IN the weighty Sense of God's Ho­nour, and the Peoples Welfare, both which are eminently con­cern'd in your Sufferings, do I salute you; desiring all Grace and Peace, Courage and Constancy, may be in You.

You may probably expect harder Sufferings than many others, for ma­ny [Page 6]of those you have to deal with, nei­ther want Wit to disgrace us, nor Ma­lice to pursue us to the utmost of their Chain.

I doubt not but you are well satisfied in the Goodness of your Cause, though some of you may not have so many words in readiness to defend it, as o­thers. But inward Satisfaction is be­yond Words. Yet this I knowing by long Experience, That it's a Refresh­ment and Delight to hear that Cause justified by others, for which I suffer, I am concern'd to add this Mite for that end partly, as also to inform im­partial Readers we have Scripture and Reason with us.

I know many able Friends have a­bounded in this subject, I have only this to say, I know none in so few words. It's the more probable Men of Business will sooner read it.

First, We may observe for our En­couragement, how the Clergy-men (so called) of late Years, have retreated from pleading for Tythe upon a Gospel Account.

With their Jure Divino, People formerly were very much frigh­ted: But now (blessed be God) there is so much Light broken forth, as discovers the Darkness of those kind of Arguments for Tythe; which the Priest himself perceiving, runs now to the Law of the Land, as his best plea for Tythe.

Take one instance out of a Learned Man's Commentary upon Heb. 7. af­ter a large pleading for Tythe, he clo­seth up his Matter with this Question, 'Why are Tythes under the Gospel paid to Ministers? Mark his Answer verbatim, 'It is for the most part the fittest Proportion, and that the very Heathen did observe about their Mi­nisters. When God himself set down a distinct and particular Portion for his Ministers (he should have said Priests) he judged a Tenth part most convenient. Hereupon (saith he) good Governours have in all their Commonwealths thought meet to establish such a Portion, and where such a Portion is established by Law, [Page 8]the People are bound in Conscience to observe the same.

Thus we see how so Great and Learned a Man as Dr. Gouge found himself necessitated, pag. 129. to clench up his whole Argument for Tythe in his day, with the Law of the Land. And now it's become a general plea for it.

But a little more to this Heb. 7. be­cause I read it as the plainest Text in all the Scripture to prove Tythe abo­lished. The Author in this Chapter principally treats of the Levitical Priest­hood, and their Maintenance, by way of Comparison to Christ and his Mini­stry, as if he had lived in our day, and heard our Controversie about Tythes. Therefore to end, or rather to pre­vent all such Disputes, he first proves Christ to be an High-Priest after the Order of Melchisedeck, and not after the Order of Aaron, and therefore his Mi­nisters not to be maintained, as the O­thers Priesthood. Mark how he grants, ver. 5. That the Sons of Levi, who receive the Office of the Priesthood, [Page 9]have a Command to take Tythes of the People according to the Law, that is of their Brethren; but in ver. 12. The Priesthood being changed, there is made of Necessity a change also of the Law. If any ask, Of what Law? What Answer can be with Sence or Reason, but of the Ceremonial Law, and especially of Tythes, that Priest­hoods Maintenance, as a Branch of that Law, and in particular mention­ed by the Apostle upon this Occasion. Nothing can be more plain; for if he had believed, that Tythes were to be paid to Christ's Ministers, here was a very fit Opportunity to confirm it.

But for as much as the Law of the Land is most pleaded now; I turn to that.

'Obj. The Law (say the Clergy) which compels People to pay them Tythe, is very just, for Tythe is not theirs, they did not buy them when they bought their Lands, but the pur­chase was the cheaper, because they were Tythable.

Ans. The common Answer to this is not to be omitted, viz. That the Writings do not except the Tythes, if they had, the Objection had been good; but the common form of Deeds, is to have and to hold every part and parcel of the Premises, with the Ap­purtenances. But further, It's but reasonable, such Tythe-sick Land should be sold cheaper than other Land; for if the Buyer have Faith and Patience to suffer for the Good of Po­sterity, he must expect great Suffer­ings and Charges, before it be Cured of this Evil. For it's not to be done by any outward Force or Might, but by the Spirit of the Lord, Zach. 4.6. The Lamb in time will have the Vi­ctory, Rev. 12.11. It's well observed in our Common Grammar, ‘Daemona non Armis sed Morte subegit Iēsus.’

And we may truly say— [Page 11]

But a little more to this, because it's the most common, and thought the strongest Objection. I grant as afore­said, I bought Land the cheaper for be­ing Tythable. I will freely give Two and Twenty Years Purchase for Tythe-free Land, rather than Twenty for Tythable. But what is that to the Priest? This gives him no Right to it. Nor can any Law, as a Salary for Preach­ing; for Christ hath established a Maintenance for his Ministers, and it's not in the power of any Government under Heaven to change it. Where­fore such as Demand Tythe by vertue of the Law of the Land, either confess by so doing, that Christ hath not com­manded [Page 12]it; or that refusers to pay are disobedient to his Commands, or else that they like not his Law for their Maintenance, Luke 10.7. All which are liable to many Absurdities.

Naked Truth speaks thus of Tythes, in the Second Part, pag. 30.

' 'Tis the idlest of Dreams to say, That because the Priesthood under the Law▪ the Levites, had the Tythes of the whole Land, that therefore by the same Reason, Ministers of the Gospel, should have the same Pro­portion and Allowance out of all Mens Estates, and that it is Sacriledge to detain them. For is the Parish Priest the Twelfth part of the Parish he lives in, though you also number with him his Family, if he have any? Or are the Clergy and their Families the Twelfth part of England, as the Tribe of Levi was the Twelfth part of Israel.

And therefore, saith he, 'it is an idle Dream, and a Bugbear, to call detaining of Tythe, Sacriledge; ex­cept it can be proved, that God, or [Page 13]Christ, or the Apostles ever took (or commanded to be taken) the Tenth to Gospel Ministers, (as God ex­presly commanded the Tythes of all Israel to the Levites) that bear no proportion in Number to the Tribe of Levi, nor are the Tenth part, nor scarce the Hundredth part of most Parishes, and yet shall lick up the whole Tenth of the Parish.

He further adds in the same page, concerning those great Tythes which by Henry VIII. were taken from the Abbots and Nuns, 'That they, as gotten by a Cheat, Escheated to the King by the Law of the Land.

Now whether all the rest of the Clergies Tythes were not gotten by a Cheat, as much as the Abbots and Nuns, and may as lawfully Escheat to the King as the other, I leave to more able Judgments to determine, when it shall be judged expedient by the Go­vernment, to Debate it.

But until a Seisure be made by the Government, totally taking away the Sacerdotical use thereof as aforesaid, I [Page 14]know none have more Right to the Tythe, than the Owners of the Land: Because I believe all Clergy-mens Claims are of no force, and all who Conscienciously refuse to pay them, say as much in plain English, by their denial of them: For they cannot de­mand Tythe but upon the Account of their Ministry, and other Ecclesiasti­cal Offices, which if they neglect, the Law will not give it them. Where­fore by paying Tythe in Obedience to such a Law, I practically own and support that Priesthood, Offices and Calling. And it's but an Equivocati­on to say I disown them, and yet pay to maintain them. Every Eye may see, fear to suffer, is the Motive to pay, whatever is pretended. Nor will it excuse to say, it's paid only in Obedi­ence to the Law; for by that Argu­ment I may as lawfully go to Mass as to Meetings, if a Law should com­mand it, which God forbid.

'Obj. I have seen an Objection in [...] [Page 15]to spring from the Root, viz. That by denying Tythes we teach the Tenants to Popish Landlords, to pay them no Rent, because they may imploy it to Popish Services.

Ans. Proper Comparisons explain things, improper cast a Mist before the Reader's Eyes. Popish Landlords do not let their Lands upon Condition, the Rent shall be paid to their Priests by the Tenant, for saying Masses, if they should, I know no Protestant that would be their Tenant. They let their Lands as other Men, to have the Rent paid to themselves; and it's not a Tenant's Concern, to inquire what his Landlord will do with his Rent.

'Obj. But further, the same Author very plausibly, and no doubt very strongly in his own Opinion, returns the thing upon us thus, as if the Case were our own. If you or I (saith he) should by a Deed for Ever, give a Ninth part of our Estates, to Teach­ers of our own Perswasion, over and [Page 16]above the Tenth, which is none of ours, and should after sell the remain­ing Eight parts, and abate the Buyer proportionably in Price, would you not count such a Buyer a Thief, if he should take that Ninth part, and call it his own, saying, We gave it to a bad Use?

Ans. No, I should rather count the Seller a Cheat, and the Buyer a Fool. For instance; Suppose the Land thus sold contains Ninety Acres, is not he a Cheat, that gives away Ten of them, and yet sells me the whole Ninety? for my Deed must mention, either Eighty or Ninety. If but Eighty A­cres is expressed, it's folly to claim any more; but if the whole Ninety be in, I am no Thief to keep it all.

'Obj. But here it will be replied, that though the whole Ninety Acres were in the Writing, yet I had an im­plicite Abatement, in Consideration of my paying the Ninth part to such Preachers.

Ans. The Reason of this Abatement, when the Bargain was made, was ei­ther mentioned or not; if it was, and agreed unto by the Buyer, the Objecti­on is good, but if it was not, as gene­rally it is not, in the Case of Tythe, then this Objection, takes for granted, that the Buyer must do, what the Sel­ler thinks he must do. This is childish, to suppose, that a Seller's Thoughts must be a Rule for the Buyer's Acti­ons.

2. But secondly, This implicite A­batement begs, what I utterly deny, viz. That a Man may bind his Heirs to pay what he gives to uphold such Religi­ons [...]nd Forms of Worship as he himself believes to be right. The very Go­vernment of England have denied this; for by their taking Tythes as aforesaid, from the Roman Clergy, to whom they were first given, and giving them to their own Clergy, they plainly de­clare, That Gifts given to bad Uses, are not binding, nor ought to be im­ploy'd to such purposes. To confirm this, hear what one Brightman, a Fa­mous [Page 16] [...] [Page 17] [...] [Page 18]Man in his day, saith in his Ex­position of Rev. 17.16. 'By what Right doth Rome challenge her Terri­tories? What did the Emperors give it them? Just so as Constantine gave his Palace to the City of Rome.

'But admit (saith he) that Pepin and Charles, gave them all this, they gave it, when they knew not what they did: They thought they did it to advance the Christian Religion; but seeing it is now found out by la­mentable Experience, that there was never any thing hath more redounded to the undoing of the Church, and the overthrow of Piety, than this Bounty of theirs, why should not the Emperors take their own again?

That the Civil Magistrate hath power to convert Payments from Re­ligious Ceremonies to Civil Uses, is in­disputably confirmed by our Saviour himself, both by paying and command­ing that Tribute to be paid which is mentioned, Mat. 17.24. and Chap. 22.21. For if Godwin's Records of those Times, and the Marginal Notes [Page 19]in our Bibles be true, that Tribute had been long paid to the Temple at Jeru­salem, Exod. 30.13. And this is very probable, for if it had been an ordina­ry Tribute, there had not been such Ground to scruple it. But Caesar's ta­king it from the Temple, might exas­perate the Jews, as well others as the Galileans, and raise the Question so high, as, Whether it were lawful to pay it him or not? But Christ ends the Controversie, as before said, without disputing Caesar's Authority to receive it, which doubtless they which came to trap him, thought he would have done, or else I see no Snare in their Question, ver. 17.

But to return a full and final An­swer to this Objection. You may see plainly how it begs all them for Fools, who deny Tythes to be a Maintenance for Gospel Ministers, by supposing them willing to encumber their Land with what they disown: And their Ministers also to be of the same Princi­ple to receive such a kind of Mainte­nance, [Page 20]which is not to be supposed in this Case.

Thus we see how ignorantly Men argue when out of Truth, how con­fusedly they jumble things Temporal and Spiritual together, supposing things not to be supposed, to make a Paint for Diana Tythe. And then fol­lows harsh words, as Cheats, and Thieves, for not paying it. But what care some, so long as they can quiet their Minds with this, That they have a Law for it. So did Informers of late, and the Jews of old, Joh. 19.7.

But whether a Law will stand the Trial before the Great Law-maker of Heaven and Earth, is too often the least part, though it should be the principal Part of every Man's Exami­nation, before he conform to it. But are not such of Vespasian's Humour? who when he was advised not to lay a Tax upon Urine, it is said he an­swered,

'Obj. Lastly, The Priest hath one more fling at us, saying, His Title to the Tenth is as good as ours to the other Nine parts; and that the Law hath given him a Right to it, as much as of the Rest to us.

Ans. This fair shew hath a false Foundation. For the Law creates not a Right or Title to things of this Na­ture betwixt Man and Man. Gift or Purchase is the true Ground of Right and Property. When a Man Buys an Estate, or hath it given him, it is truly his own, before any Writings be made; yet we go to Counsel to have them drawn, to secure it from false Claims. So the Law in this Case may fitly be compared to a Man of War, which defends the Merchant's Goods from Pyrates. But the Mer­chant's Title to his Goods is not deri­ved from the Man of War.

'Obj. If any Reply, That the Law gives the Poor a Right to the Rates or Taxes charged upon our Land with­out our Consent.

Ans. The Poor's Right to Relief is grounded upon the Law of God, Lev. 25.35. Rom. 15.26, 27. Gal. 2.10, &c. and he is not a Christian that denies it: Therefore it's not the Law of the Land, that gives the Poor an Original Right to Relief; it only doth, as aforesaid, secure Relief to them, by commanding equal Collecti­ons for them in all Parishes.

I might further shew, if it were needful, how unreasonable it is for the Priest to force those to pay him, that never hear him, or receive any Benefit by his Ministry. But most Peoples Eyes are open to see this. I know no Man, not concern'd in Tythe, nor blinded with Prejudice, but will grant, there is as little Reason, why I should be compell'd to maintain a Minister of his Religion, as for him to maintain [Page 23]one of mine: Or for me to build or re­pair a Place for him to worship in, as for him to repair one for me. This Fruit would naturally grow upon the Tree of Conscience Liberty, did not some kind of Brids spoil the Blossoms.

Truth hath always pure Reason on its side, and it teaches every Friend rightly to their measure to answer Questions of the hope in them, 1 Pet. 3.15. And I pray with the Apostle, 2 Thes. 3.2. to be delivered from un­reasonable Men, for such have not Faith. But I shall briefly conclude this about Reason, with those Ingeni­ous Verses of Palingenius concerning it, Lib. 8.

So, dear Friends, I have given you very plain and short Answers to the strongest Arguments, I ever heard for the Priest's Tythes. I pray God con­vince all in Power, that we are not a­gainst any Man's Civil Property; nor that we deny Tythe because it's a bur­den to our Estates, but to our Consci­ences. We know our Saviour hath put an end to them, and we dare not continue them: But are made willing rather to suffer the severe Penalties of the Law, as Writs of Rebellions, Se­questrations, Outlawries, Treble Da­mages, and Imprisonments unto Death. Lord incline the Government to take [Page 25]off these hard things, before the Cry of the Oppressed bring down greater Ca­lamities than yet we have seen. In the mean time, that we may stand faithful and patient under all, to the End, is the Desire and Prayer of,