YOu demand, Whether the Ministery of England hath not as good a propriety in Tythes, as Noblemen, Gen­tlemen, and Precholders have in their Lands: the rea­son whereof you render is, because Ethelwolph son of King Egbert, who had brought the Saxon Heptarchy into a Monarchy, had all the Lands of England for his Demesne, as it acknowledged by Sir Edward Cook in his Commentaries upon Littletons Tenures, and conferred the Tythes of all the King­dome upon the Church by his Royal Charter, dated Anno 855. in these words, to wit;

King Ethelwolph by the consent of Prelates and Princes which ruled in England, and under him in their several Provin­ces, did inrich the Church of England with the Tythes of all his lands and goods by his Charter Royal, &c. adding in the end, that whose should encrease the gift, God would please to prosper and encrease his daies, but if any should presume to diminesh the same, that he should be called to an account for it as Gods Judge­ment Seat; and this, you say, he did not only as Lord Para­mount, [Page 4]but as Propriator of the whole Land; the Lords and great men at that time having no propriety or estates of perma­nency, but as accountants to the King, whose the whole Land was; and yet they also gave their free consents; which the King requi­red, that thereby they might be barred from pleading any Tenant­right, as also to oblige them to stand in maintenance of Tythes a­gainst all pretenders.

Upon these premises you conclude, That the people can have no right or propriety in them, for they never bought or paid for them, neither could they come by inheritance; for that which was not their Forefathers, could not descend to them, neither came they to them by Donation, which they can never shew.

I desire therefore, and give me leave in love and meekness first to query.

1. Query. Whether you be in good earnest, yea or no? that upon this guifture of King Ethelwolph, The Ministery of Eng­land have as good a propriety in Tythes, as Noble men, Gentle­men, and Freeholders have in their Lands.

Reas. Considering first the ground and reason why the King gave them, to wit, because he accounted them as a due debt owing to God, and not because they were his own De­mesne, and free to be at his own disposing, but he did account them due unto God, Jure Divino; and therefore expressed himself in such prophetical words, to wit, That whose should encrease the gift, God would please to prosper and encrease his daies, but if any should presume to diminish the same, that he should be called to an account for it at Gods Judgment Seat; up­on which observe, he did not say they should be called to an account before his own Judgment Seat, nor any other civil Judicators, but before the Judgment Seat of God, implying, that he did not account it as a matter belonging to him to punish them, but to the Lord himself, who, in his opinion, required such a part as due to himself; so that if any should rob him, as Mal. 3.8. he expected that the Lord should judg him for that himself; as so, no doubt but his Prelates; that [Page 5](as you say) consented to the business, had admonished him what was his duty in that respect, for the doctrine of the Pre­lates in those daies was, That Tythes were due in every respect, conform, and suitable to the Judaical Law; as so, you ac­knowledge and say, that the Text and Body of the Common-Law, affirmes Tythes to be due Jure Divino, as Sir Edward Cook testifies in the second part of his Reports; so that you do acknowledge, and it is the bent and drift of those Queries, to prove the Tythes due to the Ministery Jure Divino.

Arg. But if Tythes be due Jure Divino to the Christian Ministers,

Conse. Then they were due to the Christian Ministery be­fore the time of the said King Ethelwolph, and so were never his, nor at his disposing.

Reas. For if Tythes be due Jure Divino, they were the gift of God to the Christian Ministers, who in all ages have been appointed as his chief receivers of any thing sanctified, or set apart, or given unto God, the Ministers, I say, together with the poor, the stranger, the fatherless, and the widdow, are his Substitutes and receivers of what is given to him; and so by consequence they were either due to God, and so to the Mi­nistery, before that free Donation of King Ethelwolph, or els they are not due Jure Divino; and so you lose the title Jure Divino, in pleading the title Jure humano; so that if the Mi­nisters title Jure humano fall to the ground as unjust, or inju­rious, then you lose them both; as so, without all question, if you but derive it from King Ethelwolph, it will certainly fall.

Reas. For first, if it be examined what he had to do to ap­propriate the free Donation of all the Tythes to himself, as if they had been his, and he had given them to the Church, and as if they had not been Gods own proper dues, and so due to the Ministery and the poor, &c. by the free Donation of the Lord himself: I shall leave it to the judgment of who­ever accounteth them due Jure Divino, and refer them to a [Page 6]text Levit. 27. ver. 26. whether that which is, or should be the Lords Jure Divino, may be sanctified by man, or given by him, as of his own to give, when it is the Lords already? The words are these; to wit, Only the firstling of the Beasts, which should be the Lords firstling, no man shall sanctifie it, whether it be Oxe, or Sheep, it is the Lords; implying, that it was utterly unlawful for any to ascribe the sanctification or free Donation of that unto God, which was his already in just propriety, and sanctified already, as holy to the Lord.

For it is but the same case, as when a man thinketh to get favour and credit amongst men, and sometimes doth so, by giving of other mens goods, and by giving men goods, that are their own already.

For first, if the Tythes of England were due to God, and so to the Ministery before Ethelwolph gave them, then they were properly also their own already, and if he had not given them, he had robbed God, and robbed the Church.

And if they were not due before he gave them, then the Lord himself, nor his faithful Ministers, have now no title at all to the Tythes of England, but derivative from Ethelwolph, and the succeeding Kings, that have confirmed the same by Magna Charta, and the Lawes of the Land.

Let us then consider how this King Ethelwolph came to be propriate in the Tythes of England, and it will appear where the just propriety resteth now, as being the same case, in re­spect of conquest.

For first, let me ask, did the inheritors of Lands sell all their estates to the King, or give them to the King, so as to make all England his own Demesne, and themselves but as Stewards, and as accountants to him? he had then indeed a great Demesne, and in all likelyhood many thousand Stew­ards.

But this I am confident that you will not affirm; to wit, that it came to him from the occupiers of Lands, either by purchase, or free Donation, to be his own Demesne: For

Though you say he had brought the Saxon Heptarchy in­to a Monarchy, yet how he did it you say nothing, but refer us to Sir Edward Cook, and Sir Henry Steelmans Counsels, An­no 855.

But because I know beforehand, that he could never bring a Heptarchy into a Monarchy, but either by policy or force, or both, I shall not take pains to search the Chronologies, but rather assume, that he brought it to a Monarchy, and made himself an absolute Monarch, and that by conquest, the which I shall acknowledge is a lawful title, if on his part the war was just.

But suppose him the first and most absolute Monarch that ever was in England, yet I cannot see how he could come to be so far propriate in the Tythes, as to confer them on the Church by his Royal Charter, unless we must conclude, that they were not due to the Church before to be paid by others, to wit, the owners and occupiers of land.

Reas. For if they were due to be paid by others before he gave them, what thanks to him for his Donation? or how can it be said to be his Donation? for it was not he, but the people that gave them, and that of their own encrease, where­with the (Lord) and not the (King) had encreased them; and if they gave them freely, as due to God, for the furtherance of the Gospel, they had their reward from the hand of God, and not from the King for any such duties, nor was the King able to give them a suitable reward, such as they might expect. See Gal. 6.6. and Mal. 3.20. and Phil. 4.17. and Prov. 5.10.

Nor could they expect any reward at all, if they did but give them, either to please the King, or because they durst do no other, fearing his authority, by the Rod of Power shaken over them in a compulsive way, for God hath promis'd no re­ward upon that account.

Neither could the King expect any reward from God for giving other mens goods, for cutting large, though out of o­ther mens hides; as so it was, unless you will say, and stand [Page 8]by it, that there was no Tythe due to be paid by them, till the King had given it, and that his title by Conquest was so large and ample, as that they had no propriety in the Land at all, but what he freely gave them, or sold them, &c. all which if you affirm, I desire you to consider the dangerous conse­quences that must necessarily follow, if that should be so, which yet I cannot believe that you will affirm; to wit.

1. Conseq. First, it must necessarily follow, that every Conqueror of Land or Nation, or every Purchasor of land, where Tythes are not payable by Civil Right, hath the full propriety of the Tythe thereof at his own disposing; and that as hath been said, the Tythes, nor any part thereof are due to God, nor to his receivers, to be paid by the occupiers of lands, but the Conquerors may exact them; and it were not a robbing of God, nor his Church, if the Conqueror do exact and take them to himself.

Reas. For what he may give to another that is not due to be given, he may take it to himself, if he so pleaseth, or he may give it to any whom he approveth of, as Ministers of Christ; and so if he give it for maintenance of Jesuites and Popish Priests, as so in all likelyhood he will, if he be a Pa­pist; and so in like case of whatever opinion a Conqueror is of, all his whole Nation must be steered by him, and act in Religion according to his conscience; and not their own, and so in all likelyhood should all be inforced to maintain a Mi­nistery against their consciences, whom they know they ought not to receive to house, neither bid them Godspeed, least they be partakers of their evil deeds, See John 2.

And remember for this Queen Maries daies, and others daies besides; and so by that means they may damn their own and their childrens souls, of which you cannot deny but they are guilty, if they do perish by that means.

2. Conseq. It quite contradicteth the very end of these your Queries, which are chiefly to prove, that Tythes are due to the Ministers Jure Divino, the which they cannot be, [Page 9]if they were not not due before that King gave them; as hath been proved.

3 Conse. It would also follow (not only) that the Church or Ministry, no nor the Lord himself had any title to the Tithes, till the King had given it them; But also that till every King or Conquerer, or Governours whomsoever, have confirmed al­so the Laws of the Land, and Magna Charta, all title thereunto Jure Divino, is as out of date, and so by consequence now for the present, till this present Power have given them also to the Church; the title Jure Divino is not in force, but they may dispose of them, as they think best, as to whom they shall account of as the Lords Receivers, that have the best proprieties in their opinions for receiving Tythes or Church maintenance, and if they do it not it is their sin.

4 Conse. It would also follow, that all sorts of Tradesmen and Merchants are not bound at all, as well as Occupiers of Lands, either to give a tenth, or a liberall part of that where­with the Lord hath increased them: Because it was never re­quirable by the Laws of the Land, and Magna Charta.

Whereas this I am certain, and can make it so appear both from the Moral Law, and the Gospel also, that a tenth of their increase is as well due, and paiable, as it is from the oc­cupiers of Lands, and Tenements; as I shall, if need be, make it to appear, that both are alike, one as the other.

5 Conseq. It would likewise follow, that the now present Power, if they think it good, may bring Tythes into a com­mon Treasury, and reduce the Ministers to stipends: against which you have fifteen Queries proposed, as so many Items, or warnings against such kind of Sacriledg: so that if the Tythes belong to the Civil Power, to be at their disposing by the Laws of the Land; then they may use them at their own discretion, and dispose them unto Ministers, as they think convenient. But if they be but due, by the Law of God; then the Civil Power hath no propriety in them at all, nor any thing at all to do, to take them in Custody; or the [Page 10]disposal of them, lest they rob God.

6 Conseq. It would likewise follow, that all Impropria­tions that have been most sacriledgiously robbed from the Church, in old time, which the Laws of the Land cannot possibly recover to the Church again, but men and their heires have a title to it, by the Laws of the Land, as a just Inheritance, must still so continue as their own propriety, and the present Power must needs be limited to the present Laws, and must not adventure to take away their proprieties, no more then the Ministers, which are both confirmed by the Laws of the Land, one as well as the other: Whereas it is not unlawfull even to Break the jawes of the wicked, and pull the spoil out of their teeth: See Iob 29, 17.

And therefore I demand, in case where Tythes are Impro­priate, what ought to be done by the present Power? to wit:

Query. Whether they ought not to take off that com­pulsive Power, whereby Impropriators inforce the payment of Tythes to them, that are due by the Law of God, to the Ministry, that so the Christian people may have their own at their own disposing; that they might be in their own Power, as in the primitive times, Act. 5.4.

1. Considering that some hold Tythes by the Laws of the Land, as their own Inheritance, being purchased for them, by their predecessors, and left to them as good, and lawfull, and proper Inheritance, by the Laws of the Land; so that whiles the Laws are in force, they cannot possibly be taken from them, but are their legal right:

And, 2. Considering, that what ever Lands are subject to Tything, they were first of all subjected thereunto under the notion of duties required by the Gospel, as due to their Ministers, who claimed and received them in the Name of Christ, as due to him, and so by consequence to them his Ministers; and that in every respect conform and suitable to what the Lord required of the Jewish people, to [Page 11]be given to the Levites: Which Tythes might not be chang­ed, nor redeemed, but they must add the fift part to it, for all the Tyths of the Land, whether of the seed of the Land, or of the fruit of the Tree, was the Lords, holy unto the Lord: See Levit. 27, 30, 31, 32, 33.

And so being none of there own, they had nothing to do to sell it away, nor to eat it within their Gates, but must bring it to the place which the Lord should chuse to put his Name there, and there they might eat it together, with the Priests, and their Housholds before the Lord: Though in case they live too remote, they might turn it into mony, and bring it in their hands: See Deut. 14.22, 23, 24, 25, 26. But then they must bestow so much mony upon Ox, or sheep, or Wine, or strong Drink, to eat there, &c. From whence I argue, That.

If the owners might not sell them, nor alien them, or change or pervert them to any other use, but such as the Lord ap­pointed them;

And if the first paying of Tythes in England, was upon this account, as hath been said;

Querie. Is it not a certain consequence, that whoever sold them, or perverted the use of them, contrary to the Doctrine which they had then received, were certainly no bet­ter then Theeves, and Robbers; and that of the Lord him­self: nor were no better accounted of by the Ministers and generality of Christians in those times, who did account them sacrilidgeous Theeves:

And without all question there was never any of the own­ers of Lands, that ever sold the Tythe of their Land to their Lords or Patrons: But it was the Patrons of Tythes that were intrusted, and impowered for installment of Ministers, that sold them, or perverted them to their own use, as it pleased themselves, having Power in their hands, and neither fearing God, nor reverencing man, they exercised tyranny: and so their posterities after them, have done the like by their example: And this being so, let all men judg whether [Page 12]this was not Robbery: and whether such who bought them as an Inheritance; and such, who kept them, or keep them yet, are not as bad as they; Seeing receivers in Law, and Justice both, are as bad as Theeves: And they that have made Laws whereby they hold them, and pleaded their causes in suits of Law, to inforce their Payment, were little better.

And it being an approved maxim, both in Law, and rea­son; That whatsoever is stolen, or wrongfully wrested, from the right owners, can never be justly, and honestly kept, by any posterity, or successive heir, that shall succeed, though never so many Generations after: For they are no better then were receivers of Robbed Inheritance.

Query. I therefore desire to know, if any can shew that either Kings, or Patrons, or Landlords whomsoever, had ever any right or proper title, to any Tythes in England, such as to sell them from the Church; or give them either, or take them to themselves: And then I shall confess, that if such King or Patron, or Land lord whomsoever, gave them to the Church; It is proper sacriledge in who ever tak­eth them from the Church again by force, or falshood, But if they cannot, I desire to know whether they would desire the now present Power, to confirm such Laws whereby Theeves and Robbers may force the payment of such Impro­priate Tythes, yea, or no: And I shall desire to know upon

Query. What Scripture ground the now present Power may build their Faith, to compell any man to pay his Tythes, though to the very Ministers of Christ themselves; such who are known by their Fruites, to be his Ministers: Yea though the present Power should acknowledge them to be due, and that they ought to be payd; considering these ensuing reasons;

1. Because they cannot prove that Civil Power hath any title to them, or any propriety in them, as hath been said;

1 Reas. For how can Kings, or Landlords be so far pro­priate in them as to sell them to men, or give them to God, [Page 13]when it is not denyed but that Tythes were all due unto God before, if they be due? unless we should say, they had conquer'd the Land from the Lord himself, and given him a Tenth to live on, and to maintain his Ministers; which were blasphe­my to affirm:

2 Reas. For this would be the result, whereas whoever conquered it, or obtained any just propriety to any of the Lands, it was by his Providence, or as a free Donation, as I hope none will deny; For the Earth is the Lords, and the ful­ness thereof, Psalm.

3 Reas. For then by consequence the Kings and Landlords, or any civil Power, may expect all the rewards, and they that give them, must expect nothing at all, by way of re­wards from the hand of God; in regard they give but that which was another mans, and not in their Power to with­hold; Whereas God hath promised, they that communicate liberally, and make them that teach them partakers with them in all good things; they shall reap liberally. See Gal. 6.6. &c.

2. In regard of the evil consequences, that must necessari­ly follow, to wit;

1. First, Because, If the Rod of Power be generally held forth, for inforcement of all, to pay their Tythes, to such as procure installment, by the civil Power, especially in case when such prove bad, and enemies of God;

Conseq. They may force them to pay them to Theeves and Robbers, and such as enter not by the Door, (which is Christ himself:) See John 10.1, 7. And such as are Hirelings, and care not for the Sheep, but come purposely to steal, and to kill, and to destroy you; such as will not strengthen the diseased, nor heal the sick, nor bind up that which was broken, nor bring again that which was lost; but with force and violence, they will seek to rule them. See Ezek. 34.4. They will not, like Paul, nourish them with meekness, as a nurse cherisheth her children; they will not become all things, unto all men, that by all means they might save some:

As I might largely instance in many other particulars; whereby they may easily be discerned, as Christ hath pro­mised, and given us notice how to know them by their, fruits, as so the sheep of Christ for the most part do.

Arg. But if evil shepherds, and Theeves, and Wolves, may be known by their fruits: And if we ought to beware of, and not maintain them, lest we be partakers of there evil deeds; See 2 John 10.11.

1 Conseq. Then it necessarily followeth, that such com­pulsion to the paying of Tythes in such cases, is an absolute compulsion, to the doing that which is absolutely forbidden by the holy Ghost;

2 Conseq. And they that thus compel them, are chiefly guilty of that very sin, though the people that obey them cannot be clear, but they are partakers of their evil deeds. See

John 10.11.

Reas. For if it be unlawful to receive them to house, or bid them Godspeed lest we be partakers of their evil deeds;

Conseq. Then it is much more unlawful, to give them con­stant maintenance as Ministers of Christ; and as acknow­ledging them such, when it may be we know them to be Ministers of Satan, and Antichrist; unholy men, and such as turn the grace of God into wantonness, &c. See Jude. 4. to 20.

Conclu. Whom we ought not to maintain either by Tythes or any other portion, or part of maintenance in any kind: No, nor to bid them so much as Godspeed, or the least countenance in there evil deed; So that all forecd mainte­nance, either by Tythes, or otherways, produceth this great inconveniency, to the people of God, and is therefore un­lawful to be thus appointed by the civil State.

2 Conseq. And again, of how dangerous a consequence were it in case the civil State, or Patrons, or Landlords, or Impropriators, prove so bad, and oppressive as, many have done, to wit, to take all to themselves, and never care (at all) [Page 15]to provide Ministers either good or bad, yet exact the Tythes to a peny as due to them; So that the poor Husbandman hath nothing left him to give to these that are Ministers in­deed, as it is said concerning Widows. See 1 Tim. 5.3, 16, 17.18.

3 Conseq. And again, another very great and evil conse­quence will certainly follow, by such compulsion, the which I beleeve hath never yet been taken notice of by any opposer of Tythes, or forced maintenance; and that is this, to wit, It is a great scandal, yea shame, and reproach to any Christian Nation, or to any Christian Church, or particular person, that professeth Christianity, to be so unrighteous, or shew themselves so manifestly covetous, and so cold in love, and so absolutely disobedient to the Law of God, and the Lord Jesus Christ, (which is the law of love,) and so unsubmissive to the Gospel of Christ; yea so unfaithfull in beleeving his promises; in case they be obedient, that they shall receive a reward sutable to their sowing to the Spirit: See Gal. 6.6. &c. 2 Cor. 10.11, 12, 13. That there can hardly be a greater re­proach and scandal cast upon them; then that it should ap­pear, that they need compulsion in such a case; for of all other sins, Coveteousness is the most odious in the sight of God, and men; in so much, that it is spoken of by the Holy Ghost, as a note of absolute wickedness, to bless the Covetous, whom, saith the Scripture, the Lord abhors: See Psalm 10.3.

So that it is a just ground for all other Churches, and Christian Nations, to abhor us for it, if we appear to be so covetous; and they do but follow the Lords own example in so doing; And they ought not to be accounted of, nor re­ceived as Christians; but as Heathens, and Publicans; nor to be communicated with as Christians that appear to be such: See 1 Cor. 5.11. But to be acounted of as yet without: See Vers. 12.

Arg. But if a general compulsion, or constraint, be used, so as none dares deny; how can it appear, that any doth it [Page 16]freely, but are, together with the rest of the wickedly covet­ous, constrained also: for whiles the Rod of Power, and hu­mane Authority, is held over all in general, and all alike, so as none dares deny, but doth it readily, how can it appear that any doth it freely, and as a fruit of love, and obedience unto God and dutiful respect to the Ministers of Christ, in truth and verity?

And Solomon hath a wise saying, to wit, Righteousness ex­celleth a Nation, but sin is a shame unto any people, Prov. 14.24.

Conseq. Therefore it followeth, that it is a shame for any Christian people, to sin so injuriously against God himself, and the Lord Jesus Christ, and his express commands by his word, and Spirit, to neglect such duties of love and Honour to his faithful Embassadors: And more especially (now) when we make profession of a full Reformation, and have covenanted so to do: And therefore whosoever is accessary, or hath any hand either in petitioning for, or in giving his hands or voyce for continuance or establishment of such compulsive means for Ministers maintenance, is without all question an efficient cause, both of a generall sin, yea a Na­tional sin: And of a general, National, and particular re­proach, and shame, and dishonour to all our Christian Na­tions, Churches, and persons, that by Authority and Power are so ingaged; as hath been clearly proved from the Word of truth, sufficiently to convince any rational creatures that will consider it, if he beleeves the Scriptures.

Ob. But it will yet be objected, that there will greater sins, and worse consequences, and greater shame and reproach follow, if the compulsive Power be taken away; for then it will follow, that Ministers shall want maintenance, for few will give any thing, if they may but chuse.

1 Ans. I answer, If it should so fall, that were not the fault of the Civil Power, but of their own selves, that did neglect their duty:

Reas. For it is no where required, in all the whole Scrip­tures, that the Magistrate should compel men, to any such duties; but only command, and exhort them, and then the charge lieth at there own door, and the Magistrate is clear:

2 Ans. It is an uncharitable censure, to conclude so far as that the faithfull Ministers of Christ shall want, and that few will give them any thing, if they may but chuse;

Reas. For first, I nothing doubt, but such who are sent of God, the Lord himself will care for, that they shall either not want any outward maintenance, or be content to want as well as to abound, when he seeth it good so to excercise their faith, as so the Apostle had learned.

2. And secondly, I cannot beleeve but that all True-heart­ed, and faithful Christians, that either feare God, or reve­rence men, will be the more liberal when the Compulsive Power is taken away; and that according likewise as they abound in liberality, God will bless them so much the more abundantly; so that they shall still be increased, and the more able, by how much more they are more abundant­ly liberal. 2 Cer. 9.10, 11, 12. & Gal. 6.

3. And thirdly, As the duty lyeth not only upon Hus­bandmen but upon all sorts of Christians to communicate liberally as the Lord increaseth them; I make no doubt but when they know their duty, they will be the more liberal by how much the more slack they shall find others that are not yet Christianized, nor have attained as yet, either to the love or honour of God or man, nor to beleeve the Scriptures, to wit, Gal. 6. & 2 Cor. 9, &c.

4. And fourthly, why shall such men be compeled to communicate, when the case is so with them, as that they neither beleeve nor can expect a reward from the hands of God, for such communicating, as so they cannot if they do it not freely, but be meerly compeled, and so that such communicating is utterly lost, and therefore [Page 18]is wrongfully taken, and wrested from them.

5. It is a gross disparagment to the true Christians of any Church, or Nation that either they are too few, to main­tain a Ministry, or too spairing, if all they have will serve the turn, seeing Christ hath promised to increase them accor­dingly and that they shall not want, if they be but obedient to do their dutys liberally, as he hath appointed them, in communicating Carnals, to the Ministers of Spirituals: Gal. 6.6.

6. It is a disparagment to their faith in that they dare not trust God, but their own Providence: (to the faith of peo­ple) if they do not communicate; and (to the faith of Mini­sters) if they use any force.

7. It is a great dishonour to Ministers, if they either in­force them, or receive them of such who need inforcement: Abraham, would have scorned it, lest they should say they had made him rich.

8. It is a great dishonour to Christianity, for they lose the Honour of doing it freely, if compulsion be used in a general way, for they that are Christians indeed, and can do it freely, and faithfully also; trusting in God, as so he re­quireth of them: yet they cannot in that be distinguished from others, that are meerly inforced, I mean in the sight of men, who cannot know their hearts; in such a case when allare alike under compulsive Power, so that men may ac­count them as covetous, and unfaithful as those who are com­peled.

9. It is a great dishonour, and a manifest afront to the wis­dom of God; and the Lord Jesus Christ: For those in Au­thority to use any inforcement for the maintenance of his Ministers without commission from him: It is as much as to say they are wiser then God:

Reas. For he never appointed them any other maintenance but what was given freely, no not in the time of the Law; but told them their duties, if they would be blessed what [Page 19]they must do by way of Gratitude unto him, for his free do­nation both of Land it self, and of the increase thereof which was by his blessing, and providence and that they should give it to the Preists as his special substitutes that so they might cause the blessing to rest upon their House, and all that they had.

But he never required the Magistrate to compel them un­to these duties which are properly to himself, no more then to pray, or to offer Sacrifice; all of which were always left to their free wills, to do, or not do, after they were once in­formed that it was their duties, save only by incitements in the Name of God, which was all the inforcements that ever was used, or commanded to be used, in the name of men by the Jewish Nation.

However, I grant, that what the Lord commands, it is likewise Lawful for the Magistrate to command in the name of the Lord; as so Abraham did, and other Rulers also: but not to compel without his commission any such duty, for in so doing we both dishonour his Name, and dis­parage his wisdom, and take his Name in vain; and like­wise so cause others to do the like:

Reas. For he that inforceth any thing to be given unto God without his commission; he forceth it properly to be given to himself, whom they only obey in such Donation and only give it for his sake; so that no rewards can be ex­pective from God, for such Donations but from him only. And so the case is the same in point of Worship: for the Worship tendred, or offered unto God, either for fear of men, or for favor, respect, or praise of men: Is offered unto men, and not to God; and so is an Idolizing of the Crea­ture, and fearing, or honouring, or respecting of it: more then the Creator himself, who is eternally blessed, and that for evermore.

Nay any such compulsion, is a manifest, and wilful in­forcement to the practise of Hypocrisie, which is an odious sin, in the sight of God, and a manifest breach of the nega­tive [Page 20]part of the third Commandment. See Exod. 20.7. 1 Pet. 2.1. & 5.23. Let such look to it, who are forward to compel unto such duties: For the Lord our God, will not hold them guiltless, that either take themselves, or force others to take his Name in vain.

These are words, as I suppose, both of truth and faithful­ness; whether men will hear, or whether they will forbear that are of the rebelious house. See Ezek. 2.5, 6, 7. & 3.7, 8, 9.

Ob. But because I am not ignorant but that some of those who are eminent in profession, will account me their enemy because I write these things, and because they fear the event and success will be evil for the Ministers, if it should be thus.

Ans. I Answer, in the words of Christ, fear not little flock, it is your Fathers good pleasure to give you the Kingdom; if you be of that little flock for whom the Kingdom is provid­ed, what need you fear, though you fear the burthen of main­tenance for the Ministry, shall all be layd upon your shoul­ders? Nay though it should be so indeed.

Reas. For was it not so in the Primitive times, and yet there was none that lacked; And when the Apostles were sent forth without bag, or scrip, or mony; they lacked nothing; Nor when they were sent into all the world, into all Nations amongst hea­thens, and strangers, and of strange languages, yet God pro­vided for them.

And so he will do for you, if you can but trust in him; for it is he that hath said, I will not fail thee, neither forsake thee; and this Promise is yours, therefore you need not fear, if you be his.

And besides, those who are of the sheep of Christ, whether they be Ministers or of the meanest of his flock they may justly say with David, Psal. 23.1. The Lord is my shepard: And then if they can beleeve as David did, they may thence conclude with David, to wit, I shall not want: which is a conclusion that the greatest Monarch in all the World can­not [Page 21]possibly make from any worldly estate be it what it can. And the promise is cleere and large, that he that soweth libe­rally, shall also reap liberally; and that not only Temporals, but Eternals. See 2 Cor. 9. throughout. & Gal. 6.6, to 11. And there is a reason rendered, to wit, both because God is able to make all grace to abound to themwards, that are Richly liberal; to give them an all sufficient store of all things needful, that so they may abound in every good work. See 2 Cor. 9.8.9. And he is likewise willing, for he that Ministreth seed to the sower, will likewise Minister bread for food, and mul­tiply their seed sown, and increase the fruits of their Righte­ousness. See Vers. 10.11.

From all which it is manifest, that giving to the poor, and communicating to the Ministry, are both held forth, and taught by the Apostle by the same similitude of sowing, and reaping; And the promise, and threatening is alike for both; for they are both accounted under the same notion as don, or not don, to the Lord himself; who is both able, and will certainly reward us liberally, or sparingly, as we sow this way, so that we need not fear if we can but claim, and apply his promises, and repose therein, but we shall reap as liberally, as we can possibly sow, if we do it freely, for the case is so in this as it was with the Apostle in respect of preaching: If (saith he) I do this thing willingly, I have a reward; but if against my will, a dispensation of the Gospel is committed unto me. 1 Cor. 9.17.

For if we sow liberally, and do it willingly, we have a re­ward; but if against our wills there is none promised, though it lyeth as a duty Incumbent upon us; to do it however: and wo unto us if we do it not.

For it is easie to prove that liberal distribution, and com­munication is a morral duty that God requireth of us: And that he will most certainly, and severely punish us if we do neglect it;

Though I dare not undertake to prove it moral that we [Page 22]are stinted to a tenth part, as some have endeavoured.

For I can sooner prove, that all that we have is a morral duty, to give unto God, when need requireth; and that he calleth for it, then any can prove that a tenth is requireth as his stinted due.

But the rule is this, either, to wit, Every man according as he purposeth or (wisheth) in his heart, so let him give not grudg­ingly nor of necessity for God loveth a cheerful giver. See 2 Cor. 9.7. The Apostle would neither have them necessitated to it by compulsion, nor to give it somuch as grudgingly but in a free loving, and cheerful manner so as the Lord may love them in so doing, and bless them abundantly for it; yea that in so doing, they might shew the sincericy of their love. See 2 Cor. 8.8. the which they could not do if they should be compelled: For what shew can be made of love by doing that whereto we are compeled.

But I must not inlarge any further at present either to prove the morrality of liberal communication, and distribu­tion as I hope God willing to do ere long; nor yet to an­swer oblections of which there is many; and many devices to propriate Tythes in the hands of the Incumbent: some pleading it from the Law of God; But others only from the Laws of the Land; as a Civil right; By which they do so lumble the titles together, that they lose them both, as to the stating of incumbents in propriety of them, or Impro­priators either; and so I hope they will fall into the proper hands of the Land holders; that so they may have their own at their own disposing, which will be very much; If it pleaseth God to incline the hearts of the now present Power, to abrogate such Laws whereby Tythes are inforced, either to be paid to the Ministry, or to Impropriators; who have too long injoyed sacriligious Inheritance; And too much likewise, if it be true as some affirm, to wit, That Impropri­ations are judged to be twise so much in value, as all the Persona­ges, and Vicarages that are in Ministers hands; And that the [Page 6]value of them after ten years purchase would amount to eight Mil­lions:

All which if justly propriate in the hands of the owners would inable them sufficiently to maintain the Ministry, and the poor besides; and to supply the wants of all poor places that in barren Countrys are not able to maintain them; Some rich Parishes being valued to be worth two Thousand a Year: The Lord grant our now present Parliament, corrage, and wisedom to abrogate all Laws whereby Iniquity is establish­ed. See Psal. 94.20.

For it hath long time layne as a shame, and dishonour upon the supream Power, and Authority of this Nation, that such manifest Robbery hath been not only tolerated but maintain­ed by Law against justice, and Righteousness; which is above the Laws as being the end of the Laws: and therefore ought to be the ends of all that are in Autnority: So that if they cannot by Laws accomplish justice, so as to break the laws of the wicked, and pull the prey out of their Teeth, they ought to do it by Power. See Job 29.17.

The Lord grant that our present Power may put on Righte­ousness, and be clothed with it: and that there Judgment may be as a Robe, and a Diamond: That so the God of justice may bless, and prosper them in their great affairs that concern this life, and may establish their Souls in the full propriety of eternal happiness in the life to come. See Job. 29.14.