The Epistle to the Reader.  
Christian Reader:  
THis little Pamphlet would not have needed a preparatory Epistle, were there not amongst us a very great generation who are parties in the point I speak of; I shall therefore crave leave to propound unto them, before they read it, whether the Clergy-bellies of these times can be any whit better Christians, than Demetrius the Silver-Smith with his Craftsmen, Act 19 19.20. etc. whilst they cry out, Great is the God of tithes! Sacred is the duty of tithes! of tithes we fill, and swill, hold belly, hold; were it not for tithes learning would be neglected, the Ministry despised, and we must take pains like other silly people of the Laity: Let us rather cram the Prisons full, as we do our guts with tithe pigs, of all such as sacrilegiously refuse to pay us tithes.  
Let me likewise entreat them to consider, whether it were not the same Tyth-spirit, the spirit of covetousness, which caused the Masters of the Damsel, out of whom Paul cast the evil spirit, Act. 16.16, 17, 18, 19, 20. etc. not only to hang bacl from receiving the Gospel, but even to persecute the Apostles for cutting off that Devilish gain which the evil spirit had wont to bring them? Let them interrogate their own consciences, whether they believe it to be Scripture or good doctrine, that a gift blindeth the wise, and perverteth the words of the righteous, Ex. 23.8. Deut. 16.19. that it destroyeth the heart, Ecclesiastes 20.29. corrupting their very understandings, in such manner, that they even persuade themselves to be in the right, when they were never more in the wrong: Let such, I say, who always had, and still have the faculties of their souls imprinted with this gift or rather theft of tithes, consider and suspect themselves to be no competent Judges, how much this Gospel-tithing savours of Judaisme, Antichristianisme, and is inconsistent with the subjects prop●e●y.  
Being thus prepared, I shall desire them with me to observe, that the Levites being excluded from possessing any inheritance in the land of Canaan, unless the Lord had given them his own portion and inheritance the tithes, Deut. 18 1.2. they must have starved, and yet we find not that the Lord gave them any compulsive power for levying and bringing in this contribution of tithes: But under the Gospel, where the whole land is open and free to all alike, to Clergy as well as to Laity, to purchase and keep possession of, where the Apostles practice was to labour with their own hands, 1 Thess. 2.9. and Paul's express command to all in general, that if any would not work he should not eat, 2 Thess. 3.10. for a supposititious illegitimate tribe of Levi, who are not above the five hundreth part of the Kingdom (there being upon calculation thought to be not above one Clergyman to every 500 men and women) to lay claim to, and by violence possess themselves of the tithes of all increase, free of all charges, which in valuation is better than if the fifth part of the whole land were divided amongst them for gleab-land, whereof most of them have some small pittance besides their tithes, is the greatest cheat and robbery which was ever practised; I say yet more briefly, that if the whole Kingdom were to be divided into 500 parts, the Clergy (as I said before, being but as one to 500 by computation) besides the free denization which they enjoy in common withal other people, run away with about one hundred and twenty five shares, I mean with about one hundred and twenty five times as much as any of their fellows; Oh prodigy of Covetousness! but I must decipher it more clearly.  
Suppose there were 500 men and women in a Country Parish, and all the land in that Parish to be worth 2000 l. by the year; the Minister, who is but one of the aforesaid 500 pretends 200 l. for his tithes of the abovesaid 2000 l. clear of all charges, which said charges on all arable grounds one with another, for manuring, seed-corne and reaping, etc. or of stocking pasture ground, together with the hazard of a small crop, or death of cattles, is so great, as that the landlords to be free of paying tithes, the tenth sheaf clear of charges, had better give the fifth acre of all their lands for gleab-land unto the Minister.  
Thus than their tithes of 2000 l. amount in valuation unto the fifth part of 2000 l. which is 400 l. & this 400 l. for the Minister being taken out of 2000 l. which is the whole revenue of the Parish land, there remains 1600 l. to be divided amongst 499. men and women, who are the Parishioners, which is not full 3 l. 4 s. 1 d. ½. a pecce, whereas the minister devours 400 l. which is more than any 124. of his Parishioners enjoy, upon such a calculation, supposing them to be all poor, or all rich alike. And yet the unsatiableness of these Clergy-bellies is not here with content, but they lay claim to tithes on house rend, and the tenth part of whatsoever any person of any profession, doth any ways lawfully advance, to be due unto the Minister of the Gospel both by the law of God and man, unless some special custom, composition or privilege of the place allowed by law, exempt him: They are the very words of that Episcopal, Presbyterial, Ambodexterous Tythe-Champion (for Tithes are a common motto to both parties.) Dr. Burgess, an eminent member of this present Assembly, in a Discourse of his entitled, A new discovery of personal Tithes, or the tenth part of men's clear gains, etc. p. 1. as I find it observed in John the Baptist, Chap. 2 about Christ's order and the Disciples practice corcerning the Minister's maintenance, etc.  
But why trow did not the Dr. with his brethren in covetousness, as well claim tithes of children, as of fruit and personal gains, whereof we find not the least mention in either of the Testaments? Surely they would not continue so indulgent, they would not bate us our children, could they but get it once enacted, that it might be lawful for them to sell tithe children in the market as well as tithe pigs: and to deal clearly, the levitical law, from whence they seek to colour tithes, subjected every first borne, whether it were of man or beast, unto this tax of tithes, it fell unto the Priest's share, Leu. 13.2. c. 22.29. Numb. 18.15. the levitical Priest was to have the first borne of children, unless they were redeemed, and our English Priests, could they but get an Ordinance of Lords and Commons for it, as well as tithes, I should not trust their courtesies.  
Tell me, good Reader, who ever thou art, didst thou ever think these fair pretending Clergymen, every one whereof having devoured above 124. of his brethren by divine right, as they allege, their tithe patent which they say God granted them, should be yet, thus Canine-like hungry; this craving as of their own mere fantasy & invention to lay title unto the tenth part of all clear gains besides, which would be many times more than the levitical tithes amounted to (the gain of handicraft mysteries and trading, being by manifold, more considerable than the increase of all the land in England?) and that which is yet more irrational and pestiferous, they will have it whether we will or no, they wrist it from us by violence, they rob us of it: 'Tis not my desire thou shouldest take this calculation upon trust: Nature hath taught every reasonable man Arithmetic enough to make trial of it, the truth thereof, when thou thyself perceivest and consideres● the consequence, I shall not so much desire thee to stand amazed, as to contribute thy ingredient for curing our Clergymen of this their desperate covetousness, which is Idolatry, Col. 3.5, Farewell.   

To the Reverend Assembly of Divines at Westminster.  
Men, Brethren, and Fathers:  
I Can not choose but give you notice of a Design discovered unto me, of no small a party which at present is conspiring, how the possessions of Bishops, Deans and Chapters, etc. which by our Ancestors were intended for public and pious uses, may become their peculiar inheritances, and totally discourage posterity from all charitable legacies, when they shall see them alienated to such quinte contrary purposes.  
I understand likewise of several Petitions by multitudes of the most conscientious freeborn subjects of England, demonstrating how unjust it is, that a small number, who in compliment call themselves our Ministers, should at their own pleasure become our Masters and so contrary to the subjects liberty, force from us the fifth part of the whole Kingdom in valuation without either articles or consent, and that which is worst of all, even not to be longer endured by such as make conscience of any thing, they lay claim to it by Divine right, and for such services, as to many seem little less than Antichristian, or Idolatrous: 'Tis frivolous for you to distinguish between a conscience truly informed, and contrarily; for, unless you will pretend your arguments to be like the peace of God which passeth all understanding, Phil. 4.7. you must unavoidably permit men, even every particular man for himself, to resolve the whole Scripture and every part thereof into a full persuasion of his own heart concerning whatsoever he is to practise or believe, Rom. 14.5.22.23. either grant this, or burn your Bibles, how many soever differing translations, with their whole impressions, as have been brought unto you, since you do but teach your Lay-people to suspect them all, whilst you yourselves will not be ruled by any, in any man's judgement besides your own.  
A word to the wise should be enough; It is of so great interest and consequence to this whole Kingdom, for one respect or other, to demolish and root out the very memory of this Tith-Idoll, which all other Reformed Christians have long since abominated, that it concerns you to look out some other maintenance less scandalous, and more Gospellike.  
But you'll say perhaps, you have maintenance allotted you by Ordinance of Parliament: what an Ordinance of Parliament? ● reverence Ordinances of Parliament; but, me thinks, you should rather fly for refuge to Christ's Ordinance; Ordinances of Parliament are repealable, what one Parliament bestows upon you, another Parliament may take away, but Christ's Ordinances, are like himself, unchangeable; what ever you think of him, doubtless you cannot leave him for a better Master: Try then a little, compare the Ordinances together, look before you leap, if ye be Men, if Christians, consider which may prove the surest, the better title.  
Christ ordained that they which preach the Gospel should live by the Gospel, 1 Cor. 9.14. that is, they should have such a livelihood as is set out, and warranted by the Gospel, which is the free benevolence and bounty of their brethren, and if you will have it in Christ's own words unto the true Disciples, That into whatsoever house they enter they should remain eating and drinking such things as were set before them, Luk. 10.5.7.8. and having food and raiment they should be there with content, 1 Tim. 6.8, On the other side:  
The Lords and Commons in Parliament assembled, Die Veneris, 8 Novemb. 1644. Ordain that every person or persons within the Realm of England and Dominion of Wales, shall pay all and singular tithes, offerings, oblations, obventions, rates for tithes, and all other duties commonly known by the name of tithes, unto the respective owners both Lay and Ecclesiastical.  
This is the effect of Christ's Ordinance, with that of the Lords and Commons in Parliament: I shall not seek to make enmity betwixt them, and I hope every Reader, will, in time, see how far forth they will run parallel. What will you more then? Our Saviour, you see, has by an Ordinance of heaven provided for you both food and raiment, requiring you by his Apostle Paul to be therewith content.  
But me thinks I hear you murmuring that this Gospel maintenance, being by the Spirit of God termed a free gift, 2 Cor. 8.4. Phil. 4.17. a matter of bounty, and not grudging, 2 Cor. 9.5. you have not the conscience, what ever your practice be, to think you may command it at your pleasure, have it whether your Parishioners will or no; and 'tis irksome to your high●indednesse, to suppose yourselves their Almesmen, and live on their benevolence. But what advantage have you by your tithe Ordinance? how, I pray, will you get your tithes, if the people will not pay them? how can you force them to it, if the people be resolved on the contrary? Oh! I know your meaning, you'll distrain their goods, imprison their persons, and with some vexatious accursed act or other, you'll take away their lives, and all they have together: but are you so stout and sturdy (not being perhaps above one for a thousand of your Lay-brothers) as to imagine that a Regiment of Blackcoats, can, with a bare humane Ordinance of tithes, defeat a whole Nation, both of their Christian and Civil privileges? believe me bold Soldiers, you will find hard service of ●it; the people's eyes begin to be open, and if you discover the nakedness of your unsatiable covetousness a little more, they will, questionless, so far reflect on the express clear words in our Saviour's Commission unto his true Disciples, saying, Freely you have received, freely give, Mat. 10.8. that your mercenary praying and preaching will grow contemptible, and our exercising Weavers, Feltmakers, Cobblers, etc. be found more to resemble true Ministers of the Gospel, than your learned Doctorships. But because I see some of you are not ashamed to be thought Politicians, who take for granted that you may, & aught to be provident, no less than your Lay-brothers, both for yourselves and families; I hope I shall not prove an unwelcome Monitor, if I be instant with you to ponder seriously, whether it be for your benefit to wave Christ's Ordinance, and adhere unto the Parliaments for maintenance.  
'Tis true, the Lords and Commons have been bountiful unto you, most transcendently bountiful, no Protestant State did ever do the like! (I wish it were well considered) they give you tithes with an &c. offerings, oblations, &c above a tenth part, even above the fifth, in a just valuation, of all that the land produceth: But what if they should give you half, or three quarters of all we have? can you enjoy it longer than good people please to pay it you? I hope, it will not be impertinent, towards meaning you from a Canonical obedience, by minding you that there have been many laws agreed on in Parliament, which never had execution afterwards, for want of a secondary, and more effectual assenting of the people in general, whom the Parliament does but represent. You know, likewise, much may be said, both from Laws and Custom, in behalf of the King's Prerogative, Revenues, and not much less than a boundless subjection, and yet you see, how little he hath of either for the present; a Prince can reign no longer over the persons of his subjects, than he can master their affections; A usurped tyrannical power is of short continuance, but the free consent and love of a people, is that only, which makes all Empire durable and happy.  
Do not then seethe your selvees up, that a Nation which has been at charge of so many millions (as some Accountants think the Visited Provinces never had, to spend upon all their _____ years war) with the loss of so many 〈◊〉 thousand slain, in redeeming their propriety and privileges from the 〈◊〉 of evil counsellors, will afterwards prostrate themselves, both soul and body, 〈…〉 your discretion? do you think a people, which capitulates with their Master, will submit unto their Ministers? is it not a pretty mock show, a contradiction, a very lie, for Ministers to be carvers of their own wages, whether their Masters will or no? to pay themselves out of their Master's purses, under pretence of administering to them spiritual things, and yet restrain them from participating thereof, when they see good, or but pretend to see it? it may not, it cannot, it must n●t long endure.  
Ponder then a little, which may 〈◊〉 best win upon the people's disposition, whether your submitting unto their Christian charity which to many of the Independent may proves more beneficial than tithes, or to continue contrasting with them, as his Majesty with his evil Counsellors have done, to the hazarding fall  
Forbear then to take too much upon you; Encroach neither upon your brethren's Spiritualities, nor Temporalties; Renounce such power and principles, as may justly move the Civil State to be jealous of you, and 〈◊〉 like enough (for they have both be●o●red and been liberal to you beyond desert) they will distribute or appropriate unto your T●●●●, all the possessions, that unrighteous mammon, of Bishops, Deans and Chapters, etc.  
Believe me Friends, they are worth the looking after, and if, through your own carelessness, or your enemy's vigilance you miss thereof, you may like enough be put to get a living by labouring in some honest calling, as your neighbours do: Be w●se as Serpents, and (Gramercy Bishop) you may yet far well.   

Errata.  
Pag. ●. line 10. read of such. ibid. l. 34. neither can. p 4 l. 5●. due for. p. 7. l. 5. much is. p. 15. l. 8. he demure, p. 1● l. 11. may be p. 18. l. 35 same coat.   

Certain brief Observations concerning the institution and paying of tithes in the Old Testament, with the Ministers maintenance in the New; neither of which was levied in a compulsive manner, nor could possibly become a sweet savour in the nostrils of the Lord, had they not been given freely, as a matter of bounty, not grudgingly.  
HAving often in my saddest thoughts bewailed the lamentable condition, which Gods dearest people are brought into, through that accursed yoke of a forced uniformity, which is endeavoured to be put upon their consciences, and casting about what evil spirit it was, that had so vast a malignant influence throughout the world; at last, it appeared clearly unto my understanding, that it could not possibly, for the most part, be any other, besides that Grand Idol or rather devil of covetousness, which is the root of all evil and mischief that happeneth unto mankind, Col. 3.5. 1 Tim. 6.10. Act. 19.19.20. c. 16.16, 17, 18, etc.  
Then; pondering with myself, how this Imp of covetousness, as it produced persecution, was suckled and maintained; I found at last, that it must necessarily be both begotten and continued by that specious golden wedge of Gospel-tythes, which an illegitimate Tribe of Levi had at first, only Achan-like, purloined from their brethren, but afterwards presumptuously entitled upon God himself, that both they and their successors, might with an uncontroleable security live and die surfeiting upon the fatness thereof.  
But if any man perceive not how it comes about, that a coveting after tithes begets persecution; I answer, that these Tythmongers, as Esaiah describes those of his time, 56.11. terming them greedy dogs, which can never be satisfied, are so intent upon the gain which cometh from their quarters, (that since they cannot for shame require contributions from such as refuse out of conscience to join with them in Church duties) they put themselves upon inveighing with all manner of exasperation and bitterness, against all such as differ from them, whether in discipline or doctrine, continually insencing both their Parishioners and Civil Magistrates against them as Heretics, such as hold dangerous opinions destructive to the State, not to be endured upon any quarter and composition, because no accommodation can be to their purpose wherein Tithes are not the princ palls article to be agreed upon.  
In contemplation hereof, I put myself again to search the Scripture, (though I know there is scarce any one how vile soever, whether for practice or opinion only, who pretends not to be Gospel-proofe, but I speak to such of whom John the Evangelist said, Search the Scriptures for in them ye think to have eternal life, Joh. 5.39. to such I say, who would be thought to have the Scripture for their rule, and really expect salvation by living according to that rule) and am willing to give a faithful, though brief relation thereof, on such particulars I mean, as have not to my knowledge been published by others, to show how vain the ground is of pretending Gospel-tythes, and how dangerous to continue them.  
The first place I meet with speaking of Tithes is Gen. 14.20. where Abraham is said to give Melchisedeck tithes of all, that is, of all the spoil only, which he had in the victory against the four Kings in rescuing of his brother Lot, whom they had taken prisoner, as you may see in the same Chapter: and though it be objected that the Apostle Paul seems to tell the Hebrews that Abraham gave iythings of all things unto Melchisedeck, Heb. 7.2. yet you may find that the same Apostle in v. 4 whilst be would magnify the pre-eminence of Melchisedeck in his relation of receiving tithes, before Abraham paying tithes, instances only in his paying him tithes of the spoils, but had Abraham paid tithes of all things he possessed, the Apostles argument might have thereby been so much more improved, if he had urged it. But this paying tithes unto Melchisedeck was supereminently typical, as Melchisedeck was a type of Christ, Heb. 8.4.5. and in that respect only, Paul says that Melchisedeck received tithes of Abraham blessing him that had the promise, and without contradiction the less is blessed of the greater, Heb. 7.6.7. for even the tribe of Levi is said to pay tithes unto Melchisedeck in the loins of Abraham Heb. 7.9.10. and the Levites could not be properly said in the same time and respect, both to pay tithes in Abraham, and yet receive tithes in Melchisedeck, so that this is no Scripture for their purpose; the very tribe of Levi paid tithes unto Melchisedeck, and therefore neither they, nor a suppositions offspring of theirs much less, pretend with any other than a brazen-face and countenance, to derive a just grant and title from Melchisedeck for receiving tithes; but besides these words of Paul's to the Heb. 7.5. The Levites who received the office of Priesthood, had commandment for receiving tithes according to the Law, dye plainly teach us that the payment of tithes, the tenths of all increase, as our self-seeking Clergy will have it understood, began not till the law was given, and that the Levites had the Priesthood entailed upon their Tribe, and consequently that till then there was no commandment for paying them, nor any body warranted to receive them.  
Gen. 28.20, 21, 22. We find that Jacob when he went to Laban at Padan-Aram to take a wife, being on the way of Luz so called anciently, but by him named Bethel, v. 19 in the morning after his vision, he made a vow unto God, saying, If God will be with●●e and keeps use in this way that I go, and will give me bread to eat, and raiment to put o●● so that I come again to my father's house in peace, then, of all that thou shalt give me, I will surely give the tenth unto thee.  
Upon this occasion, it will not be amiss, 1. to remember that all vows ought to be voluntary; such is this promising of Jacob, and Abraham's paying tithes unto Melchisedeck, neither of them being commanded, nor so much as usually practised from Abraham his first paying to this time of Jacob● vowing them: for i● Jacob had been obliged, or but accustomed to pay tithes from the time that Abraham first paid them unto Melchisedeck, this present vowing of his would have been different from the nature of a vow, which is of some new thing not customarily, much less obligatorily performed before; nay, it might have seemed a kind of deriding God Almighty, in pretending to do some extraordinary service, prefixing thereunto the sacred preamble and title of a vow, but in the upshot, not so much as promise more, than was both due and ordinarily discharged before: then secondly, these tithes Jacob vows not to begin to pay them, till he return unto his father's house in peace, which we know was many years after, and is a certain argument that till than he made no reckoning of paying a continual fixed tithe or tenth part of what God gave him at least we see no example of it.  
Levit. 27.30 32 'tis said, all the tithe of the land both of the seed of the ground, and of the fruit of the trees is the Lords, it is holy to the Lord, and every tithe of bullock and of sheep, and of all that goeth under the red, the tenth of all shall be holy unto the Lord: and v. 34. 'tis said, these are the commandments of the Lord by Moses unto the children of Israel in Mount Sinai; so that before that time, there was no commmandment for paying of 〈◊〉.  
These tithes being thus set apart by the Lord, are in Numb. 18 21.24. appropriated unto the Tribe of Levi, but neither to be enjoyed by the Le vites, nor paid by the Israelites, until they came into the land of Canaan, as appears in that the Lord says, I have given it them, therefore shall they possess no inheritance among the children of Israel, v. 24. that is, in the land of Canaan, as is likewise imposed upon Aaron, v. 20. for before that time, both Aaron's and the other families of the Levites had their proper inheritances and possessions, as had the other Tribes, Deut. 18.8.  
Here than we may observe, that by God's ordinance there was no tithes of any thing due, save of the seed of the ground, of the fruit of the trees, and of four footed beasts, Leu. 27.30.32. both fish and fowl were free, much less do we find here any tithes, any excise put upon men's labours; that was likely thought a duty to be exacted and collected rather by Publicans, then by a consecrated Tribe of Levi, concerning whom the Lord said, that, from what time their tithes grew due, it should be a law for ever throughout their generations, that among the children of Israel they possess no inheritance, Num. 18.23. which I much wonder how such as claim tithes at this day do yet dispense withal; I mean, how these pretended Clergymen should both receive tithes, and yet enjoy all manner of inheritances and possessions in common with the Laity.  
Then; as we find in Numb. 18.29. the Levites were cut of their tithes to pay the one tenth for an offering unto Aaron and his family, who was also of the Tribe of Levi, Gen. 4.14. and for this respect, as also in that the Lord gave him the offerings of all hallowed things, whether meat-offerings, sin-offerings or trespass-offerings, v. 8 9 he was also to have no inheritance in the land of Canaan, the Lord promising him to be his part among the children of Israel, v. 20. Now, unless this pretended Tribe of Levi, can find out one besides the Pope, who like Aaron, has as good a title to the heave-offering, as they themselves have unto the tithes of all; me thinks they should be jealous of their own title, and let it fall to ground for shame, if not for modesty.  
Besides the tithes of all increase, the jews were with their household to eat another tenth thereof at jerusalem in the sight of God, Deut. 14.23. but if the way were far, so that they could not carry the tithes ●hither conveniently, than they might sell it at their homes, and carrying the money unto jerusalem, buy what their hearts desired, and there, eat it before the Lord, rejoicing with their households, v. 24, 25, 26. This tithe some conceive to be due of feasting two years in three, though the text may well be understood of every year, v. 23. for all that I can find to the contrary.  
But I wonder whether they were thus to spend a whole tithe in feasting, as the text seems to insinuate, v. 23.26. and the Jews even to this day spend both much money and time in feasting, or whether they saw a part thereof thus spent at Jerusalem, leaving the rest for the benefit of the Levites, as they did the other tithes.  
Then we find Deut. 14.28, 29. etc. 26.12. that every third year they were to lay up one tenth in store at their own habitations, for the use of the Levites, strangers, fatherless and widows; so that by this calculation, they paid and spent two tenths yearly, if not full three tenths every third year, of all their cattles, and what the earth produced.  
David tells us, P. 110.4. That our Saviour was a Priest after the order of Melchisedech; and Paul says that he pertained unto another Tribe, whereof no man served at the altar; and that it was evident that our Lord sprang out of Judah, concerning which tribe Moses spoke nothing touching the Priesthood, Heb. 7.13, 14. & v. 12. if the Priesthood be changed, thou of necessity must there be a change of the Law: from whence, together with v. 5. which says that the sons of Levi, who received the office of Priesthood had a commandment to take tithes according to the Law; it follows:  
1. That the levitical tithes, the tenths of all things are as much abolished as the levitical Priesthood itself, v. 12. so that the present Ministers under the Gospel can no more pretend unto the one, than to the other.  
2. What ever tithes were due unto Melchisedech, the same became due afterwards, and were payable unto our Saviour, who was a Priest after the order of Melchisedech, (as the whole Laviticall Priesthood was typical, a shadow of heavenly things, Heb. 8.4, 5.) and of whom Melchisedech was a type; that is, they were to be fulfilled in our Saviour, to whom only all homage and subjection is due from Abraham, and his posterity, and from whom only both Abraham and his posterity are to expect their blessing: so that as our Saviour, laid no claim, nor received Judaical or levitical tithes which Paul says must necessarily be changed with the Priesthood; much less ought they who will approve themselves true Ministers and followers of Christ, to be so greedy after them, since it renders them so much unlike their Master.  
Being evident than that real or material tithes have never been due, since our Saviour that other Priest as Paul calls him, arose after similitude of Melchisedech, who was not made a Priest after the law of carnal commandment, Heb. 7.15.16. it followeth that all such 〈◊〉 have, or do exact and compel men to pay them tithes, do but ●ob them in effect, and thereby become accountable both to God and man.  
Mr. Roberts in a Treatise entitled The Revenue of the Gospel is tithes due to the Ministry by the word of God. c. 7. p 52. etc. says to this purpose, that our Saviour received tithes in the New Testament, and endeavours to prove it from these words to the Heb. 7.8. Here men die that receive tithes, but there be receiveth them of whom ●s i● witnesse● that he siveth; and will have whatsoever is spoken of Melchisedech, to be meant of Christ from v. 13.14. v. ●. He of whom t●●se things are spoken pertaineth to another tribe, whereof no men served at the altar, for it is evident that our Lord sprang out of Judah.  
But how unwarrantably, or little to the purpose, will easily appear, if we consider not only who this is that the Apostle saith, receiveth tithes and liveth, distinguishing him from those who received tithes and ●yed; but also what this there signified, which is likewise differenced from here; and if the men which received tithes and died, and ●e which receiveth tithes and liveth for ever, be not one and the same (which may well ●e reconciled, whilst the one was typical, and the other the antitype) then must there needs be two receiving of tithes, which how far forth so ever they be considered on, or spun out in frivolous discourses; what will it make to the pretence of a whole tenth of every thing to be now due unto the Clergy?  
Suppose Christ did, or doth still, in some sense receive tithes: 'tis in no other sense, be it what it will, than in the very same sense, wherein be received them under the Law even when he was on earth; or now as he is ascended into heaven both as our High Priest and sacrifice, v. 27. which would evidently condemn all such of most accursed ●●●riledge and blasphemy, who should lay claim to them by such a title.  
Do we find it any where commanded to give material, real tithes of all we have unto our Saviour? did he take or so much as require them when he was on earth as Aaron and MMelchisedeck did? i● not the Priesthood which the Apostle there speaks of changed, v. 1●. and there withal the very law even that of tithes changed, as well as other particulars thereof, as that which made nothing perfect, v. 19  
But the truth is, that if tithes have any establishment by Abraham's giving Melchisedech the tenth of all his spoils, it would follow, that the Clergy should primarily have the tenth of all prize-good and spoils of War, particularly of these present Wars of England, Scotland, and Ireland, and so much plainly affirmed by Mr. Fo●lke Roberts in his Revenue of the Gospel, c. 6. p. 30, 31. which I hope not only the Soldiery, but the State also will seriously consider of, and discharge a good conscience, by making restitution to them, or requiring an account of their judgement in this behalf.  
And now as touching what is said in the New Testament concerning the Minister's maintenance, I find not there the least footsteps that tithes or any first allowance instead thereof was either made payment of, or commanded; it was left to be a freewill offering, as most suitable to the Gospel; only the equity there of is hinted at in several passages; as, The workman is worthy of his meat, Matth. 10.10. The labourer is worthy of his hire, Luke 10.7. Who gooth to Warfare any time at his own charge? Who planteth a vineyard and eateth not of the fruit thereof? or who seedeth a flock, and eateth not of the milk of the flock? even so hath the Lord ordained that they which preach the Gospel should live by the Gospel, 1 Cor. 5.7.14. They which minister about holy things, live on the things of the Temple, and they which wait on the altar are partakers with the altar, 1 Cor. 9.13. This is all that the New Testament teaches us, and that by way of equity only, how to proportion out a maintenance to the Ministers of the Gospel.  
Then, as touching both the Ministers and Believers practice in this particular. 1. Paul tells the Corinthians that he had kept himself from being burden some unto them, and so was resolved to keep himself as the truth of Christ was in him, and that no man should hind●● that beasting of his in the Regions of Achaia, 2 Cor. 11.9.10. But in his first Epistle to the Corinthians, c. 9 v. 15.18.23. he insinuates, that it were better for him to die, than that this boasting of his, of not making the Gospel chargeable should be prevented; neither was this Paul practice for himself only, but it seems he gave Titus and such others as he sent unto them, express order that their Ministry likewise should not become burdensome unto the Corinthians, 2 Cor. 12, 16, 17, 18.  
And when he came to Ephesus, he called the Elders of the Church together, Act. 20.17. and having had a large discover with them wherein he told them that he had not shuned to declare unto them all the counsel of God, v. 27. he put them notwithstanding in mind again how he had coveted no man's silver, nor gold, nor apparel; yea that they themselves knew, how those hands of his had ministered unto his necessities, and to them that were with them, v. 33.34. adding that he had showed them all things, how that so labouring they ought to support the weak, v. 35.  
The same Paul with Silvanus and Timotheus, told the Thessalonians, that they wrought with labour night and day that they might not be chargeable to any of them, and that they might be an example unto them to do the like, even unto them of the Ministry, if there be any who could say with Paul that they had power to eat and drink, that they had power to forbear working as well as any of the Apostles, 1 Cor. 9.4, 5, 6. Even such I say, are required by Paul, Silvanus and Timotheus to work with labour and travel night and day that they may not be chargeable unto any, 2 Thes. 3.8 9  
However we may not think so uncharitably of the Primitive Christians, that they did not, and that liberally too, contribute unto their Ministers, I mean, such as were able: Paul bears witness of their readiness both to the Romans, Corinthians and Philippians, certifying us that they were willing even beyond their power, 2 Cor. 8.3.4. and that in so large a measure, as the text says in several places that they sold their possessions, and parted them to all men as they had need, laid them at the Apostles feet, or had all things in common, so that no man said, that aught of the things he possessed was his own, Acts 2.44.45. Chap. 4.32.35.  
But as the Scripture says, not many noble, not many rich were called, 1 Cor. 1.26. so it is clear in all history, that the poverty of the Primitive Christians was general; and so it may have been observed to be in all ages even till these present days; from whence we find it so often objected to the disparagement of such as now seek after truth, what are they but a company of poor, base, contemptible people, such as ●aye nothing to lose? as if there were nothing worth losing besides the rich men's Idols, of superfluity and pelf, who in consequence to their own saying, must think nothing besides these worth getting: But alas I have not such poor contemptible Christians, in these men● account, souls to lose, as well as they? I'll promise them, they have souls to save, better than they: The truth is, they want the temptation of wealth and greatness, which too too commonly oversways men from seeking after truth, as it pleases God to discover it by peace-meales, and in such manner only, as we grow capable to receive it; being apt to think they were the poor Christians of whom it was said, that from John Baptist until the Apostles time the Kingdom of heaven suffered violence, and the violent took it by force, Mat. 11.12. I hope the Reader will pardon this digression, and so I return to the point again.  
It is acknowledged then that under the Gospel, a competent and comfortable maintenance is due unto the Ministry; yet this the Apostles did, not only, not capitulate for, but Paul alleadges two most emphatical reasons, which might prevail with any man that were not a very muckworme, or had any sparks of piety remaining in him, that they should betake themselves to any lawful calling, and work even night and day with their own hands, as he did, rather than be reduced to need the benevolence of their brethren, saying, It is more blessed to give than to receive, Act. 20.35. and that the children ought not to lay up for the parents, but the parents for their children, 2 Cor. 2.14.  
And if at any time the Apostles did stand in need, and that the Disciples, of their own Christian disposition, gave them any thing, the Apostles still received it as a gift, 2 Cor. 8.3.4. a matter of bounty, c. 9.5. expressly declaring that they sought not theirs but them, 2 Cor. 12.13, 14. Nay, Paul would not have accepted of a gift, even to the relief of his necessities, had it not been rather to give them an occasion to show forth the fruits of their proficiency of their charity, that it might so much the more abundantly redound to their account, Phil. 4.15, 16, 17. Had Paul been the most eminent rhetorician, of his time, as he was no mean one; had he studied to deliver this notion of his in strains of highest expressions; I cannot conceive how it was possible to out go himself herein; but we must impute it to the sufficiency of that Spirit which gave him matter of glorying above all other Apostles, 1 Cor. 15.10. 2 Cor. 11.21.23.  
Thus we find in sundry Scriptures declared, and particularly in Numb. 18.20. Deut. 10.9. and 18.1. Jos. 13.4. En. 44.28. that in the distribution of the land of Canaan amongst the Israelites, the tribe of Levi was to have no inheritance, the Lord promising that he would be their inheritance; but in regard that he had assigned unto them all his owns lot and share, which was the tithes of all that the earth pre●●●●, Leu. 27.30.32, besides that of four foo●ed beasts, as also all things hallowed, whether meat offerings, sin offerings or trespass offerings, v. 8.9. which w●● a larger stock and proportion than if they had had assigned them ther●● part of the whole land of Canaan; it may be demanded, to what putpose then does God say he will be the Levites portion? I answer, that it may likely be the Lord's intention, that the Levites whom he had drawn unto himself by a nearer relation of office and service, should not have any certain permanent inheritance in Canaan, as the other Tribes, but that they should rely upon the tithes, and such other duties as God had first assumed unto himself, and then allotted unto them, which being more uncertain, because of the Israelites would not pay them these duties, these tithes, I find no coercive power appointed to compel them thereunto, the Lord would notwithstanding have them rely thereon, or rather on himself, who promised to be their inheritance, their portion, that is to provide for the Levites, though their brethren should fail of paying tithes; for in other respects the Lord was the inheritance of all the Israelites, all alike; he fails not to take care and charge of all that trust in him: just so is it with Christ's Ministers in the New Testament; a maintenance is due unto them from their brethren, but in such a manner, that whosoever will not give them any, cannot be compelled unto it; and from such as give it them, they are to acknowledge it as a gift, 2 Cor. 8 4. Phil. 4.17.  
But lest it should be thought a bare assertion of mine, that then was no compulsive power allotted by God for constraining the Israelites to pay their tithes; let the Reader be pleased to observe how it is said in Samuel, that the sons of Eli came with a flesh hook, and striking it into the pot when the people offered sacrifice, took all the meat that came up for the Priest, and this they did per force sometimes when they so pleased, 1 Sam. 2.13. to 16. but we find they were called sennes of Belial for it, v. 12. and the text says, their sin was very greet before the Lord, and that for this cause men abhorred the offering of the Lord v. 17. Besides we see in Malachi 3.9.10. Nehem. 13.10.11.12. when the people refused to pay tithes, the Lord complained of them exceedingly by his Prophets, but never gave the Magistrate order to punish them for it, or so much as reprehended him for omitting it.  
But let us debate the case a little further with these greedy muckworme Tith-mongers; do we not see by experience how few of them would be contented that their Congregations, their Parishes should violently d●●ine them, not suffering them to departed, when they found opportunity to remove themselves unto a larger maintenance? and yet if their Parishioners should say, Sir, you expect, require; nay, even compel us, hitherto, to pay you tithes, the tenth part of all we have; but now there is a godly man, who would be glad of the opportunity to administer unto us such spiritual things as our soul's delight in, and stand to our free will offerings for his malntenance, who would be abundantly satisfied with one half, even any portion what ever it be, that cometh from us voluntarily.  
We entreat you therefore give us leave to make use of this advantage in favour both of our purses and our souls: do you find these self-seeking Clergimen would be contented to lay down their pretended Commission? No, 'tis too too evident they would not: Their pretences are; Our live are given us for our lives, we have as good a title to them as you have to your lands; Nay, they stick not to fly higher, and even Bishop-like to argue their tenor, providentia Dei, by divine right.  
But is this equal brethren? Does Christianity engage us to renounce our Civil rights, our very reason? may these Clergymen who in compliment sometimes please to call themselves our Ministers, our servants, (though like their Great Grandfather the Pope who subscribes servus servorum Dei, even whilst be expects that Kings and Emperors should wait upon him) and have their livelihoods out of our purses, thus easily become our Masters, intrude themselves at first upon us whether we will or no, continue with us as long as they themselves list, take upon them to keep us from the Ordinances when they will, preach what trash and trumpery they please, exact the tithes, which in effect is one fist part of our whole estate, as is made appear upon calculation in the Epistle to the Reader; and yet leave us at their own pleasure, when it makes for their advantage? Micha his Priest when he could get no more gainsome employment, agreed with him by the year for 10 shekels of silver, a suit of apparel, and his diet, Judges, 17.10.11. but so so one as he met with opportunity of becoming Priest unto a whole Tribe, he laid hold thereon with joy, c. 18. v. 19.20. even thus these Merchants of the Gospel; none in appearance at first more diligent and officious than they, until they get into a Benefice or Locture endeavouring themselves what possibly they can, that, besides their tithes, they may raise the price of their benevolences; but if a more fat Parsonage present itself, Quis nisi mentis inops ablatum respuit aurum, is their practical divinity, they account it the greatest folly under heaven to refuse it.  
For this cause like enough the Answerer of Mr. pryn's 12. Questions used these words concerning them, pag. 20. May it not well be said according to Micah 3.11. that the Clergy teach for hire, and Prophesy for money, which God by him exclaimed against in his time? doth not the same Prophet say truly of them, v. 5. he that putteth not into their mouths, they even prepare War against him? do they not with the most prostitute Popelings cry out, No penny, no Pater noster? Is not maintenance, maintenance, the burden of all their Parlour or Pulpit pastime? and why should they so sacrilegiously set a price on that which is but supposititious, the fancy of their own brains, the real truth whereof God required all true Disciples to give for nothing? Mat. 10.8. Es. 55.1.2. or why should people be forced to buy the chaffer of these Clergy-merchants, rather than the wares or labour of a Shoemaker or porter? would not such dealing be damned for an unjust monopoly, which yet these Encroachers practise without a Patent, if any but themselves should do the like? Nay, why must we be forced to pay these mercenary Clergymen for such counterfeit service and ministration which others will discharge better, and that for nothing? Is not this the greatest infringing of the Subjects propriety which the Kingdom suffers? I say not this to undervalue the Ministry of the Gospel, or to dissuade an ample and abundant maintenance to such as truly labour in God's Vineyard; but to exaggerate the heinousness of those that do not only set, as they pretend, the inestimable treasure of the Gospel, the unvaluable Word of God to sale as if it were an unholy thing, Heb. 10.29. but as much as in them lies, compel all people and Nations by fire and sword to buy trash and trumpery in stead thereof, and that at what price they themselves please.  
I know this Controversy will not easily be reconciled; our English Belly-Priests will doubtless struggle for their tithes, with no less subtility and stoutness, than the Popish did, for their Supremacy and Peter-pences when the Reformation first began; the truth is, they still plead prescription for them in England, though they were long since damned by all Reformed Churches of Scotland, Sweadland, Denmark, France, Germany, the Cantones, and United Provinces, not without the incessant witnessing against of God's people amongst us ever since, as is evident in their own and other men's writings upon Record; but bad Laws, as well as Oaths, are better broke then kept, fit to be repealed than continued: I wish therefore, amongst such other hard questions and arguments, as have been put to them formerly, in this behalf, they would likewise take into consideration these few Queries.  
What is the difference betwixt a Ministers calling, and any other, whether Handicraft or Tradesman's? wherein are they distinguished? What is requisite to make them both legitimate? Is there not an outward Call, and an inward Call to either of them?  
Whether may it now adays be infallibly discerned that a Minister is truly called to preach unto a people, any otherways, than by the people's calling of him?  
Whether ought a Minister once called and accepted of to preach unto a People or Parish, leave the said Parish or People all his life time upon any pretence whatsoever, without consent of those that first called him?  
Whether may a Minister be said to be truly called, who is put upon a Parish, contrary to the wills and approbation of the whole or major part thereof, as is the condition of most Parishes, according to the present Laws of England?  
Whether may such a Minister as is once called to teach in any Parish, withdraw himself without being called away by God that called him thither? How may a Minister know when God truly calls him from one Parish to another? Whether is it not most probable that such are not called by God, but run away, who remove from a lean Benefice or Lecture unto a fat one?  
Whether did God ever really call any man to the Ministry of the Gospel, without enduing him with gifts fit for such a Calling? What are the necessary signs, gifts, and qualifications of such a Calling?  
Whether is it not one necessary qualification of a Minister truly called to divide the word of truth aright, 2 Tim. 2.15. to hold fast the faithful word as it hath been taught, and be able by sound doctrine, both to exhort and to convince the gainsayers? Tit. 1.9.  
Whether have the Papist, Lutheran, Calvinist, or Anabaptict, Presbyterian or Independent, (any one, or either of them more than the other) any infallible way of exhorting and convincing gainsayers, according to Paul's rule to Titus? if they have, why do they not show it unto their brethren? If they have not, is it not a sign they are no true Ministers, no true Christians, that do not bear with their brethren until they can convince them?  
If it be not in the Clergies power to make it infallibly appear unto me, that such a one is a Minister unto me, my Minister, after a more certain, nor any other manner, than such a one, the very same, by which a man is, or becomes a Servingman unto me, my Servingman, to wit, because I have accepted of, and entertained him into my service; with what reason may this Minister require the tithes of my estate, whether I will or no, when this Servingman can recover nothing, but what I myself will give him or agree for with him? what reason can be given why every man (if a pretended Minister will be so shameless to put him to it) should not capitulate and article with a Minister for his pains, his service, as well as with a Servingman, a Porter? Why may not a Carpenter or Tayler be put upon every Parish, whether the Parish will or no, as well as a Minister; and each of them pretend to do the work of the whole Parish in general, and of every one in particular, compelling them to pay him for it, though he did no work for them, through their default, as well as the Minister?  
But that I may be the better induced to render all reverence and other deuce, which these Clergymen lay claim to, 'tis necessary that I be a little farther satisfied concerning the demonstrative verity of so extraordinary a Calling, as they pretend to be invested with, or how they have any pre-eminence above all other believers, who jointly so long since were by Peter declared to be a royal Priesthood, 1 Pet. 2.9.  
For all that I can understand, these Clergymen were borne stark naked as well as others; their education at Schools and University (to say no more) is no better than their fellows, and, in brief, they are very little to be distinguished from other men, until they begin to feel an itching, a longing after Tith-crops, by which (for all that can be discerned) they judge themselves to be ripe, and expect only Gods call unto the Ministry.  
That far, (I mean till they grow tith-sicke) their progress is not difficult, the world can apprehend it at well as they themselves; but now forsooth, the real of God's house devours them daily, Ps. 69.9. and all such as may be friend them, must know they have no rest in spirit, through their vehement desire that God would call them to preach the Gospel Hereupon good people, like enough, inquire and ca●t about both loon and Country, for some vacant Parsonage or Lectureship; suddenly one brings news of 10.20.30.40. or 50. pounds worth of tithes, or other benevolences, which may be compassed, if God so please, (this phrase mult in, that God may bear the blame, until this new Evangelist be pleased;) he gives them a gracious hearing and acceptance, but finding it too small, inferior to his ravenous appetite, he still with Moses alleadges, that the Lord hath not yet appeared to him, Exod. 4.1. He doth not apprehend himself to be sufficiently called; and thus in the best seeming manner he can, he devours, until some great Cedar falls to warm him by, until the stalled Ox be killed to feast him with, until a far Parsonage of 100, 200. or 300. pounds a year grow void, which no sooner happens, but the first toal thereof pierces both his ears, that they stand listening continually, until his Scouts, some friend or other propound it to him, which is no sooner mentioned, but as if he were impatient, that his Predecessor had injured him to die no sooner, he breaks out with Samuel, saying, Speak Lord, for thy servant heareth, 1 Sam. 3.10. in brief, their rule is, God calls them not to small games, they are confident he will not do them so much injury, he will not have them serve him for nothing, much like to what the Devil said of Job. c. 1.9, 10, 11. but if a fat Benefice be mentioned, they run in full assurance that their God (God Mammon) calls them.  
Dear Reader, is this the truth? then ponder on it, and weigh well the consequence thereof; let not thy understanding be any longer captivated; be not superstitious, and thou shalt see greater things than these, Job. 1.50.  
Cast then thy thoughts a little on all such as pretend unto the Ministry among us; consider their different ways and doctrines, and thou shalt find many of them to agree no less than opposites, than contradictions.  
Some of them hold the Church of Rome to be a true, though erroneous and corrupted Church; others, that whosoever lives and dies in the belief thereof, cannot possibly attain salvation. Some hold the Ministry in the Church of Rome to be a false Ministry, not knowing otherwise how to excuse their separation from it ● Others dare not do so (no more than of their Baptism) as knowing their own Ministry to be derived successively from that of Rome. Some hold Episcopacy to be of Divine right ● Others say as much for Presbytery; and not a few there be who affirm no peculiar government at all to be by Divine right. Some hold we are saved by faith alone: Others by such not without good works. Some hold that Christ could not be just and equal, unless he had died for all the world alike, even all that would believe on him: Others think Christ might possibly have loft his labour, had he not died for a set number only, for his Elect, who therefore cannot sinne at all, or possibly miscarry though they sin never so much. Some hold we are justified by Christ's passive obedience only, and that for all his active obedience; he might have said, he was unprofitable as touching man's redemption: Others affirm that not only Christ's passive obedience, but his active also, were both necessary to our justification and his own. To be brief, (for volumes of this nature may recounted.) Some hold the baptising of Infants to be obligatory: Others believe it may as well, if not better be dispensed withal. Now, there are I say, in the Church of England men that teach all these contradictory doctrines, who yet pretend to have had an express calling unto the Ministry from God, extraordinary in respect to their Lay-brothers: They all stile themselves God's Ambassadors to us, they tell us that Christ's words in Luke 10.16. are as clearly to be understood of them and their successors in their respective generations, as of the 70. Disciples themselves; to wit, He that heareth you, heareth me, and he that despiseth you despiseth me; and he that despiseth me despiseth him that sout me: Thus doth each of them inculcate the Divinity both of their Ministry and Doctrine upon the people, because it brings in their tithes, their maintenance, with such execrable threaten, to those that will not receive them, that they poor souls, having their judgements manacled by superstitious fears, cannot choose but swallow them down unchewed, untasted.  
But since their Doctrines do appear so contradictory to such as are not hood winked; since no one of them can prove his Ministry to be truer than the others; nay, since it is agreed on amongst themselves that their Ministry is one and the same, we cannot with any show of reason be required to believe them otherwise, than all alike, that is, so far forth only as we can be fully persuaded thereof in our owns hearts, Rom. 14.5. which upon the very first reflection must needs conclude, that, since the callings and doctrines of them all canned possibly be sound, implying contradictions; so cannot the calling of either of them i● true, because they all have the self same calling; as is evident by their come confession and demonstration.  
But to be brief, Tithes, as I have proved, were not do until the Israelites came into the land of Canaan, and that unto a Tribe of Levi, for particular express purposes to wit, besides others, that they should give one tenth thereof for a heave offering unto the High Priest, Num. 18.27, 28, 29. who was to sacrifice in the Temple at Jerusalem, and the said Tribe of Levi was to attend and do the service of the Tabernacle, Num. 3.7, 8. and was only requlred to receive tithes of their brethren the Jews, the other eleven Tribes which came out of the loins of Abraham, Heb. 5.7. and neither they the said Tribe of Levi, nor the High Priest to have any other portion or inheritance besides the tithes, Numb. 18 20.23.24. from whence amongst others, we may draw these few observations.  
1. According to the levitical law, the tithes of the land of Canaan only were payable, and that in the land of Canaan only, and from the Jews their brethren only; But these pretended Tithmongers lay claim to the tithes of all the world, from all sorts of Nations, to be due unto themselves the Clergy.  
2. The Jewish Levites were a peculiar Tribe, upon whom the tithes were entailed from one generation to another, and by a Statute to endure for ever, they were to have no other inheritance, Numb. 18.23. but were to rely upon the Lord, who promised to be their portion: But these, who are no more of Levi his kindred than the Great Turk, alluring unto their ways, not much unlike the Jesuits, or rather Romulus, such of all Nations who are fittest for their turns, by tricks and shifts, seducing whom they can, through a pretence of superstitious zeal, lay claim, rob, and run away with the fifth part of all their neighbour's goods, wherein, notwithstanding, they have so little trust, and less confidence in God's promise, which was to be a portion unto the Israelitish Levites, in whom there was no guile, that they lay up, hoard and purchase, as if they knew their posterity were bastards, and not to be provided for, neither by tithes, nor God's providence: And  
3. Whereas the true Levites were to give for a heave-offering unto the High Priest of the family of Aaron, one tenth of all their tithes, our English Levites since their High Priest and head the Pope was banished out of England, pretend to pay (when they cannot avoid it, for they are slow enough in payments) unto the King: I know not what first buits instead thereof, and indeed they made him so far forth their High Priest to bear their iniquities, that what ever they have of late been questioned for, they cast upon his back.  
I know the common scarecrow and objection which it made against an unsettled maintenance, to wit, that most men are so backward to all good duties, especially in matter of expense, that if they be not both rated and compelled to pay, they will not pay at all, or not their shares proportionably; and that if there be not both a certain & a round allowance, such as have hitherto applied themselves to study for service of the Church, will grow discouraged, betake themselves to other callings, and by this means the Gospel become contemptible, through want of an able and learned Ministry: To this I answer, that it is evident by experience that such Ministers of the congregational way as have good parts, and are conscionable in their callings, although they leave every one of their Congregation to contribute as God has enabled them according to the purpose of their own hearts, not grudgingly, which was Paul's rule, 2 Cor. 9.5. I say, that such have a maintenance equal (if not exceeding) to what the tithes produced in the Bishop's times, or may do again hereafter if they were to be continued. Secondly, for such as will not put themselves to study for the Church's service, unless they be encouraged by maintenance; I say, they are guilty of a sin surpassing simony, a nameless sin, a sin so infamous, as none were found in the Gospel-time so vile and desperate to commit it, and give occasion unto a law at once expressly both to name it and condemn it; Simon Magus his sin was not so great as theirs, he would have bought the gifts of the Holy Ghost, these men would sell them if they had them; Simon Magus thought so well of the Holy Ghost, that he would have purchased it with money, Act. 8.18, 19 But these sons of covetousness are so basely sordid, that they will not accept of it gratis, unless they may, at same time, have a Grant, a Monopoly to impose the counterfeit gifts thereof upon the people, at an enhanced, overgrown excised rate. Thirdly, such men do plainly by their practice declare to all the world, that there is no difference between the calling of such hackney Ministers, and the calling of a Merchant, Cobbler, or any Handicraftsman, but that it is indifferent, and all alike, free for every one to betake himself to which of them he pleases, and thinks will prove most gainsome and beneficial to him: And lastly, if tithes be the Clergies due by Divine right, as is determitted by that great Casuist of the Assembly, Dr. Burges, with sundry others of the same soul; then are all the Laymen of England highly guilty of sacrilege, who withhold them by Impropriations: but if by a mere humane, a Parliamentary-law, only they lay claim unto them, then may it the better be repealed, since it so much intrenches upon the subjects propriety in general, and upon the most tender consciences of many in particular.  
And when they are admonished to labour with their hands from Paul's example, rather than be chargeable unto the people, 1 Thess. 2.9. they answer, that though Paul did labour, yet it was of his own good will and courtesy, there was no obligation for it, and seek to prove it by those words of Paul's, where he says, 1 Cor. 9.6. have not Paul and Barnabas a power, as well as the other Apostles, to forbear working? to which I reply, that Paul and Barnabas had the same power to forbear working, which the brethren had to forbear giving them maintenance, the one could not be compelled to work, neither might the other be forced to set meat and drink before them, or any others, much less if they were persons addicted unto idleness.  
But I presume it will not be pleaded in Paul's behalf, that he or any body else might lawfully pass their time in idleness, especially since we find that Paul's express command unto the Thessalonians, was, that if any would not work, he should not eat, 2 Thess. 3.10. So neither is it pretended that Christians may lawfully refuse administering to the necessities of their brethren, especially, of such as teach them spiritual things.  
2. Paul cannot be said to require any other power of forbearing to work, than what the other Apostles had, or made use of, and we may not imagine of them, that they were idly given; doubtless they omitted no opportunity of employing their time, as might be most advantageous and edifying unto the brethren, and upon this supposition they were to spend the whole day, even all their days, between providing for their own livelihood, their health, and the propagation of the Gospel; now, besides modetate recreation, meat and drink was accessary for keeping them alive, which they must have got by labouring with their own hands, or else have been supplied therewith from the brethren, if the brethren did supply Paul, with food and raiment, then might he have forborn to work, as he insinuates, 1 Cor. 9.6. but then he must have spent so much more time with labouring in the word and doctrine, 1 Tim. 5.17. for he must not have been idle, as was ●aid before, but by Pault practice 'tis evident he might not forbear working, when his receiving maintenance, would have proved chargeable to the brethren.  
But to conclude; Our Saviour it exacting of the Gospel-Ministery, lest his Disciples, being ignorant how to demean themselves, should go about to carve their own maintenance, when he first sent them out to preach the Gospel, he charges them expressly, saying, freely yet have received, freely give, Matth. 10.8. then, that they might not rest any ways perplexed through fear of want, as such who might apprehend themselves altogether unprovided of necessaries, he bids them cat such things as were set before them, Luke 10.8. and that they, and their successors in the Ministry of the Gospel, might be the better induced to rely upon the same providence ever after, being returned from their Ministry, he asks them, saying, When I sent you without purse and scrip, and shoes, wanted ye any thing, and they said, We wanted nothing, Luke 22.35. whereunto I will only add, that for those who now term themselves Ministers, and will not be contented with such wages and maintenance as Christ appointed them, it is more than suspicious that they have no snare nor portion, neither in the Apostles faith, Ministry nor Gospel.  
After I had finished this short Discourse, there came unto my hands Mr. Seldens History of Tithes, which I must needs say, I had not seen before, and am confident it will not be ungrateful unto the Reader, if I here present him with some Quotations which I bring from thence, and what I have observed, as a brief abstract of the History itself.  

Quotations.  
PEter Damian complains of Pope Alexander the 2. about 10 60. that Infeodations or conveyances of perpetual right of tither were granted to Laymen. l. 1. ep. 10. l. 4. ep. 12. apud Seld. c. 6.  
Leutardes 〈…〉. Rodolphus Gl●ben Hist. 〈…〉.  
Wickles● asserted that tithes were m●●l● alms, and that 〈…〉 might 〈…〉 which was condemned by the Council of 〈◊〉.  
Infeo●●tions of t●●es, such as were made unto Lay, men before the Canon Prohibemus of the Council of Lateran held under Alexander the 3. ●●80, are to this day 〈…〉 as other Lay-inheritances, although none can now be created in France, etc. Selden Hist. c. 7.  
The Canon law of the Greek Church never commanded any thing concerning tithes. Id. c. 7.  
Theodore Balsamen Patriarch of Antioch advises Mark Patriarch of Alexandria, touching the quantity of what was to be offered in the Eastern Churches, that no certain quantity is appointed by the Canons, and that through the inequality of men's estates (none of them giving any such part to the Church as that it could discover their abilities) which permits not a regular certainty, they were contented with what custom, and free bounty of the givers bestowed. Respons. 57 inter monumenta Juris Graeco Romani.  
Pope Gregory in his answer to Austin the Monk, tells him, that the custom is generally to make a quadripartite division of all Church offerings, or tithes; for the Bishop, for his Clergy, for the poor, and for reparation of Churches; but admonishes him that in tenderness of the English-Saxon Church, he and his Clergy should still imitate the Community of all things used in the Primitive times under the Apostles. Selden of Tithes. c. 9  
Disserences about Tithes were decided by the Sheriffs and Bishops in the Saxons times, and afterwards made determinable in the Bishop's Consistory by William the Conqueror. Id. c. 14. sect. 1. & seq.  
Temporal Courts did notwithstanding judge of tithes even until Henry these conds time, and in certain cases and manner of proceed till Henry the thirds time. Id. Ibid. sect. 4.5.7.  
Epiphanius Bishop of Constance in Cyprus about the year 380. writing against certain heretics of the Primitive times, speaking of the Tessaresderatitae, or those which thought that Easter must needs be kept on the 14. Moon according to the Law given the Jews. concerning the Passeover, fearing that observing of it otherwise might subject them to the curse of the law, says, they might as well be liable to the same curse, for not circumcising, for not paying tithes, for not offering at Jerusalem; which is an undeniable argument that in those days, and in those parts, they paid no tithes, no more than they did sacrifice, or circumcise, Id. Revew. of Ch. 4.   

Observations.  
THe Counsels for the first 600. years take no notice of tithes, but of offerings and lands possessed with their Revenues.  
All that was received in the Bishopric or Parish (for both words had but one signification at first) by such as were appointed by the Bishop, was divided into four parts, whereof one fourth was for maintenance of the Ministry, out of which every Curate had his monthly salary; one fourth to relief of the poor, sick and strangers; one fourth to reparation of Churches, and one fourth to the Bishop of the Diocese or Parish; but this course was proper to the Diocese of Rome.  
Until the year 800. Laymen who were Patrons of Churches, shared with their chaplains, and such Incumbents as they put in of all such offerings as were made, as appears by Counsels, and Imperial Capitulaties.  
Towards the end of the 400. year, some few devouter people began to pay tithes, or rather duties, no proportion being established, for relief of the poor, which continued chief, if not only for their use, until about the end of the 800. year, at which time they began to be devoted unto Churches, at the sole disposition of the Clergy, not the Parson only, but of some fraternity of Monks, at the Benefactors choice, yet so that the Donor might appropriate them to what Church he pleased, though it were situate in an other Parish, or precinct, then where the tithes were to be gathered. That of Lateran was the first General Council which mentioned tithes about the year 1130. and no Canon commanded the payment of tithes, till the Lateran General Council in the year. 1215.  
FINIS.