TYTHES No Property to, nor lawful maintenance for a Powerful Gospel-preaching Ministry.

OR

A Compulsory Maintenance for Christs Ministers is contrary to Christs Doctrine and example of his Apo­stles, and the example of the faithful Ministers of Christ, and famous Reformers in all ages, as VVickliffe, Hus, and divers others, with an old Prophecy written by Iohn Hus, as it is recorded by Fox in his Acts and Monuments, commonly called the Book of Martyrs.

With a DISCOVERY Of the marks of the False Prophets and Ministers

In all Ages (as they are found recorded in the Eccle­siastical History) since the Apostles days to this very time agreeing with the Scriptures of truth both of the Old and New Testament.

Written by a lover of the souls of all men, Iohn Crook.

[...],
Quinon habet vitam Christi, Christum non habet.

They are the children of Abraham that does the works of Abraham,

So they are the children of the Martyrs that follow their steps, and not they who are crying them up with their tongues, and maintaining and taking of Tythes and other abominations with their practices, which the Martyres and holy men witnessed against, and some have lost their lives for.

London Printed for Thomas Simmons, at the Bull and Mouth, near Aldersgate, 1659.

THE PREFACE.

BƲY the truth and sell it not, was the saying of the wisest of men, and is the voice and endeavour of all the children of Wisdom, who know the price thereof to be beyond Rubies, and the enjoyment thereof to be more precious then fine gold, and the purchasing thereof to be worth the selling of all, that it may be possessed, for in it is riches and honour, and by it comes the pearl of great price to be known; And who makes all truly rich, truly wise and truly free, that comes to the knowledge of it, but this is the Mystery of it: It is not pur­chased without the selling of all, nor cannot be enjoyed but by those who are poor in Spirit, and yet nothing more free gift then that, nor nothing more truly bought without money and without price then it, and the knowledge of this Mystery is as free in its revealing as this truth is in its appearing in and to the sons and daughters of men, many have taken pains to find it, but it hath been hid from the eyes of all living, and concealed from the wise and prudent, who have talked of the fame thereof, but because of the dearness of the rate, have been of­fended at it, & so have never come to the enjoyment of the thing it self, but have satisfied themselves with dead Pictures, and likenesses fra­med in the Chambers of their Imagery, which Idolatry is more dan­gerous then theirs who fall down to an Image made of wood and stone; and when the beauty of truth it self so appears, that it out-shines their Image, then they either oppose it with open opposition, or else will not receive it, because it appears with its visage marred more then any of the likenesses that hath yet shewed themselves; and exp seth the livers of it to the worlds scornes, to professors rage, and to great mens and Rulers disdain and hatred, and because it appears to the staining of their glory and pride: they do now not much un-like the Senate of Rome of old, when Tyberius made Relation to them of Christ and his Miracles, who are said to reject them, for no o­ther cause, but because they did not first approve the same; And further, Tertullian a man well experienced in the Roman Laws, in his Apologie for the Christians, in his 5. Chapt. saith (by interpretation) thus, That it was an antient decree, that no god should be consecrated by the Emperour, unless it were [Page]first agreed unto by the Senate; who saith (on the behalf of the Christians) That the Deity is weighed amongst you after mans will and judgement, unless that God please man, he is not made God, so that by this decree man must be gracious and favoura­ble to God; Not much unlike to this constitution of mind have many grave Senators appeared in these dayes, who could willingly have con­tributed to the putting down Tithes, if the great men could bear it & the Priests be pleased to have it so, and the Parliament account it no dis­grace to move against them, nor the Lawyers be angry for impairing their trade; but such (it is to be feared) loves the praise of men more then the praise of God, and while they please men, are not the servants of Christ; but where is these mens faith? and what is become of their experiences? cannot be that hath delivered from the oppressive Court of Wards, and from the arbitrary Star-Chamber Court, from the hands of the late King, from the power of the Bishops, and from others also (who have said as Absalom once did, to palliate his design, Oh that all men would come to me, and I will do them Justice, and take away oppressions) deliver out of the hands of this Philistiue (the Tithes) also? yea verily, the Lord will deliver his people from this in­tolerable yoke of bondage, and if those in present power do not do it, deliverance shall come another way, for the Lord God is appearing in power and great glory, to deliver his oppressed seed, and to take away the abominations from the midst of the Nations: & the longer any have continued, the more need there is to hasten the removing of them; and whereas there is a cry among people, that to take away Tithes, is to destroy property, &c. Therefore have I written this following dis­course, that all sober-minded people may understand, how that both by the Law of God, the Common, and Statute Law of this Nation also, together with several Presidents of the Martyrs and others, who in the darkest times of Popery Witnessed against Tithes, and all kind of computsory maintenance (what soever) for preaching, al­wayes esteeming Tithes to be but a meer Almes, as by their own words at large may appear; which I have set down (as I find them recor­ded in the Book of Martyrs) for the satisfaction of those who desire to know the truth, and to be made free by it.

Tythes no property to nor lawful maintenance for a Gospel, powerful, preaching Ministry, &c.

PRoperty is that which a man hath a just right to and interest in, without injury to another and is derived to him, either by descent, purchase, or gift, and not by custom onely, for that gives no man a title or property that had it not rightly confirmed upon him, as a­foresaid; for although oustome to places, and some things are ac­counted as law, yet always with this limitation, such customes as are good and reasonable; for saith Cook, Custome ought to be reasonable, Cook. 6. book of Reports.& excerta causa rationabili usitata, &c. neither doth the law of England create or make any man a title or property, that had none before, but only conserves and maintains every mans just property and equal right; for the just laws of a Nation are their walls to their Cities, and bars to their gates; and by them the land of every man is inclosed from other, though it lie in open field; and if a man do trespass therein, the Writ shall be quare clausum fregit, as saith the law, and every law of the Nation must be consonant to the law of God; and therefore (saith the law book) The laws of Princes, the commandements of Pre­lates, the Statutes of Commonalties, ne yet the Ordinance of the Church,Dr. & Stud. cap. 4o p. 7. 8.is not righteous nor obligatory, except it be consonant to the law of God, and by such a law of man as is consonant to the law of God, it appeareth who hath right to lands and goods, and who not, for whatsoever a man hath by such laws of the Nation, he hath righteously, and whatsoever a man hath against such laws, is unrighteously had; these be the very words of the law; and also by the Statute law of this Nation it appears, That no man of what estate, degree, or condition soever he be, Stat: made by King, Lords, and Commons.hath power to dispence with Gods laws, as all the Clergy of this Realm and most part of all the Ʋniversities of Christendom, and we also do affirm and think; these be the very words of the Statute of 28: Hen 8. & 7. ch.

Therefore seeing that every law of man must be consonant to the law of God, or else it is no law; and that every custome that is accounted as a law must be reasonable, and every law of man must be equal and just ac­cording to the law of God (as the law it self saith) as before is mentioned, and no man can have a property but by defcent, purchase, or gift, the law it self, not creating a property, but onely conserving to every man his just right and interest, as above said; and those laws for Tything made in the time both of Hen. 8. & Edw. the 6. (there being no law before made by Parliaments, onely the Statute of Ric. 2.15. & 6. confirmed by Hen. the 4. by which it appears that Tythes were but a free gift or alms, and there­fore special care is taken that a convenient portion of the Tythes be set out for a maintenance for the poor of the Parish, (as by that Statute ap­pears, though made in the midnight of Popery,) not wholly forgetting the end for which they were given under the law, that there might be no begger in Israel.

And were it not righteous and just, that those who have robbed the poor of that which was their due by law, should themselves be made poor, and have that taken from them, which they have so long robbed others of, con­trary to Law?) I say the Statute made in Hen. 8. and Edw. the 6. time, did not create aright, but onely confirm what was then in that night of Popery, pre­sumed and supposed to be aright (upon grounds which now appears to be false) viz, as belonging to God and holy Church, and were then called in the Stat. of Hen. 8. spiritual gifts, and Impropriate Tythes that were sold after the dissolution, are said now to be made temporal, and not before; and neither these nor any other laws, ever gave any man a right or property in or to Tythes, but onely through the blindness and superstition of those Po­pish times, supposed a right upon a spiritual ground, as aforesaid, and so gave power to Ecclesiastical Courts to sue for them, which before they could not do, but onely excommunicate for non payment, but by those Statutes they might sue in Ecclesiastical Courts but not else where, as the Statute of Edw. the 6. saith, upon which Statute they bring their Action for treble damages, which Statute it self restrains the trial of Tythes to Ecclesiastical Courts, and not elsewhere; and for Judges to make laws, or to interpret the laws contrary to the words of the law, is a presumption, not much unlike that which Israel of old in difficult cases was to beware of, and not to be ha­sty in, Deut. 17.12. but to do according to the sentence of the law, from which they were not to decline either to the right hand or the left (upon pain of death) for if the law that is just be declined and left to mans will; is not the maxim of the law made good, Misera servitus est, ubi jus est vagum, aut incognitum; that is a miserable bondage, where the law is left to the will of the Judge, and in this case where the Statute restrains it, what Judge may go further? and to say where a penalty is appointed, and no way mentioned for the re­covering of it, that then it shall be taken for granted, that the Courts at Westminster are intended; is (in this case) to make the law intend against it self (for the law is called approved reason) and to suppose that the treble damages are recoverable at common law, when the principle it self (for the non payment of which the treble damages are due) is not yet proved a debt, nor is not recoverable but in the spiritual Courts, is as much as if a man should say, that I promised to pay him ten pounds upon the first of May last, and if it were not paid I would give him thirty pounds, and he should be admitted to sue for the thirty pounds (penalty for the non payment of the ten pounds) and yet may not sue for the said ten pounds to prove that promised, and not paid accordingly, or to try the accessary before the prin­cipal; when as if no fact was committed, no man for being accessary could be punished; and therefore before Tythes be proved in the Ecclesiastical Courts, to be substracted, or withheld, or not set out, no damages (for not set­ting out) can justly and legally be recovered, and for any man to take away my corn and hay, &c. without my consent, or recovered in manner afore­said, differs nothing from him that pretends a debt, and without any further proceedings, comes and takes away my goods by force and against my will; but some do say Justices of Peace have power to make a judgement in the case; many doth that by power which they cannot do by law, but Justices are onely authorized by an Ordinance of Parliament; and if the preamble of [Page 3]this Ordinance may be called (clavis legis) as preambles to laws are called, then their power is at an end, because they were but intrusted by reason of the exegencies of war, Courts of justice being obstructed, and if the Justices of Peace, or their Clerks, or kindred were not some way gainers by it, they need not now act upon that Ordinance, the reason of that tempora­ry law being taken away, viz. obstructions of Courts of Justice, the law it self ceaseth, if this maxim in the law be true, viz. That the reason of the law is the law it self, and especially if Cook say true, viz. That an Ordinance bind­eth not in succession; besides, that matters of Title should be determined in an Alehouse or private chamber, is a shame to a free State, and no honor to Justices of Peace to intermedle with that (which indeed) they have not legally to do withal, they acting onely by an Ordinance, and that Or­dinance never yet confirmed by Act. What, are not all the Courts at West­minster sufficient? Take heed, for To over do is to undo; but however the Justices Ordinance hath no better bottom then a supposed right, as afore­said, which is no right, but a common wrong, and they that act upon that Ordinance now, are no friends to true freedom, to say no more.

And that Tythes are an oppression and unrighteous thing, many have born their testimony, both Martyrs and others, as may appear more at large hereafter; and for any to say that another hath as good a property in, and right to the tenth of my increase, as I have to nine parts, or as I have to the coat of my back, or to the nine parts of my land, is ignorance to be piti­ed, rather then to be disputed against; but as custome in sinning begets hardness, so doth superstition and ignorance, by tradition begat faith in a lye, which makes truth so hard to be received, by aged, wise men, after the flesh, because they have seen & read the records of their fore fathers, & some through their blindness being setled on their Lees, are resolved to go no further then their fathers went, nor to believe otherwise then the Church believes, and others dare not see beyond their profit, nor believe further then may stand with their gain, that being their godliness; Court-great­ness having blinded their eyes, and made them to despise the oppression of the afflicted, and to be regardless of the consciences of the upright; their greatness having taken away their feeling, and many old men, like those in Nehemiahs days, who wept when they saw the foundation of the second Temple laid, and considered of the former Temple, how beautiful that had been; so do many now begin to bewail their loss, and cry out, what will become of their Gospel, if Tythes be taken away; and others say, what will you destroy propriety, and take away mens rights? the taking away of Tythes will quite destroy our Ministers, and impaire the Lawyers trade, &c. and so the downfal of Babylon must beget the bewailing of many Merchants, not onely of those who have inriched themselves by the laws, but also those who have made Merchandize of the souls of men; for this is as hor­rable a thing in our dayes, as it was in old in the days of the Prophet, viz. For the Priests to preach for hire, and for the Judges to judge for reward; and may it not be said of such now, as Micha said then?

The best of them is as a brier, Mich. 7.4: and the most upright is sharper then a thorn hedge, the day of thy watchmen and thy visitation cometh, now shall be thy perplexity:

But to return to the Objection, That they have as good a right to the [Page 4]tenth part as I have to nine, &c. To which it is said, by law they have no right, as before is said, for the law onely preserves my right, that another man may not take it from me, but gives right to no man that had it not derived to him, either by descent, purchase, or gift, as aforesaid; now if it cannot be made appear (by him who challengeth property in Tythes) that it came to him one of these wayes, aforesaid, then he hath no right to, nor legal property in them; now by descent he cannot have them, for that cannot descend to another, which is not in rerum natura, as the increase and renewing of my land (by my labor) is not, and therefore cannot dis­cend from another, who never was owner of it, nor never had it in his pos­session, as no man can of my increase, procured by my labor, and if I plough not, no corn will grow, and if I mow not, no hay is made; and so it is in my power, whether any thing, how much, or nothing the Priest shall have. And again, If I by my own act do not set out my Tythes, he hath no property untill by my voluntary act I give him it; for it cometh not by the land, nor doth he challenge the tenth of the rent, nor tenth acre, but the tenth of the increase, renewing, or growing in, and upon the pre­mises, &c

And whereas it is said, the law implies a property in that it hath provided a punishment of treble damages for not setting it out, and what a Parlia­ment doth, is supposed to be done by the people whom they represent, &c. To which I answer, That it is true, the Law-makers supposed a due to God and holy Church, and upon this supposition and foundation, Enacted a penalty upon him that did not set out his Tythes, but some of our late Judges have since adjudged that Tythes are not so due, viz. by Gods law, as Chief Justice Rolls, in the Upper Bench at Westminster. And if that supposed common right be generally seen and be confessed to be a real common wrong, may not a man make use of his eye, to avoid the pit which he and others in the time of their darkness fell into? and if a man will wink when he may see, if he fall then into the pit, is he not guilty of his own death?

And for the Stat. made in Ed. the 6. time, if the supposed right upon which that law is built, be found to be oppression and wrong, and that God and holy Church hath disclaimed their right to Tythes under the Gospel, and that by their writings upon record, that there being a change of the Priest­hood, there is made also a necessity of the change of the law; then what is that law worth that is contrary to God, and that commandement which is opposit to his?

Again, as before is proved, not onely by the law of God, but also by the Common and Statute Law of this Nation, all Laws made contrary or not consonant to the law of God, are voide of themselves, and that law which is built upon a false rotten foundation, must needs fall, as that is which sup­poseth Tythes to be due by common right, or due to God and holy Church under the Gospel, which they are not, as before is proved; and then the reason of the law, failing, the law it self falls; for saith Cook, Lex non est infoliis verborum sed in radice rationis, and if that which is said to be due by common right, prove to be a common wrong, and general grievance, then that other maxim of the law, takes it away also (salus populi suprema lex) the peoples weal is the chiefest law, and that it is the peoples intollerable burden, I need not prove.

And as no right nor property to Tythes comes to any by descent, or reason of any just law, so neither can any property be derived to any by purchase, or gift, for no man hath power (legally) to sell or give that which he hath no just interest in, neither may any man buy it (except in his own wrong) no more then a man may sell my goods which he hath gotten wrongfully from me, nor no more then another hath any just power to dispose, or give away that which is none of his, or he hath no right or property in himself to dispose of, the law counts such a gift or sale, to be theist and robbery.

And to say that it is an incumbrance which every man knows of when he buys his land, and therefore no wrong, is a meer device to deceive the sim­ple withall, for a man buys his land free from all incumbrances whatsoever with this general warranty, and covenant, not onely free from all Statutes; Morgages, Judgements, &c. but also with these general words, Free from all other incumbrances whatsoever, which words are a deceit, if so be a man knows a tenth part to be due to another, and yet he sells the whole, so discharged as aforesaid; and if it be a real incumbrance in the law upon the estate, or that another hath a right and property in that which I bought ab­solute and free, as aforesaid, will not an Action in that Case lie against him that sold it free, and covenanted to make it good, as aforesaid? if so, what work would this make in the Nation for the Lawyers? but in truth, is it not in tended by the Law, that every man should have and enjoy his land free as he bought it? and then he may give freely what he will, and to whom he will, and then (volenti non sit injuria) to him that is willing it is no wrong; and thus the famous reformers and Martyes looked upon them, as John Wickliff in the 17. Article charged against him in these words, viz.

‘That tenths are pure Almes, and that the Parishoners may for offence of their Curates, detain and keep them back, and bestow them upon o­thers at their own wills and pleasures.’

William Swindersby, saith in these words, Simonie a Simone Ma­go quum­quis Eccle­siasticos functiones quae mera dei dona sunt nundinatur: Whosoever purchaseth Offices with money which are Gods free gifts, commits Simony, and is like Simon Magus. ‘That no Priest ows to sell by bargain and covenant his Ghostly travel, ne his prayers, ne Gods word, &c, nor any worldly mens reward, to ask or take for these, or for any of these, or for any Ghostly thing he errs and doth Symony.’

Walter Brute in these words, ‘That Tythes are meer Alms, and in case that Curates shall be ill, that they may be lawfully bestowed upon others, by the temporal owners, &c.

Walt. Brute Further saith, ‘That a Priest receiving by bargain any thing of yearly annuity, is in so doing, a Schismatick and excommunicate, &c.’

William Thorpe, saith as followeth in these words, viz. ‘After Christs as­cension, and when the Apostles had received the holy Ghost, they travel­led with their hands to get their livelihood, when that they might thus do for busie preaching, therefore by the example of himself, Saint Paul teacheth all the Priests of Christ to travel with their hands, when for busie teaching of the people, they might thus do, whose Priesthood God accepteth now, or will accept, or did in the Apostles time, and after their decease, and will do to the worlds end; but as Cisterciensis, in the thou­sand [Page 6]year of our Lord Jesus Christ, Pope gre­gory the 10th first appointed tithes un­der the Gospel in in the year about 1211. 211. yeer, one Pope Gregory the tenth, ordained new Tythes first to be given to Priests, now in the new law, but Saint Paul in his time whose trace or example all Priests of God inforce them to follow, seeing the covetousness that was among the people, desir­ing to destroy that foul sin by the grace of God and true vertuous living, and example of himself; wrought and taught all Priests to follow him, as he followed Christ, willingly and patiently, in high poverty; wherefore Paul saith thus, the Lord hath ordained that they which preach the Gospel shall live of the Gospel, but we (saith Paul) that covet and busie us to be faith­ful followers of Christ use not this power, for lo, as Paul witnesseth when he was full poor and needy, preaching among the people, he was not chargeous unto them, but with his hands he travelled not onely to get his own living, but also the living of other poor and needy creatures, and since the people was never so coveteous, nor so avaritious I ghess as they are now, it were good councel if all Priests took good heed to this hea­venly learning of Paul, following him here in wilful poverty, nothing charging the people for their bodily livelihood; but because that many Priests do contrary to Paul in the aforesaid doctrine, Paul biddeth the people take heed of these Priests, that follow not him, as he had given them example, as if (saith he) Paul would say thus to the people, Accept ye no other Priests then they that live after the form that I have taught you, for certain in whatsoever dignity or order that any Priest is in, if he con­form him not to follow Christ and his Apostles in wilful poverty, and in o­ther heavenly vertues, and specially in true preaching of Gods word, though such a one be named a Priest, yet he is no more but a Priest in name; for the work of a very Priest in such a one wanteth: this sentence approveth Augustine, Gregory, Chrysostome, and Lincolne plainly.’

And he saith further in these words, ‘It is no wonder, though people grudge to give the Priests the livelihood that they ask, mickill people know now, how Priests should live, and how that they live contrary to Christ and to his Apostles, and therefore the people are full heavy to pay, as they do, their temporal goods to Parsons, and to other Vicars, and Priests, which should be faithful dispensators of the Parish goods, and ta­king to themselves no more but a scarce living, of Tythes nor of offerings, by the Ordinance of the common Law; for whatsoever Priests take of the people (be it Tythes or offering, or any other duty or service) the Priests ought to have thereof no more but a bare living, and to depart the residue to the poor men and women, especially of the Parish of whom they take this temporal living, but the most deal of Priests now wasteth their Pa­rish goods, and spendeth them at their own will, after the world in their vain lusts, so that in few places poor men have duely (as they should have) their own sustenence, neither of Tithes, nor of offerings, nor of o­ther large wages, and foundations the Priests take of the people, in divers manners, above that they need for needful sustenance of meat and cloath­ing, but the poor needy people are left and forsaken of Priests to be sustain­ed of the Parishioners, as if the Priests took nothing of the Parishioners to help the people with, and thus sir (saith Thorp to the Biship) into o­ver great charges of the Parishioners, they pay their temporal goods thrice, [Page 7]where once might suffice if priests were true dispensators. The Parishioners that pay their temporal goods (be they Tithes or offerings) to Priests that do not their offfce among them justly, are partners of every sin of those priests, because that they sustain those priests folly in their sin with their temporal goods; if these things be well considered, what wonder is it then if the parishioners grudge against these dispensators.’

And he further saith that Paul saith, ‘that Tithes were given in the old Law to Levites and to priests that came of the lineage of Levi, but our Priests came not of the lineage of Levi, but of the lineage of Judah, to which Judah no Tithes were promised to be given, and therefore Paul saith since the priesthood is changed from the generati­on of Levi to the generation of Judah, it is necessary that changing also be made of the Law, so that priests live now without Tithes and other duties that they claim, following Christ and his Apostles in wilful poverty, as they have given them example, for since Christ lived all the time of his preach­ing by pure alms of the people, and by example of him, his Apostles lived in the same wise, or else by the travel of their hands, as it is said above. E­very priest whose priesthood Christ approveth, knoweth well and confes­eth in word and in work, that a disciple ought not to be above his master, but it sufficeth, so a disciple to be simple and pure, patient and meek, and by his example, specially of his Master Christ; every priest should rule him in all his living; and so after his cunning and power, a priest should busie him, to reform and rule whomsoever he might charitably.’

And he further saith thus, ‘There is a Dr. (I think it is St. Hierom) that saith thus, the priests that challenge now in the new Law Tithes, say in ef­fect, that Christ is not become man, nor that he hath yet suffered death for mans love. Wherefore this Dr. saith this sentence; Since Tithes were the hires and, wages limited to Levites, and to priests of the old Law for bear­ing about of the Tabernacle, and for slaying and fleaing of beasts, burning of sacrifices, and for keeping of the Temple, &c. and other things that pertained to their office, those priests that will challenge or take Tithes, deny that Christ is come in the flesh, and do the priests office in the old law, for whom Tithes were granted, for else this Dr. saith, Priests take Tithes now wrongfully; and saith further, That Tithes and other duties which priests challenge now are wrongfully called (freedom of holy Church) since neither Christ nor his Apostles challenged nor took such duties; there­fore those takings of priests now are not justly called the freedom of holy Church; but all such giving and taking ought to be called and holden the slandrous covetousnesse of men of holy Church.’

And further saith in these words, viz. ‘Since by the viciousnesse of priests both Lords and Commons are most sinfully infected and led into the worst, and because of the Covetousuesse of priests and pride, and the boast that they have and make of their dignity and power, destroyeth not onely the vertues of the priesthood in priests themselves, but also over this it stir­eth God to take great vengeance both upon the Lords and upon the Com­mons, which suffer these priests charitably:’ And he further saith in answer to the Bishop in these words, viz. ‘That a proud priest may be known; when he denieth to follow Christ and his Apostles in wilful poverty and other vertues, and coveteth wordly worstip, and taketh it gladly; and gather­eth [Page 8]together with pleading, menacing, or with flattering, or with Simony any worldly goods, and most if a priest busie him not chiefly in him­self, and after in all other men and women after his cunning and power to withstand sin.’

And further I find by the Ecclesiastical Histories (written by Eusebius) mentioning Apolonius against Montanus saith thus, mat. 10. Luke 9. mark 7. Euseb. Lib. 5. cap. 16. ‘That Montanus sed the maintainers of his doctrine with sums of money and great hire to preach, which was forbidden in the holy Scripture that prophets should take hire, Christ commanded his disciples to take no mans gold or silver or apparel, or two coats; and saith by their fruits you shall know them; and further saith, That if hire be taken by a prophet, he is then no longer a prophet, let all that be false be tried conditional.’

These are the faithful sayings of these men of famous memory, who in their time bore a faithful Testimony against the priests in their dayes, and other abominations and innovations brought in by those who were in the apostacie, since the dayes of Christ and his Apostles, which I have faithfully set down, that so those who say what is become of our fore fathers who suf­fered in the flames for witnessing against the superstition and Idolatry of those times in which they lived, may see themselves where they are, and what they are doing, while they ask what is become of their fore­fathers, and yet they themselves found walking in the steps of those men who persecuted and martyred those who they call their forefathers, but are indeed monstruous children, or rather the children of those who put the martyrs to death, as by their practices they make it appear in their maintaining like priests (though now called Ministers) and their unrighteous wages; which their forefathers witnessed against with the losse of their lives, Oh! blush for shame to behold thy practices, lest thou partaking of their sins do partake of their plagues also, and came out from those wayes, lest thou fall together with them, as thou hast holpen to uphold the enemies of the Lord, for as it is truly recorded in the same book of Martyrs in these words, viz. ‘Whosoever do receive the holy Order by giving of mony, is not a priest, secundum rem & nomen, but to say the truth, he desireth to be cal'd a priest, that is, to be a priest secundum nomen tantum, and such a priest wch is a priest in name onely, is no priest no more then St. Mary painted is St. Mary, nor a false Dr, a Dr. but no Doctor, and a man painted is not a man, but no man; and thus such a priest in name onely is not a priest, because that all faith­ful men do firmly believe, with St. Gregory, that no man buying the holy Orders may then be called a priest, as he saith they who buy or sell holy Orders can be no priests, whereupon it is written ana thema dandi, & ana­thema accipiendi that is he is accursed that gives; and he no lesse that takes;’ and those who are now found with the marks of the false Prophets and Priests upon them, are, as was said then, uni voce natura but yet aequi voce in moribus, that is one in nature, though different in manners, and thou who art such a one, or thou who maintains such a one as is made a Priest for his mony, or by the arts learned from men, and natural knowledge gotten by study, though such a one be called a gifted man, yet he will be found to be one whom Christ never sent, and his marks makes manifest who sent him if he preach for hire, and divine for mony, or take any thing by compact or agree­ment [Page 9]with any people, whatsoever name they go under, filthy lucre is not far off, and poyson enters and eats like a canker until utter consumption over­take, and let none think to excuse themselves with saying, how shall I live, or how shall my wife and children be maintained, or in putting it off, with saying, I preach not for mony, if so, let thy mony & gifts alone & preach without any, (if thou must needs preach) for it is actions and not words onely by which the Ministers of Christ were made to differ (from Anti­christs ministers) in all ages since the beginning, and if thou doest not preach freely henceforth, and leave taking thy gifts and rewards, then I shall con­clude it is for money, and the way thou runnest so greedily and zealously in, is the way of Balaam, and thou art to take heed to thy self least the day come upon thee; when thou shalt desire to die the death of the righteous, and thy latter end to be like his, but then it will be too late, and Esaues portion must be thine, who hast prophaned the Name of the Lord, and sold thy birth-right for a morsel of bread, even that sweet peace and con­tent in God, which (it may be) sometime thy soul hath tasted, but con­sulting with flesh and blood, and looking out at the examples of others, and how deliciously they fare every day, thy mind hath been beguiled from the simplicity that is in Christ, and so hast put thy self from under Gods care, and now art caring for thy self, and wife, and children, and thy life is miserable to thee, although thou puttest as good a face upon it as thou canst: yet in secret have many gone mourning because of these things, and at last have sunk under the burthen of them, for whose sake my soul hath mourned in secret, and I have been pained within me to consider how hard a thing it is for such a one to be saved, and what shifts they have found out to keep their gifts, livings, and rewards, under several pretences, covers and distinctions as that they are free gifts given of old, & no man now is at all prejudiced by the receiving of them, and in their saying if I did not, some else would; and some saying as they say Luther once said, that as in time past the ministers of Sathan was maintained by them, and those that did work for the Divel, so now they for a time may be imployed for the ser­vice of God to maintain his ministers, and his pure worship; and besides say some, if I go out of them a worse may come in my room, and such like reasonings have mine ears heard from some, who are accounted not the least amongst many, and others looking at the esteem they have amongst great men, and therefore say, if I forsake taking gifts they will conclude me a sectary, and then I shall be more retired, and grow more in acquaintance with God and delight in communion with him, and so by my faithfulness to him, I shall stand a witnesse for God against greater abominations then these, knowing that God reveals his secrets to them that fear him, and de­part from iniquity, and hate every evil way, and so at last shall loose all my acquaintance and familiars, and shall become as an owl in the desart, and pelican in the Wildernesse, and like a sparrow cherping alone upon the house top, which I do now prevent, by walking in a way wherein I have many good men of my side, and company enough to go along with me, and in hopes as the times mend to come to greater preserment, and as long as I take no more then just doth maintain me, I know not but if any man will give me a gift or living, I may take it, and do good to others with it, for [Page 10]out of my gift I may maintain and contribute to maintain divers gifted bre­thren that may be serviceable in the Lords work, and other good deeds I may do with my gift, which if I had it not I could not do.

Oh, Take heed least the charge against Job be made good against you, regard not iniquity, Job 36.21.22.for this hast thou chosen rather then affliction, behold God exalt­eth by his power, who teacheth like him; dost thou not know that the least evil is not to be done that good may come of it, and how that rehellion is as the sin of witchcraft, 1 Sam. 15.and stubborness is as iniquity and idolatry, and because you Priests have rejected and neglected the word of the Lord, he hath also rejected you from being his Ministers, and as Saul for his disobedience to Gods com­mand, the Kingdom was rent from him, though he had observed part thereof, and that which he left undone was as he thought for the best, and could not be reckoned a neglect or rejection, and therefore said with confidence to to the Prophet of the Lord, when he came to him, blessed be thou of the Lord, for I have performed the commandment of the Lord, &c. what meaneth then the taking hire and gifts and preaching for money, and taking mens goods by force from them, that for conscience sake cannot maintain a hireling Priest? hath not God more delight in obeying his voice then in burnt offerings, and in obedi­ence then in sacrifice? and to live by faith and take no thought nor no staff nor scrip, but like the children of Abraham walk in his steps and go when God saith go, and come when he saith come, and plant a vineyard and eat of the fruit of it, but eat not of the fruit of other mens labours that have re­ceived none of your spirituals, and therefore cannot give you their carnals, nor mind not the fleece nor the wool but mind the Lord of the harvest, who gives his penny to them he sends forth, and though they took nothing with them when they went out, when they returned he asked them if they wanted any thing, and they said no; and none of the Apostles of Christ took any more then what was freely given them by the Saints that had reaped of their spirituals, and that onely to supply their present necessities, but never took any thing by constraint, neither coveted any mans silver, or gold, or apparel, or took any thing for preaching, but preached freely, and took what they had as free alms, and such cannot want while there is any of the love of God in people, for he that hath this Worlds goods and seeth his brother want, how dwells the love of God in him? and if this is shewed to every brother, how much more to him that labours in the Gospel of Christ; therefore it may well and upon good ground be suspected that either the Gospel that those preach that take any thing in lieu of preaching (as hire, or as wages is due for work or any other gift for to preach, which gift I cannot have, if I preach not) is not the Gospel of Christ which the preachers of it was to live upon, For the statute of Ed. 6, gives not the treble damages to them. but another Gospel, seeing by experience we see that the Go­spel, which these men preach would starve them, if it were not for the Ju­stices of peace and Judges favour, which causes peoples goods to be taken from them against their wills, & given to the Priests, contrary to the Law of God and this Nation as before is proved, or else that they are no ministers of Christs sending forth; for whom he alwayes did and ever will provide main­tenance, and furnish them with his presence to the end of the World, so that such cannot complain of want, but those who have not his presence with them are full of complaints to Parliaments, to Councels, to Judges, [Page 11]to Justices, and who not that they have the least hope of relief from? by which things we know them to be none of the ministers of Christs sending; or else lastly there is none of Gods love in people, and if they beget not men and women into God, love, what do they preach for? for strife, for debate, and malice, and envy, and hatred, and covetousnesse, and pride, and Worldly greatnesse, and respect of persons because of advantage, and taking hire, and paying hire for preaching, and giving gifts, and taking gifts for preaching, and taking Tithes, and giving Tithes for preaching, which since Christs ascention are all marks of carnal people, and carnal priests, and the word of Reconciliation is not committed to them, as it was to the ministers of Christ of old, and there was witnesses against them in all ages by some that were faithful, as by these few presidents out of the book Martyrs may appear, with many witnesses more both before and since, which might be produced out of several authors of no mean esteem, but those who will not turn and repent, and be washed from their marks of falsity and deceit, must have their portion with the deceivers: and the deceived, that pay them for their deceit the wages of unrighteousnesse as aforesaid, will be marked also if they speedily repent not, but not with the mark of Christs sheep, (for they know his voice, and a strangers voice they will not follow) but of the goats; and of which sentence that famous Reformer John Hus have by way of prophesie foretold, and also of a deliverance that shall come to the Church and people of God, as it is recorded in the book of Martyrs in these words,

‘Moreover hereupon note and mark by the way that the Church of God cannot be reduced to his former dignity, or be reformed before all things first be made new; the truth whereof is plain by the Temple of Solomon, like as the Clergie and priests, so also the people and Laitie; or unlesse all such as now be addict to avarice from the least to the most be first conver­ted and reclaimed, as well the people as Clergie and priests; Vol. the 1. page 830. albeit as my minde now giveth me, I believe rather the first, that is, that then shall rise a new people, formed after the new man, which is created after God; Of the which people new Clerks and Priests shall come, and be taken, which all shall hate covetousnesse and the glory of this life, hastening to a heaven­ly conversation, notwithstanding all these things shall come to passe, and be brought by little and little in order of times, dispensed of God for the same purpose, and this God doth and will do for his own mercy and good­nesse and for the riches of his great longanamity and patience, giving time and space of repentance to them that have long lien in their sins, to amend and fly from the face of the Lords fury, while that in like manner the earnal people and carnal priests successively and in time shall fall away and be consumed as with the moth, &c.

And further it is yet more sure out of that Record, against which lies no averment, viz. Jeremiah 23.1.2.3.4.5. and 6. and throughout that chap­ter. ‘Wo be unto the pastors that destroy and scatter the sheep of my pa­sture saith the Lord, Therefore thus saith the Lord God of Israel against the pastours that feed my people, ye have scattered my flock and driven them away, and have not visited them, Behold I will visit upon you the evil of your doings saith the Lord, and I will gather the remnant of my flock out of all Countries whether I have driven them, and will bring them [Page 12]again to their folds, and they shall be fruitful and increase, and I will set up shepherds over them which shall feed them, & they shall fear no more nor be dismaied, neither shall they be lacking saith the Lord, behold the days come saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign and prosper, and shall execute Judgment and Justice in the earth, in his dayes Judah shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called.’

The Lord our Righteousnesse.

THE END.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.