THe best Christians of the Primitive times had all things in common, and without all dispute and controversie, wee ought to hold nothing so pro­per and peculiar unto us, but that wee should see our selves obliged to part with it, not onely for Gods more immediate worship and service, but also for sustenance, reliefe and comfort of the meanest brother upon the face of the earth. We are but Stewards of what wee have, and are all one day to give account thereof to the Great Master of the Houshold, and of such as have had most, of them shall be required most, Luke 12 48. Who thinke we then must an­swer for so many as have fallen into sicknesses, and at last died in our very streets and prisons of penury and want, whilst we have surfetted with abun­dance? But to such as labour in the Ministrie, to such as dispence unto us of the heavenly Manna, towards these we have a stronger tye, not onely that their necessities may be releeved, but that thereby they may be more free from worldly care and temptations, enabled to be hospitable and bountifull unto others that stand in want, 1 Tim. 3.2. Tit. 1.8. There is an obligation hereof in re­spect of God, but it was voluntary and ought not to be compulsive in respect of man: And therefore Paul, whether in regard hee feared his Disciples would not rellish the Gospel so pleasantly, if in any manner it became charge­able, or because hee saw that contributions towards his maintenance would come heavily from them, or for what other respect soever, rather than hee would put it to the hazard, hee doth not onely forbeare to presse for the re­ward which was due unto his Ministery, but yeelds divers exceeding preg­nant reasons, why others ought and are obliged to doe the like, Act. 20.35. 2 Cor. 11.14. and 12.14. And as of two evils we are to choose the least, so of two good things we are bound to doe the best: we must rather preach the Gospel gratis, than insist so much upon our maintenance, that it become distastfull.

But of farre different temper are such, who yearly, quarterly, or the like, re­quire of the people certain set sums of mony, or Tithes, as the hackney wages of their ministery, forcing them that have resisted in such violent manner, as the whole Parish, though at first they approved their doctrine, became at last aweary and in hatred of their persons: 'Tis true, they had prescription, and certaine Civill Lawes to justifie their proceedings, but were they not en­acted at first by Poperie, the mystery of iniquity, and by them for their owne ends conveyed unto us? Let us examine how they agree with the Gospel of J [...]s Christ, who against such times prepared and sent forth his Apostles, and in them all Ministers successively, with a freely yee have received, freely give; [...] Mat. 10 8. Or have they any resemblance with the spirit of Paul, who said [...] beene better for him to dye, than that hee should want the glory of [Page 5]not making the Gospell chargeable to the Corinthians, 1 Cor. 9.15.18. Oh how ought they to tremble who have gone point blanck against the evidence of such a truth? Besides, may we not justly feare these Popish badges, re­maining still in Gods just judgement, may prove a soveraigne bait and temp­tation to intice those slow bellies to us againe, who first established them? But is it not most evident, that throughout the whole Gospel there is not one word found to countenance a forcing of the people to contribute unto the poore, or to the ministry any thing, but what they please themselves? if tithes or such like maintenance were due now under the Gospel by virtue of the Mosaicall Law, doubtlesse our Saviour and his Apostles would have signified so much. 'Tis true, that certaine passages of theirs are mistaken by some, as if they seemed to glance thereat, 1 Cor. 9.13. 1 Tim. 5.18. but that was only so farre forth as wee are still bound by the equity thereof in foro conscientia, not to the literall observance in foro fori, as no wayes suiting with those seve­rall expressions of Pauls, in urging it onely as voluntary in those which were to give it, and his owne practice in not requiring it as a legall duty: for his owne behoofe, and instructing others to doe the same, 2 Cor. 12.17, 18. A­gaine, if it were legally due, why did not Paul compell them to the payment of it? Did he want meanes or power so to doe? Surely such as have the gift of miracles cannot be said to want helpe to right themselves, and vindicate Gods portion? and we may see Act. 5. in the beginning, that Peter knew full well his owne strength, and made use of it in such a case; when Ananias and Saphira having put themselves into the number of the Disciples, to show they did, at least, desire to seeme like the rest, sold a possession, and made as if they had laid the whole value thereof at the Apostles feet, but secretly with­held part thereof; for which grosse hypocrisie, Peter punished them no lesse miraculously than severely with death, saying, Whilst it remained was it not thine owne? and after it was sold, was it not in thine owne power? why hast thou con­ceived this thing in thine heart? thou hast not lyed unto men, but unto the holy Ghost, Act. 5.4. From whence we may gather a cleare argument, that they were not forced to any allowance of Tythes, or ought else in stead thereof: for had there been any such like duty due to God in his Ministers according to the Letter, (I say not according to the equity thereof) it was as much due be­fore the possession was sold, before it was laid downe at the Apostles feet devoted to the service of the Saints, as it was afterwards; the civill proprie­ters consent gaines neither unto God nor to his Saints under the Gospel ever a whit the better title to any earthly goods in respect of the right or thing it selfe; but in respect to the manner of receiving it in a legall compulsive civill way, if the interessed having once given consent, may afterwards continue [Page 6](but refuse) paiment of it without defilement to their consciences. Ananias and Saphira were not struck dead for denying almes unto the poore Saints, or maintenance unto the ministry; but because they played the hypocrites so grossely, seeking to bee thought more liberall than their covetous desires would give them leave: And yet we may not thinke that denying almes and maintenance were a lesser sin than hypocrisie; or that hypocrites may now be punished with death by Civill Magistrates: but as in the yeelding of such maintenance and almes there must be so much spirituall, and consequently voluntary as made them acceptable unto God; so will God himselfe have the punishing of the non-performance, because man cannot possibly be a com­petent Judge thereof: and hypocrisie in like manner being not discernable by man, and the punishment of Ananias and Saphira miraculous; none can possibly, much lesse may justly claime to doe the same, unlesse they have the same power of miracles and discerning.

But Peters professing that what Ananias and Saphira did possesse was their owne, as afore; and our Saviour in the Parable, Math. 20.15. makes it law­full for us to doe what we will with our owne; I query by what Law wee can be compelled to part from that we have without our owne consents? If Tythes, or whatsoever like them, be either Gods or Caesars, I know a warrant for them: but as Caesars Image entitled him to the tribute money, Math. 22.19. so doth God chiefly aime at the tribute of our consciences, on which he stam­ped his owne image and likenesse in our father Adam at his creation, Gen. 1.26. But if the Tythes be the Ministers, why doe we still commit sacriledge, withholding them in so many places of the Kingdome? Doe we not feare what befell Ananias and Saphira, if our sin be the same with theirs, as is by all tyth-masters pretended? But if there bee nothing due to them by that Law, why doe we give them the gleanings under such a Jewish notion? If we bee justified in one, we condemne our selves by the other.

And whereas it is alledged, that if they which attend upon the ministery must be bound to live on such almes onely as shall be voluntarily given them; it may likely prove a great temptation to frame their doctrine according to the peoples cares, for the farther inlargement of their maintenance. I an­swer, that we have found it by experience a farre greater temptation with many men who being sure of such fat Benefices and yearly Incomes, especi­ally for their lives, tooke little care of often preaching, and how leane soules the people had; but when Churches shall be gathered and constituted accor­ding to our Saviours commission, and the Apostles practice; we need not by Gods blessing to doubt of a powerfull Ministery, nor they of liberall mainte­nance; or in default thereof, that the denouncing of Gods threats and judge­ments, [Page 7]which are his owne ordinances, should not sufficiently prevaile upon the consciences of men, if we had but faith therein, and forbore the perse­cuting of their persons, which is the unwarrantable device of man: And as it would not have beene justifiable in the Apostles, if it lay in their power to prevent it, to be taken off from the Ministry to serve Tables, to spend time in seeing the poore provided for, Act. 6. beginning; so now may not Christi­ans put the Ministers of the Gospel to get their living by working with their hands, it would be as great a sinne and sacriledge in us now, as withholding Tithes was under the Law; they ought to be liberally provided for, that they may live comfortably on the ministery of the Gospel, as on their Altar, that they may, being void of all distractions, more freely imploy all thoughts and studies on their ministery; but what ever extremity good Ministers should be reduced unto, through the hardnesse of the people, or Gods intention to try their patience in this respect; it were farre more Apostolicall and Christian­like for Ministers to labour as Paul did with his owne hands, than to force or require a subsistence in such a manner, as being never appointed nor sanctifi­ed by the Lord Jesus, makes the Gospel seeme wearisome and chargeable.

Our Saviour, we know, told his Apostles that the workman was worthy of his hire, bidding them remaine eating and drinking in whatsoever house they came: and Paul knew his right thereto so well, that he exhorts all Christians to commu­nicate unto such as taught them spirituall things, informing them that the Law of Moses prohibited the very musling of an Oxe that trod out the corn, and inferres what greater care God takes of those that labour in his vineyard, 1 Cor. 9.9, 10. Nay, though he tells us that other Apostles enjoyed this bene­fit, and that he was inferiour to none of them; yet it was better for him to dye, than so live as to make the Gospel be thought chargeable. My brethren, what thinke we was the meaning of Pauls proceeding thus? No Minister can at present have better title unto Tythes or such like maintenance, than Paul had in those Primitive times, and yet he waved both all such title and pretending, so often as his Disciples were unwilling to be at charge thereof.

Under the Law God required expresly the tenth of all the people had, Lev. 27.32. and how such were punished that denyed or sought evasions, let these Tyth-masters produce, and justifie it to bee their owne cause by their activity in doing of the like? But in the Gospel wee finde nothing but The workman is worthy of his meat; The labourer is worthy of his hire; The Ox that trod the corne was not to be musled; No man plants a Vineyard, or goeth to warfare at his owne charges; They which minister about holy things, live on the things of the Temple; and they which wait at the Altar are partakers of the Altar: This and the like is all we finde to this purpose throughout the Gospel; and what can bee in­ferr'd [Page 8]from thence, but that in equitie the Gospels Ministers should bee pro­vided for? The Tithes are onely due unto the Tribe of Levi (and that to o [...]raine purposes, most whereof are void, abolish'd) which had no other inheritance, Deut. 18.1. 'Tis they onely that can plead for them even in ri­gour of the Law, if it were now of force: But if that Tribe be dead, disper­sed, not to be found, or appeare not to receive them; such as have possession both may and ought to keepe them, as being they onely who must give a strict account thereof hereafter: And what account this is, would easily bee learned, if we did but take Paul and the other Apostles for our studie and imi­tation. They tell us we must communicate unto him that teacheth in all good things, Gal. 6.6. and accordingly we finde that the beleevers had all things in common, Act. 4.32. So that if any thing of this nature may be inferr'd as a standing law, from our Saviours commands, together with the Apostles and other Christi­ans practice, it must be community of all things. And as it may doubtlesse bee a great perfection in some particular Christians to bee so liberall in distribu­ting their whole estates, even whilst they are living, unto the necessity of the Saints; so farre better were it for the Civill State in generall, that there were a community of all things, than that a pretended Tribe of Levi (which though they had a rightfull title, are not the five hundreth part of the whole people) should surfet on the tenth of all Gods creatures, and their increase.

Paul tells the Philippians that they onely in the beginning of the Gospel communicated unto his necessities, Phil. 4.15, 16, 17. letting them withall understand, it was but their duty so to doe; and yet (marke) hee termes not what they gave him a reward of his deserts, but as a gift from them; neither required he it at any time so much for his owne advantage and necessity, as a fruit of Gods grace in them; as an odour that smelleth sweet; as a sacrifice accep­table and well pleasing unto God, from whence such power proceeded, ver. 18. And as he tells the Corinthians upon the same occasion, I write not these things to shame you, but as my beloved sons to warne you, 1 Cor. 4 12, 14.

Oh the blessed spirit of Paul that knew thus to beguile men of their soules, by a sanctified craftinesse, and win them unto God by wiles l 2 Cor. 12.16. Some few now adayes who are ashamed to stand upon these Tythes, to sue for them out of covetousnesse, or their private ends, as if they valued them for themselves, but say they doe it to uphold the right thereof, and that they may not prejudice the title of their successours; but consider, deare Christians, and you will finde even from the persons and manners of such proceedings, that all these are meere excuses to colour their owne corruption (a crime no whit inferiour to that of Ananias and Saphira's) most rashly censuring their successours with the idolatry of covetousnesse (as if they knew who should [Page 9]succeed them after death) and ought not to judge otherwise than charitably of them beforehand, what e're they prove afterwards: but yet there is a pre­sident of Pauls to teach such better, even against this palpable evasion of theirs; Paul who it seemes was so farre from thinking it fitting to set out to sale the ministerie of the Gospel, that even by his owne commandment and law (as I may say) was contented not to eate, unlesse he did his dayes worke with his owne hands, 2 Thes. 3.10. did in conformity hereunto not onely forbeare to require wages of his Ministerie from the Corinthians for himselfe, but as is insinuated, 2 Cor. 12.18. desired Titus to doe the like, and so questi­onlesse would have required of others, if he had seene cause, or imagined that men would have been extravagantly covetous; which is an undeniable argu­ment that Pastours, Ministers, and all other Church Officers, ought not to force maintenance, rewards or gifts from such as will not pay them willingly.

I know we are taught and bid distinguish times and seasons, as though such fond distinctions could as easily reconcile Christ and Antichrist, as it doth fur­nish all Sects and Heresies with flourishes and shelterings for their most con­fident respective inventions of will-worship: But consider, I beseech you, you that cry out so much for distinguishing of times, will you make no distin­ction betweene types and autitypes? Is not God a Spirit, and will he not bee served in spirit? even under the Law when God stood so strictly upon his Sa­crifices and Ceremonies yet David the man after Gods owne heart tells us, that praising and magnifying of his name, with other spirituall worship, was then more acceptable than sacrifice, Psal. 69.30, 31. But now under the Gospel there is no sacrifice, no worship, no service beside spirituall; what ever hee requires of us, or what ever wee performe unto him, 'tis onely the spirituall part thereof which he regards, which is accepted of him: Now as he lookes onely at the spirituall part, and as spirituall meanes can onely prevaile in wor­king and disposing people to spirituall service; so it were preposterous to thinke that God should approve or allow of any course which were not su­table, much lesse not capable to conduce unto such spirituall ends and service: amongst the rest, the communicating of our earthly substance unto the poore, and such as stand in want, especially to those of the housh Id of faith, Gal 6.10. unto the Saints, particularly for maintenance (as was said before) of such as minister to us in the Lord; even this I say, as all other duties of a Christian must be spirituall; but how compelling men by compulsive courses to pay tithes or such like duties, can be a spiritual way of making men to pay them willingly, as if there were no compelling; or how the paying them unwillingly through threatning, or imprisonment, or other civill punishment, can possibly become a spirituall duty, and sweet smelling sacrifice [...]cceptable and well-pleasing un­to God, as Paul tells us, such contribu [...]ions ought to be; me thinkes any one that were not tempted as a sharer of such unrighteous Mainmon, if they did [Page 10]but never so little consider in the feare of God, would easily perceive and bee convinced.

Which, that it may better prevaile upon them with Gods blessing, amongst sundry other evidences of Scripture, I will crave leave to reduce unto their memories this one of Pauls, who exhorting the Corinthians to such like con­tributions, distinguishes, and sets those that were not done grudingly, but as matter of bountie, in opposition to those of covetousnesse, 2 Cor. 9.5. And whether such as are drawn from us by compulsion against our will, can prove matter of bountie; how we may warrantably bee constrain'd to sacrifice the effects of covetousnesse unto God; or how such involuntary and abortive fruits can possibly ascend up as a sweet savor into His nostrils; I leave together with this Scripture and the rest, to their more sad and serious consciences to ponder on.

Since then the compelling men to pay tithes cannot cause that such as are compelled, by so paying against their wils, to doe a spirituall duty or accep­table service unto God: perhaps some may say, Why may not men be forced to these as well as any other contributions or taxations which are rated and levied by order of the Civill Magistrate? I answer; that these other contri­butions are expresly warranted by the Word of God, as Subsidies of Customs, Tolls, or any other taxes, whether for defence or honour of the Estate, or maintenance of the Civill Ministers in service of the Estates, wherein each in­habitant participates and has a benefit. Secondly, such cessements as are meer­ly civill. Thirdly, these tithes and maintenance may be required for such a spi­rituall ministery, which perhaps some may, 1. not approve thereof: 2. they may likely thereupon scruple at it: 3. God will not have the ministery of the Gospel to seeme chargeable to any: 4. hee never ordered any compulsive meanes to be used against those that denyed such Gospel maintenance and contributions: 5. such as neither approve nor participate of such ministery, may likewise bee exempted in the contribution of charge thereof without any dammage or injury to others; in that the Ministers, for number, may bee regulated according to the Ministerie; and the Labourers encreased onely according to the harvest; and lastly, it were neither equitie nor justice to com­pell this or that man to contribute maintenance for the service and ministe­rie of others, with whom he either cannot, or desires not to joyne himselfe: Holy David was so farre from such a practice, that when Ornan the Iebusite profered to give him his Threshing sloore to build an Altar, Oxen for burnt offerings, threshing instruments for wood, wheat for meat offering, and all for nothing; David would needs pay for them at the full value; saying; I will not take that which is thine for the Lord, nor offer burnt offerings without cost, 1 Chron. 21.22.23.24.

But if any thing be now due in the nature of Tithes, and men bee justly [Page 11]forced to make payment thereof; it must be Tithes precisely; the tenth of all what ever we possesse; for we find not so much as a shadow in Scripture for a­ny other warrant: & according to this proportiō, either the tenth man should be a Minister of the Gospel, or else the Ministers being never so few, & the fe­wer the better cheer, sharing among themselves the tenth part of the revenues of all the Kingdom or Christian world, each of them would have a yearly in­come larger than that of Canterbuties: surely this is such a temptation, that if such as expect the sweetnesse of it may be judge thereof, as doubtlesse they will never more away with Bishops; so they will as certainly bee desirous, and no wayes be prevailed upon, till God turne their hearts, not to enjoy such large estates, which through pretence of enabling them to become hospi­table and attend upon their ministerie, will as infallibly make them degene­rate into drones and dumb Teachers as ever were Bishops of any Country.

But if perhaps they should be so modest for the present as to say they bare­ly aime at maintenance; 200. or 300. pounds per annum shall bee the height of their ambition, &c. I answer, 1. that what e're the maintenance be, whe­ther more or lesse, our chiefe care ought to see it setled in such a way as were warrantable from the Apostles practice here on earth, and sanctified by God above: If we want this ground-worke, the foundation which wee build on being sandy, no marvell if we attend a blessing thereof in vaine. 2. I answer, that for such as are not spiritually minded, 200. or 300. pounds per annum, and a farre lesse revenue certaine, is as great a temptation to those whose ancestors perhaps were never worth the tithes thereof; I say it is as great a templation and altogether as sufficient to make such intrude into the Ministerie for love of the maintenance, as a more corpulent fat Bishopricke: it is the lazie but constant Benefice which for the most part doth first corrupt their younger thoughts and actions: from whence according to the same depraved prin­ciples they afterwards aspire unto a Bishopricke, which perhaps their more inferiour aimes did never thinke upon before. But it should bee the love of God and not of Mammon which winnes men to the Ministery of the Gospel. Deare Christians, let it not be offensive to you, nor give occasion to thinke I want charitie towards the Ministers of Christ, that share unto us of their spiri­tuall things, 1 Cor. 9.11. (I dare call God to be my witnesse to the contrary) if I aske how few there are who take Orders and apply themselves unto the mi­nisterie out of pure zeale unto the Gospel? and how many on the other side, chiefly out of a designe to live upon it, as if it were the easiest way to grow rich and get a living by; making the Ministery [...]d mercenary trade, and as much as in them lyes endeavouring to bity and sell the gifts of the Holy Ghost, for which Simon Magus was deemed by Peter to be in the gall of bitternesse, in the bond of iniquity, and doomed to perish together with his money, unlesse he did repent thereof? Act. 8.20, 22, 23.

Good Reader, resolve this question in thine owne heart before thou passe on farther: doth not thine owne experience informe thy conscience, that even too great a part of Ministers, however God may since upon their re­pentance have had mercy on them, have heretofore, by what appeares, been too too much prevailed upon in this respect? nay doe not such scroules and Catalogues of scandalous Ministers even at this day fully demonstrate so much? and can a Synod, a Parliament, a Kingdome, after so great light of Re­formation permit the same temptations unquestioned, wherein our predeces­sours so shamefully miscaried? Forbid it good God in anger, if not in love, and that with speed; lest this enormous sinne having helped to fill up the measure of our iniqui­ties, thy just wrath and indignation burst out upon us as hot as fire, untill it quite consume the disconsolate remnant of this unhappy Nation.

What is it to partake in other mens sinnes by laying hands suddenly on such as take upon them the ministerie of the Gospel, which Paul to Timothy forbid? 1 Tim. 5.22. if it be not what was practised heretofore in England: I wish I could heare of some meanes taken for preventing it hereafter.

A young Scholar (and how reproveable young Scholars are is well known to those that live neare them) having already, or intending to make love un­to a fat Passonage, or some pretty parcell of Tithes, applyes himselfe unto One or more; a Bishop or Presbytery of which he was seldome or never seene be­fore in all his life time, desiring to be admitted into the Ministery of the Gos­pel upon payment of certaine fees: perhaps they used heretofore, and may againe hereafter examine such a one upon some few questions, and give him a Text to try whether his Common-place bookes, with such like ready helps can furnish him with a Sermon. Alas my Brethren, neither your questions, though they were multiplyed, with his answers, nor yet a Sermon or two are competent tryalls of his gifts; they must be such as have knowne his conver­sation; such as have eate and drunke with him; and beene witnesses to the integrity of his life, and seene his studies, with the fruits thereof, that are on­ly able to judge of his abilities, whether he be capable of so high a calling. How wofull then must it needs be when none may call him, save they who for the most part, if it may be said a calling, call, or rather lay hands on, they know not who?

I dread to thinke how usuall it is with many to rush themselves most Si­moniacally and sacrilegiously into the Ministery, and yet with greater won­dring and amazement that this arch-temptation and grand stumbling-blocke of Tythes, which so many of our blessed Martyrs have even to death so much inveighed against, should yet remaine the greatest Idoll and hindrance of Reformation.

And as Tythes or other maintenance to the Ministers are no Civill Legall debt; so neither are almes to the poore, but both alike are to be made parta­kers [Page 13]by a voluntary communicating to them of what we have, according as their respective necessities shall require: wee are bound in equity to both, and sin damnably if we come short with either: but no warrant or Law of God doth authorize any man to compell such as will not willingly comply therein; the producing such order out of Gods word to be now of force un­der the Gospel, lyes on them which must in such case be plaintises, and make claime thereto: no man being bound to part from any thing which is his pro­per goods, and afterwards be put to sue for it againe: Prescription beares sway no longer when the paying or parting from any thing is discovered to contract a guiltinesse of conscience.

But for such whom it concernes not in point of conscience, it is yet better to acknowledge and make payment of such Tithes, than confessing some such debt or dutie to bee due, leave it to the determination of those who are to have the benefit thereof what proportion of their estates they will require; it is farre better to bee at a certainty of a harder measure, than trust unto their mercy.

Call to minde the two shillings and nine pence, remember with what ve­hemency and diligence it was prosecuted: God was pleased to blast it not­withstanding: But had it once beene setled, and mens purses with their con­sciences brought under contribution of their prerogative, as they might as legally have doubled or trebled it upon any occasion afterwards, and that not without pretending full arrerages: So wee may bee certaine, this onely priviledge of theirs would have quite devoured the subjects whole propriety: and this consequence have thereupon succeeded: that afterwards there would have beene little need to trouble Parliaments with graunting Subsidies, the Clergie, for continuance of their greatnesse, might likely have beene no lesse willing, than it would have beene able to supply such trifling summes out of their boundlesse Revenues.

I know it will be objected, that such and such great Clerkes and Doctors are all with greatest might and maine for Tithes.

To every one in particular, and against them all in generall (save one to whom I crave leave to speake a word a part, beseeching God it may prove seasonable) with whole Cathedralls full, how many soever there bee of them: I will oppose onely the blessed Scriptures, and such despised Christians as most exactly bare witnesse to them; as they whose foolishnesse will yet in time appeare of deepest wisedome, their poverty of greatest value, and their weaknesse of such invincible strength, that they, and onely they will at last infallibly overcome and judge the world, with all their vaine imaginations.

The Discourse entitled A new discovery of personall Tithes, or, The tenth part of mens cleere gaines, pretends ‘the tenth part of whatsoever any person of any profession doth any wayes lawfully advance, to be due unto the Minister of the Gospel both by the Law of God and man, unlesse some speciall custome, composition, or priviledge of the place allowed by Law exempt him, pag. 1’ Now wee know that amongst severall others, the publike practice and pro­fession of Usurers is neither of the rarest nor least gainsome in Christendome, (to the shame of all such be it spoken) no one trade produces such certaine nor so much gaine throughout the world: But by what Law of God the tenth hereof, and of a thousand other unwarrantable, I may say damnable increasings, becomes due unto the Clergie, I know not, unlesse by their conniving, in not reproving us in these sinfull courses, out of a designe to wrest that Scripture to prove it, where we are required to make us friends of our unrighteous mam­mon, Luke 16.9.

But if any one shall say that Usurie or such unlawfull gaines were not in­tended. I answer, that since none are exempted but by speciall priviledge, the words inferre all gaines to bee lawfull which the Lawes of the Land per­mitted, or could not punish, innumerable particulars whereof the Law of God abominates: and though many professions of themselves bee lawfull, yet the greatest part of all their gaines is otherwise most commonly. But can we justly blame these men that are so good accountants? that have such care of themselves and families? They require not onely the tenth part of all the foure Elements produce, as Corne, Fruit, Fish and Fowle of all sorts; the tenth part of all increase in Cattell, and of Poultry; the tenth of all house-rent; but also the tenth part of what is gained by Handicraft, Manufactures and Mer­chandize, or any kinde of bargaining, &c. which yet is more than double as much as all the rest in value: surely we may well answer these men with Ye know not what ye aske, Matth. 20.22. as our Saviour did those two Disci­ples, not more ambitious than these are avaritious. And yet the Authour of the said Discourse professed that he thought himself bound in conscience to make discovery how due these Personall tithes are, chiefly to pull sundry honest Chri­stians out of a damnable sinne; lest through his silence he should bee both guilty thereof and of their blood, pag. 3. But since on the contrary (as I hope) hee is by this time fully informed how many mens sin and blood he may have been deeply accessory to, though himselfe never thought thereof, in publishing so unjustifiable, so unhappy a Discovery: Oh how acceptable would it bee to all rightly informed conscientious Christans, since the Father of mercies hath given so large a time to see so great a mistake retracted? Such publike offen­ces require no lesse than publike acknowledgement and remorce, if perhaps the gui [...]tinesse may be forgiven, Act. 8.22.

This Idoll, this golden wedge of Tithes was execrated in most, if not in [Page 15]all other Countries by the first Reformers, onely Episcopacy has thus repri­ved the worshipping of it so long in England; and unlesse these gods of theirs be sent away packing with them, as it is impossible that either of them can chastly long observe a voluntary withdrawing from each other, much lesse an unwilling parting; so may we be as certaine, that where ever such a carkeis is, there will be the Eagles (of spirituall prey) gathered together, Math. 24.28. if not the worst of ravenous carrion Crowes.

And in regard this is a subject, which through the successive iniquitie of the times has not beene permitted to be treated on; as it cannot bee expected but much will be omitted which might be produced against it: so if any thing which is superfluous, or that might have beene spared is yet alledged; the wel affected Reader as he is bound in charity, so is he requested in all courtesie to seeke to salve it by Christian admonishing and reproofe. It cannot upon due triall be found unseasonable at such a time when Civill and Church estate are both to be reformed, to have said somewhat about this Cankerworme, which with such pestilent influence reflects and feeds upon them both. Un­der the Law two witnesses were as good as twentie even in case of Civill death; and if but two be found to witnesse against this monster, such as are wanting may be the better spared; but through Gods gracious assistance we are sufficiently provided, if the Gospel of truth it selfe wherein wee have a compleat Jury of Apostles, and our blessed Saviour not disdaining to be fore­man, may be beleeved, and prevaile with us in a cause which so much con­cernes our selves, the interest of all Estates.

Our Saviour in his Commission to the Apostles for preaching of the Gos­spel, inserts this injunction, viz. Freely ye have received, freely give, Math. 20. from vers. 5. to 8. Into whatsoever City ye enter, and they receive you, eate such things as are set before you, Luke 10.8. In obedience whereunto Paul sayes unto the Thessalonians, Ye may remember our labouring night and day, because wee would not be chargeable unto any of you, 1 Thess. 2.9. and in that respect tels the Corinthians, It were better for him to dye than that any man should make his glory­ing void, 1 Cor. 9, 15. My Brethren, have we not here the expresse commands of God concerning his Ministers maintenance, and Pauls conforming there­unto, both related to us by inspiration of the blessed Spirit? and will wee yet from a typicall prohibition onely of not musling an Oxe that trod out the corne under the Law, Deut. 25.4. presume to leavie maintaintenance by force of armes for the Ministerie of the Gospel? when it appeares plainly by Paul in the beginning of that Chapter where he quotes the same words, 1 Cor. 9.9. that we are now onely bound by the equity thereof: that is, Christians are now obliged in conscience to order matters in such manner that Ministers of the Gospell might live comfortably of the Gospel, vers. 14. and Paul had this power as well as other Apostles, v. 3 4. to require it by exhortation; and yet [Page 16]he never used it towards the Corinthians, lest he should hinder the Gospel of Christ, v. 12. But what power is it which Paul sayes he never exercised towards the Corinthians? not a Civill power; for we doe not finde in any place that ever he had such a power; but a power he had to eate and drinke such things as were set before him, 1 Cor. 9.4. with Luke 10.8. And as the beleevers were bound in conscience to give them a competent allowance to live upon, so the Apostles both might and ought to presse it upon their consciences, receiving it as a gift, not to satisfie their co­vetousnesse, nor yet so much for supplying their owne necessities, as out of a desire that the fruit thereof might abound to the Donors accounts, Phil. 4.17. I know the exceptions will be, that if Mi­nisters must have no other maintenance but what good Christians will give them of their own accords; the Universities will become solitary, Learning of no account, and the Ministery of the Gospel grow contemptible and quite deserted. To this seeming threefold cord of objecti­ons, I will onely answer, that these are all but feares and jealousies of mortall men at belt, which may not be put in competition, much lesse make void our Saviours Commission and Pauls practice, both which proceeded from the infallible Spirit of God for preaching of the Gospel freely; which whilest it was practised in the Primitive times proved so successefull, and amongst other blessed effects wrought so powerfully upon their spirits, as that we finde not a few onely, but even all that beleeved had all things common, who selling their goods and possessions parted them to all men as they had need, Act. 2.44.45. Doe we thinke the Apostles or other Ministers could want amongst Christians that were thus all of one minde, no man saying that any thing was his owne which he possessed, Act 4.32? Or doe we distrust Gods providence, and thinke his Ordinances have not the same blessings both spirituall and temporall accompanying them, if wee be alike faith­full in submitting unto them? or if a Minister which truly laboureth in the Gospel shall really want maintenance, may hee betake himselfe to requiring it by compulsive meanes, or else not preach at all, or preach unwillingly, for which he has no president in Scripture, neglecting Pauls example, who wrought with his owne hands, that he might make the Gospel without charge, and yet thinke to share reward with Paul in heaven? 1 Cor. 9.17.18. hee may steale as well (for 'tis a robbing them of that Gospel which was directed to them, if he withhold it totally, set such a price on it, or in such a manner as God never gave commission) and though he escape on earth, his sinnes will follow after him to judgement, 1 Tim. 5.24. He that walketh in darknesse knoweth not whither he goeth, Iohn. 12.35. he may be in hell before he be aware. Since then light is come into the world, let us not be found to love darknesse rather than light, Iohn 3.19. the Epidemicall cor­ruption throughout all Christendome, of mens thrusting themselves into the Ministery meerly to make a gaine thereof, which Paul disavowed, 2 Cor. 12.17. and not sincerely for the Gospels sake: For as it cannot be denied but such are more swayed with the love of lucre than of Christ, so is it an undoubted cause that their endeavours ever since have proved so unprofitable unto the people, still remaining for the most part without any power of godlinesse, secure in ignorance, dead in sin: whereas we observed before the great successefulnes wherewith God was pleased to blesse the contrary practice in the Apostles times; and if yet we shall apply our selves to follow them in this particular, God can no more be wanting to second us with a blessing, than to de­ny himselfe in suffering his owne Ordinances to be ineffectuall, injurious to his people, and pre­judiciall to his Gospels cause. On let us try our good God herein before wee censure Him of unfaithfulnesse: and the Lord in much mercy prevent, that this temptation remaine no more a­mongst us, to the great scandall of our B [...]thren of Scotland, and other Protestant Churches; not without great shame unto our selves in this world, and imminent danger of rasing up against us in the world to come.