WE shall omit to insert any thing as touching the name of the Author of the said Proposition, by reason that he is either afraid to own it, or ashamed to publish it, remembring what our Saviour saith, John 3.20, 21. That every one that doth evill hateth the light, neither cometh to the light, lest his deeds should be reproved: but he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. But to the [...]roposition it self.

P. The witholding of tythes from a Minister that labors in the word and doctrine, or denying those accustomed rates upon houses which have been paid to Ministers successively time out of mind, is a great and grievous sin, highly displeasing to almighty God, as the Author or Publisher of the said Paper would make it ap­peare [Page 2]by the Reasons laid down in the said Paper.

The Proposition holds forth sin displeasing to God, there­fore we shal reply somwhat as touching it, & the grounds laid down to plead the force of his Proposition, which are two. First, Here he sheweth the weak­nesse of his argument, having no Scripture, but anci­ent cu­stome, which was from a Po­pish insti­tution, which are not rules for Chri­stians to observe. his being a Minister that labors in the Word & Doctrine; and secondly, accustomed rates set upon houses, which have been paid successively to such Ministers time out of mind. Concern­ing the first, it would be very requisite, that he would prove himself a true Minister set apart by God for that work, and chosen by a true Church which hath approved of his gifts; and then secondly, for custome, we do affirm that they are not to be obeyed without they are grounded upon a com­mand from God, or example out of the Word of God. But grant he were a true Gospel-Minister, yet ought he not to plead custome or antiquity, to force men to pay Tythes, which were due only to the Priests that served at the Altar, Numb. 18.24, 26. under the Ceremoniall Leviticall Law: And as all types and ceremonies pointed to their anti-types, so the antitype being produced, the type ceaseth: But Tythes were a ceremony of the Leviticall Law, and Christ is the end of the Law for righteousnesse to every one that believeth; and we hope, that none of them that call themselves Gospel-Mini­sters, will be called Priests of the Leviticall Law, and presse Tythes for their maintenance, or rather as their wages, which was the wages of the Priests, Num. 18.31. Heb. 7.12. which offered up sacrifices and burnt-offerings; but Christ hath put an end to all Priesthood and sacrifice under the Law, and the Priesthood being changed, there is made of necessity a change also of the Law, except you will shew us a command or pre­cept under the Gospel.

But you will say, shall not your person be maintained? We answer, if one that truly labours in the Word and Do­ctrine, would lay down a precept for his maintenance, let him shew what the Lord hath ordained; that they which preach the Gospel should live of the Gospel; 1 Cor. 9.14. but Tythes are not Gos­pel-precepts.

Again, whereas you say, it is a sin of that nature, as to term it sacriledge, or robbing of God, we hope, you will be [Page 3]more calm in the censure of men, who through tenderness of conscience (desiring to do nothing but what they may have a word for their rule) refuse the payment of Tythes: But we think it may be safer said, that you rob God of his glory, in setting your self in the seat of God; for by demand­ing of Tythes, you take the Priesthood upon your self, Heb. 10. from 1. to 15. vers. which is now ceased. Tythes typified the great High-Priest of our soules Christ Jesus, who hath by one offering put an end to all Sacrifices and Priesthood; and hath also paid the debt that was due for sin; how then can we rob God, except it be of his glory? For matter of debt, he is fully satisfied; but if it had been before the time of our delivery by Christ, and we had been Jews, and you had been of the Tribe of Levi, and ordained to serve at the Altar, then, under that dispensa­tion, if we had not paid you Tythes, you must have said, that we had robbed God: But the Lord be praised, those dayes of bondage are ended: Oh that the Lord would open your hearts, and convince your consciences of this your blind zeal! But we shall leave this your rash censure, and reply further, in that you plead accustomed rates set upon houses which have been paid time out of mind.

We demand first, whether you are ignorant of the time when it began, that Tythes were first imposed upon the Te­nants by the Landlord? We fear your great predecessor, the Man of sin, and the See of Rome, were the first institutors of that superstitions Idol, as imposition of Tythes, who teach for doctrines the traditions of men, and so make the com­mandement of God of none effect by their traditions, Mat. 15.6, 7.

Secondly, What reason have you to plead antient custome, when as you live under the Gospel, and say you are labou­rers in the word and doctrine; of what? of the Law? then indeed you may urge custome from antiquity; but if of the Gospel, why not a Gospel-precept? But we blame you not to seek to blind the eys of the ignorant by your antient customs. What greater arguments have the Jesuites, to main­tain their corrupt principles, then Antiquity? as if men un­der the Gospel seek for rules elswhere then the Word of [Page 4]God: But we fear that the love of money hath blinded your eys, that you cannot see, or discover the true meaning of that which the Apostle meaneth, that they which preach the Gospel should live of the Gospel; 1 Cor. 9.14. though the Apostle used it not, but rather laboured with his hands: But why should we speak of laboring w ^th the hands, so long as you plead the law &customs of men? for then you have strength enough on your side: but god is to be obeyed before men. But to leave this; While God shall put it into the hearts of our Rulers, to search whether or no this ancient Law and Custome hath its foundation from the Gospell, which is and ought, and (we hope, thorough Gods mercy, ever shall be our rule. But now to come to the Reasons you alledge to maintain your Propo­sition.

P. First you say, It is a breach of the eighth Commandement, which saith, Thou shalt not steal: and directly contrary to the rule of the Apostle, Rom. 13.7. Render therfore to all thier dues, tribute to whom tribute is due, &c.

R. You think you have somthing now on your side, but pray consider, whether or no the Apostle speaks there concerning Tithes; his junction is for paying of tribute, which might lawfully be required by a civill power or Authority, and in such things there is no tie on the conscience, or snare, by which it is intrapped; but, as our Saviour commanded, that what was Caesar's one should be paid or given unto Caesar, Mat. 22.21 which is all one to those accustomed assesments or rates now set on men, by those that God hath set in authority: And look in the verses foregoing your text, they are such Powers as are ordained by God, and are Ministers for God to minister ju­stice: But what is this argument or reason of any force to prove the lawfulness of paying Tythes to Ministers under the Gospell? But you positively affirm, That the Minister hath, by the Law of God, as legall a right to the rates set upon houses, as the Landlord hath to his rend; which we deny absolutely; for according to your former argument, time out of mind, the Landlords had Law for their rent, or a right to their rent by Law, before ever Law was made for paying of Tythes to Mi­nisters, except you will prove the antiquity of your Law, [Page 5]from God's injunction of the children of Israel to pay tythes of all they possessed: And again, the Landlord hath more right to his rent then you have to tythes, for many Landlords have right to their lands and houses by inheritance, but you have but a bare right from a humane institution, and that by a Law not as yet abolished by the State now in being.

But if we should grant, as we cannot, except you shew bet­ter reason then your bare positive affirmation, that it is as lawfull for the one, as for the other: Yet wee wonder, you have no proofe of Scripture for your argument, knowing, or rather having ought to have knowne, that it is the onely rule, whereby the people of God ought to walk: Therefore we conclude, that it is no breach of the eighth commandement, insomuch as no command of God is broken; and to charge the non-payment of tythes to be theft, we know not how you can make it good, except you prove a right, or that you have a right by the Law of God, to the money, or ware, or what els we do enjoy.

But you add further, that it is a breach of the Law of God, and that you would prove in the answer to the first objecti­on, which is that to pay tythes is antichristian, therefore not to be paid any longer, which you call a false opinion, and would make it appear by this argument ot yours, viz. That which our Saviour enjoyned is not antichristian, but our Saviour enjoyned tythes, Luke 11.42. Ye tythe Mini, Rue, and all manner of herbs, and passe over iudgment and the love of God; these ought ye to have done; that is, say you, ye ought to pay tythes, therfore they are not antichristian.

We desire that you will again consider this Scripture, both the person speaking, and the persons spoken unto; here is Christ by way of reprehension reprowing the Pharisees for their formality, and pretending to make conscience of the smallest matters, when the chiefest and weightiest things of the Law were neglected by them; Woe to you Pharisees, for ye tythe mint, &c. And we know that the Pharisees were Jewes and unbelievers, therefore as yet not freed from the Ceremo­niall Law. Therefore it was a Law to them, and requisite for them to fulfill, but we hope you will not affirm, that this [Page 6]was Christs Injunction to the Disciples, or to those that believe that Christ is come in the flesh; for the Apostle said, that whosoever was circumcised; was bound to keep the Law; and even so denies that Christ is come in the flesh.

Therefore if Tythes be also a ceremoniall right or precept, it holds forth (as was said before) that the thing signified being come, the sign is ended. For Circumcision and Tythes washing, and purifyings are held out by the Holy Ghost in the 9. of the Heb. 10. v. to continue but to the time of reformation; ther­fore we deny positively that Tythes were by Christ enjoyned to believers; and then if you have no stronger argument to prove that Tythe is the Injunction of Christ, either by pre­cept or example from him, or from the Apostles for believers to observe, we cannot be evinced by that which you inferre from that in the 11. of Luke 42. v.

Then of necessity the objection stands firm, and not yet o­verthrown, or proved a false opinion, to wit, that to pay Tythes to Ministers of the Gospell is Anti-christian; for what is not for, or with Christ, is against Christ; but to pay Tythes, is not for, or with Christ: Ergo Anti-christian.

P. Again, whereas you proceed in your answer to the second objection; but we do not come to hear him, why then should we pay him, since we have no benefit by his Ministery? Your an­swer is, If thou live in a Parish where a godly Minister is seated, thou art bound to hear him, for he worketh the work of the Lord, as well as those of greater parts, 1 Cor. 16.10. If thou doe not hear him, nor pay him, thou addest sin to sin; first it is a sin to withdraw thy presence, and then it is another, yea a greater, to withdraw his maintenance.

Now you go about; first, to insinuate not only the lawful­nesse of your own calling to be a Minister of the Gospel truly called, &c. by gifts and parts which God hath endued men withall.

But secondly, you lay also an Injunction upon all in the Parish wherein you are seated, to come and hear you, by the charge you lay of committing two sins, the withdrawing the presence, and the withdrawing your maintenance.

But for the first argument, we conceive, that as you have [Page 7]not brought any proof of Scripture to prove your calling to be a true Minister of the Gospell; therefore we shall not need to raise any argument to disprove you, but shall remain desirous of some satisfaction in that particular; for though gifts and parts are essentiall to a Minister of the Gospell, yet that is but one part of his calling; it is requisite that he be chosen and ordained by a true Church; for that Scripture which you have brought in the Corinths concerning Timothy doth in no wise prove you to be so; then, if no true Minister, the force of that argument must fall to the ground.

Secondly, We must then be at a losse in our answer to the inference which you draw, that living in a Parish, we ought to come and hear; but the Spouse of Jesus Christ, in the first of the Canticles, doth inquire for Christ's aboad and residence, which is, to the flocks of his companions; & except you can prove that a Parish is a true church, your argument is of no force to draw any to the place of the assembling, for where there is no Law, there is no sin; but you have charged sin, where you can shew no Institution; pray, why do not you preach this to be a sin, to those which live in Parishes far distant from you, and yet come to hear you, where (for ought you can judge) are godly Ministers, and yet they leave their owne. Parish, and go to hear some in one Parish, and some in ano­ther? Again, how can that be charged as sin, for not coming to hear in the Parish wherein they live? when, as in the first place, their tender consciences cannot eat or drink with those that are not as yet separated, and come out of the world, and joyned in a church fellowship, and therefore where there is no Union there can be no Communion. Secondly, though they may live in your Parish, yet the assembly whereof they are members, meet two or three Parishes off, and in the rule of equity how can you judge these sinners, that goe out of your Parish to heare for their further edification and growth in the knowiedge of Christ, in obediedce to the rule of the Apostle, not forsaking the assembling themselves together, as the manner of some is; but with whom? Heb. 10.25. with the Church where Christ hath promised his presence, as that, where two or three are gathered together in his Name, he wil be in the midst of [Page 8]them; but mind, we pray you, it must be in his Name, that is, according to his example in the order of the Gospell, not with Babylon, which signifies [a confusion of mixture] from whence the people of God are to come out. 2 Cor. 6.17. Again, If Christs presence be with his people so met together, then where should they go but there? Rev. 18.4. and out of such a people are Pa­stors and. Teachers to be chosen, who have the teachings of the Spirit of God, accompanied with the knowledge of the word of God, which is able to make the man of God perfect, thoroughly furnished unto all good works, 2 Tim. 3.17. These are those Shepheards that come in at the right door, spoken of in the tenth of John, whose voice, those which are sheep, wil hear, but those which are thieves, and robbers, or strangers, which come in by other wayes, these they will not heare. But you say, where a godly Minister is seated, there we ought to heare: But pray tell us, whether God and Beliall can live to gether, how came you by that Ministeriall Office? had it not its rise from the Bishops and Prelates, and they their rise from the Pope? and though you have put on a faire glosse, and assu­med to your selves of late the name of Presbyters, have you yet openly denied the other, so as to have disclaimed that Ordination by which you stand? is not the same language of the Beast sounded forth from your mouths, as proceeded from the mouth of the first Beast? did you not shew your selves bitter against those that could not submit to what you had a­greed upon in the Classicall Assembly? and when you had the power in your hands, did you not vex, molest, and imprison the Saints of God? and how far might your blind zeale have transported you, had you not been strucken down by a migh­ty hand? but blessed be God, the great Reformer, whose di­rection is far better, and gives more light into his will, then all the Presbyterian Directory could do; therefore send us not, we beseech you, to the Directory, but to the word of God; but however we are by you judged or censured for not com­ing to hear you, yet you will not judge them that come a mile or two to hear you, sooth them up in their igno­rance.

Again, you make the forbearance of paying you Tythes. [Page 9]to be a greater sinne, then the not hearing of the Word of God.

We even blush to hear you; but it is true, covetousnesse will stretch the judgement many times to great and large sins, as well of Error, as of Practise; had you not by your pa­per discovered so much grosse, and almost unparallel'd and absurd hypocrisie, which makes us even tremble to read it, we should not have beene so pressed in our Spirit to enter upon these replies; and we hope the Lord in his time, (as he hath) so he will more discover the hypocrisie of your bitter hearts against those tender consciences that dare not yeeld obedi­ence to that Law, as yet not taken away by the power now in being; but we hope the Lord will give them eyes to see the great oppression that lyeth upon the Nation in that particu­lar. But to proceed, pray consider what you have affirmed to make the non-payment of Tythes a greater sin, then the not hearing the Word of God. Consider (we pray) the effects of hearing the word of God, is it not the meanes by which Faith is begotten in the heart, (as saith the Apostle in the to. of the Rom. 14.) and whereby knowledge is encreased, especially, when those declare it that are the true dispensators of the Word of God; and certainly if your love were more for the gaining of poor souls, then it is unto money, which is the root of all evill, you would be of another mind, and follow the example of the Acts 20.33, 34, 35.1 Cor. 9.18. Apostle Who without question did mind the fulfil­ling of the Commissi­on of our Saviour Mat. 10.8, 9. verse Freely ye have re­ceived, freely give Paul, which would rather work with his hands then be chargeable to the Churches; and if your tongues were touched with a coal from Gods Altar, as was Isayas, the Prophets, you would then be of a­nother mind; but the Lord open your eyes, that if by any meanes you may see the hardnesse of your hearts. But we have learned better of our Saviour Jesus Christ, then to be of your judgment in that particular. What mainte­nance is it that you mean? is it Tythes? that is cleare to be the wages of the Priest that served at the Altar; But that hath been handled already: and now we are not to look back to the Law for our rule, nor to the Directory made by your As­sembly; For if an Angell from heaven were to declare us a­ny other rule, then the doctrine which our Lord and Saviour [Page 10]hath taught us, we are commanded to eschew it, &c. But tythes are not the institution of Christ (as you falssy affirm) for believers to observe, therefore on sin: but to heare, is the command of God; Matth. 17.5. This is my beloved Son, hear him. Therefore not to hear, is a great sin, and we hope any judicious man which is of your own judgment, will say a greater, then the non-payment of tythes.

But for the third Objection which you have answered, viz. But the Minister will not give us our due in the Sacrament of the Lords Supper; therfore we may iustly deny him his due.

This indeed may by some of your Parishioners be objected, who out of blind zeal may suppose they have a right to that Gospel-Ordinance, when they have not; and where it is not to be had: And whereas you bring that Scripture, 1 Cor. 14.40. Let all things be done decently and in order; you may know there the Apostle speaks of prophecying one by one, and therein order and decency ought to be observed, yet not re­straining the liberty of any from speaking, but being a mem­ber of a true Church, and gifted by the Spirit of God, he may speak to edification. The Apostle did not monopolize the work of the Ministery; but exhorted all the Church to covet to prophesie, 1 Cor. 14.31.39. and saith, Ye may all prophesie one by one; and Moses wished all the Lords people were Prophets: But to come to your answer, Numb. 11 29. seeing this Scripture makes not for your purpose in that particular, whereas you hold forth to the eye of the world, that you would do nothing but what may be according to the order of the Gospel. We should have liked your argument well, if you would have declared an order from the Gospell for tythes: but if you cannot prove from the Gospel your practise, you will (like those who are ready to sink) catch hold of a straw to keep your head above water; you will run to the lawes of man, so from humane precepts infer Gospel-institutions: So you bring the vindication of the Presbyterian Government as undeniable, to prove your examining of persons: But what rule have you from the Gospel for this your practice, that we must search mens works and leave the Word of God, which is the onely means of salvation. Our Saviour sends the Jews to search the Seri­ptures; [Page 11]not any learned Father, or Treatise made by Synods. The Bereans would not receive the doctrines, or teachings of the Apostles, before they had searched in the Word of God, to know whether those things were so or no, for which they were called more noble then those of Thessalonica; but as it hath been held forth by the See of Rome; that Ignorance is the Mo­ther of Devotion: See if you can perswade men to believe the worship you hold forth, as to pay Tythes, and come to be ex­amined by a few ignorant men, (such who are chosen many times for your Elders) who have more need of examination themselves oftentimes, then many poor souls, which you de­bar from that, which you call the Supper of the Lord.

Again, we wonder you are not ashamed to charge us with scandalous sins, as to tearm us Thieves and Robbers, and that of God; but we hope your Kingdome is falling, and now see­ing your time is short, you begin to rage with open mouth, yet all you can say will not adde one day to your continuati­on, you have not in the least proved your selves Gods Mini­sters, neither have you proved a command from God to pay Tythes, how then can you call us robbers; you learn not these rash censures of the Apostle, who was free in the dispensation of the Gospell, and thirsted more after the gaining of poore souls to the knowledge of the truth, then after their moneys or inheritance: it was not Tythes, or great living that open­ed their mouths, but love to the promulgation of the Gos­pell of Jesus Christ, where is there that love in any of you, that will rather leave whole Parishes destitute of meanes, we mean of that which you call labouring in the Gospell) and seek for greater livings? Is this the right doore by which a true Pastor ought to come into the sheepfold? but you are ratther indeed right thieves and robbers, which rob not onely God of his glory, by attributing to your selves the Priest­hood, but you also rob the people; First, of their souls bene­fit, which they might receive from a true Minister: Secondly, of their moneys, to which you have no right by the Law of God. How many poor men are there in this Nation, that groane under the great bondage of Tythes, who have not so much as wil maintain their own charge with their great pains [Page 12]and industry, and you will rack the tythe of all their labour the whole yeare, and also of the fruit thereof, think you not that the cry of this oppressing sin doth cry for vengeance; and certainly the avenger of bloud will in his time avenge their cause; and when that false Prophet spoken of Rev. 19.20. is taken, he shall with all his false Teachers be judged; and think you, that then the Tythe-hunters shall escape? what are their deserts we dare not judge, though you are so rash as to judge poor tender consciences to hell fire. Further to proceed to the third reason, and to examine what weight or shew of truth is in it, for the former, he that hath but an eye of reason may discerne, that covetousnesse hath so choaked them of your judgement, that truth cannot be received by them.

Your third reason, It is a complicated sin, wherein fraud or cheating is added to theft, for the Landlord lets his house to the Tenant upon this accompt, namely, that he shall pay the duties to the Minister: As for example, if the house be worth 21. l. per an­num, the Landlord lets is for 20. l. per annum, on purpose perhaps that the Tenant may pay 20.5. to the Minister per annum, the Tenant notwithstanding payes nothing, but keeps it back from the Minister by frand, and puts the Landlonds money into his owne yocket, here is frand with a Witnesse.

Here take notice how you charge a duplicated sin, we con­feffe if you were, as you look upon your selves to be, a true Teacher of Instructer of a people, it were your duty to in­form them, and dehort them from any known sin, which they live or continue in; but if the foregoing reasons, with the Pro­position, have no force to prove the non-payment of tythes to be a sinne, then of necessity this aggravating reason, or conelusion, must in like manner fall to the ground.

For our parts we are so far from conceiving it a sinne of such a nature, that we should sin in so saying: But to come home to your reason, tearming it acheat, or defrauding, pray what is your intention, in that you say they defraud? First you say, it is the Landlords money that he puts in his pocket, though it was the Landlords intention he should pay the Minister his due: First, this is that which ever before we were ignorant of, but [Page 13]if it be as you affirm, the Landlord must also comply with the Parson, and so are both, as Simeon and Levi, brethren in evill; and what do you else then defraud the poor Tenant? by en­snaring of him to do that which is a direct sin against his light, and do (as much as in you lye) cause him to deny Christ come in the flesh, in imposing upon him a ceremoniall Law. which were all one, as if you would teath Circumcision and burnt Offering; but as the Apostle demanded in Gal. 3. who had bewitched them from the love of the truth? So may we say, who hath bewitched you, O ye foolish Presbyterian Priests? that you are so fallen into such a contrariety to truth, that is that which God hates, for men to halt between two opinions: If the worship of Christ be to be observed? If he be Lord of all, let him be Lord? but if the ceremoniall Law be that which is now our rule, then let us have Priests, and Levites, and burne Offerings, and Sacrifices: are these the Reformers of Religi­on, that seek by their Directory to desude the Nation, and briing them into a greater bondage then ever the Israelites were? That after the profession of the glorious Gospell of Jesus Christ, (which makes men Christs free men) to be insla­ved again into bondage, and moreover to enact Lawes, Insti­tutions and Ordinances of men, to inforce the consciences of men; and if that will not do, to set Promoters on their backs, and to imprison men, and seize on their goods, and take them by force; is not this theft and defrauding (as we may say) with a Witnesse? But we hope those that are entrusted with Englands Liborty, will shortly see and take notice of this great bondage of the Commons, we mean the poor country people, who have so much suffered in this behalfe, and yet have had no redresse, and also the insulting cruelty of those bsoundy Priests or Presbyters, that (like Meroz) came not out on to help the Lord against the mighty; but when they did see their Dagon was like to fall, together with Reg all Dig­nity, laid all their heads together to uphold that power, which the Lord had determined to overthrow; and whilest they were see to be fighters against God, he took of their Chariot wheels that they drove heavily, and were over­thrown, as Pharoah and his Host; yet the Lord suffers them [Page 14]a little while, if by any means they would see the deceipt and hypocrisie of their hearts; and if this writing will not work its kindly effects, then let them take heed of the woe that is coming forht against them, and that this last snare prove not a greater overthrow to their Kingdome then the first: This one thing we heartily desire, that God would please to let them see this the errour of their hearts, before the great judg­ment fall down upon them: but we shall leave, and come to the fourth reason you give.

It is a sin whereby godly Ministers are discouraged in their work, their hands weakned, and their Spirits broken, so that they cannot go on in their Ministery with joy, but with grief. This is directly contrary to that godly King Hezekiah, whose example is written for our learning, Rom. 15.4. for it is testified of him, 2 Cron. 31.4. that he commanded the people that dwelt in Hiern­salew, to give t he portion of the Priests, and the Levites, thay they might be incouraged in the Law of the Lord.

Here the world may take notice of your zeal ion the publi­cation of the Gospell, whether it be not covetousnesse that steers you in all your proceedings, you cannot forget the Gardlick and Onyons, which was the food of the children of Israel, which made them grumble and murmure against God, and against Moses, by which their hearts were enfeebled; and it is now the great disease most of you are troubled withall, as the French saying is, ( fault d' Argent, want of money.) Now your great benefices are taken away, by which many of your Lords waxed wanton.

Now the great complaint is, want of maintenance, and therefore you cry out, The work of the Lord goeth slowly on: but we hope by this time you will be ashamed to assume to your selves the names of Priests and Levites, but by the inferences you draw, you make people believe no lesse, by reason that all the refuge you have to fly unto for the maintenance of tythes is to the ceremoniall Law, as in that place noted by you, 2 Chron. 31.4. The exhortation of the King Hezekiah to the people, to give the portion to the Priests and Levites to encourage them: First, consider, as we have before declared that this portion was their wages for their work, but it is o­therwise [Page 15]with Gospell Ministers; what wages had the Disciples, when they were sent from Christ to declare the grace of God in Juses Christ? what was there any condition made for wages or hire? John 10. The Mireling in no good Shepheard, as by sad experience hath been found in all that are called Christian Nations, & how came they in, but over hedges and by-wayes, and instead of laying down their live; for the sheep, they have devoured them: But you will say, the labon­rer is worthy of his hire? pray what did the Disciples want, when they returned? could not the Gospell yeeld its en­crease, as well in the gaining soules to God, as also in the maintenance of them that work in the harvest? therefore you have no warrant to use unlawfull means to come by mainte­nance, as tythes, which is altogether unlawfull and Anti-Christian, and that which doth extinguish the light of the Gospell.

Again, this your argument must of necessity unvaile much of the falsenesse of the hearts of those Ministers, that make the non-payment of tythes to be alone wheel that moves their Zeal for the publication of Gospell, and the bloud that moves in the veins, by which they are made stong in the work of the Ministery; for by withholding of tythes they are weakned in the work, and their spirirs cannot act, and so are become dumb; these are sad soul-Physitians, that though the poor souls are like to famish for want of spririuall food, they may famish and perish if they have not wherewithall to give them the tythes they demand, like some Physitians, which will have their money in hand, though in the meane time the Patient is like to perish for want of their help: But you say they are discouraged by want of tythes, which is their main­tenance; surely well they may, when as they shall seek their maintenauce in an unwarrantable way, having no Gospell precept for in: Nor doe judge that there is any cause of discouragement, or rather that they should complaine that they are discouraged for not being maintained by an errour, and such an errour, as even amounts to heresie it selfe, for what greater heresie can there be, then to deny Christ come im the flesh? but the inforeing of Cireumcision, Tythes, with [Page 16]the services and rights of the Leviticall Law, doth extend so far as to the denying Christs coming in the flesh; therefore pray do not think to draw us ever a whit the more to be of your opinion in that particular of tythes, or the lawfullnesse of it, because the non-payment thereof is a discouragement to your preaching, or a weakning to your spirits; we could wish that this discouragement would work your hearts into an humble frame, or temper, then you would not cry so outragiously against the Saints and servants of God, which are so kept by his power, as not to submit to your wayes and worship for not paying of tythes: It is not Hezekiahs com­mand, as you infer, to the people that were under the Liviti­call, as you infer, to the people that were under the Leviti­call Law, that can be any example for our practise of paying of tythes for you rencouragement: And concerning the Justice of God, whereas you say, It is just with God to with­draw his blessing, by reason we cannot pay tythes for your maintenance;

We may justly say it is just with God to draw his blessing from your end eavours, and that upon good ground, by rea­son that you go on in an illegall way, contrary to precept or example to urge that as your due, which never was, and to presse it so hard on the consciences of any, so that you have intrapped multitudes into your snares and gins: but this be sure, that instead of a blessing your speak of, you may fear the contrary, least that the curse of God will light upon you, and all your proceedings, that seek to d [...]hrone the Lord Jesus Christ, and to set up your own power, and to nullifie his Lawes, and to enact the Law of Moses, or rather the Law of men; but as the foundation of that Law is sandy, having no more weight but antient custome, as you falsely assume, time our of mind, so the fall of it will be great, when your sins are ripened, and the time is come of your downfall, and then your griese will be more and more encereased. But now we shall proceed to your fifth reason, to examine what weight that hath whereby to work forth our consciences to this point of yours, concerning the payment of tythes to Ministers of the Gospell.

Reas. It is a sin (say you) wherein, and whereby the desrauder robs [Page 17]his own sould of that spirituall benefit and advantage, which he might get by such a Ministery, for it is just with God go say to such a man, thou withdrawest maintenance from servant, and I will withdraw my blessing from my own Ordinance, so that the word preached, by whomsoever it is dispensed, shall do thee no good at all but rather it shall be a savour of death to thy own condem­nation, thy soul shall never prosper or thrive by any Sermon thou hearest.

We admire to see or hear from any man such rash inconsi­derate censures, when as our Lord and Master Christ Jusus hath lest us such a warning piece in Mat. 7. Judge not least thou, beest judges. For matter of fraud or cheating, we think we have sufficiently proved the Priests, we mean the Presby­terian Priests are the greatest defranders, therefore we shall not now touch any further upon that, but to shew in this particular your cunning cautelous wiles, wherein you lye in Wait to deceice. But we are exhorted not to-let any man be­guile us. We hope the Lord will still support us with the assistance of his Spirit to discern all your wiles, and especially this of your injunction of Tythes. But you go about to fright us with the justice of God, and you measure Gods Justice, which is an attribute in himself (unchangeable) by the Ju­stice of men, who are mutable; in this you shew a great pre­sumption to meddle with Gods Justice, but in this you are rash and censorious, as in all the rest of your reasons: But for an­swer, we have already proved, that Tythes are not maintenance for Ministers under the Gospell, but were to Priests under the Law; therefore it would be sin to perform any unlawfull a­ction, for the maintenance of any, though you were Gospell Ministers, but to pay Tythes is unlawfull; there­fore no sinne to deny the paying thereof, for the main­tenance of Ministers, for that God hath not commanded, if we make it our duty, though commanded by man, it is will-worship, as worshipping of Angells, &c. colos. 7.18, 19. and God may say, who hath required this at your hands, E­sa. 1.12. It is not then our pleading, Authority commanded us, will acquit us at that day, thoug in civill action we ought to be obedient to the Anthority in being; but tythes was a ceremo­ny [Page 18]of the Leviticall Law, as well as Circumcision, which are both abolished: therefore how can you expect a blessing from God upon the work of your Ministery, so long as you plead for any false worship; it is all one as if you pleaded for Baal, which was idolatry; So tythes being that which is abolished, is now in opposition to the Gospell, therefore ido­latry and heresie, which is a sin highly displeasing to God: and for heretiques, we are not so much as to eat withali. Therefore you may not marvell why you are abandoned by so many people whose consciences are tender concerning the worship of God, by reason that you do maintain a false worship. But concerning Gods blessing, which alwayes accompanies his own Ordinance, many thousands of this Nation have had great and large experience of: We mean such as are not of the Presbyterian Order, but such unto whom God of his infi­nite mercy hath made known his truth, and discovered the darkness of those who would be called Presbyterians, who indeed are zealous (many of them) in their profession; but their zeal is blind in many things, as in this of tythes, which makes them, like Saul, to breath out persecution against the Saints, to disquiet their peaceable being; yea they will take hold of the sword of the Magistrate to prosecute their de­signes. But, we hope, as the Lord hath overthrown their de­signes against the peace of this Commonwealth, so he will al­so in this great designe of disturbing the peace of his people of this Nation, who are indeed the pillars upon which the safety of the Nation lieth, and take away the pillars, the house must needs fall. Oh, that the Pareiament would consider this, and stand for the liberty of those that have spent their lives and estates for the liberty of this Nation, and that God would put it into their hearts to take off all heavy burdens, and even this unsupportable yoke of tythes from this Nation! Againe, we conceive you have somwhat inlarged your self, in saying, by whomsoever it is dispensed, the word is dispensed, but shall do thee no good at all, but rather a savour of death, &c. You seem here by this argument, to reach all Ministers, as well true as false, and so long as the people abstain from paying tythes to the Parish Priest; beare with [Page 19]us, if the title Priest be put in, (for tythes imply, you appro­priate Priesthood to your selves) though they do hear a Mi­nister rightly constituted, yet no benefit shall accrue (say you) to their soules, but on the contrary a curse, this is a very sad and lamentable condition, that such a poor soul shall be in; we mean that such a man (who thorough tendernesse of con­science doth refuse to pay tythes to the Priest that ministreth in the Parish where he lives) shall receive no benefit from whomsoever he heareth.

But this we absolutely deny: For first of all, if he shall re­fuse thorough the tendernesse of his conscience (desiring on­ly to be regulated by the Word) to hear you, he doth well, for that which is not of faith, is sin; and a man ought to be perswaded of what he believes to be true, and consequently he doth sin against his conscience, if he heareth such a one, that goeth about to perswade, or inforce him to do any thing a­gainst his conscience, & you teach that to pay tythes is the duty of believers, both by the Law of God and man, and he believes that to pay tythes, is a sin, by reason he hath no warrant from the Word for it being a believer.

Secondly, if such person should refrain the hearing of him, that declareth the word or mind of God, as the truth is in Christ, according to that light which God hath endowed him withall, certainly he should sin in an high nature, a sin of o­mission; and you must acknowledge the blessing of God doth accompany his own Ordinance; except you hold there is no Or­dinance of God held forth by any but the Presbyterian Mi­nisters, who presse so hard for tythes. And thirdly, experi­ence witnesseth the contrary, how many thousand poor souls have been converted from their natural estate by the dispen­sators of the Word, even by those of select Churches, though you may term their conversion subversion, or deluding, yet our experiences witnesse to us the contrary; therefore the in­ference you draw must needs fall to the ground.

Your sixth reason is, That it is a sin that provokes God to curse a man in his outward estate and trading, as you instance in that of Mal. 3.9. Ye are cursed with a curse, for ye have robbed, &c. It is usuall with God to pay sinners with their owne [Page 20]co [...]n, they rob God in tythes, and God robs them of their trade and lively hood; they grudge the Ministers maintenance, and God e­ven grudgeth them bread from their families, so that they usually tu [...]n bankrupts, or are so much in debt, that they are ashamed to shew their faces.

We have already proved that the non-payment of tythes is not robbing of God, therefore that place is of no force to prove, that believers rob God by not paying tythes, but on the contrary, he that payeth tythes doth rob God, by reason in that action he doth abet unto the unlawfulnesse of their practise who upheld the Priesthood of Aaron to be still in be­ing, when as we own no other Priesthood then Christ Jesus, that Pretogative alone belongeth to him, then there is no curse, but rather a blessing, by disowning the unlawfull pra­ctise of paying tythes, and consequently they are blessed in their trading.

But whereas you say, they grudge the Ministers mainte­nance, we believe none that have learned the lesson of the A­postle, thee they which preach the gospel, shall live of the gospel, and that those which freely sow in spiritualls, should reap of car­nalls, should grudge a true Minister of the Gospel mainte­nance, therefore your charge is too large in that particular also; we grudge no mans maintenance; much lesse such as la­bour in the word and doctrine, and in charity, we judge, that none of the people of God are so hard hearted; therefore your consequence which you raise, must needs fall; That that is the reason so many turn Bankerupts and run in debt, &c. It were a hard matter to prove that God pays men in their own coyn, in this life, for generally the wicked and ungodly and covetous of this world do thrive, and grow rich, and encrease in worldly goods; but on the contrary, many that are sincere Israelites, as Nathanael, doe live but meanely in this world.

But we shall proceed to the seventh reason, in your paper.

It is a sin against the Gospel, because it hinders the progresse and successe of it, for such men do as much as in them lies, ex­tinguish the light, by taking away the Oyle that foods it. It is ob­served [Page 21]by that excellent book, Ʋindication Presh. Gov. page 81. That Julian the Apostate, cursed enemy of Christ and his Gospel, did by taking away tythes do more mischiefe to the church of God, then all the persecuting Emperors that were before him; for the persecutors took away only the Ministers, and (their bloud was the seed of the church) but taking away tythes, took away the Minister himself.

In this reason of yours you have made out to the world, that the non-payment of tythes is a sin against the Gospel, therefore because you make it out a sin of so high a nature, we shall answer your reason in the severall parts thereof, and anatomize it in the severall members thereof.

First, that which is a sin against the Gospel, must be a breach of some known institution of Jesus Christ, either in precept, or example, but tythes were never an institution of Jesus Christ for believers to observe, therefore no sin against the Gospel, though you say that place in Luke 11.42. proves tythes to be an injunction of Christ: That place of Scripture, as before is inserted, fully importeth Christs reprehension of the Pharisees for being strict in the observing of trivial things, and leaving the weightier, as [of judgement, and the love of God.] Now from this place you can prove tythes no more the duty of believers, then the former offices of the Law, as Sacrifices and Offerings for sin by them which were Levites, and served in the Temple and Tabernacle, which are all put to an end by the Sacrisice of Christ Jesus, Heb. 9.11. and the 10. c. 9, 10, 11, 12. v.

But tythes, as was well observed by a brother in the Gos­pell in certain replies heretofore set forth by him, are not morall and perpetuall, and now under the Gospell to be paid or taken, for these reasons.

First, because it calls for the setting up of the Jewish Tem­ple, tabernacle, and altar, &c.

Secondly, because it calls for the Priesthood of Aaron and the Levites in their former office to serve.

Thirdly, because it layes a yoke of bondage upon him that pays his tythes, and upon him that takes tythes, which the Gospell sets at liberty; and how dare any man charge that to [Page 22]be a sin against Gospell, when we stand fast to the liberty wherewith Christ hath made us free, Gal. 5. 1. v. Therefore it is your grosse erronious opinion to charge the non-payment of tythes to Gospel Ministers to be a sin, yea and a Gospel sin; yet we hope this your rash censure shall not bewitch us to be withdrawn from the love of the truth, or to observe Leviticall ceremonies for Gospel Ordinances therefore the non-pay­ment of tythes is no Gospel sin.

Secondly neither doth the non-payment of tythes hinder the progresse of the Gospel, by reason that the Gospel is not furthered in its progresse by any unlawfull practise, as hath been sufficiently proved; therefore no let or hinderance, but rather the contrary; for the observation of any Levitical ceremony doth extinguish the light of the Gospel, and so con­fer uently it doth hinder the progresse thereof, And here pray take notice of your absurdity in this particular, as if tythes were that which would be any furtherance to the progresse of the Gospel; we confesse it may be a hinderance of your pro­gresse in your Ministery, and of the successe thereof, but no hinderance of those that are true Gospel Ministes, neither of the successe of it.

Again, have you any ground for this reason from any of the Apostles? When was the Gospel so free in its progresse as in the Apostles time, who taught us, that the Ceremoniall Law was abolished, and tythes being part of the Ceremoniall Law, if that comes in being again, it must needs hinder the successe and progresse of the Gospel: Therefore of necessity that part of your reason must needs fall to the ground, ha­ving not so much as the face of truth to uphold it.

Thirdly, In that you say, such men do, as much as in them lies, extinguish the light, by taking away the oyle that feeds it.

Here we do also admire at the weakness of your argument, to make tythes to be the oyle, that gives light to the Gospel; But to the first we answer, on the contrary, that such men do as much as in them lies, discover the true Gospel-light from that darkness and obscurity which tythes would shadow the light of the Gospel withall, by unvailing it from that, which Christ hath put an end unto, we mean all ceremoniall Rights, [Page 23]&c. But pray what light is it you mean? Is it the light of your understanding (which in this particular is already dar­kened, therfore cannot be extinguished) or the light of the Gospel, which is the light of truth? but by your foregoing reason, we conceive rather the later; if then, observe that is is by this light out eye are in lightened, to discover the dark­ness of this opinion, that, The non-payment of tythes doth ex­tinguish the light of the Gospel.

Fourthly, whereas your inference is, that it takes away the oyle that feedth it; we answer do you count tythes, or the payment thereof the oyle that feeds the light of the Gospel? Pray, was that the oyle the foolsh virgins lacked, so that their lamps went out? We think rather it is the Spirit of God, which giveth light to the Gospel, and this lieth beyond the reach of any man to take away; We read of many oyles in Scripture, as the annoiting oyle, &c. and the oyle wherewith Christ was annoyted, even the oyle of gladnesse above his fel­lows; but we never yet read that tythes were called by the name of oyle, nay such oyle, as feeds the light of the Gospel. Pray when was the light of the Gospel more darkeded, then when the Bishops of our later dayes had so many spirituall livings, or tythe oyle, as you call it? Did that oyle which they had in such abundance add anything to the light of the Gos­pel? Nay rather, did it not suffocate it? So now may we truly say of you that are Priests of tythe, by imposing or re­ceiving of tythes, ye do (as much as in you his) take away the true oyle that feeds this light, by reason that you do not discover the spirituall sense and meaning of the Gospel, but cloud the glorious light of it, by re-edifying of the Leviticall ceremony of Tythes.

But we shall take a view of that saying of yours concer­ing fulian the Apostate, who (by your affirmation) did more harm by taking away tythes, then the persecuting Emperors did by taking away of the Ministers. If you have no stronger argu­ment to prove his Apostate then the bare taking away of tythes, the cannot in that be proved an Apostate: but if he did this action from a right principle, he was more a friend to the profession of the Gospel then an enemy: and we hope [Page 24]and heartily with, that the Parliament of this Commonwealth would unburthen this Nation from this superstitious ceremo­ny of tythes. O that the profit, which the first fruits and tythes do yeeld were not so much esteemed by them, as to make it an hinderance of their proceedings in this partitular! It is very observable that many of the Kings of Israel did that which was right in the sight of the Lord; yet this is charged upon them, that the high places were not taken down, untill God raised up that good King Josiah, who pulled them down to the ground, and burned the bones of them that offered sa­crifices on them: but we hope there are many amongst our Worthies, we mean those of the Parliament and Arny, whom God in his time will make like unto Iosiah, who shall root up this grand idol of imposition of tythes, which so blasphemously is called the oyle that feeds the light of the Gospel. Therfore we hope by this time you may see clearly, that the non-payment of tythes doth not hinder the progresse of the Gospel; but on the contrary, doth further it: For, if the intruding enemies of the Gospel, we mean those false teachers spoken of by the A­postle, Galat. 3. did bewitch them from the love of the truth, by urging of Circumcision, and the observation of the Ceremo­niall Law (which made the Apostle fear, he had laboured in vain, forasmuch as Christ was not yet formed in them) then cer­tainly the urging of the necessity of paying tythes, doth hin­der the free progresse of the Gospel, and eclipse the light of it, and keeps a poor soul under that Schoolmaster which was to bring us to Christ; but now Christ is revealed, he is the end of the law for righ cousnesse to every one that believeth, and conse­quently no longer need of that to be our Schoolmaster.

But in your last Reason your cry may well be called outra­gious, as if you were bereft of your senses, It is sin that will not he pardoned upon repentance, unlesse there be a restitution as well as repentance; according to that of Augustine. Non remit­titua peccatum, nisi restituatur ablatum: Thy sin shall not be pardoned, unlesse that which thou with-holdest unjustly be re­stored.

We know our Saviour faith, that all sin and blasphemy shall be forgiven unto men save the blasphemy against the Holy Ghost, [Page 25]and such a one certainly that sinneth that unpardonable sin, hath his heart shut up from repentance; and a sin committed against God is of a higher nature then any sin against man, but in all that thou have said, you cannot prove the non-pay­ment of tythe to be a sin, but on the contrary, we have pro­ved it to be a in to pay tythes, and consequently the non-pay­ment of tythes cannot lay any such burthen upon the consci­ence of any man, as to make your reason in this particular of any force; but you may well be compared to the Scribes and Pharisees, which laid heavy burthens upon mens shoulds, and would not feel the weight of them themselves. Again, if this your Argument should stand, that any may hath unjustly with-holden your right or due, we hope you wll grant, that many times God gives a man a heart to repent when he hath not wherewithall to make restitution. But we never read of any sin to be unpardonable, except it was the sin against the Holy Ghost, but the non-pryment of tythes cannot be proved a sin, much lesse of that nature. Then on the contrary, if (as hath been sufficiently proved) that to demand tythes under the dispensation of the Gospel by any that are Gospel-Mini­sters, or pretend so to be, is a sin against the Gospel, for tythes were never injoyned by our Saviour for believers to observe, and to presume to make an injunction for any duty, where there is no precept nor example, is highly displeasing to God, and comes under the reprehension of the Holy Ghost in the last of the Revelation, he that addeth to the words of this book, &c. Therefore it behoveth you that stand so much for tythes, to examine well and seriously your own hearts, and repent of this your evill practice, lest the sin you charge upon others be not one day laid to your charge.

But the last refuge you have is this, that it is a sin will cry for ven­gcance, when the sinner on his death-bed is crying for mercy, as appcars by that remarkable Scripture, James. 5.3.

Now if the hire of the labourers in mans vineyard kept back by fraud cryeth, how dreadfull will the cry be of the hire of Gods labourers in Gods Vineyard, kept back by robbers and defrauders! I tremble to think of it.

We hope by the time you have read read over the replies to your former rea­son and Proposition, your spirit will be more calm then here you have shew'd your self, but that it is usuall with many of you to thunder out hell [Page 26]and damnation against all those that cannot through conscicure truly in­lightened obey your humane traditions and legall ceremonies, and forget and leave out judgement and the love of God, as if the worship of God consisted in those abolished legall rites and ceremonies; but in this, you seem to shew little of the spirit of him, that is the good Shepheard of the Sheep, but rather like ravening Wolves you seek to devoure them; But in­deed, as you have well said to that purpose, that you are defrauded of your hire, do you not herein demonstrate you selves to be hirelings? therefore in Joh. 10. The Hireling is no good Shepheard, but comes in as the wrong door, and is a thtefe and a robber; and how many of these hirelings, both in Company and City have for a time cominaed in a Parish, but when they have heard of a greater living or parsonage, have relinquished their flock, and given it over to stranges, or left it destiture. Will not this sin at that day rise up in judgement against many of you Tythes-Priests? Ye can be contented to call your selves Gospel Ministers, which (if you were) ye would not strive so much to set up the rites and ceremonies of the Leviticall Law; ye would rather preach Jesus Christ, and that freely from a principle of love; and as long as you continut thus in your outragious cry, and cen­sorious judgings, (which are but the passions of the mind, which the peo­ple of God have learned to crucifie with Christ) you do but the more make out the truth of the Word, that the strength of your Kingdome is going down, and the fear thereof makes you cry out for help, and use all unlaw­full means to make good your argument, even to the wresting of the Scri­ptures, as that in Luke 11.42. upon which is built all your whole Fabrick, which appears like all the rest to be built upon a sandy foundation, which is falling, and shall fall to the ground, and God will put it into the hears of his people, that they shall vindicate the truth in this particular. O that the Rulers of this Nation would discharge their Vow to Almighty God, in setting this Nation at liberty from this great and unsupportable burthen of tythes, which is not only (as hath been proved) Anti-christian, but a bon­dage, even like that of the Aegyptians over the children of Isael; for as they set Taskmasters over them, so these Priests more like Aegyptians then Christians, do set Taskmasters over the people to enforce them, and that against their consciences to pay: and are there not some now in prison upon the same accompts and others under prosecution also, and will not their cry ascend up into the ears of the Lord for vengeance? Oh that particular interests into unlawfull gain were not that which doth blin the eyes of many of this Nation, that they cannot make use of the opportuni­ty which God hath put into their hands: But it is our hope, that as the put­ting down of Bishops (who were as Lords over Gods Heritage) was one of the first of the Worthtes in Parliament, so the taking away of Tythes shall not be the last which shall be acted by them.