. compared together resolve) but likewise informing them in the new, as a Gospel-Truth, Gal. 3. 15. That if it be but a man's Covenant, if it be confirmed (by many Succ●ssive Laws, Statutes, Curses and Excommunications denounced against the infringers thereof in all succeeding ages, as this of Tithes, and the Church's Rights and Liberties have been) NO MAN DISANNULLETH IT: By what Authority, Right, Law, Reason, Justice, Conscience or power from God or Men, any presuming Mortals, at the solicitations of Anabaptists, Jesuits, or Atheistical wretches, can Sacrilegiously attempt to rob God himself, and plunder his faithful Ministers of this their ancient, just, hereditary, Sacred, settled Maintenance (to which our Ministers have a far ancienter, better Right and Title, by all Laws of God and Man, than they have to their new acquired Purchases and Powers, established, settled on them by particular Donors and benefactors out of their own private Inheritances and Estates, not the Republics, which neither the Patrons themselves, nor any others, nor yet the Ministers themselves can alienate from the Church, as their own Consciences and Judgements must acknowledge, unless strangely cauterised) Let them and Can answer to that Sovereign Judge of all the Earth; who will probably judge them here, and shall certainly judge them eternally hereafter for all such detestable Robberies, and violent Rapines, if wilfully perpetrated and persevered in without repentance after timely admonition, who can quickly strip both them and theirs naked of all their temporal Powers, Honours, Possessions, Enjoyments, as he did Jeroboam and his Sons for their turning the Priests and Levites out of their Possessions, and King Ahab with his Family for seizing upon Naboths Vineyard, in a violent and unrighteous manner, though coloured over to delude the people with an hypocritical Fast, and feigned, legal proceedings, 1 Kings 21. we read it recorded of our Saviour, Luke 12. 13, 14. that when one of the company said unto him; Master, speak to my brother that he divide the Inheritance with me: He returned them this answer, MAN WHO MADE ME A JUDGE OR DIVIDER OVERDO YOU? Let every person now solicited by croaking Anabaptists, Jesuits and Soldiers, or others, not only to judge and divide, but utterly to abolish and take away our Ministers necessary Maintenance, (not unnecessary Abbots and Prelates, Lordly superfluities long since dissipated) by Glebes and Tithes, return them the self same; lest Christ himself at the last day condemn them for over bold-intruders into such a Supreme Jurisdiction over his, and his Ministers, Rights and Callings too, as neither God nor Man ever yet conferred on them. God himself prohibiting the Sale, alienation, and Substraction of his Priests and Levites necessary Glebes, or Tithes, and by consequence of our Ministers (as I have formerly observed) and further informing all his, that it is a snare to a man to devour holy things, and after Vows to make enquiry, Prov. 20. 25. But of this second argument enough, the Negative part whereof I shall prove more fully hereafter by way of answer to an Objection.  
3. I shall make good the Proposition by arguments drawn from the New Testament itself, which no ways contradicts, but confirms the lawfulness of Tithes. This I have already proved from Heb. 7. 1. to 12. to which I shall refer the Reader, and proceed to other Texts, I shall begin with Mat. 23. 23, 24. and Luke 11. 42. Woe unto you Scribes, and Pharisees Hypocrites, for ye PAY TITHES OF MINT, and anise and CUMMIN, and all manner of HERBS, and have omitted the weightier things of the Law, Judgement, Mercy, and Faith, and the love of God: These AUGHT ye to have done, and NOT TO LEAVE THE OTHER UNDONE: Ye blind Guides, which strain at a Gnat, and swallow a Camel. In which words our Saviour himself, though he denounceth a Woe against the Hypocritical Pharisees, in being just and careful in paying Tithes, even of Herbs and Seeds of all sorts, of meanest value, and yet in the mean time neglecting works of Righteousness in matters of greater worth, and of Charity towards man, and of Faith and Love toward God himself, straining at a Gnat, and swallowing a Camel; so he positively resolves, that they ought not to omit the due and conscientious payment even of these lesser Tithes of smallest value, much less than of their Corn, Wine, Oil, Flocks, Herds, which were of greater worth. And if the Scribes and Pharisees were no Saints, but Hypocrites for omitting these weightier duties, though they paid these smallest Tithes; what are these anabaptistical Scribes and Pharisees, who, not only against all Rules of Justice and Charity towards men, but of Faith and Love to God (which they even renounce) rob God and his Ministers, not only of all their own Tithes, small as well as great, but of those Tithes which others would willingly pay them, and endeavour totally to deprive them of those small Rectories, Glebes they yet enjoy, and of their Ministry too; and when they have 
* John Can, His Second Voice from the Temple▪ p. 2.  stripped them stark naked of all they have, would eat their very flesh, and burn them with Fire. Certainly such are worse and greater Hypocrites, than the Scribes and Pharisees, pretending Conscience itself, for their most unreasonable Dealing in this kind. Such men's throats are so wide, that they can swallow not only Camels, but whole Rectories, Churches, Steeples, with their Lead, Timber, Bells, Stone, (to say no more) for a Breakfast; all Tithes in two or three Parishes and throughout the Land for a Dinner, and the public Lands, Revenues of the Crown (which should defray all ordinary public Charges for the people's ease) for a Supper, that they may be Supreme, and every one of them like our Saviour Christ himself, both a Priest, Prophet, and a King, executing a Plurality of these and three other Offices, and their Callings too all at once, to enrich themselves faster than all other men. This Text was much insisted on by 
* John Can, His Second Voice from the Temple▪ p. 2.  John Hus to prove Tithes under the Gospel to be pure Alms, coupling it 
Fox, Acts and Monuments, vol. c. s. 602, 603, 604.  with the former verse, Luke 11. 41. But rather give Alms of such things as you have, and behold all things are clean unto you; but certainly the Text itself proves, that this refers only to the washing mentioned in the precedent verses; and not to this subsequent clause concerning their payment of Tithes, never styled Alms in any Text; and recorded by Matthew, as a distinct Woe, and sentence of itself; without any mention of Alms in the Antecedent or Subsequent verses: and John Hus himself, together with Augustine, chrysostom, Hierome, and Aquinas, (there cited by him) from hence conclude; That Tithes are lawful under the Gospel, as well as alms, forsomuch as the Gift thereof unto the Priest, did not cease in the time of Christ: and Saint Augustine in his 219. Sermon, of Paying Tithes, presseth the payment of them under the Gospel, as a Duty, by many enforcing arguments, before any Pope's Decretall● for payment of them, or that we now call Popery, was known in the world, Saint Ambrose before him doing the like, In Sermone Quadragesimae, cited by Gratian. Causa. 16. qu. 7. which had John Can, either known or considered, he would not with▪ so much mistaken Ignorance and Impudence, have damned Tithes as POPISH, etc. And the pleading for them, a pleading for Babylon, and for BAAL: in his New Second Voice from the Temple of Babylon, or Baal, which he please, not of Old or New Jerusalem.  
The nex Gospel Text, I shall cite, is that of Gal. 6. 6. Let him that is taught in the word, communicate to him that teacheth him IN ALL GOOD THINGS: To which I shall subjoin, 1 Cor. 9 11. If we have sowed unto you spiritual things, is it a great matter, IF WE SHALL REAP YOUR CARNAL THINGS? and Rom. 15. 25. And THEIR DEBTORS THEY ARE: for if the Gentile have been made partakers of their spiritual things, THEIR DUTY IS ALSO to minister unt● them IN CARNAL THINGS. All these three Gospel Texts resolve, That Ministers of the Gospel, have a just due and right to a competent, comfortable share in all the good things, Temporal blessings and necessaries for the support of this life, which the people instructed by them, and receiving spiritual things from them enjoy. And that the people are bound both by express precepts in the Gospel, and the rules of common, moral equity and justice, cheerfully to communicate and minister such a share of all their good things and temporal blessings, as a debt and due unto them for their ministering to them in spiritual things: which I fully proved in the first proposition, and Impudence itself cannot deny. The sole question than is, what this share or portion ought to be, and who shall determine it in point of difference? I confess the Apostle doth not decide either of these in Terminis, those Texts being General, and all in the plural number; All good things; your carnal things; comprising all such things out of which Tithes, predial, mixed or personal (as Canonists and Lawyers distinguish them) are or may be paid▪ Wherefore every faithful Christian, and spiritual Son of God, and of faithful Abraham, (whose footsteps and prefidents) they are to follow, in all doubtful cases (admit this one) to satisfy his conscience and judgement in this case, must and will resort to the prefidents of the Eminentest Saints in former ages, and Gods own prescripts in other express Texts; and there finding the very Father of the faithful, Abraham, giving, and his Grandson Jacob vowing, A TENTH OF ALL GOOD THINGS from his own people for the maintenance of his Priests and Levites, under the Law; and they cheerfully rendering it until and in Christ's own time; and that the very Pharisees and Scribes (though Hypocrites) were so just, as to pay tithes of all, and Christ resolving, that they ought to do it, and not leave it undone; and that none before the Apostles days ever gave less than a Tenth part: (as the premises largely evidence) must and will necessarily conclude from all these sacred Directories, that the ordinary and constant standing Portion and proportion of all his goods and carnal things here prescribed, and intended by God's Spirit, in the tenth part: and in extraordinary cas●s, more, when God's glory, the Ministers Necessities, the Defence or Propagation of the Gospel require it: and when he shall further read in the Gospel itself, that speech of Zacheus, the converted Publican, Luke 19 8. Behold, Lord, THE HALF OF MY GOODS I give to the poor: And how the first converted Christians and Jews in the Apostles days sold their Lands and Houses, and brought and laid the money at the Apostles feet, Act. 4. 5. His conscience (which must not guide the Word and Spirit of God, as most men's consciences do now, but the word and spirit it and him too) will and must from thence, conclude, that he must not give his faithful Minister less than a Tenth part of all; and in cases of extraordinary necessity, share even half his goods, yea, the price of all his Lands and Houses, between the Ministers and poor Saints of God, specially in times of persecution, when as he ought to hide, and feed them too, as godly Obadiah did an hundred of the Lords Prophets, in the days of Jezabel, at his own charge, with the hazard of his Office and Life, 1 Kings 18. 4. 13. And if any man's conscience in a settled Christian Realm or State, be so obstinate or froward, as not to submit to the lowest proportion of a tenth, which all Ages, and most or all settled Christian Realms have unanimously agreed upon, and confirmed by public Edicts, as well Civil as Ecclesiastical, whereof there are near thousands in print; the Christian Kings and Magistrates (who are to determine all controverfies of this nature, and state the due just proportion of this Debt and Duty between the Minister and the people, where it is not publicly decided, and may justly enforce the due payment of it (when and where it is determined by positive public Laws) as a just Debt, as they do in all other civil Debts and Accounts in controversy before them, (as I shall prove in due place) even by these very Texts, though John Can denies it, in his VOX praeterea NIHIL p, 14.  
To these I shall subjoin that noted Text in 1 Cor. 9 13, 14. (which John Can citys by piece-meal, as the Devil did scripture, leaving out the principal branch; Mat. 4. 6.) Do ye not know that they, which Minister about holy things, live of the things of the Temple, and they that wait at the altar, are partakers with the altar? EVEN SO HATH THE LORD ORDAINED (this Can omits) that they which preach the Gospel, should live of the Gospel. I have urged this Text before for proof of the first; I shall here apply it only to the second Propositions confimation, as to Tithes.  
1. Then we have here A DIVINE GOSPEL ORDINANCE made by the LORD OF HOSTS himself, not repealable by any Army or Powers on Earth, as well as PARLIAMENTARY ORDINANCES, for the Maintenance of the Preachers of the Gospel: and let Can (the poorest Preacher of the Gospel ever yet knew in England, (except one of his fraternity, who heard him once preach an assize and Fast Sermon too at Chard) deny our Ministers to be able Preachers of the Gospel, at the peril of his Soul, though he denies them to be lawful Ministers of Christ, and censures them as ANTICHRISTIAN and POPISH: But why so? Because (forsooth) they had their Ordination from Rome; and by consequence are TRAITORS and FELONS too, by the Statute of 27 Eliz. c. 2. for which they might be legally executed for Treason and Felony, if the State were pleased to interpret the Statute contrary, as he conceives, to the Letter and form of it; (the words whereof he both curtals and misrecites, just as he did this Text p. 5. To do him and his b●st friends a kindness, & vindicate the lawfulness of our Mi●isters calling against this ordinary slander; and convince him of his gross mistake; I shall truly recite the Statute, Thus entitled: JESUITS and PRIESTS, in England shall depart, and NONE SHALL COME INTO THIS REALM. If so, than many Dippers and Speakers, Administrators, Members in anabaptistical Congregations, many New-lights and Gifted-brethrens in separate Congregations; many Shakers', Quakers, Ranters, Broachers of new Notions, Errors, Blasphemies, throughout the Realm, many new-Polititians, Levellers, Agitators and Soldiers in the Army, if not some Officers; all the late converted pretended 
* See the false Jew discovered at Newcastle for a cheat and Jesuit, p. 4, 5, 10 11, 12, 13. dipped by M. Tillam at Hexam; a like Priest now Administrator of the Anabaptists there. And Eliazer Bar Israel, his Vindication of the Messiah, a pretended converted Jew, but sprinkled and baptised by the Jesuits, dipped by our Anabaptists, and a Jesu●t in truth; (though the fi●st in the Bead-roll.)  Jews, dipped in anabaptistical Congregations (discovered and known to be disguised Jesuits, purposely sent from Rome, by the greatest sticklers against our Ministers Tithes and Calling) must presently depart, and none of them return into the Kingdom (as many have lately done; or else be executed for Traitors: But why so? what is their crime, work and employment here; and by what marks or fruits shall we know and discover both them and their confederates? Let the words of the Statute (compared with all our late troubles and changes) resolve the ignorant and incredulous, that there are many such amongst us, and of John Cannes fraternity. Whereas divers persons called or professed JESUITS (these Can wittingly conceals, and therefore is a Felon by the law) SEMINARY PRIESTS and other Priests, which have been, and from time to time are made IN PARTS BEYOND THE SEA; BY, OR ACCORDING TO THE ORDER and RITES OF THE CHURCH OF ROME. (and when Can can prove that all or any of our Ministers were thus made (as he hath confidently averred in print to those, he calls, the Higher Powers and Supreme Authority of the Nation) Let them be hanged for Traitors and Antichristian Ministers in good earnest, else l●t him be hanged in their steed, for this his impudent slander of them all, as well Independents as presbyterians:) Have of late years come and been sent into this Realm of England (and were any of our Ministers such, and not rather Can himself, coming hither from Amsterdam for the purposes following) and other the Queen's Dominions OF PURPOSE (AS IT HATH APPEARED, as well by some of their own examinations (now out of date) as by divers other Manifest means and proofs (more visible of late years than ever) not only to withdraw her Highness' subjects from their due obedience to her Majesty, but also to st●r up and move Sedition, Rebellion, and open Hostility within the same her Highness' Realms and Dominions, to the great endangering of the safety of her most Royal Person, and to the utter ruin, desolation and overthrow of the whole Realm (now effected as a Realm) if the same be not the sooner (and now pray God it be not over late) by some good means foreseen and prevented. For reformation whereof, be it ordained, etc. That All Priests and Jesuits (Can cannot spy such good friends within the Act, but deletes them out of it) Seminary Priests, and other Priests whatsoever, made and ordained out of the Realm of England, etc. under the penalties therein mentioned. Had Can pressed this Statute to those he dedicates his Pamphlet, for the speedy execution of it against those many Jesuits and Seminary Priests now in England, for their traitorous Practices and Designs therein mentioned of late, and now driven on and almost completed by them, it had been a commendable zeal; but to write one word or syllable against these Romish Vermin, arch-Engineers & Janissaries of the Romish See, now swarming among us, to rui●● our Kingdoms, Parliaments, Laws, Liberties, Church▪ Ministers, Ministry, Religion, & foreign Protestant States & Churches now engaged by them in bloody wars, both by Land and Sea; and to omit th● very name of the Jesuits (the first Popish Agents mentioned and chiefly intended in this Act) and press it only against our Ministers Calling, Ministry, Tithes, and Maintenance, of purpose to ruin them and theirs, and by consequence our Church and Religion (the Design and scope of his whole Pamphlet) is such a malicious, unchristian, Antichristian Practice, as proclaims him to all the world, either a new converted Jesuit, or Romish Factor, under the Garb of an old Anabaptist, or an overgrown cankered Anabaptist, void of Piety, Honesty, and inspired by the very 
* John 8. 44.  Father of Lies. For not one of our English Ministers I know or hear of (except two or three Jesuits and Priests crept into Livings in Staffordshire and elsewhere very lately, I know not by whose favour or negligence) was ever ordained by any such Jurisdiction or authority, as is here mentioned, which all our Ministers (and their Ordainers too; whether Prelates or Presbyters) particularly and publicly abjured, both at the time of their respective Ordinations and admissions to their Benefices, and likewise when they took any Degree of Learning in our Universities, by the two known famous Oaths of SUPREMACY and ALLEGIANCE, purposely made and ratified by * sundry, zealous, Protestant Parliaments against the usurped Papal Jurisdiction and authority of the See of Rome, 
1 Eliz. c. 2. 5. Eliz. 2. c. 1. 3 Jac. c. 4, 5. 7 Jac. c. 6. 17 Car. The Act for Triennial Parliaments.  and the Popes, Jesuits and Papists practices, to blow up and destroy our Protestant Kings, Parliaments, Laws, Liberties, Religion, and subvert our Kingly Government, whole State and Commonwealth, for the better discovering of them; yet lately suspended, abrogated, as dangerous unlawful Oaths, by some of Cans good friends, who would be reputed Zealots against the Pope's Jurisdiction and his Creatures too: Now how those Ministers of our Church, who thus abjured the Jurisdiction of Rome, at the time of their very Ordination, (and their Ordainers too, before them) and since have don● the like in their Solemn League and Covenant, can without the highest slander be said to derive their Ministry from it; and that by Can & his Jesuitical & Anabaptistical Fraternity who, never took one of these Oaths or the Covenant; and revile, repeal them as unlawful out of love to the Pope's Jurisdiction, Jesuits, Priests, etc. or for want of zeal against them,) Let the world and this slanderers own Conscience (if he have any left) determine. Besides, who knows not (but this Ignoramus) that the Rites and Ceremonies of Ordination in the Church of Rome, recorded at large in Ceremoniale, & Pontificiale Pontificum Romanorum, and the ends of Ordination likewise (viz. to say Mass, create their Creator, offer up Christ in Sacrifice at the altar to his Father, Invocate Saints, adore Images, yield Canonical obedience to the Pope and his Supremacy, etc.) are far different from the form and ends of our Minister's Ordination in the Church of England, prescribed by the Parl. 5. & 6. Ed. 6. c. 1. & ratified by the Statutes of 1 Eliz. 2. c. 1, 2. 5 Eliz. c. 1. 8 Eliz. c. 1. and 39 Eliz▪ c. 8. (made only by Protestant Parliaments) as they particularly condemn, renounce the Pope's power and Jurisdiction; so they declare and resolve our Minister's Ordination to be lawful; and them 
* ● Eliz. c. 1. and Book of Ordination.  in very deed to be Ministers, and rightly made, ordained and consecrated, according to God's word, without any derivative power or Ordination from the Church of Rome. And therefore for this New pander for the Whore of Rome to aver, they receive their ministry and ordination thence, is a NOTORIOUS LIE; yea, but saith he, Francis Mason of Consecration, and Mr. Yates in his Model of Divinity prove and confess, That the Ministry of the Church of England (established by the Law of the Land) IS DERIVED FROM THE POPE and ROME. True, but in what sense? only by way of Succession, as his own Ministry and Faith (if he hath any) were derived from John of Leyden: or just as our Bibles, Religion, Baptism, Churches were derived thence, and all now living with Can himself, derived from Popish Ancestors, many even from Popes, Popish Priests, Prelates, Friars, by natural generation. God used the Popes of Rome and their Instruments to convert the Britain's and Saxons from they Paganism to the Christian (not Papal or Roman) Faith, which through God's mercy hath continued amongst us ever since▪ yet mixed of later times with manifold Popish Errors and Superstitions: These Errors and Superstitions, our godly Martyrs, and by them our Kings and Parliaments discovering, did thereupon by special Acts of Parliament abolish, as derived from the Church of Rome, together with the Pope's usurped power, and Gain, which they served only to support, retaining only the Scriptures, Sacraments, Soulsaving Doctrines thence derived by succession only (but authoritatively, and originally from God and Christ himself) with such Godly, Orthodox Bishops and Ministers, who though first ordained in the Church of England when Popish, did yet renounce all the Popish Errors, Corruptions, with the Pope's Supremacy, and all Popish additional Rites to the form of their Ordination and Baptism: (which made neither of them void in Substance, no more than their annexing of the Apocrypha to the Canonical Scriptures, made them uncanonical) These afterwards ordained other Bishops and Ministers without any Popish Rites, in such manner as the Gospel prescribes▪ which Mr. Mason and Yates prove against the Papists, to be a lawful Ordination, though not made by the Pope's Authority, or according to former Popish Ceremonies. In this Sense only, they write the bare Succession, not the Office and Calling of our Ministers (as this wooden Can mistakes) was derived from the Church of Rome; but their Ministry it sel● from Christ's own Institution. And if this makes them Popish and Antichristian, than all our Protestant Kings, Parliaments, Magistrates, Judges, Officers of all sorts must be Popish too, If not Paganish, because their Predecessors were such: and all Officers, Soldiers of the Army, and anabaptistical Saints too, who have purchased any Lands or Revenues of Abbeys, Priories, Archbishops, Bishops, Deans, Chapters, must likewise be both Antichristian and Popish; because their Predecessors, who first enjoyed, and from whom they do derive them, were such. I hope therefore, they will all now renounce these their Purchases to avoid the Gild and high Scandal of Popery and Antichristianisme; or disclaim this Second, Loud-lying Voice against our Ministers and their Ministry, as a Voice only from a profane, empty Can; and not from a Sacred Temple.  
But to return from the lawfulness of our Ministers Calling, and to their Tithes; We have Secondly in this Text a Gospel Ordinance for their very Tithes, confirmed by the old Levitical Law, and grounded on its Equity. But how doth this appear? By these emphatical words; EVEN SO HATH THE LORD ORDAINED (in the Preterperfect Tense) That they which Preach the Gospel, should live of the Gospel; but where hath the Lord ordained this? The Apostle thrice resolves expressly, that he hath done it in the levitical Law, ●. 9 For it is written in the Laws of Moses, (Deut. 25. 4.) Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn, doth God take care for Oxen? Or saith ●e it TOGETHER FOR OUR SAKES? FOR OUR SAKES NO DOUBT THIS IS WRITTEN: that he that ploweth should plow in hope, and he that thresheth in hope, SHOULD BE PARTAKER OF HIS HOPE; which he again recites, 1 Tim. 5, 18. It this Precept concerning the meat and maintenance of Oxen only in the Letter, though part of the Levitical Law, was doubtless written for, and really intended of the Ministers of the Gospel's food and Maintenance, and in full force under the Gospel, as the Apostle resolves then à fortiori; the Precepts of the Law concerning the food and Livelihood of God's Priests and Levites under the Law by Gl●bes and Tithes, not purely Ceremonial (as I have already proved) must doubtless be intended of them, and be in full force likewise in their natural, equitable Sense and Proportion, in relation to their Livelihood for preaching of the Gospel; there being a greater Analogy and Proportion between them and Preachers of the Gospel, than betwixt them and Oxen: And to put it out of doubt, he subjoins; Do not ye know, that they which minister about holy things, live of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? To wit by Go●s express Ordinance in the levitical Law, which ye know, and therefore I need not particularly cite the words, as I did the other, of not neglecting the Ox, etc. which was more obscure, and needed my former Paraphrase on them; but thus mind you of in the General: and then he infers and subjoins: Even so hath the Lord ordained (to wit by the very natural, moral Equity of the Laws and Ordinances he made for the Priests and Levites Maintenance by Tithes and Glebes, and Free-will-offerings, for officiating in the Temple, and at the Altar under the Law) that the Preachers of the Gospel (who now succeed, and supply their places, though in different Services in the Churches of Christ under the Gospel) should live of the Gospel; even so fully, comfortably, and in such sort, as they did under the Law. And to make this out more fully, and clear it from the Censure of Judaisme, take notice of these four particulars.  
1. That in the Holy Ghosts and Gospel phrase and Language, there is a Temple, among and for Christians under the Gospel, as well as among & for the Jews under the Law, (else Cans Voice from the Temple, if there be no such place, must be thus amended in his next Edition: A Voice from the Can or Alehouse) and that this Temple is nothing else, but the Church, and Saints of Christ, 2 Cor. 6. 16. 1 Cor. 3, 16, 17. chap. 6. 19 Ephes. 2. 21. 2 Thess. 2. 4. Rev. 3. 12. chap, 7. 15. chap. 11. 1, 2, 19 chap. 14, 15. chap, 15. 5, 6, 8. chap. 16. 1, 17.  
2 That Christians under the Gospel, have likewise an Altar as well as the Jews, though different from theirs, Heb. 13. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle, mentioned oft, Rev. 6. 9 chap. 8. 3, 5. chap. 9 13. ch. 14. 18. often coupled with the Temple, Rev. 11. 1. Rise, measure THE TEMPLE OF GOD AND THE ALTAR.  
3. We have Sacrifices to be offered on the Altar, as well as the Jews in theirs. 1. The Sacrifice of Prayer, Rev. 8. 3, 4, 5. 2. The Sacrifice of Praise, Heb. 13, 15. 3. The Sacrifice of Charity, alms and good works, Heb. 13. 16. 4. Our own bodies, which we must present as a living Sacrifice, holy, acceptable unto God, by serving him according to his word, as rational men, not beasts, that were both slain and sacrificed under the Law, Rom. 12. 1.  
4. We have Priests likewise to offer up these Spiritual Sacrifices, 1 Pet. 2, 9 Rev. 1. 6. chap. 5. 10. chap. 20. 6. And these are three. 1. Every sanctified Christian, who must offer up the Sacrifices of Prayer, Praise, alms, and his own body to God, in his private Closet and Family. 2. The Ministers of the Gospel, who must continually offer up these Sacrifices in the people's behalf, in public here on earth: now the Temple, for which we are to render them, not only Tithes and Glebes, but a Freewill offering of bounty and charity besides, a sacrifice acceptable and well pleasing to God, Phil. 4. 16. 3. Christ Jesus himself, our altar and High Priest too, now in heaven, Heb. 13. 15. cap. 2. 17. c. 4. 14, 15. c. 5. 10. c. 6. 20. c. 7. 17, 20, 21, 22, 27, 28. c. 8. 1. c. 10. 21. And if Christians have even under the Gospel a Temple, an Altar, and spiritual Sacrifices to offer them to God in public, as well as the Jews. Why the Priests, who minister about holy things in this Evangelical Temple, wait continually at this spiritual Altar, and offer these spiritual sacrifices publicly unto God thereon, and preach the Gospel likewise (as the Jewish Priests and Levites did teach and instruct the people in the Law, 2 Chron. 27. 7, 8, 9 cap. 35. 2, 3. cap. 15. 3. Ez●a 7. 25. Neh. 8. 5, to 12.) should not receive both Glebes, Tithes and voluntary Oblations from the people, as well as the Priests and Levites did under the Law, by virtue of the self same Levitical law of God, by which they claimed ●hem (they being both the Priests of the self same God, and both executing the self same priestly office in a different manner, and that by the Apostles own Argument, intention, and positive resolution in this Gospel Text, let Can and all other oppugners of their Tithes resolve me and others, from as clear Gospel texts these I have here alleged, and others formely insisted on in the first Proposition, or else yield their cause for ever lost.  
I shall close up all with two other Gospel Texts, most urged and abused by those now in their own cases, who most of all forgot, transgressed and oppugned them heretofore in other men's. The first is, 1 Pet. 2. 13, 14. Submit yourselves TO EVERY ORDINANCE OF MAN for the Lords sake, whether it be TO THE KING AS SUPREME; or UNTO GOVERNORS, etc.  
The Second, Rom. 13. 1, 2. Let every soul be subject unto the Higher powers, for there is NO POWER BUT OF GOD: The powers that are, are ordained of God; whosoever therefore resisieth the power▪ THE ORDINANCE OF GOD; and they that resist shall receive to themselves Damnation. That these two Scriptures extend only to lawful hereditary, or elective Kings. Governors, Higher powers, and that in their lawful commands, alone; not to Usurpers, Tyrants, Invaders of the people's Rights, Laws, Liberties, Properties, Lives (who may and ought to be resisted, as well as any other Thiefs, Robbers, Invaders, Murderers whatsoever) I have largely proved in my Second Part of my Sovereign Power of Parliaments and Kingdoms, (Authorized by the Commons House of Parliament) p. 102 to 131. to which I shall refer the Reader for satisfaction, not being the point in issue, to which alone I shall apply them. In the former Text last insisted on, we had an Ordinance of God himself for the Maintenance and Tithes of the Preachers of the Gospel: and here we have, two Gospel commandments to submit TO EVERY ORDINANCE of our lawful Governors, and Higher Powers (agreeable to God's Ordinances, not repugnant to them) for the Lord's sake, and not to resist them: for though the Ordinances themselves be made but by men; and in that sense sti●ed, every ordinance of man; yet the Powers that make them, are ordained of God; and therefore those who resist them in their humane ordinances, though but in humane things, do therein resist the very ORDINANCE OF GOD; especially in things divine commanded by and approved in Gods own sacred Word. Now the Maintenance of God's Ministers by Tithes, is an express Ordinance of God himself, both before and during the Law, and under the Gospel too, prescribed, warranted by all the forecited Texts: And there are infinite Laws, Statutes, Decrees, Canons, ORDINANCES of just and lawful Christian Emperors, Kings, Governors, Parliaments, States, Counsels, Synods and all higher Powers as well Civil as Ecclesiastical in all Christian Kingdoms, States, Churches, especially in our own, for the establishment and due payment of them to the Ministers and Preachers of the Gospel too: Therefore they are duly, constantly, cheerfully to be paid unto them by all Christians and Professors of the very Gospel, and cannot, may not be oppugned, detained, substracted, resisted by John Can or any of his Confederates, nor abrogated by any pretending to Power Ordained by God, without resisting the ordinance of God himself, fight against him; as these Texts and Acts 5. 39 resolve. For which they shall receive to themselves damnation, though they dream (as many now do) they should merit heaven and salvation, by subverting both Tithes and Ministers, even by open armed violence, if they cannot accomplish it by Jesuitical policy, and pious frauds. And thus much for the confirmation of the Second Proposition by Scripture Texts and Precedents.  
For humane Authorities, that Tithes are lawful and due to Ministers by a Divine Right even under the Gospel; I could cite very many, were I near my Library and Books as heretofore, but being far distant from them, I shall trouble you only with a Catalogue of such as I have by me, or remember: For Fathers of this Judgement and opinion you may peruse St. Ambrose in Sermone Quadragesimae, cited by Gratian, Causa 16. qu. 7. St. Hierome on Mal. 3. and St. Augustine Serm. 219. De Reddendis Decimis Tom. 10. both cited by Gratian Causa 16. qu. 1. For Councils, you may peruse Concilium Rothomagense & Maforiense in Gratian. Causa 16. qu. 7. Concilium Matisconense 2. Anno 588. Concilium apud Solomanum. Anno 1266. Synodus Rothingae An. 1581. Concilium Trevense Ann. 1427. (which resolves, Decimae fuerunt à DEO primitus Institutae; & ●raecipiuntur solvi tam de veteri, quam de Novo Testamento) Syndus Lingon Ann. 1404. Synodus Turonensis An. 1588. Concilium Tridentinum; & Tholosanum. Ann. 1591. which decree, That the payment of Tithes, Divino jure cautum est, sacrisque utriusque Testamenti libris confirmatum. All these Collected together by Bochillus Decreto Ecclesiae Gallicanae l. 6. Tit. 8. De Decimis, with many more recorded in Binius, Sarius, Crab, Caranza, Merlin, Syrmond, and other Collectors of the Decrees of Councils, resolve, Tithes to be due to the Ministers of the Gospel by Divine Right. For foreign popish Authors, 
* B●ch●llus Decret. Eccles. Gal. 6. Tit. 8. c. 8. p. 904.  Aimericus Bishop of Poitiers in France in a Synod there held, An. 1367. Enjoined all Chaplains on lords-days and Holidays diligently to declare to the people in time of Mass, and likewise in their Sermons under pain of Excommunication. Qualiter Ex praecepto Divinae Legis, quilibet Catholicus tenetur solvere Ecclesiae decimas de omnibus licite acquisitis: Gratian the Canonist Caus. 16. qu. 1. & 7. with John Therry, and others Glossers on his Text; Hostiensis in his Summa Aurea, Angelus de Clavasio in his Summa Angelica: Baptista Tirvomala, in his Summa Rossella: Tit. Decimae; Innocentius, Res. de Decimis, Rezulfus de Decimis. Tyndanus in his special Tract de Decimis, printed at Colen, An. 1590. and generally all other Canonists. Alexander Alensis, Summa Theol. parte 3. Richardus de Media vissa in lib. 4. Sentent. Distinct. 17. and most other Schoolmen on that place. Aquinas 2. 2. quaest. 87. with most Commentators on him there assert. That Tithes are even at this day JURE DIVINO, in quantum sunt à jure Naturali & Morali, but not as they were Ceremonial. That Popish old and new Expositors and Commentators on Gen▪ 14 and 28. Levit. 2. Chron. 31. Neh. 10. and 13. Mal. 3. Mat. 10. Luke 10. Rom. 16. 1 Cor. 9 Gal. 6. 6. 1 Thess. 5. Heb. 7. 1 Tim. 5. are all of the same opinion, and most Protestant Expositors likewise. And therefore the Jesui●●, popish Priests, Papists activity, business now in declaiming against English Tithes as popish and antichristian, against th● Decrees and Resolutions of their own Counsels, Canonists, Ca●uists, Schoolmen, Expositors, can proceed from no other ground but a malicious design to subvert, starve and ruin our Ministers for want of maintenance, and thereby extirpate our Religion to advance their own; and then they will cry and set up Tithes again as much as ever. The judgement of Foreign Protestant Divines concerning the Divine right of Minister's maintenance, and that by Tithes were settled, and the Sacrilegious impiety of those, who would rob them of it, you may read in their Commentaries and Expositions on the Texts forecited. Let learned Nicholas Hemingius speak for them all in his words already cited; and in his Exposition on Gal. 6. 6. p. 175. Dicit Scriptura, Bovi trituranti non obligabis os. Et dignus est Operarius mereede sua: Indignissimus igitur Christiano nomine censendus est, qui Ministros Evangelii totius Ecclesiae curam Gerentes negligit. BESTIA QUAMVIS IMMANIOR EST (Let Can and his Confederates remember it) qui eos odio prosequitur & prascindit, quorum Ministerio ad salutem, & immortalitatem invitatur. Sed proh dolour! bona pars mundi (and never so much as now) huc incumbit, UT POTIUS ALLQUID ADIMAT MINISTERIO, QUAM ADDAT, tanta est ingratitude & perversitas, etiam illorum, qui sacrilege gloriari de Christiano nomine. Horum sanè factum, nihil defferre arbitror à sacrilegio & latrocinio, cu●us poenas olim luent architecti & fabri hujus mali. Non est quod quisquam quaerat subterfugia, quibus se excuset, cur minus sit Liberalis erga Ministers Evangelii: Oculos quidem hominum fallere potest; sed Deus non fallitur, in cujus contemptum alia at qu● alia praetexunt ingrati. Hic tres Loei observantur: Primus, Quod victus & alia Officia debeantur oeconomis mysteriorum Dei, seu Catechesis. Secundus, Quod perniciosus error fit, non prudentia, defraudare ministros su● debita mercede. Tertius, Quod Spiritus Sanctus in Paulo interpretetur, Derisionem Majestatis divinae est, negare victum & alia officia verbi doctoribus.  
For our own Domestic Councils, Parliaments and Writers judgement herein; 
* Spelman Conc. tom. 1. p. 259, 268, 396, 347, 402, 418, 554, 620. Gulielmi Lambardi Archaion.  Egbert Archbishop of York, in his Excerptions about the year of Christ, An. 750. c. 4. 99, 100 The National Council of Calchuch under King Oswald and Offa, ann 787 c. 17. forecited. The famous Council of Patelean, under King Athelstan, ann. 928. cap. 1. De Decimis sollicitè reddendis; Odo Archbishop of Canterbury in his Constitutions, ann. 943. c. 10. De Decimis reddendis. The Canons under King Edgar, about the year 967. Can. 54. The Ecclesiastical laws of King Aethelred, ann. 1012▪ cap. 4. The Ecclesiastical laws of Edward the Confessor, c. 8. confirmed by Wlilliam the Conqueror. The popish Schoolmen, Canonists, and Commentators on the Texts forecited, (whose names, I pretermit) resolve in positive terms, That Tithes are due to God and his Ministers under the Gospel, by Divine Right. The same is asserted by divers of our Protestant Divines, particularly by Dr. George Carleton, in his Treatise entitled. Tithe● proved TO BE DUE BY A DIVINE RIGHT, printed at London 1606. By Richard Montague, in his Diairibe on the first part of the History of Tithes, London 1628. by Robert Tileslee, his Animadversions on Mr. Seldens History of Tithes, London 1619. Mr. Samue● Purchase in his Pilgrimage l. 2. c. 7. with sundry others. And though some English Writers are of a different opinion, yet all accord, that being settled by our laws, they are duly to be paid, even in point of justice and conscience, and that they are not simply unlawful; but a fitting maintenance under the Gospel, which Mr. Selden in his History of Tithes doth affirm, and no ways oppose: Seeing then all these, with the laws of sundry other Authorities, conclude them to be of Divine Right, and a grievous Sin and Sacrilege against God to subtract or abolish them; & those, who oppugn their Divine Right under the Gospel, do affirm, it is no sin, but a bounden Debt and Duty to pay them, as settled by humane Grants, Donations, Vows, Laws, Canons, Constitutions, Prescriptions time out of mind; how any bearing the name of Christians, can or dare with open face oppugn, detain, or attempt their total abrogation now, as Jewish or Antichristian, I refer it to their own consciences, and others resolutions to determine.  
I shall answer one grand Objection against Ministers Tithes, under the Gospel; and so close up this Chapter. Neither Jesus Christ himself, nor his Apostles, nor the Ministers of the Primitive Church for two or three hundred years after them, received Tithes for preaching the Gospel, but lived only upon the people's alms and voluntary contributions. Therefore the Ministers of the Gospel likewise after them ought to receive no Tithes of the people for preaching the Gospel, but to live upon Alms and voluntary contributions, as they did. This was William Thorpes chief argument against Tithes, Fox Acts and Monuments, vol. 1. p. 699, 700. who adds, That those Priests, who will challenge or take Tithes, deny that Christ is come in the flesh, and do the Priest's Office of the Old Law, for whom Tithes were granted, for else Priests take now Tithes wrongfully; citing this, not as his own, but a Doctor's opinion, whose name he remembered not, but thought it was St. Jerome (or rather St. Can) in his New Voice p. 13, 14, 15. who delivers this for Orthodox Doctrine; which St. 
* See Gr●t●a● Caus. 16. qu. 1. 7.  Jerome contradicts, with all other ancient Doctors I have read.  
Ans. To this I reply, 1. That Christ and his Apostles lived amongst the Jews, who at that time were obliged by Gods own Law to pay their Tithes only to such Priests and Levites as were of the Tribe of Levi, of which Tribe Christ and his Apostles were not, and therefore they challenged not Tithes from them, Heb. 7. 5. to 15.  
2. They then paid their Tithes duly to their Priests and Levites (mention●● John 1. 19) for which Christ commended them, resolving they ought not to omit it, Matth. 23. 23. Luke 11. 42. Chap. 18. 12. Therefore it was no reason they should pay them over again to Christ or his Apostles (no more than Papists, who pay Tithes in kind against their wills unto our Minister, though not to their own Priests, but only voluntary Contribution) whiles their Priesthood stood in force, which they generally submitted to.  
3. The total abrogation of the levitical Priesthood, and Ceremonies by the death of Christ, was not certainly known to, nor resolved by the Apostles and believing Jews or Gentiles, till some years' space after our Saviour's Ascension, as is evident by Acts 15. in the great case of Circumcision, about which there was a Synod assembled by Paul's circumcising Timothy after this, because of the Jews. Acts 16. 3. and purifying himself, and shaving his head after the Jewish manner, many years afterward Acts 21. 20. to 28. which he being a Jew was obliged even then to observe to avoid scandal, but not to the Gentiles. Therefore Tithes amongst the Jews, were then still paid to their levitical Priests, and not to the Apostles.  
4. Though Christ whiles on earth, received no Tithes from the Jews, yet he had a just Right and Title to Tithes from Abraham and all his Posterity, and the levitical Priests themselves (especially after their abolition) as he was a Priest for ever after the order of Melchisedech, to whom Abraham himself and the Levites then in his loins paid Tithes of all, Heb. 7. 1. to 15. (of which at large before:) Therefore he had a just Right to receive Tithes from them, both before and after the levitical priesthood was abolished, which he might have both lawfully claimed and exercised, and his Apostles likewise in his Right, though they did it not. We read that Christ had a just Right and Title by Inheritance, and lineal descent from his Father King David to the Temporal Crown and Kingdom of Judah; and is therefore said by the Wisemen Matth. 2. 2. TO BE BORN KING OF THE JEWS (an unanswerable Argument for the lawfulness and Excellency of Hereditary Titles to Crowns and Kingdoms, before that of Election only, wherewith I frequently silenced vapouring Soldiers against Hereditary Kingship, being the very Title of Christ himself, both to his 
a Luke 1. 32, 33. Rev. 22, 16 Isn. 9 6, 7. Jer. 25. 5. c. 30. 9 c. 33. 17, 21, 26 Ezcch. 37. 24, 26.  Spiritual and Temporal Kingdom, and that which 
b Gen. 49. 10. Deut, 17. 20. 2 Sam. 7. 12. to 24. 1 Kings 2. 4 c 8. 20. c. 9 5, c. 15. 3, 4. Psal. 89. 3, 4, ●8. to 39 Psal 32. 11, 12, 13. 2 Ch●. 6 10, 16, 17. ●. 2. 11. c. 13. 5. c. ●. 18. c. 21. 7. c. ●3 3. Jer. 17 24, 25 26. c. 22. 3, 4. c. 33 17, 22.  God instituted amongst his Church and people, as the best, the surest of all other, 
c 2 Sam. 10. 1. 1 Chr. 19 1. 2 Kings 3. 26, 27. c. 13, 24. c. 14. 37. Isa. 19 ●1. c. 37. 38.  taken up by most Heathen Nations;) Now though Christ neither claimed nor exercised this his Temporal Right; but avoided it, when the people would have made him King by force, John 6. 15. who yet after cried him for the King of Israel, John 12. 13, 15. which even Pilate himself acknowledged; when he said unto the Jews BEHOLD YOUR KING: demanded of them SHALL I CRUCIFY YOUR KING? and wrote and fixed this Title on his Cross, JESUS OF NAZARETH KING OF THE JEWS John. 19 14, 15, 19 will or can John Can, or any other of his confederates, h●nce justly infarre; that it was unlawful for Christ himself, Right Heir by Descent to his Hereditary Temporal Kingdom, kept and thrust out thereof by usurping Herod (who murdered all the Infants in Bethlehem, and the Coasts thereof that were two years old and under, and should have murdered our Saviour himself to secure his own usurped Power, Mat. 2. 13, 16. (Such is the bloody cruelty and Jealousy of Usurpers, to have claimed or exercised this his just, Hereditary Right to the Crown, or unlawful for the people to have thrust out this bloody Intruder, Herod by force from his usurped Authority and made Christ King as they intended, or because Christ did then voluntarily forbear and relinquish his Right to Herod, that it is therefore unlawful, for any other Hereditary Christian King or Right Heir to a Crown, kept from, or thrust out of his Throne and Kingdom by armed violence against the generality of his people's desires, by any aspiring, usurping Herod, to lay claim to his Crown or Kingdom, or for the faithful, natural born Subjects, according to their duty, Oaths, and Allegiance, to endeavour by all lawful means, and open force to expel, dethrone such Herod's, and crown and set their lawful Sovereign on the Throne of the Kingdom. Doubtless they cannot be so absurdly stupid, as affirm it, seeing Jeboiadah the high Priest, the Captains of Hundreds, Levites, Soldiers and people too, thrust out Ath●liah (the bloody Usurper of the Kingdom and Throne of Judah) in the seventh year of her Usurpation, and crowned Joash THE KING'S SON, as the Lord had said OF THE SONS OF DAVID, and set him KING UPON THE THRONE OF THE KINGDOM: whereupon ALL THE PEOPLE OF THE LAND REJOICED AND THE CITY WAS QUIET: as is recorded at large to their eternal Honour by God himself, and for others imitation in the like case, 2 Chron. 23. and 2 Kings 11. and seeing all may justly lay claim to, and repossess themselves of such Lands, Houses, Goods, as others forcibly detain or take from them against all Law, Right, notwithstanding Christ's Non-claim to his Rightful Crown: then by the self same Reason our Ministers of the Gospel now may lawfully take and challenge Tithes from the people, though Christ and his Apostles did not, albeit they had a just Right and Title to them, which they might have exercised had they pleased without Sin, or Judaisme, as our Ministers do now. To clear which Right from Judaisme and all other Cevills beyond all contradiction, I shall cite only two Prophecies, relating jointly to Christ's Kingdom, and Ministers u●der the Gospel. The first is Jer. 33. 15. to the end. In those days and at that time will I cause the Branch of Righteousness to grow up unto David, and he shall execute Righteousness, and Judgement in the Land. In those days shall Judah be saved, and Jerusalem shall dwell safely, and this is the name wherewith he shall be called, the Lord our Righteousness. For thus saith the Lord, David shall never want a man to sit upon the Throne of the House of Israel: Neither the Priests, the Levites, want a man before me to offer Burnt-Offerings, and to kindle Meat-Offerings, and to do Sacrifices continually. Thus saith the Lord, if you can break my Covenant of the day, and my Covenant of the night, so that there should not be day and night in their season: then may also my Covenant be broken with David my Servant, that he should not have a Son to reign upon his Throne, AND WITH THE LEVITES THE PRIESTS MY MINISTERS. As the Host of heaven cannot be numbered, neither the sand of the Sea measured, so will I multiply the Seed of David my Servant, AND THE LEVITES THAT MINISTER UNTO ME, etc. The 2d is Isa. 66. 18. to 22 I will gather all nations, and tongues and they shall come and see my Glory, and I will set a Sign among them, and I will send those that escape of them unto the Nations, and to Tarshish, etc. and TO THE ISLES AFAR OFFA (whereof England is chief and principally intended) And they shall bring all your Brethren for an 
* See Rom. 12. 1.  Offering unto the Lord out of all Nations, upon Horses and in Chariots, and in Litters, and upon Mules, and upon swift Beast's, TO MY HOLY MOUNTAIN IN JERUSALEM, saith the Lord, as the Children of Israel bring on Offering in a clean Vessel UNTO THE HOUSE OF THE LORD, And I WILL ALSO TAKE OF THEM FOR PRIESTS and FOR LEVITES, saith the Lord. From which Texts I shall observe;  
1. That as Christ's Title to his everlasting Spiritual Kingdom under the Gospel, over all the converted Gentiles, as well as Jews, is expressly set forth to be neither elective, nor by conquest, but by DESCENT 
* Whence he is styled Heir of all things. Heb. 1. 12. And the Lord shall giv● unto him. THE THRONE OF HIS FATHER DAVID and HE shall reign over the House of Jacob for ever, etc. Luke 1. 32, 33.  HEIRSHIP and lineal Succession from King David; and all the regenerated Sons of God by their Right of Sonship, and new-birth, even in like sort entitled to the Kingdom of heaven (whence they are styled HEIRS and INHERITORS OF THE KINGDOM, Jam. 2. 5. Gal. 3. 27. Rom. 8. 17. Titus 3, 17. Heb. 1. 14. chap. 6. 17. 1 Pet. 3. 7. Mat. 25. 34. and this Kingdom THE INHERITANCE OF THE SAINTS, Col. 1. 12. Ephes. 1. 11. 14, 18. 1. Pet. 1. 4. Acts 20. 32. an unanswerable argument, that Heirship and Birthright is the best, Surest, Jestest, Honourablest, Lawfullest Title of all other to Crowns, Kingdoms, and Possessions on earth, being the very Title of Christ himself to his everlasting Kingship, and Kingdom, and of the Saints in and by Christ, to the Kingdom of heaven itself, and Crown of Glory;) so the Seat and Throne of this His Kingdom, is said to be Zion and Jerusalem: (most emphatically expressed, Isa. 24. 23. The Lord of Hosts shall reign in Mount Zion, and in Jerusalem, before his Ancients gloriously) A typ● of the Church of God under the Gospel, first planted in, and propagated from thence throughout the World, according to the Prophecies Isaiah 2. 3. Michah 4. 2.) Whence the Church under the Gospel is called the New Jerusalem, etc. Rev. 3. 12. chap. 21. 2, 10. Gal. 4. 26. Heb. 12. 22.  
2. That the Ministers of, and under the Gospel, are expressly styled in these prophecies Priests and Levites, several times.  
3. That their Office under the Gospel in a mystical sense, is to offer burnt-offerings, to bake or kindle Meat-Offerings, to do Sacrifices continually, and to Minister unto God.  
4. That these Priests and Levites, should be taken out of the converted Gentiles, and Isles afar off, whereof our Isle was chief.  
5. Priests and Levites should never fail, cease, nor want a man under the Gospel, and that would multiply them as the Host of Heaven, as well as the Seed of David.  
6. That they should convert and bring their brethren for an offering out of all Nations, and the Isles afar off, to God's Mountain and House in Jerusalem, as the children of Israel used to bring their Offerings thither. Since therefore the Ministers of the Gopel in these prophecies are thus expressly styled Priests and Levites, and are to offer burnt-Offerings, Meat-Offerings, Sacrifices and Oblations to God in his Mountain and House at Jerusalem, etc. under David their King, in an Evangelicall sense; without any Judaisme or denying of Christ's coming in the flesh; they may undoubtedly in the self same sense and Right, receive all Glebes, Tithes, Oblations, and other deuce from Christians, and converted Jews under the Gospel, as the Priests and Levites did at Jerusalem under King David and his Successors; seeing they succeed them in their Office in an Evangelicall sense, according to these prophecies which as strongly confirm the Maintenance of their Priestly Function, their Tithe●, as their Evangelicall Priesthood.  
7. Although Christ, his Apostles, and the Ministers of the Gospel in the Primitive times, whiles the Church was in the 
* Rev. 12. 16. 4  Wilderness under grievous, bloody, Antichristian Kings, Magistrates, Persecutors, by reason of the present persecution, neither did nor could receive Tithes and Gleb●s for their Maintenances from the persecuted Christians, and therefore were necessitated to live by private Contribution and extraordinary wages in that case of extremity, yet it no ways follows, that therefore all Ministers of the Gospel afterwards shall do so in settled Kingdoms, States, Nations converted to the saith; where Kings, Magistrates, People do all generally embrace and profess the Gospel, and where Churches are established, and Ministers Glebes and Tithes are or may be confirmed by settled Laws: which I shall irrefragably prove by these instances.  
1. The Priests and Levites under the Law, had no Glebes or Tithes at all, whiles the Israelites wandered 40 years together in the wilderness, though they had then 
* Levit. 27. 30, 31, 32. Numb. 35. 2, 2, 4.  a La●, and right to receive them. Will the Objectors thence inferr●, Therefore they ought to have no Tithes nor Glebes when the Israelites were possessors of and setledin the Land of Canaan in peace; when they enjoyed both without dispute?  
2. The Priests and Levites had no Tithes nor Glebes in the Realm of Israel under the Usurper Jeroboam, and his Idolatrous successors, who deprived them of their possessions, Cities, Suburbs, Tithes and Priest Office too, 2 Chron. 11. 13, 14. c. 13. 9 Therefore, the Priests and Levites in the Kingdom of Judah, might not lawfully claim nor enjoy any Glebes or Tithes, nor Ministers under the Gospel, nor yet those in Israel, under David and Solomon, who were no Persecutors but Patrons of them.  
3. When both these Kingdoms with their Priest and Levites were carried away captives into Assyria and Babylon; the Priests and Levites during the 70 years' captivity enjoyed neither Glebes nor Tithes: Will it them follow: Therefore they might lawfully enjoy neither, after their restitution to their Country and execution of their Priestly Function, and the re-edifying of the Temple; as we read they did: Neh. 10. 38. c. 12. 44. c. 13. 1. to 13. and the people charged with robbing of God, when they neglected to pay Tithes and Oblations to them, Mal. 3. 7, 8, 9, 10.  
4. Christ himself, so soon as born was forced to fly out of his Country into Egypt, by bloody Herod, and to remain there till after his death. Mat. 2. 13, 14, 15. After which he complained, That Foxes had holes, and Birds of the air nests; yet he had not where to lay his head, Mat. 8. 20. Luke 9 58, And at last, he was apprehended, mocked, reviled, crowned with thorns, crucified by the malicious Jews and SOLDIER'S, who parted his Garments among them, and cast Lots upon his Vesture: The Evangelists closing up the Tragedy of his Passion with this perpetual brand upon the Domineering cruel Soldiers: THESE THINGS THEREFORE THE SOLDIER'S DID: John 19 24. For which, and for reporting a Lie to smother the truth of Christ's Resurrection, the High Priest GAVE LARGE MONEY TO THE SOLDIER'S besides, Matt. 28. 12, 15. Will Can therefore hence conclude; theresore our Soldiers now must force our Ministers to fly into Aegypt-till Herod's death; leave them neither Rectory, Personage house, or Vicarge, nor yet so much as a Bed, Bolster, Tith-Hay or Straw, whereon to lay their heads; and nail them to the Cross, pierce their sides with spears-points, revile, deride them, and at last part not only all their Glebes, Tithes and Goods, but their very Garments and Gowns between them? Surely if they must and shall do so; let them beware of another perpetual memento like the former. These things therefore, The Soldiers did: So the Soldiers took the money, and did as they were taught by Can and Popish Priests and Jesuits.  
5. The Apostles who succeeded our Saviour in those days of persecution, were thus handled by Paul's own relation, 1 Cor. 4. 9, etc. We are made a spectacle unto the world, unto Angels and to men: we are fools for Christ's sake, we are weak, we are despised: even to this present hour, we are hungry and thirst, and are naked, and are buffeted, and have no certain dwelling place, we are reviled, persecuted, defamed; we are as the filth of the world, and the offscouring of all things unto this day. If all Ministers in times of peace and setlement must be like the Apostles, in not receiving tithes; then they must be like them too even in settled Christian Kingdoms, States, Churches, in all these their particular sufferings; and have no certain dwelling place, etc. And if so; Let Can & his new Ministers of the Gospel (as they style themselves) begin the precedent; of whom our Ministers may now say, as Paul did of the Corinthians in the precedent verse of this chapter v. 8. Now ye are full, nowye are rich, ye have reigned as Kings, without us: when as most of them were very poor, and far enough from reigning as Kings, or so much as Petty Constables before these unhappy Wars, and in days of former persecution, when Can himself durst not show his face in England for fear of a Bishop's power, or High-commission Pursuivant; nor durst reproach our Orthodox protestant pious Ministers, and Parliaments as Antichristian, Popish; and compare their Laws for Ministers Tithes, with the very Idolatrous Statutes of Omri and A●ab (as he doth now p. 3.) for which he might have taken a turn at Tyburn, in steed of walking freely in Westminster Hall, without being questioned for this his impudent high Slanders both of our Laws and Parliaments, as well as Ministry.  
6. If the Minister's of the Gospel be bound to imitate the Apostles in all things; then they must not have Gold nor Silver, nor Brass in their purses, neither Scrip nor two Coats, nor yet Shoes, but Sandals only on their feet, Mat. 10. 9, 10. Mar. 6. 8, 9 as the Capuchin-Friars Mendicants hence conclude: this being a positive Precept, the objected examples of the Apostles, etc. only a a Precedent. And if so, not only all our Ministers, but Can and all his Administrators, must turn Friars Mendican●s too in good earnest, (who ground their Vow of Voluntary poverty on this Text; and the objected Precedents of Christ and his Apostles) and so become no Ministers of Christ, but Antichrist, and as truly Antichristian as these Friars are.  
7. If our Ministers must all now be like those of the Primitive times, whiles under persecuting Heathen Emperors, Kings, Magistrates, than all Saints and Christians too in our days, and times must imitate and be like the Saints and Christians in those days: They must sell all their old and new purchased Lands, Houses, Lordships, Palaces, and lay the money at the Ministers feet, have all things in common like the real Saints and Christians in the Apostles times, Acts 4. 34. to the end, and instead of Lording and feasting it in their new acquired Royal, Episcopal Palaces, and Manor Houses, they must wander about in Sheepskins, and Goatskins, in Deserts and in Mountains, and in Dens and Caves of the earth, being destitute and afflicted, like the Saints of old; yea, and like them they must be tortured, not accepting deliverance, have trials of cruel mockings and scourge, bonds and imprisonments, be stoned, sawn asunder, slain with the Sword, instead of slaying, plundering, imprisoning and sawing others asunder with the Sword, Heb. 11. 35. to 39 And when our Army-Saints, Officers, Soldiers, with other Tithe Oppugners, who press this Objection against Ministers Tithes, shall lay down their Arms, Commands, Power, Lands, sell all they have and become like to all these Primitive Saints and Martyrs of Christ in sufferings, in times of Persecution, I doubt not, but our Ministers will joyfully part both with their Glebes, Rectories, Tithes, and settled Maintenance to sympathise with them in their Persecutions and Sufferings. But til● such hard times of Persecutions, and they begin to follow this Precedent of the selfdenying Primitive S●ints. I hope they will not make all our Ministers present Martyrs in their Tithes and settled Maintenance, nor enjoin them alone to follow the Primitive Ministers of the Gospel in those times of persecution; and prove greater persecutors to them in these pretended times of Christian Liberty and Justice, than the late Oppressing Prelates and High Commissioners, who suffered many of them (though Non-conformists) to enjoy their Tithes and Glebes; and not eject or disinherit them and their Successors for ever, of their ancient Glebes, Tithes, and settled Maintenance, without any Legal Trial by their Peers, or Conviction of any Treasonable crimes against our known Laws, for which they deserve to forfeit them; and all under the false petence, that Tithes are Jewish and Antichristian under the Gospel, which I hope I have sufficiently refuted (being established on them by Christian Kings, States, Parliaments, immediately after the Primitive persecutions, generally throughout Christendom, as the fittest Maintenance of all other, and particularly in our Realm, when as the abolishing of them will be really such in the Judgement of all Godly Protestants and Patrons of Religion, both at home and throughout the World.   
FIN'S.