I Was somewhat suspicious that it made more hast then good speed, or that it made great hast to passe through mens hands, least it should be over-taken, and attached for A Cheat. Wherefore I could not but a little commune with the Offi­cer, under whose conduct it came forth, and that was the Title of R. Culmer, and casting but a glaunce on the Book, I espied a designe on foot, or else the barne Doors would never have made so hideous an outcry; And because I would not trust the first sight, I looked againe thereon, and at every cast of my eye, I more and more espied A Priest-Craft therein. I then enquired whence the Hue and Cry came, and the three first Leaves answered me, From compassing the Earth: and indeed how could the witty Interlocutor so dexteriously have met with eve­ry Parsons cart, if they had not trotted their horses to very Jades in so Classical a service? Then I very much desired to know of what race the Stratagem was, and to finde out its progeny; at last it seemed to be of the kindred of Grangrena, at Ieast one of the hand-maidens to that sweet-lipt Lady; Peradventure it is Midwift into the world instead of that Abortive, though often promised Rejoynder. But be it what it will be, I shall send abroad the examination of the Witnesses there produced, that so, if you shall meet with the hasty Hue and Cry, you may understand its hidden language. But what need the Author be in such post, and sweat, and froath himselfe in such A hasty Outcry, the harvest being no nearer? doth he meane to set his seale upon every tenth Blade of corne as it peepeth out of the ground?

In the Title Page there be 3 Texts alleadged as witnesses; The First is, Mal. 3.8. which made me almost thinke that some wandring Jew, bor­rowing the Title of R. Culmer, in his pilgrimage to the Temple had fallen asleep, and being halfe asleep, and halfe awake, as in a dreame, had cryed out, will you rob God of Tythes and Offerings? For it is most evident that this Text refers to Israel who paid Tythes to Priests and Levites, and the Author of the Hue and Cry saith, p 15 We are no [Page 2]Priests, and it is the more shame for him that he urges this place, for Malachi tels us that the sons of Levi must be purged in the third verse of this third Chapter, and in the seventh verse of the same Chapter, the Prophet tels Israel they were gone away from Gods Ordinances, in­stancing in Tythes, and thereupon saith Malachi, God is robbed. And it was then robbery of God, because of God reserved the Tyth, when he gave Israel Canaan, and gave it to the Priests and Levites for the service of the Tabernacle, Num. 28. and in the 10. verse of this 3 of Mal. saith the Pro­phet, bring the Tythe into the store-house, that there may be meat in Gods house; According to that Law in Deut. 12.5, 6 and elsewhere; In which Israel was enjoyned to go to the place God should chuse, and thither they were of old to bring their offrings and tyths, and there to eat them before the Lord in his house, Mr. C. knowes the Parsonage Barne is not that Store-house God hath chosen no one place whereun­to Saints under the Gospel should bring their offerings. Gods materi­all house made of stones, &c. is destroyed, and therefore there can be no meat eaten in it, God hath separated no part of our estate for him­selfe more then other, Col 2.14. Heb. 7.12. Christ hath taken away that hand-writing off Ordinances, & Saints rob not God in keeping their Tenth; But the Hue and Cry committeth a Rape on the Text, adulterating the sence thereof to selfe ends. The next witnes which the Hue and Cry calleth in, is Act. 5.1. Ananias and Saphira sold their possessions, and kept back part of the price, which very witnesse doth cast the Author in his piteous plea for Tythes, for it discovers a change of the Law of tythes, since the change of the Priesthood, had tyths been in sort instead of bringing in their possessions Ananias should have brought in his Tyth, & it shews a difference between the possessions of Saints under the Gospel, & Israel in the land of Canaan. Levit. 25.23. The land of Canaan was Gods, and might not be sold for ever, and the tenth was Gods by speciall reservation; But Ana­nias possession was his own, in his own power, as the Apostle testifies, he might sell it for ever, Tenth and all; otherwise he might colourably have replyed, that the part of the price which he kept back was to sa­tisfie the Priest for tythes. But what thick scales are before M. C. eyes, who hardly discernes this Scripture as well as the blind man in the Gospel did men, Mark 8. who saw them walk, like trees. M.C. sees whole pos­sessions stand like tythes, and tythes like whole possessions, for by this Text he can descerne no interest in the truth, but if he will follow the prefident in this 5 of the Acts, we must bring the price of our whole possessions, and lay them downe at his feet, and who will be the Level­ler then? But M. C. may doe well in his next Hue and Cry to declare who sold him the tenth of their estates, and stood not to the bargaine. [Page 3]If he can charge any that professe Christ with a Lye, (as that was the sin of Ananias) let them beare their sin and shame; but whilest he craf­tily slanders the truly conscientious, it is not the fig-leaf of a Dialogue will cover his nakednesse, from being an accuser of the brethren.

The next place alleadged is, 2 Cor. 11.26. In perils of Robbers, in perils of false brethren. It is no great wonder that M. C. meets with robbers sometimes, travelling so often between the Committees threshold and his owne barne doors, surely Robbers know fat Parsons, and they can digest the price of two or three Tyth Piggs without the thought of Sa­criledge; But let me assure you M. C. if you call the people of God theeves under the flourish of a Dialogue; false accusers will one day be arraigned at a most dreadfull tribunall, where a Book shall be ope­ned more righteous then your Easter Book, Rev. 2 [...] 12. 2 Tim [...] out of which they shall be adjudged; If false brethren were perilous to Paul, must none of the tru­est Ministers be perilous to true brethren?

In the next place I met with the Epistle dedicated to the Commit­tee. In the Front whereof my Lord Generall was fixt, moving the Parliament for the reliefe of the oppressed. And Sir, in that motion why moved he not against the oppression of Tythes; then M.C. cloaths the Ministers in gay titles as Able, Orthodox, &c. and it is to be hoped that his brethren when their pens are active to reward him, will re­member the Able, Orthodox, Hue and Cry, and spread a skirt of ap­plause upon the Author that he be not naked. But the committee are informed that the Ministers are the most oppressed party in the Land, and to prove his assertion, he wonderfully argues, that they have scores of complaints against their oppressors: It is as soon said, they are the most oppressing party, and there is as good Logick to prove it, for there are hundreds of complaints against their oppressions; then M. C. saith, If he should hold his peace the stones of the wall, and beames of timber in the barne would cry: That is if he should hold his peace, and not make such a noyse, the very barnes would cry down tythes, and therefore the Hue and Cry out cryes them, to drowne their language from being understood, then M. C. affirmeth; That Mini­sters suffer under the people, as they did under the Prelates; But for­gets to enforme us, that the people should be troubled to discerne, whether the Bishops were removed, or no, but that the honourable, and our honoured Parliament commissionate not these Hue and Cry Merchants to lash all whom they make offenders at their pleasure. Then Mr. Culmer smooths over his owne Parish, as if he complained not against them, but he limits his encomium with this clause, As to late transactions, implying that formerly the Hue and Cry might have [Page 4]hunted for them. But they having done sufficient pennance, he publish­eth their absolution. Yet he saith, he hath cause to cry out against one or two, and the tythes of one or two will pay for his three sheets, since they are not sealed with his Leviticall signet for good Church-men; Then Mr. C. glories, That his plaine discovery of the disease will pro­cure a speedy remedy from the State and Church Phisitians. And who can dreame of a lesse effect, since the Hue and Cry hath plaid the Moun­tebanke, and look'd into the Urinall with Spectacles that fit the sight of old women of an hundred yeare old at the least, and cryed out Le­prosie, who judges healthinesse not by the quality, but by the quanti­ty of blood; stuffe the barne, and the Hue and Cry will say all is well, though it be with the moldie bread of Tythes. But this Master-peece of wit, must be presented to the Committee, and could the Author do lesse then gratifie those whose threshold he so haunts, with some pro­found peece to eternize their names? But let me commune with the Book, and softly whisper one word into the ear of the Hue and Cry, and therefore Dromo adesdum, speake the truth once, and tell me this Question, Why art thou guilded with the name of the Committee in thy Epistle? Ans. H.C. Truly, I could never have passed from door to door, but every where should have been baited like a Beare at a stake, as I do very well deserve, had it not been for this shift; Moreover I am sent by my sharpnesse (if it be possible) to whet the Committee to an edge to cut some, whom they find not worthy of bonds, and there­fore let me passe, Haste, Haste, least I come too late. Reply, Thou shoul­dest have passed for me, and I would never have spent drop of inke to crosse thy hasty journey, but that by this Hue and Cry so many fowle blots are injuriously cast in the faces of honest men, that I could not in conscience but wipe of those undeserved staines; And so I come to the designe of the Author, which in generall is to keep up tottering tythes; and herein I cannot but observe, how God hath blinded his eyes, and broken the designe in the very management. Indeed Mr. Cul­mer hath found out a new way of gleaning into his Vintage, the sowre Grapes of Tythes; for having carryed all he could into his Barne, he hath bound up the rakings in a Book, and its probable he may have a good market for them; many may purchase his experiments, to learne thereby to Tythe most artificially. He hath laboured to rake every gratten for the Parson, but he hath taken a course to make the boughed Shocke thinner then ever, for he hath taught men (to cosen, as he calleth it in Print) and no question but many may be apt Schol­lers, and hundreds may learne by the Hue and Cry, the mystery of Ty­thing-Short. And this great Ingineer who thought to have undermined [Page 5]the reputation of good men, and to have consumed their fame by the wild-fire of his Hue and Cry, hath done little else then blown up him­selfe, and Tythes, that darling of his Bosome in his traine. It is won­derfull to see what a profound Student the Author is, in what he calleth Cheating, as if he were an old Doctor at it. Surely the aggrie­ved Clergie have wrung their hands before this Champion, for the de­cay of their Merchandize, he hath notable intelligence from the Barns, how thin they are, and how they come to be so starven; he hath regi­stred whole leaves full of tricks to teach men to Tyth-Short, and if they be his owne inventions, he hath sweat faire to teach men so com­pendious a way to keep their tenthes, and may commence Master of that Art, and weare the Garland before all that ever went before him. But if they be stories of what is past, the ages to come will be behold­ing to M. C. for so painefull a gleaning up, and so zealous a recording of the practices of the generation past for their instruction; and to have compleated the Hue and Cry, Mr. C. might have added this out­cry: O yes, O yes, If any poore aggrieved Parson, have complaint to make, against those who cannot pay Tythes, let him come to my Court of Records, and now whilest I am pursuing my Hue and Cry, having Commissionated my selfe to be chiefe Officer, I will set forth his complaint, to the utmost power of my Gigantine arme in Print: But I shall passe over his Tricks, leaving them for any one to improve to the best advantage, and shall goe forth to unmaske the de­figne further; the Author labouring to Cloake the single-hearted in­tentions of men guided by the Word in the ugly and hatefull disguise of Malignancy, Levellisme, and Prophanenesse. And to the tune of this Pipe dances the first page, wherein Mr. C. clearly hints that the reasons which move men to act against Tythes are: First, that Mini­sters may be their Trencher-Chaplaines; but he is whist, and tels us not, whose Trencher-Chaplaine the Assistant to the Dr. of Harble-downe was, whom the following story so applaudes: then he insinuates that the Priests are hindred from Tythes, because they be Round-heads: But if Mr.C. be pleased to pull off his Maske, he may see that those he calleth Malignants, are the most devout Tythe-payers, and they are be­holding to him, for so befriending them for their paines, as secretly to brand those who cannot pay Tythes, with the obloquie of Malig­nancy. Moreover it is experienced that there be many who although they cannot pay Tythes, yet are as true and trustie to the State as the best of Mr. Culmers tribe; and let me informe Mr. C. that if ante-Sta­tisme condemne men, most of his Coat will fall as short, and shorter of praise, as those whom he secretly bespatters with Malignancy for [Page 6]not paying of Tythes; and because it here suteth, I shall alleadge some­what from the 16. and 17 pages, there being [...]ickned [...]ins, waxing faint, and feeble, by the same disease; Where Mr.C. through the lips of Tom Tythe-Short, would perswade us that those that cannot Tythe it to his content have gotten Mr. Maligo to be their Pastor, and want the Com­munion on St. Christmas day, and other Coat-card dayes, and that they feast Mr. Maligoes Carcasse, who preacheth Elephantly, &c. but through this mist men may clearly see, that many who cannot pay Tythes are so far from affecting Mr. Maligo, that Mr. Cs. Tribe sents the worse in their nostrils, for their Maligo savour, and they do not trouble Mr. C. for his communion, though some may expect Mr. C. whole service, who pay him whole wages; And for Coat-card Sermons (to speake in Mr Cs. owne Dialect) they so ill relish them, that they affect those men the worse, whose dresse makes them looke like one of the Coat­cards; and if Maligo men speake so Elephantly, we may judge of what Island M. C. is, for he hath written very Elephantly, shewing a great tooth ready to bite if it were but sharpened with power; and it is to be supposed that Mr. C. is not much behind hand for plum-porredge Ser­mons which he so accuses, and though he blame some for keeping Ser­mons in the Pickle, yet it is more then probable that he hath some­what in his powdring Tub: and we see a Dialogue in brine what Masters and Dames so ever it pleases. Then Mr Maligo is accused for giving the Communion to all comers, like Hogs to a Trough, which thing though it be abominable, yet it would trouble us to reckon how many Swine, M. C. hath fed with that bread, and if that be Mr. Maligoes badge, we shall finde Mr. Maligoes good-store. But I would entreat Mr. C. though some stand to the corrupt principles, which they have sucked from the Pulpits, and know not how to break their old wheel-trades to drive after him, but loue their old fashions where­in they have been dressed by Clergy honds, I say, I would desire M.C. with such not to condemne those who have shaken off, not only those stinking cloathes, but are desirous to bee stript also, and that upon Scripture grounds of the old relique of Tythes.

The next ragg of filthinesse in which Mr. C. would wrap Ante­tytheists is, Prophanenesse; But I am confident such is the guiltlesnesse of many, in what the Hue and Cry secretly charges them, that if they should be covered with the maske either of Malignancy, Prophanenes, or Levelisme, their honest hearts could not know their owne faces in that garbe. Mr.C. addes that no Tyth-payers, are no Sermon men, and that they can well spare two things, A priest, and a Sabboth. But how can M. C. be spared? whom shall we then get to write Hue and [Page 7]Cryes? But many who are dead with Christ to Tythes sanctifie the Sabboth, which they can in no case spare, and delight in Sermons, though not in those Satyrs and Dialogues which are stuffed with sub­tle slanders; Wherefore I could not but speak the truth to their vin­dication, who frequent Ale-houses lesse then many of Master Culmers Tribe, though he would perswade men that the reason they cannot get Tythes, is, their zeale against Ale-houses, and Oaths; I can easily think. that Ale-houses shrinke the Tyth-heapes of some, but it is be­cause they haunt them so much: Then we are informed that in the 8. of Amos we may see the pedegree of some men. And in the third of Mal. 11. We may see the pedegree of others, where we finde that the Priests teach for hire, both which together conclude, Like Priests, like people.

The third wound that Mr.C. could give Antichrists in their reputa­tion is Levelisme, pag. 6. where he sayes under the Title of Tom. T.

It goes against my will, I meane my conscience, to pay Tyth rent or Landlords rent, then Tom cals himself a Leveller, which he explains with this profound proverbe, Joane should have been as good as my Lady, &c, here to flatter the Committee, and to blinde the people Mr. C. would perswade that wilfulnesse was all the conscienciousnesse that men used in not paying Tythes; But I here assert it, that the Scrip­ture-guided-conscience holds the handes of many from paying of Tyths, and I would here at large prove it, but I intend not a volumn here, onely I was prest in spirit to draw my pen through the lines of the Hue and Cry, to give a dash over the head of the slanders which I there found, and so I humbly refer the Reader to a Booke lately pub­lished, entitled, A Declaration of the grounds of not paying, and the grievances of many in being forced to the payment of Tyths. And let me assure, M. C. that such men defie the name of Levelling, and the glosse he puts upon it, which is, To make Jane as good as my Lady; If that be the guise of a Leveller, then, who be Levellers? When tythes make many a Joane Lady-like, as for paying of Landlords Rent, let their practice comment upon their principle. Are they Levellers, or doe they level mens estates? who would not have the Parsons barne level the Country, and be the onely mountaine, and though Mr. C. doth, yet the Gospel doth not call them robbers, who are not Tythe-payers.

Thus I have explained the designe in generall, and so I shall briefly touch the Divinity of Paul Sheapheard.

Page 7, M.C. out of the mouth of Tom. Trumpets forth Paul Sheapheard praise, calling him Able, Godly, Orthodox. But if Tyth-divinity be [Page 8]the Orthodox stuffe Mr. C hath to vent, he will scarcely be able to prove it godly under the New Testament; then Mr. C. calleth Rob. Robber, because he robbeth Paul Sheepheard of his good name, and by his owne Logick he is a Robber, in robbing honest men of their good names, and leaving Malignant and Leveller in their room; Mr. C. saith he rejoyceth in Slaunders, but it is small joy to suffer as an evill doer, I rather thinke by the Hue and Cry, that he rejoyceth in slaun­dring. He prints moreover that our Governours know the Mystery of it, when men pretend they cannot edefie by one whom they choose not. The Mystery is easily knowne, to wit, that every Church of Christ hath undoubted right to choose their owne Officers, then he instructs his neighbours, that they cannot put tricks upon the Gover­nours; And yet he hath fathered thirty one tricks at least, a whole game of tricks, upon the Committee for patronage, and so hath put the trick of an Hue and Cry upon honest men. Page 8. M.C. asserts, that one or two sway a Parish, and so do the Parson and Vicar if they can. Then he complaines, that some be like hounds, that when one yalpes, all open; but we cannot be so currish as to open in Consort at the yalping of P.C. Blood-hound the Hue and Cry: The rest of that page is spent in a story of an honest Minister of Harbledowne. 1 Of R.C. as I suppose, but the commendation being by his owne pen, I shall leave it upon record as the Author hath published it: This honest Mi­nister (but it is supposed he hath put on his best cloathes in the ex­pression) is called Assistant to a Dr. alias Journey-man Curat: which Dr. is wonderfully applauded, and no wonder, since we are sent to him for intelligence in the Harbledowne story. At last we are certified, That the good Minister went away, and shook off the dust of his feet a­gainst them: and yet I am perswaded he carryed away as much dust from them as he could; And where can we finde an honest Minister, without this badge of goodnesse, amongst Mr. C. Tribe? That will not shake off the dust of his feet against a small living, to thrust them up to the knees into the mire of a great Parsonage. But we are told it was done willingly on the Ministers part; yet it seemes he had not the peoples wils to stay any longer. In the ninth page, Mr. C. cavels against free maintenance; where he saith, That the Disciples were to heale di­seases freely, then he affirmes, that their bodily cures could not but eve­ry where bring them in plenteous provision, then he addes, That they were as sheep among Wolves. And how could they be so plenteously provided for, and yet be among Wolves? how could they heale di­seases freely, and yet sell their cures? He addes, These things are ceased. But their chiefe worke was to preach the Gospel, and their incou­ragement [Page 9]therein, was, what was freely communicated to them, Luk. 8.4 Phil. 15, 16.1 Rom. 15 27. 1 Cor. 1 [...] 2. and there is not one clause of Gospell that shews us, that this free mainte­nance was to cease, or to be exchanged for a forc'd maintenance; nei­ther was it changed, untill Churches grew corrupt. M. C. documen­tiseth us, That maintenance is as due to the Minister, as hire is to the Labou­rer; so it was of old, and yet it was left to the people to contribute, as God moved their hearts. But by what new sound Law or Oracle would Mr.C. perswade men, that they must pay those who doe no worke for them, he would have men pay those whom they never hi­red, and though they doe labour to pull downe Christs buildings, yet he would have them paid: The labour it seems must be considered, though it be a labouring to destroy: But he that sets some at worke will pay them their wages. Neither doth Christ hire his labourers with Tythes. Maintenance indeed the Gospell allowes, and it is so a debt that it is free, and so free that it is a debt, as saith the Apostle, Rom. 15.27. It hath pleased them of Macedonia and Achaiah to make a contribution, ver. 28. The Apostle addes, their debtors they are, gi­ving us the reason, to wit, they had been made partakers of their spi­rituall things; where we see it was a debt, and it was due for spiritu­als, and to discharge this debt it pleased them to contribute, and they contribute what they pleased; no bounds were set them, no out­ward force compel'd them. He that receives spirituals, owes carnals, but it is left free, neither doth the Gospel determine, how much he shall pay.

Neither can I see any warrant to call in earthly power to force men to contribute more then they be free, Act. 5. the Apostle told Ana­nias that it was in his owne power, if he had not brought it, it should not have been compelled from him, 2 Cor. 9.6, 7. he doth not say it was in Caesars power, but in the power of the Donor. Indeed we are enjoyned, not to sow sparingly, but note the penalty, which is, least you reape spa­ringly; it is not added least the Magistrate turne Christian, and force it with damage from you, the next verse crosseth that, where it is said; God loves a cheerfull giver, yea, and he hates a grudging giver, and to force a man by earthly power to give, who grudges thereat, is to force him to do what God hates. But Mr. C. to speake like him­selfe, that every sentence might beare his image in its forehead, addes, That mens free benevolence is a Wolfish benevolence. And is not the Parsons spirit a wolfish spirit, who if men will not feast him, will devoure them; then he tels us that Christ found such a wolfish bene­volence: but he may blush at that drop of his pen, since neither Christ nor his, never went about to force better entertainment by worldly [Page 10]weapons, and would, M.C. be better then our Lord and Master, or doth he thinke now nothing to good for him, since he hath sent his Hue and Cry abroad to proclaime his fame? The next thing which is abomi­nation in his eyes is, working with his hands; yet I should be sorry to see M.C. have power to slash all whom his Hue and Cry persues, fearing least he worke, and belabour them with hands and feet too. But M Culmer summons us to distinguish between the Church in pro­sperity, and in persecution, the distinction is too too cleare. For the Churches under prosperity began to be Anti-Christian, and to lay the foundation of their Kingdome in the world, whereas under per­secution they were purest, and were best content to follow the Lord in his leading footsteps.

Then M.C. grants, as being not able to deny. That Paul would not abuse his power, by being chargeable, where it could not be with­out oppression to the distressed; And by that grant, multitudes are judged, who though Christ give them no power to live of Tythes, yet they abuse the power they pretend to, in being oppressors to the de­stressed. For the Priest will have from poor men, tyth, who can hardly keep a Cow to feed their infants with milke, yea, the tenth egge must not escape his fingers, though a poore mans child want it to make a meale, and such like things Mr. Vicar cals his privy Tythes. I do be­lieve that the Gospel allowes a Gospel Minister, to accept of a liveli­hood, as due for Gospel service, in the way of the Gospel; but I can­not meet with Scripture or reason, that shewes they should live of the Alter. Then Mr. C. addes, that he is not one penny charge to Robin the Farmer for tyths, and other duties, and that he receives none of his temporalls; which is such a riddle, that M. C. must charme up Edipus to uphold it; Doth he meane that he hath none of Robins temporalls, because Robin keeps his tythes himselfe? or doth he meane he hath none of his temporals, adjudging tythes not to be temporals but spiri­tuals? or doth he meane they are not his, but Gods, because in the first page we are told that God is robbed? but surely the man meanes the Tythes are not the Farm [...]s, and if they be not his; how can he pay his debts to the Priests (as they call them) with them; the rea­son is given; Because the Farmer payes so much the cheaper for the Land, and hires it upon that condition. I never saw a Lease yet expres­sing that condition, and if it be implyed, what a snare is it, that men cannot follow their callings without such a burden? that a man may not hire a piece of land without that bondage which grates his consci­ence, and grindes his Family. But is the Parson no charge to the Far­mer, monstrum horendum; though the Land be his Landlords, yet the [Page 11]seed is his owne, either paid for, or to be paid for. The tillage his owne, the mending of that Land his owne, the harvest his owne, the servants and stock his owne; and if M.C, can teach the farmer to doe all this without charge to him, it would have gotten him more re­spect then his Hue and Cry, and the tenth ariseth out of all this; the Land will not bring forth alone. Tythes are so chargeable to some that they almost beggar them, I might have said altogether. A poore Farmer may owe for his seed, and plough and dung his land at great cost, and at harvest, his crop may not be much more then he sowed, beside all other charge, and yet what the Canker, and Crowes, and Rookes, and Dawes have left, the Parson will Mildew, though the Landlord have as much rent as the Land is worth without Tythes, But the Priest is no charge it seems, the tenth Sheaf is dung it seems enrich­ing the Land, Contus contrarium verumest; But M.C. triumphs, in that Tythes were before Levi. So was circumcision, Gal. 5.4, 5 the same Abraham in whose loynes Levi paid Tythes, circumcised Isaac, so was cleanes and uncleanesse of beasts, &c. in Noahs time; and yet they are ceased, and he that is circumcised makes Christ of no effect; we are informed that Tythes were Gods way: & so was circumcision, so was cleannesse and uncleannesse, but now they are not owned by God being abolished. If Tythes were the way of God for Gospel Ministers, then Christ, and the best of Gospel-Ministers were out of Gods way, who tooke none. But M.C. alleadges that Christ approved of Tythes, mat. 13. But to whom was it approved? even to the Pharisees, and is M. C. one of the Sect? But Christ had not then altogether fulfilled the Law, and ab­rogated the ceremonies thereof; and since his death and resurrecti­on, we have not the least tittle of approbation thereof, either by Christ or his Apostles. M.C. produces, Gal. 6. where he that is taught in the word is to communicate to him that teacheth him in all good things. But no man is enjoyned how much, but therein is left free, neither is any one engaged to communicate to him by whom he is not taught; Then M.C. cals for the Magistrate to punish evill doers, but cannot prove the non-payment of tythes to be an evill deed, and to encou­rage them that doe well; and do not they do well, who desire that the slaine ceremonies may be buried in Christs grave, and much better then they who would rake them out? Then to sound the profundity of his braine, he cronicles, That one may do a duty freely, 1 Cor. 7.23. though the Magistrate command it, but a man fearing God must not sin against his duty of God, by the commands of what men soever, since we find our selves in the Gospel, neither enjoyned by duty to pay tythes; nor [Page 12]liberty left us to revive the dead ceremonies of the Law, we canot free­ly betray our consciences in offering such a sacrifice; M. C. demands, if they that rob him against Law, will freely maintaine him without Law: If he be a Minister of Christ he must have recourse to the Gos­pel for maintenance, and if Saints embrace him as such an one, they will and ought to maintaine him without mens Laws. It is next as­ked; Whether the prophane and hereticall will maintaine Orthodox Ministers. I would gladly see where the Gospel expects from such Minsteriall maintenanance, whilest such. Must Christs Ministers be fed out of the troughs of Swine, Mr. C. told us even now, that the Preacher of Harble-downe shook of the dust of his feet, and I am confi­dent such a practice is more justifiable from Scripture, then to force tythes from them who despise both Ministers, and Ministry. Then Mr.C. argues, that if Ministers must be maintained by voluntary con­tribution, that they will be ensnared to daube up those people; and the same argument holds, that if some men settle on them Tyths, that they will daube them to keep their Leviticall Patrimony, and do they not bravely daube, and grease their Patrons, whose servants, orators flatterers they will be, and theirs for a Presentation: Then the man not without a notable forehead publisheth, That heresies will abound as in Pauls time, if there be not setled maintenance. This is a gal­lant straine, and had need be powdred up for feare of savour; can a man be so wilfully blind, as secretly to charge the heresies in Pauls time upon the want of setled maintenance; but he can see as well through a stone-wall, as through a Tyth-shocke? doe setled riches preserve from heresies? or rather are they not the poyson of Church­es? as Austin said, Religio peperit divitias, & filia devoravit matrem. It would please the Parson well to have the Church planted in Dives his Family, and to have Lazarus excommunicated. Can an earthly Law preserve from heresies, more then that Apostolical spirit which breath­ed in Pauls time? who are fuller of heresies then the Romish Synagogue, and yet who swimme more in Tythes, and other riches? Nay the Whore Rev. 17. hath her abominations and filthinesse of fornication poured into a Golden Cup. If forcing of tythes will drive and keep out heresie, it verefies the old Proverbe; that one heat will drive out another, one heresie another. We are told Christ paid tribute, what is that? since he, nor his tooke no tythes, must all the Land be tributa­ry to the Priest, have they conquered us into a vassallage? Then he saith, Tythes be due by a Civill Law, even now, he brought forth the old Law of God, which is changed, and told us of robbing God.

Then he perswades himselfe, that none can deny, but that Tythes [Page 13]be the equallest way; it would be worth seing, if he shall call forth but halfe so many arguments to back his assertion, as their be men, who upon demonstration can shew, that there is no equality in them. Why should a poor farmer pay more then a rich Landlord, or a great Shop­keeper? Then M.C. saith he hath as much right to the tenth part as the owner hath to the nine, that must be understood, he as a Minister hath this right. But till he can shew where the Gospel enrights him to the tenth, he must give men leave to be at their choice whether they will beleeve it or no.

In the next place, Mr.C. doth not love to heare of going to another parish to be paid better, which is a sure marke of a good benefice. He saith, so to do would make Ministers Runagates; But who made a runagate of the good man of Harble-down, and of other, who post from Benefice to Benefice for gaine. Now the feet which could shake of dust against a small living, are sunke so deep in the mire of Tythes that they must not be wagged; then we are told, that Christs owne would not receive him. But he did not force himselfe upon them, which he might have done, with much more reason then Mr. Culmer, surely he cannot challenge whole parishes to be his owne, if he can, he were best claime the first borne, and to take the price of redemption, which was in force when tythes were, M.C. tels us it is a prejudice to their Ministery to be in and out. Poor men they be asleep and dreame not of this thought, when the great Barnes cry Come, then the Eccho is, Num. 18.5 Here we be, how shall we get in? Then if they or theirs, be Cosen to a Patron, or a Committee man, or the like, or acquainted with them, they run to them to helpe them obey the call of the Barne, which in no case will goe out of their eares,

In the 13. page M.C. would turne opposition of Ministers into op­position of State, as if Ministers were the States Embassadors. And to applaud the Civill Seal, which he glories to have received to his Mi­nistry; he expresseth that the Scripture speakes of sending, But the New Testament speaks not of earthly Kings sending of Gospel-mini­sters, the Lord of Lords, and King of Kings sends his owne Embassa­dours; and to fill up the Epha of guile Mr. C. addes, that some would would be subject in nothing, meaning those that cannot pay tythes. A pure Neronian blast, fit language for the Hue and Cry, just as if of old they should have said, because Paul bid us not be servants of men, and to stand fast in our liberty, in which Christ hath made us free, This Paul whom they called Pestilent fellow, 1 Cor. 7.23. Gal. 5.3 [...]. would have us subject in no­thing. But let me tell M.C. that we can freely give to Caesar the things which be Caesars, though we dare not make the Commandement of [Page 14]God of no effect by Tradition, being taught that they worship God in vain, who teach for doctrines the commands of men, Mat 15.6.9. Then M. C. as if he knew the way, plainly affirms, That some will go to hell to save charges, paying of tyths will not keep men out under the Gospel; some men have bought hell with money, in thinking to buy heaven, in gi­ving great sums for buls, pardons, dispensations. Then M.C. dislikes that any should say they hear him not, & therefore need not pay him tyths, because they may heare if they will, but some cannot communicate with the Parish Parsons, some again have land in three Parishes, and cannot partake of spirituall from them all, by the Parish account, and yet they all will claim temporals. Then he tels us, that Mrs. complains of servants now they are not compelled to go to Church at home; he hath not for­got, that when men were strictliest bound to their Parish Church, as he calleth it, that then there was ground enough to complain of servants, and masters also, when was there more sporting on the sabboth, &c. M.C. would never think of slashing those to parish assemblies, who in conscience cannot joyne there, but are led by an enlightned conscience to spend the Lords day elswhere to their souls edefying, according to Gods word, but that he wants their tyths, as if such an offering would expiate any sin. Then M.C. to perswade men to pay him, tels them they have paid tyths to popish Priests, & altar Priests, and hath he not as much right to them as they; what goodly president P. Sheepheard hath got­ten: Then we are assured, that the Parliament will not bee companions of Theeves, nor guilty of other mens sins: Many rejoyce at it that our worthies will not force men to pay tythes, who in conscience cannot pay to whom it would be a sin to pay; what is not of faith is sin. Then he que­ries, Whether we think their will be a failer of Justice in Parliament? Truly, many hope not, and for all M.Cs. accusations, they hope to see their righteous transactings in removing of tyths. Then he publisheth, That combination against Law is sedition. But when they wanted the Bishops down who were established by law, that they might get in their rooms, then it was not sedition in them for to move against them. Then they pleaded to be eased by the Parliament in the correction of the oppres­sing laws, and that is all the combination against law that I know ho­nest men to use in respect of tyths; even humbly to desire the Parliament to repeal that Law, which enforceth conscientious men against their consciences. But he cavels at holines next, with this Quest. Is fraud ho­lines? as if not to pay tyth could be accounted fraud, then we are told, That these are times of discovery. Many of M.Cs. tribe have proved it true, in shewing what they are. Then he declares That a good man is a Law to himself, when he can do evil without danger of law, and that tyth-robbing hath [Page 15]ever been the badg of a Knave. But why doth M.C. put light for darknesse, and darknesse for light; May any by Law continue what Christ hath abolished? can the law of man make that good which is not good? though a good man be good without law, yet he cannot be evil by law Who doth M.C. call Tyth-robbers, they who take tyth, where men can­not pay tyth, or those who pay no tyth. If a man be a knave for not paying tyth, then is he a knave for following of Christ and his Apo­stles, and the Saints in the Primitive times, who neither took nor paid any; it is to be hoped that the next book M. C. publisheth will be a Callender full of new holidays, where we may look to see Tyth-pay­ers cannonized for saints, and festivals to be kept, if not for their sakes, yet at their costs. But no men speak so much unlike Peter as they that pretend most to Peters Chair; and what man can speak more unlike Paul then he that pretends to the name of Paul Sheepheard? Doth Paul say, It is the badg of a Knave not to pay tyths? No, no, this is some of the Hue & Cry Orthodox divinity, and the vomit of M.C. stomack, who further says; That he that makes no conscience to pay tyths and other duties to the Min­ster, will be found unconscionable in all his dealings when he hath advantage, whatever fair pretence of conscience he make M. Cl. dialogue will not wash away the blot which this foul slander casts upon his name; but because he saith it is matter of his own observation, it is the lesse wonder, because he looks on such men through the spectacles of prejudice; but however M.C. overlook'd them; there be many that cannot pay tyths, who have as few motes in their eyes as himselfe, and shew as great a conformity to Christ in the whole course of their conversation as he doth, or can do. Mr.C. accused some to be enflamed with hellish Covetousnes. When, or from what pit arose those sparks which have enflamed M. C. tongue that it scorches so hotly in these fiery fire revilings. Then he ads It is but a figleafe to cover the withholding of tyth, under pretence it is but tyth: and when Christ who judgeth righteously shall appear, I doubt it will prove little better then afig leaf to many, to cover the coveting of their neighbours goods, under pretence that it is tyth. Then to strike at the very root, we are told, That it is the depth of Satan to set pretenders to new light seekers, &c. to quench the light of the Gospel by taking away the liveli­hood of the Minister; which brings to my mind that passage concerning Satan, of whom it is said, That he shull rage, having but a short time; what can be foamed out more against the people of God, then may be found in the Hue and Cry of P.S. As for the light of the Gospel, it is of a more divine nature then to be quenched by the decay of the oyl of tyths; and it did shine brightest when it had none of that forraign fewel: and when lamps have been fullest of that oyl, the light of the Gospel hath been [Page 16]most thick and cloudy, and filled with the snuffie stenches of domineer­ing humane inventions. To M.C. next leaf I have replyed, in the be­ginning of my answer, only I shall quote one clause of the H. C. then passed over, which is this; M.C. affirming, That Gods word and not our rea­sons must be the rule of our life and conversation, I would M. C. would have the sent of that notion in his nostrils when he hunts after tyths, and measure out his maintenance by the line of the Gospel. Then M.C. tels us, That Barnaby Sheaf, to wit the Impropriator, wonders why men be so obsti­nate as not to pay tyths; and may he not wonder whose eyes be daubed up through partiality and interests, all the while in the Dialogue, Barnaby stood mute, and now is called forth instead of a Clerke to say Amen, to P. Sheepheards Orthodox stuffe. Now he can sing in tune with Paul Sh. and say, Men are unperswadeable by clear light and reason: But where shall we find that clear light and reason, the Hue & Cry only groaps in the dark, or doth the clear light and reason shine in the firmament of Rome? But a candle of their owne making will give light enough to serve their turn. Then Bar. Shea. Paul Shep. brother in law saith, his estate lyes in tyths; & can it lye worse? he is unwilling to be undone; O that he were so unwilling to undoe others. Then he saith, that parsonages have been bought and sold, the more is the pity, that poor mens labours and estates should be bought and sold, and some have got by the bargain, those who have not may be satisfactorily considered. But not being able to hold longer, he is so anointed with the spirit of hue and cry love, that he breaks forth crying for whips and cords, saying, treble damages are too liltle; O brave Paul! this is your conscionable and Orthodox Divini­ty. [...]ox 118. Surely the Parsons mind is a bottomlesse gulph that it can swallow up more then treble damages. M. C. is lesse charitable then Gregory of Rome was who told Aust. that the Church should not require increase, what was stoln away in earthly things, and seek her own good, by the damages of others. But the hue and cry can do nothing without a slash. Then M.C. demands, Why the Parliament enjoyn tyths? truly it is the hope and desire of many, [...]eb. 10.34 that the Parliament will not enjoyn them; howe­ver they must chuse rather to suffer then to sin, M C. saith Some of them make briek and have no straw. What hath M C. so many heaps of corn, and no straw, hath he found out by Chimistry to turne his straw into Wheat? If he have no straw, it is pity that he goes not out of Aegypt, and leave his straw maintenance he looks for; if he were to spend the straw he hath in brick making, we should hear another tune: he saith also, That some of them can glory more then Paul, he preach't for nothing, and they for lesse then nothing; will any man in the world beleeve it? he that can stretch his faith upon the tenter-hook of that expression, I will [Page 17]warrant him, it will be a sufficient size to reach to the bottom of any old wives fable; is 50. or 1, 2, 3 hundred pounds a year nothing, yea lesse then nothing, a competent number of such devourers, who can swal­low two or three hundred a year, and judge it nothing, through the widenesse of their throat, will eat up and beggar a Island. If M. C. can­not get some tyth in, yet he cannot glory as could Paul, for it is against his will he fals short of an ear, we see he sends hue and cry after the loose eares, but what Paul did he did voluntarily: then he complains, They spend their temporall estates in spirituall livings. In the 14 P. he called tyths his temporals, and here he talks of spirituall livings, indeed he knowes not what to call them, but do great tyth-livings wast so fast, male parta, male dilabuntur, he said, Their livings be their dying. And no wonder since they live on the dead things of the Law, and when they bury their living by tyths, if it pleased M.C. I will invite some guesse to the funerall: he tels us They be souldiers, and if they be Christs souldiers, they will be content with Christs pay, if they be not his souldiers, I will be none of their company.

Then he finds fault, That men muzzle the Oxe till they make an Asse of him, Indeed God sometimes makes foolish the wise things of this world, but if M.C. had been so mightily muzled, how could he have cryed out, this Hue and Cry, but it is true, that sounds more like braying then any thing els. M. C. speakes of the trouble of going to Law about tythes, he may save all that trouble, Fox 5 if he please to follow the example of the Primitive Ministers. It was objected by a Popish Priest to Mr. Thorpe. How they should live without law, who could hardly live by the Law of Tythes. To whom he replyed, no wonder, since people know that you live con­trary to Christ, and his Apostles; if you would not be maintained con­trary to Christ, the hearts of the people would be open. Mr. C. hints of the Kingdome of Christ being lookt upon for a Kingdome of fooles, for neglecting their livelihood. I thinke few of our English Tribe of Le­vi are guilty of that folly; When they goe to a Benefice, the first questi­on is, How big is it, what is it worth? And the world without question ac­counts Christs servants fooles, for their leaving father, mother, house and land for Christ, though some are so wise, as not to part with their Leviticall Patrimony for Christ. Then Mr. C. would have those quar­ter souldiers that pay not tythes. And what if some should be so here­ticall in Mr. C. account as to judge it as equitable, that the Parsons (who do plead so much for hospitality) should quarter every tenth souldier, having each tenth sheafe of wheat for bread, and of barley for beer, and of fodder for horse, and Piggs for their Suppers. Then Mr. C. tels us that Kings, Parliament and Bishops, &c. are cryed against for not [Page 18]better setling of Ministers Livings out of alienated lands, and yet he could allow Barn. Sheafe the alienation of a Parsonage to be a witnesse to his Tyth story; though he saith, That for want of such a maintenance there is the guilt of the blood of soules. O horrible impiety! what preachers have been more corrupt then those who have been most richly maintain­ed, who have imbittered the waters of the Gospel more then they with wormood and gall? who have stabbed more soules with the daggers of their own inventions? Then we are told of the Pious mind of the founders, and of the stones of the Abbies crying out &c. Doth not his paper blush at this expression? What, were Abby founders pious minded men now? what, were they not built for the Abbots and Monks to say Masse in. Willet in his Synopsis saith, speaking of Monasteries, the Lands which were bestowed on them, were first given upon an evill intent, that the Monks by their prayers should redeem the souls of their founders, who most of them had committed some notable sin, and so pro remedio animarum, built them. King Ethelstand for killing of his brother Edwin built two for his soule, &c. surely, this is not religious founding. Did M.C. abuse the pi­ous minds of the sounders at the Cathedrall window in Canterbury? Surely, if Sathan should set some men on the Pinacle, and shew them the glory of the world, and say as he did to our Saviour, All these things will I give thee, if he should be as good as his word he should be a pious foun­der. Mr.C. likes not to have his reward in money, it seems he would be his owne carver. But yet if the State will come up to his condition, they be allowed by him the honor to pay him his hire; Providing for the Country Clergy somewhat more then for the City, because saith he their charge is more; In keeping horse and servants for Markets, and Lectures, and Mill. It might have been added, and for the charges of the Hue and Cry; How gladly Mr. C. would have his servants and horse weare the publike Livery. And so he drawes to a period, saying, that he prayes, a new way of concluding of Hue and cryes, and so he bids fare­well, but would not have us fare so well as to eat Tyth-piggs. And so farewell Paul untill I see you againe, Farewell Hue and Cry, I see no rea­son to follow thee with such hast hast, post hast. But goe thy wayes, and sunne, untill thou art out of breath, and then lye downe and breath thy last, and so conclude thy act with

Plaudite.