THe former trea­tise, which leads in this, begann with two things ever found working much mischief to the church of God, and the advancement of truth; force on the one side restraining, and hire on the other side corrupting the teachers therof. The latter of these is by much the more [Page 2] dangerous: (for under force, though no thank to the for­cers, true religion oft-times best thrives) and flourishes: but the corruption of teach­ers, most commonly the ef­fect of hire, is the very bane of truth in them who are so corrupted. Of force not to be us'd in matters of religion, I have already spoken; and so stated matters of consci­ence and religion in faith and divine worship, and so severd them from blasphemie and heresie, the one being such properly as is despiteful, the other such as stands not to the rule of Scripture, and so both of them not matters of religi­on, but rather against it, that [Page 3] to them who will yet us [...] force, this only choise can b [...] left, whether they will force them to beleeve, to whom it is not given from above, be­ing not forc'd thereto by any principle of the gospel, which is now the only dispensation of God to all men, or whether being Protestants, they will punish in those things wherin the Protestant religion denies them to be judges, either in themselves infallible or to the consciences of other men, or whether, lastly, they think fit to punish error, supposing they can be infallible that it is so, being not wilful, but con­scientious, and, according to the best light of him who [Page 4] errs, grounded on scripture: which kinde of error all men religious, or but only reason­able, have thought worthier of pardon; and the growth therof to be prevented by spi­ritual means and church-disci­pline, not by civil laws and outward force; since it is God only who gives as well to beleeve aright, as to be­leeve at all; and by those means which he ordaind suf­ficiently in his church to the full execution of his divine purpose in the gospel. It re­manes now to speak of hire; the other evil so mischeevous in religion: wherof I pro­misd then to speak further, when I should finde God dis­posing [Page 5] me, and opportunity inviting. Opportunity I finde now inviting; and appre­hend therin the concurrence of God disposing; since the maintenance of church-mini­sters, a thing not properly belonging to the magistrate, and yet with such importunity call'd for, and expected from him, is at present under pub­lick debate. Wherin least any thing may happen to be determind and establishd prejudicial to the right and freedom of church, or advan­tageous to such as may be found hirelings therin, it will be now most seasonable, and in these matters wherin every Christian hath his free suffrage, [Page 6] no way misbecoming Christi­an meeknes to offer freely, without disparagement to the wisest, such advice as God shall incline him and inable him to propound. Since here­tofore in commonwealths of most fame for government, civil laws were not establishd till they had been first for cer­tain dayes publishd to the view of all men, that who so pleasd might speak freely his opinion therof, and give in his exceptions, ere the law could pass to a full establish­ment. And where ought this equity to have more place, then in the libertie which is unseparable from Christian religion? This, I [Page 7] am not ignorant, will be a work unpleasing to some: but what truth is not hateful to some or other, as this, in likelihood, will be to none but hirelings. And if there be among them who hold it thir duty to speak impartial truth, as the work of thir ministry, though not per­formd without monie, let them not envie others who think the same no less their duty by the general office of Christianity, to speak truth, as in all reason may be thought, more impartially and unsuspectedly without monie.

Hire of itself is neither a thing unlawful, nor a word [Page 8] of any evil note, signifying no more then a due recom­pence or reward; as when our Saviour saith, the laborer is worthy of his hire. That which makes it so dangerous in the church, and properly makes the hireling, a word al­ways of evil signification, is either the excess thereof, or the undue manner of giving and taking it. What harme the excess therof brought to the church, perhaps was not found by experience till the days of Constantine: who out of his zeal thinking he could be never too liberally a nursing father of the church, might be not unfitly said to have either overlaid it or [Page 9] choakd it in the nursing. Which was foretold, as is re­corded in ecclesiastical tradi­tions, by a voice heard from heaven on the very day that those great donations and church-revenues were given, crying aloud, This day is poi­son pourd into the church. Which the event soon after verifi'd; as appeers by another no less ancient observation, That religion brought forth wealth, and the daughter de­vourd the mother. But long ere wealth came into the church, so soone as any gain appeerd in religion, hirelings were apparent; drawn in long before by the very sent there­of. Judas therefor, the first [Page 10] hireling, for want of present hire answerable to his covet­ing, from the small number or the meanness of such as then were the religious, sold the religion it self with the founder therof, his master. Simon Magus the next, in hope only that preaching and the gifts of the holy ghost would prove gainful, offerd before­hand a sum of monie to ob­tain them. Not long after, as the apostle foretold, hire­lings like wolves came in by herds, Acts 20. 29. For, I know this, that after my depart­ing shall greevous wolves enter in among you, not sparing the flock. Tit. 1. 11. Teaching things which they ought not, for [Page 11] filthy lucres sake. 2 Pet. 2. 3. And through covetousnes shall they with feigned words make merchandise of you. Yet they taught not fals doctrin only, but seeming piety: 1 Tim. 6. 5. supposing that gain is Godlines. Neither came they in of themselves only, but invited oft-times by a corrupt audi­ence: 2 Tim. 4. 3. For the time will come, when they will not endure sound doctrin, but after thir own lusts they will heap to themselves teachers, having itching ears: and they on the other side, as fast heap­ing to themselves disciples, Acts 20. 30, doubtles had as itching palmes. 2 Pet. 2. 15. Following the way of Balaam, [Page 12] the son of Bosor, who lovd the wages of unrighteousnes. Jude 11. They ran greedily after the error of Balaam for reward. Thus we see that not only the excess of hire in wealthi­est times, but also the undue and vitious taking or giving it, though but small or mean, as in the primitive times, gave to hirelings occasion, though not intended, yet sufficient, to creep at first into the church. Which argues also the difficulty, or rather the impossibility, to remove them quite; unless every minister were, as St. Paul, contented to teach gratis: but few such are to be found. As therefor we cannot justly take away all [Page 13] hire in the church, because we cannot otherwise quite re­move all hirelings, so are we not for the impossibility of removing them all, to use therefor no endevor that few­est may come in: but rather, in regard the evil, do what we can, will alwayes be incum­bent and unavoidable, to use our utmost diligence, how it may be least dangerous. Which will be likeliest effect­ed, if we consider, first, what recompence God hath or­daind should be given to mi­nisters of the church; (for that a recompence ought to be given them, and may by them justly be received, our Saviour himself from the very [Page 14] light of reason and of equity hath declar'd: Luke 10. 7. The laborer is worthy of his hire) next by whom; and lastly, in what manner.

What recompence ought be given to church-ministers, God hath answerably ordaind according to that difference which he hath manifestly put between those his two great dispensations, the law and the gospel. Under the law he gave them tithes; under the gospel, having left all things in his church to charity and Christian freedom, he hath given them only what is just­ly given them. That, as well under the gospel as under the law, say our English divines, [Page 15] and they only of all Prote­stants, is tithes; and they say true, if any man be so minded to give them of his own the tenth or twentith: out that the law therefor of tithes is in force under the gospel, all other Protestant divines, though equally concernd, yet constantly deny. For although hire to the laborer be of mo­ral and perpetual right, yet that special kinde of hire, the tenth, can be of no right or necessity, but to that special labor for which God ordaind it. That special labor was the Levitical and ceremonial ser­vice of the tabernacle, Numb. 18. 21, 31. which is now a­bolishd: the right therefor [Page 16] of that special hire must needs be withall abolishd, as being also ceremonial. That tithes were ceremonial, is plane; not being given to the Levites till they had bin first offerd a heave-offering to the Lord, Vers. 24, 28. He then who by that law brings tithes into the gospel, of necessity brings in withall a sacrifice, and an altar; without which tithes by that law were unsanctifi'd and polluted, Vers. 32. and therefor never thought on in the first Christian times, till ceremonies, altars, and ob­lations, by an ancienter cor­ruption were brought back long before. And yet the Jewes ever since thir temple [Page 17] was destroid, though they have Rabbies and teachers of thir law, yet pay no tithes, as having no Levites to whom, no temple where to pay them, no altar wheron to hallow them; which ar­gues that the Jewes them­selves never thought tithes moral, but ceremonial only. That Christians therefor should take them up, when Jewes have laid them down, must needs be very absurd and preposterous. Next, it is as cleer in the same chapter, that the priests and Levites had not tithes for their labor only in the tabernacle, but in regard they were to have no other part nor inheritance in [Page 18] the land, Vers. 20, 24. and by that means for a tenth lost a twelfth. But our levites undergoing no such law of de­privement, can have no right to any such compensation: nay, if by this law they will have tithes, can have no in­heritance of land, but forfeit what they have. Besides this, tithes were of two sorts, those of every year, and those of every third year: of the for­mer, every one that brought his tithes, was to eat his share. Deut. 14. 23. Thou shalt eat be­fore the Lord thy God, in the place which he shall chuse to place his name there, the tithe of thy corn, of thy wine, and of thine oyle, &c. Nay, though [Page 19] he could not bring his tithe in kinde, by reason of his distant dwelling from the tabernacle or temple, but was thereby forc'd to turn it into monie, he was to bestow that monie on whatsoever pleasd him; oxen, sheep, wine, or strong drink; and to eat and drink therof there before the Lord both he and his houshold, Ver. 24, 25, 26. As for the tithes of every third year, they were not given only to the Levite, but to the stranger, the father­les, and the widdow, Vers. 28, 29. & Chap. 26. 12, 13. So that ours, if they will have tithes, must admitt of these sharers with them. Nay, these tithes were not paid in [Page 20] at all to the Levite, but the Levite himself was to come with those his fellow guests and eat his share of them only at his house who provided them; and this not in regard of his ministerial office, but because he had no part nor inheritance in the land. Lastly, the priests and Le­vites, a tribe, were of a far different constitution from this of our ministers under the gospel: in them were orders and degrees both by family, dignity and office, mainly di­stinguishd; the high priest, his brethren and his sons, to whom the Levites themselves paid tithes, and of the best, were eminently superior, Num. [Page 21] 18. 28, 29. No Protestant, I suppose, will liken one of our ministers to a high priest, but rather to a common Levite. Unless then, to keep their tithes, they mean to bring back again bishops, archbi­shops and the whole gang of prelatry, to whom will they themselves pay tythes, as by that law it was a sin to them, if they did not, v. 32. Cer­tainly this must needs put them to a deep demurr, while the desire of holding fast thir tithes without sin, may tempt them to bring back again bi­shops as the likenes of that hierarchy that should receive tithes from them, and the de­sire to pay none, may advise [Page 22] them to keep out of the church all orders above them. But if we have to do at pre­sent, as I suppose we have, with true reformed Prote­stants, not with Papists or pre­lates, it will not be deni'd that in the gospel there be but two ministerial degrees, pres­byters and deacons: which if they contend to have any suc­cession, reference or conformi­ty with those two degrees un­der the law, priests & Levites, it must needs be such whereby our presbyters or ministers may be answerable to priests, and our deacons to Levites: by which rule of proportion it will follow, that we must pay our tithes to the deacons [Page 23] only, and they only to the ministers. But if it be truer yet that the priesthood of Aa­ron typifi'd a better reality, 1 Pet. 2. 5. signifying the Christian true and holy priest­hood, to offer up spiritual sacri­fice; it follows hence, that we are now justly exempt from paying tithes, to any who claim from Aaron, since that priesthood is in us now real, which in him was but a shaddow. Seeing then by all this which hath bin shewn that the law of tithes is part­ly ceremonial, as the work was for which they were gi­ven, partly judicial, not of common, but of particular right to the tribe of Levi, nor [Page 24] to them alone, but to the owner also and his houshold, at the time of thir offering, and every three year to the stranger, the fatherles, and the widdow, thir appointed sharers, and that they were a tribe of priests and deacons improperly compar'd to the constitution of our ministery, and the tithes given by that people to those deacons only, it follows that our ministers at this day, being neither priests nor Levites, nor fitly answering to either of them, can have no just title or pre­tence to tithes, by any con­sequence drawn from the law of Moses. But they think they have yet a better plea in the [Page 25] example of Melchisedec, who took tithes of Abram ere the law was given: whence they would inferr tithes to be of moral right. But they ought to know, or to remember, that not examples, but ex­press commands oblige our obedience to God or man: next, that whatsoever was don in religion before the law written, is not presently to be counted moral, when as so many things were then don both ceremonial and Judaical­ly judicial, that we need not doubt to conclude all times before Christ, more or less under the ceremonial law. To what end servd els those altars and sacrifices, that di­stinction [Page 26] of clean and unclean entring into the ark, circum­cision and the raising up of seed to the elder brother, Gen. 38. 8? If these things be not moral, though before the law, how are tithes, though in the example of Abram and Melchisedec? But this instance is so far from being the just ground of a law, that after all circumstances duly waighd both from Gen. 14. and Heb. 7, it will not be allowd them so much as an example. Melchi­sedec, besides his priestly bene­diction, brought with him bread and wine sufficient to refresh Abram and his whole armie; incited to do so, first, by the secret providence of [Page 27] God, intending him for a type of Christ and his priesthood; next by his due thankfulnes and honor to Abram, who had freed his borders of Sa­lem from a potent enemie: Abram on the other side ho­nors him with the tenth of all, that is to say, (for he took not sure his whole estate with him to that warr) of the spoiles, Heb. 7. 4. Incited he also by the same secret provi­dence, to signifie as grand­father of Levi, that the Le­vitical priesthood was excelld by the priesthood of Christ. For the giving of a tenth de­clar'd it seems in those coun­treys and times, him the greater who receivd it. That [Page 28] which next incited him, was partly his gratitude to requite the present, partly his reve­rence to the person and his benediction: to his person, as a king and priest; greater therefor then Abram; who was a priest also, but not a king. And who unhir'd will be so hardy as to say, that Abram at any other time ever paid him tithes, either before or after; or had then, but for this accidental meeting and obligement; or that els Mel­chisedec had demanded or ex­acted them, or took them otherwise, then as the volun­tarie gift of Abram? But our ministers, though neither priests nor kings more then [Page 29] any other Christian, greater in thir own esteem then Abra­ham and all his seed, for the verbal labor of a seventh dayes preachment, not bring­ing, like Melchisedec, bread or wine at thir own cost, would not take only at the willing hand of liberality or gratitude, but require and ex­act as due the tenth, not of spoiles, but of our whole estates and labors; nor once, but yearly. We then it seems by the example of Abram must pay tithes to these mel­chisedecs: but what if the person of Abram can either no way represent us, or will ob­lige the ministers to pay tithes no less then other men? A­bram [Page 30] had not only a priest in his loines, but was himself a priest; and gave tithes to Melchisedec either as grand­father of Levi, or as father of the faithful. If as grand­father (though he understood it not) of Levi, he oblig'd not us but Levi only, the inferior priest, by that homage (as the apostle to the Hebrewes cleer­ly anough explanes) to ac­knowledge the greater. And they who by Melchisedec claim from Abram as Levi's grand­father, have none to seek thir tithes of but the Levites, where they can finde them. If Abram as father of the faithful paid tithes to Mel­chisedec, then certainly the [Page 31] ministers also, if they be of that number, paid in him e­qually with the rest. Which may induce us to beleeve, that as both Abram and Melchise­dec, so tithes also in that acti­on typical and ceremonial, signifi'd nothing els but that subjection, which all the faith­ful, both ministers and people owe to Christ, our high priest and king. In any literal sense from this example they never will be able to extort that the people in those dayes paid tithes to priests; but this on­ly, that one priest once in his life, of spoiles only, and in requital partly of a liberal present, partly of a benedi­ction, gave voluntary tithes, [Page 32] not to a greater priest then himself as far as Abram could then understand, but rather to a priest and king joind in one person. They will reply, perhaps, that if one priest paid tithes to another, it must needs be understood that the people did no less to the priest. But I shall easily re­move that necessitie by re­membring them that in those dayes was no priest, but the father, or the first born of each familie; and by conse­quence no people to pay him tithes, but his own children and servants, who had not wherewithall to pay him, but of his own. Yet grant that the people then paid [Page 33] tithes, there will not yet be the like reason to enjoin us: they being then under cere­monies, a meer laitie, we now under Christ▪ a royal priest­hood, 1 Pet. 2. 9, as we are coheirs, kings and priests with him, a priest for ever after the order or manner of Melchi­sedec. As therefor Abram paid tithes to Melchisedec because Levi was in him, so we ought to pay none because the true Melchisedec is in us, and we in him who can pay to none greater, and hath freed us by our union with himself, from all compulsive tributes and taxes in his church. Neither doth the collateral place, Heb. 7, make other use of this [Page 34] story, then to prove Christ, personated by Melchisedec, a greater priest then Aaron: Vers. 4. Now consider how great this man was, &c. and prov [...] not in the least manner that tithes be of any right to mi­nisters, but the contrary: first the Levites had a command­ment to take tithes of the peo­ple according to the law, that is of thir brethren, though they com out of the loines of Abra­ham, Vers. 5. The command­ment then was, it seems, to take tithes of the Jewes on­ly, and according to the law. That law changing of necessi­ty with the priesthood, no other sort of ministers, as they must needs be another [Page 35] sort, under another priest­hood, can receive that tri­bute of tithes which fell with that law, unless renu'd by another express command and according to another law: no such law is extant. Next, Melchisedec not as a minister, but as Christ him­self in person blessd Abraham, who had the promises, Vers. 6; and in him blessd all both ministers and people, both of the law and gospel: that bles­sing declar'd him greater and better then whom he blessd, Vers. 7; receiving tithes from them all not as a maintenance, which Melchisedec needed not, but as a signe of homage and subjection to thir king and [Page 36] priest: wheras ministers bear not the person of Christ in his priesthood or kingship, bless not as he blesses, are not by their blessing greater then A­braham, and all the faithful with themselves included in him, cannot both give and take tithes in Abram, cannot claim to themselves that signe of our allegiance due only to our eternal king and priest, cannot therefor derive tithes from Melchisedec. Lastly, the eighth verse hath thus: Here men that die receive tithes: There he received them, of whom it is witnesd that he liveth. Which words intimate that as he offerd himself once for us, so he received once of us [Page 37] in Abraham, and in that place the typical acknowledgment of our redemption: which had it bin a perpetual annuitie to Christ, by him claimd as his due, Levi must have paid it yearly, as well as then, Vers. 9. and our ministers ought still to som Melchisedec or other, as well now as they did in Abraham. But that Christ never claimd any such tenth as his annual due, much less resign'd it to the mini­sters, his so officious receivers without express commission or assignement, will be yet cleerer as we proceed. Thus much may at length assure us, that this example of Abram & Melchisedec, though I see of late [Page 38] they build most upon it, can so little be the ground of any law to us, that it will not so much avail them as to the au­toritie of an example. Of like impertinence is that example of Jacob, Gen. 28. 22, who of his free choise, not enjoind by any law, vowd the tenth of all that God should give him: which, for aught appeers to the contrarie, he vowd as a thing no less indifferent be­fore his vow, then the fore­going part thereof; That the stone which he had set there for a pillar, should be God's house. And to whom vowd he this tenth, but to God; not to any priest; for we read of none to him greater then [Page 39] himself? and to God, no doubt, but he paid what he vowd; both in the building of that Bethel with other al­tars els where, and the expence of his continual sacrifices, which none but he had right to offer. However therefor he paid his tenth, it could in no likelihood, unless by such an occasion as befell his grand­father, be to any priest. But, say they, All the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lords, holy unto the Lord, Levit. 27. 30. And this be­fore it was given to the Le­vites; therefor since they ceasd. No question; For the whole earth is the Lords, and [Page 40] the fulnes therof, Psal. 24. 1; and the light of nature shews us no less: but that the tenth is his more then the rest, how know I, but as he so declares it? He declares it so here of the land of Canaan only, as by all circumstance appeers; and passes by deed of gift this tenth to the Levite; yet so as offerd to him first a heave­offring, and consecrated on his altar, Numb. 18. all which I had as little known, but by that evidence. The Levites are ceasd, the gift returns to the giver. How then can we know that he hath given it to any other, or how can these men presume to take it un­offerd first to God, unconse­crated, [Page 41] without an other cleer and express donation, wherof they shew no evidence or wri­ting? Besides, he hath now alienated that holy land: who can warrantably affirme, that he hath since hallowd the tenth of this land; which none but God hath power to do or can warrant? Thir last prooff they cite out of the gospel, which makes as little for them; Matth. 23. 23; where our Saviour denouncing woe to the Scribes and Pha­rises, who paid tithe so exact­ly, and omitted waightier matters, tels them, that these they ought to have don, that is, to have paid tithes. For our Saviour spake then to [Page 42] those who observd the law of Moses, which was yet not ful­ly abrogated, till the destructi­on of the temple. And by the way here we may observe out of thir own prooff, that the Scribes and Pharises, though then chief teachers of the people, such at least as were not Levites, did not take tithes, but paid them: So much less covetous were the Scribes and Pharises in those worst times then ours at this day. This is so apparent to the reformed divines of other countreys, that when any one of ours hath attempted in Latine to maintain this argu­ment of tithes, though a man would think they might suffer [Page 43] him without opposition in a point equally tending to the advantage of all ministers, yet they forbear not to oppose him, as in a doctrin not fit to pass unoppos'd under the gos­pel. Which shews the mo­destie, the contentednes of those forein pastors with the maintenance given them, thir sinceritie also in the truth, though less gainful, and the avarice of ours: who through the love of their old Papisti­cal tithes, consider not the weak arguments, or rather conjectures and surmises which they bring to defend them. On the other side, al­though it be sufficient to have prov'd in general the abolish­ing [Page 44] of tithes, as part of the Judaical or ceremonial law, which is abolishd all, as well that before as that after Moses, yet I shall further prove them abrogated by an express ordi­nance of the gospel, founded not on any type, or that muni­cipal law of Moses, but on mo­ral, and general equitie, given us instead: 1 Cor. 9. 13, 14. Know ye not, that they who mi­nister about holy things, live of the things of the temple; and they which wait at the altar, are partake [...]s with the altar? so al­so the Lord hath ordaind, that they who preach the gospel, should live of the gospel. He saith not, Should live on things which were of the temple or [Page 45] of the altar, of which were tithes, for that had given them a cleer title: but abro­gating that former law of Moses, which determind what and how much, by a later or­dinance of Christ, which leaves the what and how much indefinit and free, so it be sufficient to live on, he saith, The Lord hath so ordaind, that they who preach the gospel, should live of the gospel; which hath neither temple, altar nor sa­crifice: Heb. 7. 13. For he of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the altar: his ministers therefor cannot thence have tithes. And where the Lord [Page 46] hath so ordaind, we may finde easily in more then one evan­gelist: Luke 10. 7, 8. In the same house remane, eating and drinking such things as they give: For the laborer is worthy of his hire, &c. And into what­soever citie you enter, and they receive you, eat such things as are set before you. To which ordinance of Christ it may seem likeliest, that the apostle referrs us both here and 1 Tim. 5. 18, where he cites this as the saying of our Saviour, That the la­borer is worthy of his hire: and both by this place of Luke, and that of Matth. 10. 9, 10, 11, it evidently appeers that our Saviour ordaind no [Page 47] certain maintenance for his apostles or ministers publickly or privatly in house or citie receivd, but that, what ever it were, which might suffice to live on: and this not com­manded or proportiond by Abram or by Moses, whom he might easily have here cited, as his manner was, but de­clar'd only by a rule of com­mon equitie which proporti­ons the hire as well to the abi­litie of him who gives as to the labor of him who receives, and recommends him only as worthy, not invests him with a legal right. And mark wher­on he grounds this his ordi­nance; not on a perpetual right of tithes from Melchi­sedec, [Page 48] as hirelings pretend, which he never claimd either for himself, or for his mini­sters, but on the plane and common equitie of reward­ing the laborer; worthy som­times of single, somtimes of double honor, not proporti­onable by tithes. And the apostle in this forecited chap­ter to the Corinthians, Vers. 11, affirms it to be no great re­compence, if carnal things be reapd for spiritual sown; but to mention tithes, neg­lects here the fittest occasion that could be offerd him, and leaves the rest free and unde­termind. Certainly if Christ or his apostles had approv'd of tithes, they would have [Page 49] either by writing or tradition recommended them to the church: and that soone would have appeerd in the practise of those primitive and the next ages. But for the first three hundred years and more, in all the ecclesiastical storie, I finde no such doctrin or example: though error by that time had brought back again priests, altars and obla­tions; and in many other points of religion had misera­bly Judaiz'd the church. So that the defenders of tithes, after a long pomp and tedious preparation out of Heathen authors, telling us that tithes were paid to Hercules and A­pollo, which perhaps was imi­tated [Page 50] from the Jewes, and as it were bespeaking our ex­pectation, that they will a­bound much more with auto­rities out of Christian storie, have nothing of general ap­probation to beginn with from the first three or four ages, but that which abun­dantly serves to the confuta­tion of thir tithes; while they confess that churchmen in those ages livd meerly upon freewill offerings. Neither can they say, that tithes were not then paid for want of a civil magistrate to ordain them, for Christians had then also lands, and might give out of them what they pleasd; and yet of tithes then given [Page 51] we finde no mention. And the first Christian emperors, who did all things as bishops advis'd them, suppli'd what was wanting to the clergy not out of tithes, which were never motiond, but out of thir own imperial revenues; as is manifest in Eusebius, Theodorit and Sozomen, from Constan­tine to Arcadius. Hence those ancientest reformed churches of the Waldenses, if they ra­ther continu'd not pure since the apostles, deni'd that tithes were to be given, or that they were ever given in the primi­tive church; as appeers by an ancient tractate inserted in the Bohemian historie. Thus far hath the church bin al­waies, [Page 52] whether in her prime, or in her ancientest reforma­tion, from the approving of tithes: nor without reason; for they might easily perceive that tithes were fitted to the Jewes only, a national church of many incomplete syna­gogues, uniting the accom­plishment of divine worship in one temple; and the Le­vites there had thir tithes paid where they did thir bodi­lie work; to which a particu­lar tribe was set apart by di­vine appointment, not by the peoples election: but the Christian church is universal; not ti'd to nation, dioces or parish, but consisting of many particular churches complete [Page 53] in themselves; gatherd, not by compulsion or the acci­dent of dwelling nigh toge­ther, but by free consent chusing both thir particular church and thir church-offi­cers. Wheras if tithes be set up, all these Christian privi­leges will be disturbd and soone lost, and with them Christian libertie. The first autoritie which our adversa­ries bring, after those fabu­lous apostolic canons, which they dare not insist upon, is a provincial councel held at Cullen, where they voted tithes to be Gods rent, in the year three hundred fifty six; at the same time per­haps when the three kings [Page 54] reignd there, and of like auto­ritie. For to what purpose do they bring these trivial testi­monies, by which they might as well prove altars, candles at noone, and the greatest part of those superstitions, fetchd from Paganism or Jewism, which the Papist, inveigl'd by this fond argu­ment of antiquitie, retains to this day? to what purpose those decrees of I know not what bishops, to a Parlament and people who have thrown out both bishops and altars, and promisd all reformation by the word of God? And that altars brought tithes hither, as one corruption begott an­other, is evident by one of [Page 55] those questions which the monk Austin propounded to the Pope, Concerning those things, which by offerings of the faithful came to the altar; as Beda writes, l. 1. c. 27. If then by these testimonies we must have tithes continu'd, we must again have altars. Of fathers, by custom so calld, they quote Ambrose, Augustin, and som other ceremonial doctors of the same leaven: whose assertion without pertinent scripture, no reformed church can ad­mitt; and what they vouch, is founded on the law of Moses, with which, every where pitifully mistaken, they again incorporate the gospel; [Page 56] as did the rest also of those titular fathers, perhaps an age or two before them, by many rights and ceremonies, both Jewish and Heathenish intro­duc'd; whereby thinking to gain all, they lost all: and in­stead of winning Jewes and Pagans to be▪ Christians▪ by too much condescending they turnd Christians into Jewes and Pagans. To heap such unconvincing▪ citations as these in religion, wherof the scripture only is our rule, ar­gues not much learning nor judgment, but the lost labor of much unprofitable read­ing. And yet a late hot Quae­rist for tithes, whom ye may know by his wits lying ever [Page 57] beside him in the margent, to be ever beside his wits in the text, a fierce reformer once, now ranckl'd with a contrary heat, would send us back, very reformedly indeed, to learn reformation from Tyn­darus and Rebuffus, two cano­nical Promooters. They produce next the ancient con­stitutions of this land, Saxon laws, edicts of kings, and thir counsels, from Athelstan, in the year nine hundred twenty eight, that tithes by statute were paid: and might produce from Ina, a­bove two hundred years be­fore, that Romescot, or Peters penny, was by as good statute law paid to the Pope, from [Page 58] seven hundred twenty five, and almost as long continu'd. And who knows not that this law of tithes was enacted by those kings and barons upon the opinion they had of thir di­vine right, as the very words import of Edward the Con­fessor, in the close of that law: For so blessed Austin preachd and taught; meaning the monk, who first brought the Romish religion into Eng­land from Gregory the Pope▪ And by the way I add, that by these laws, imitating the law of Moses, the third part [...] tithes only was the priests due; the other two were ap­pointed for the poor, and to adorne or repare churches; as [Page 59] the canons of Ecbert and El­fric witnes: Concil. Brit. If then these laws were founded upon the opinion of divine autoritie, and that autoritie be found mistaken and erro­neous, as hath bin fully mani­fested, it follows, that these laws fall of themselves with thir fals foundation. But with what face or conscience can they alleage Moses, or these laws for tithes, as they now enjoy or exact them; wherof Moses ordains the owner, as we heard before, the stranger, the fatherles and the widdow partakers with the Levite; and these fathers which they cite, and these though Romish rather then English laws, al­lotted [Page 60] both to priest and bi­shop the third part only. But these our Protestant, these our new reformed English presbyterian divines, against thir own cited authors, and to the shame of thir pretend­ed reformation, would engross to themselves all tithes by statute; and supported more by thir wilful obstinacie and desire of filthie lucre then by these both insufficient and impertinent autorities, would perswade a Christian magi­stracie and parlament, whom we trust God hath restor'd for a happier reformation, to im­pose upon us a Judaical cere­monial law, and yet from that law to be more irregular and [Page 61] unwarrantable, more com­plying with a covetous cler­gie, then any of those Popish kings and parlaments al­leagd. Another shift they have to plead, that tithes may be moral as well as the sabbath, a tenth of fruits as well as a seaventh of dayes. I answer, that the prelats who urge this argument, have least reason to use it; denying morality in the sabbath, and therin better agreeing with reformed churches abroad then the rest of our divines. As therefor the seaventh day is not mo­ral, but a convenient recourse of worship in fit season, whe­ther seaventh or other num­ber, [Page 62] so neither is the tenth of our goods, but only a convenient subsistence mo­rally due to ministers. The last and lowest sort of thir arguments, that men pur­chas'd not thir tithe with thir land and such like petti­foggerie, I omitt; as refuted sufficiently by others: I omitt also thir violent and irreligi­ous exactions, related no less credibly: thir seising of pots and pans from the poor, who have as good right to tithes as they; from som, the very beds; thir sueing and impri­soning; worse then when the canon law was in force; worse then when those wick­ed sons of Eli were priests, [Page 63] whose manner was thus to seise thir pretended priestly due by force, 1 Sam. 2. 12, &c. Whereby men abhorrd the offering of the Lord; and it may be feard that many will as much abhorr the gospel, if such violence as this be suf­ferd in her ministers, and in that which they also pretend to be the offering of the Lord. For those sons of be­lial within som limits made seisure of what they knew was thir own by an undoubt­ed law; but these, from whom there is no sanctuarie, seise out of mens grounds, out of mens houses thir other goods of double, somtimes of tre­ble value, for that, which did [Page 64] not covetousnes and rapine blinde them, they know to be not thir own by the gospel which they preach. Of som more tolerable then these, thus severely God hath spo­ken: Esa. 46. 10, &c. They are greedy dogs; they all look to thir own way, every one for his gain, from his quarter. With what anger then will he judge them who stand not looking, but under colour of a divine right, fetch by force that which is not thir own, taking his name not in vain, but in violence? Nor con­tent as Gehazi was to make a cunning, but a con­straind advantage of what thir master bids them give freely, [Page 65] how can they but returne smitten, worse then that shark­ing minister, with a spiritual leprosie? And yet they cry out sacrilege, that men will not be gulld and baffl'd the tenth of thir estates by giving credit to frivolous pretences of divine right. Where did God ever cleerly declare to all nations, or in all lands (and none but fooles part with thir estates, without cleerest evidence, on bare supposals and presumptions of them who are the gainers thereby) that he requir'd the tenth as due to him or his son perpetu­ally and in all places? Where did he demand it, that we might certainly know, as in [Page 66] all claimes of temporal right is just and reasonable? or if demanded, where did he as­signe it, or by what evident conveyance to ministers? unless they can demonstrate this by more then conjectures, thir title can be no better to tithes then the title of Geha­zi was to those things which by abusing his masters name he rookd from Naaman. Much less where did he com­mand that tithes should be fetchd by force, where left not under the gospel whatever his right was, to the freewill­offrings of men? Which is the greater sacrilege, to bely divine autoritie, to make the name of Christ accessory to [Page 67] violence, and, robbing him of the very honor which he aimd at in bestowing freely the gos­pel, to committ Simonie and rapin, both secular and eccle­siastical, or on the other fide, not to give up the tenth of civil right and proprietie to the tricks and impostures of clergie men, contriv'd with all the art and argument that thir bellies can invent or sug­gest; yet so ridiculous and presuming on the peoples dul­nes or superstition, as to think they prove the divine right of thir maintenance by Abram paying tithes to Melchisedec, when as Milchisedec in that passage rather gave mainte­nance to Abram; in whom [Page 68] all both priests and ministers, as well as lay-men paid tithes, not receivd them. And be­cause I affirmd above, begin­ning this first part of my dis­course, that God hath given to ministers of the gospel that maintenance only which is justly given them, let us see a little what hath bin thought of that other maintenance besides tithes, which of all Protestants, our English di­vines either only or most ap­parently both require and take. Those are, fees for christnings, marriages, and burials: which, though whoso will may give freely, yet be­ing not of right, but of free gift, if they be exacted or [Page 69] establishd, they become un­just to them who are other­wise maintaind; and of such evil note, that even the coun­cel of Trent, l. 2. p. 240, makes them lyable to the laws a­gainst Simonie, who take or demand fees for the admini­string of any sacrament: Che la sinodo volendo levare gli abusi introdotti, &c. And in the next page, with like severity condemns the giving or taking for a benefice, and the celebrating of marriages, christnings, and burials, for fees exacted or demanded: nor counts it less Simonie to sell the ground or place of burial. And in a state assem­bly at Orleans, 1561, it was [Page 70] decreed, Che non si potesse essi ger cosa alcuna, &c, p. 429. That nothing should be exacted for the administring of sacra­ments, burials, or any other spiritual funstion. Thus much that councel, of all others the most Popish, and this assem­bly of Papists, though, by thir own principles, in bond­age to the clergie, were in­duc'd, either by thir own rea­son and shame, or by the light of reformation then shining in upon them, or rather by the known canons of many councels and synods long be­fore, to condemne of Simonie spiritual fees demanded. For if the minister be maintaind for his whole ministry, why [Page 71] should he be twice paid for any part therof? why should he, like a servant, seek vailes over and above his wages? As for christnings, either they themselves call men to bap­tism, or men of themselves com: if ministers invite, how ill had it becomd John the Baptist to demand fees for his baptising, or Christ for his christnings? Far less becoms it these now, with a greedi­nes lower then that of trades­men calling passengers to thir shop, and yet paid before­hand, to ask again, for doing that which those thir founders did freely. If men of them­selves com to be baptiz'd, they are either brought by [Page 72] such as already pay the mini­ster, or com to be one of his disciples and maintainers: of whom to ask a fee as it were for entrance, is a piece of paultry craft or caution, be­fitting none but beggarly ar­tists. Burials and marriages are so little to be any part of thir gain, that they who con­sider well, may finde them to be no part of thir function. At burials thir attendance they alleage on the corps; all the guests do as much unhir'd: But thir praiers at the grave; superstitiously requir'd: yet if requir'd, thir last perfor­mance to the deceasd of thir own flock. But the funeral sermon: at thir choise: or if [Page 73] not, an occasion offerd them to preach out of season, which is one part of thir office. But somthing must be spoken in praise: if due, thir duty; if undue, thir corruption: a pe­culiar Simonie of our divines in England only. But the ground is broken, and especi­ally thir unrighteous possessi­on, the chancel. To sell that will not only raise up in judg­ment the Councel of Trent against them, but will lose them the best champion of tithes, thir zealous antiquary, Sir Hen: Spelman; who in a book written to that purpose, by many cited canons, and som even of times corruptest in the church, proves that fees [Page 74] exacted or demanded for sa­craments, marriages, burials, and especially for interring, are wicked, accursed, Simo­niacal and abominable. Yet thus is the church, for all this noise of reformation, left still unreformd, by the censure of thir own synods, thir own fa­vorers, a den of theeves and robbers. As for marriages that ministers should meddle with them, as not sanctifi'd or legitimat without their ce­lebration, I finde no ground in scripture either of precept or example. Likeliest it is (which our Selden hath well observd, l. 2. c. 28, ux. Eb.) that in imitation of heathen priests who were wont at nu­ptials [Page 75] to use many rites and ceremonies, and especially, judging it would be profit­able, and the increase of thir autoritie, not to be spectators only in busines of such con­cernment to the life of man, they infinuated that marriage was not holy without their benediction, and for the bet­ter colour, made it a sacra­ment; being of it self a civil ordinance, a houshold con­tract, a thing indifferent and free to the whole race of man­kinde, not as religious, but as men: best, indeed, under­taken to religious ends, and, as the apostle saith, 1 Cor. 7, in the Lord. Yet not there­for invalid or unholy without [Page 76] a minister and his pretended necessary hallowing, more then any other act, enterprise or contract of civil life, which ought all to be don also in the Lord and to his glorie. All which, no less then marriage, were by the cunning of priests heretofore, as material to thir profit, transacted at the altar. Our divines denie it to be a sacrament; yet retaind the celebration, till prudently a late parlament recoverd the civil liberty of marriage from thir incroachment; and trans­ferrd the ratifying and regi­string therof from the canoni­cal shop to the proper cogni­sance of civil magistrates Seeing then, that God hath [Page 77] given to ministers under the gospel, that only which is justly given them, that is to say, a due and moderat liveli­hood, the hire of thir labor, and that the heave-offering of tithes is abolishd with the altar, yea though not abolishd, yet lawles, as they enjoy them, thir Melchisedecian right also trivial and ground­les, and both tithes and fees, if exacted or establishd, un­just and scandalous, we may hope, with them remov'd, to remove hirelings in som good measure, whom these tempt­ing baits, by law especially to be recoverd, allure into the church.

[Page 78]The next thing to be con­siderd in the maintenance of ministers, is by whom it should be given. Wherin though the light of reason might suffici­ently informe us, it will be best to consult the scripture: Gal. 6. 6. let him that is taught in the word, communicate, to him that teacheth, in all good things: that is to say, in all manner of gratitude, to his abilitie. 1 Cor. 9. 11. if we have sown unto you spiritual things, is it a great matter if we reap your carnal things? to whom therefor hath not bin sown, from him wherefor should be reapd? 1 Tim. 5. 17. let the elders that rule well, be counted worthie of double honor; [Page 79] especially they who labor in the word and doctrin. By these places we see, that recom­pence was given either by every one in particular who had bin instructed, or by them all in common, brought into the church-treasurie, and di­stributed to the ministers ac­cording to thir several labors: and that was judgd either by som extraordinarie person, as Timothie, who by the apostle was then left evangelist at Ephesus, 2 Tim. 4. 5, or by som to whom the church de­puted that care. This is so agreeable to reason and so cleer, that any one may per­ceive what iniquitie and vio­lence hath prevaild since in [Page 80] the church, whereby it hath bin so orderd, that they also shall be compelld to recom­pence the parochial minister, who neither chose him for thir teacher, nor have receivd instruction from him, as being either insufficient, or not re­sident, or inferior to whom they follow; wherin to barr them thir choise, is to violate Christian liberty. Our law­books testifie, that before the councel of Lateran, in the year 1179, and the fifth of our Henry 2, or rather before a decretal epistle of Pope Inno­cent the third, about 1200, and the first of king John, any man might have given his tithes to what spiritual person he [Page 81] would: and, as the L. Coke notes on that place, instit. part 2, that this decretal bound not the subjects of this realm; but, as it seemd just and reason­able. The Pope took his rea­son rightly from the above cited place, 1 Cor. 9. 11: but falsly suppos'd every one to be instructed by his parish­priest. Whether this were then first so decreed or rather long before, as may seem by the laws of Edgar and Canute, that tithes were to be paid, not to whom he would that paid them, but to the cathe­dral church or the parish­priest, it imports not; since the reason which they them­selves bring, built on fals sup­position, [Page 82] becoms alike infirme and absurd, that he should reap from me, who sows not to me; bee the cause either his defect, or my free choise. But here it will be readily object­ed, What if they who are to be instructed be not able to maintain a minister, as in many villages? I answer, that the scripture shews in many places what ought to be don herin. First I offer it to the reason of any man, whether he think the knowledge of Christian religion harder then any other art or science to at­tain. I suppose he will grant that it is far easier; both of it self, and in regard of Gods assisting spirit, not particularly [Page 83] promisd us to the attainment of any other knowledge, but of this only: since it was preachd as well to the shep­herds of Bethleem by angels, as to the eastern Wisemen by that starr: and our Saviour declares himself anointed to preach the gospel to the poore, Luke 4. 18. then sure­ly to thir capacitie. They who after him first taught it, were otherwise unlearned men: they who before Hus and Luther first reformd it, were for the meanenes of thir condition calld, the poore men of Lions: and in Flanders at this day, les gueus, which is to say, beggars. Therefor are the scriptures translated into eve­ry [Page 84] vulgar tongue, as being held in main matters of belief and salvation, plane and easie to the poorest: and such no less then thir teachers have the spirit to guide them in all truth, Jo [...]. 14. 26, & 16. 13. Hence we may conclude, if men be not all thir life time under a teacher to learn Lo­gic, natural Philosophie, E­thics or Mathematics, which are more difficult, that cer­tainly it is not necessarie to the attainment of Christian knowledge that men should sit all thir life long at the feet of a pulpited divine; while he, a lollard indeed over his elbow-cushion, in almost the seaventh part of 40. or 50. [Page 58] years teaches them scarce half the principles of religion; and his sheep oft-times sit the while to as little purpose of benifiting as the sheep in thir pues at Smithfield; and for the most part by som Simonie or other, bought and sold like them: or, if this compari­son be too low, like those woemen, 1 Tim. 3. 7. ever learning and never attaining; yet not so much through thir own fault, as through the un­skilful and immethodical teaching of thir pastor, teach­ing here and there at random out of this or that text as his ease or fansie, and oft-times as his stealth guides him. See­ing then that Christian religi­on [Page 86] may be so easily attaind, and by meanest capacities, it cannot be much difficult to finde waies, both how the poore, yea all men may be soone taught what is to be known of Christianitie, and they who teach them, recom­penc'd. First, if ministers of thir own accord, who pretend that they are calld and sent to preach the gospel, those espe­cially who have no particular flock, would imitate our Sa­viour and his disciples who went preaching through the villages, not only through the cities, Matth. 9. 35, Mark 6. 6, Luke 13. 22, Acts 8. 25. and there preachd to the poore as well as to the rich, [Page 87] looking for no recompence but in heaven: John 4. 35, 36. Looke on the fields; for they are white alreadie to har­vest: and he that reapeth, re­ceiveth wages, and gathereth fruit unto life eternal. This was their wages. But they will soone reply, we our selves have not wherewithall; who shall bear the charges of our journey? To whom it may as soone be answerd, that in likelihood they are not poorer then they who did thus; and if they have not the same faith which those disciples had to trust in God and the promise of Christ for thir mainten [...]nce as they did, and yet intrude into the ministerie [Page 88] without any livelihood of thir own, they cast themselves in­to a miserable hazzard or temptation, and oft-times in­to a more miserable necessitie, either to starve, or to please thir paymasters rather them God: and give men just cause to suspect, that they came neither calld nor sent from a­bove to preach the word, but from below, by the instinct of thir own hunger, to feed upon the church. Yet grant it needful to allow them both the charges of thir jorn [...]y and the hire of thir labor, it will belong next to the charitie of richer congregations, where most commonly they abound with teachers, to send som [Page 89] of thir number to the villages round, as the apostles from Jerusalem sent Peter and John to the citie and villages of Samaria, Acts 8. 14, 25; or as the church at Jerusalem sent Barnabas to Antioch, chap. 11. 22; and other churches joining sent Luke to travail with Paul, 2 Cor. 8. 19: though whether they had thir charges born by the church or no, it be not recorded. If it be objected that this itine­rarie preaching will not serve to plant the gospel in those places, unless they who are sent, abide there som compe­tent time, I answer, that if they stay there a year or two, which was the longest time [Page 90] usually staid by the apostles in one place, it may suffice to teach them, who will attend and learn, all the points of religion necessary to salvati­on; then sorting them into several congregations of a moderat number, out of the ablest and zealousest among them to create elders, who, exercising and requiring from themselves what they have learnd (for no learning is re­taind without constant exer­cise and methodical repetiti­on) may teach and govern the rest: and so exhorted to continue faithful and stedfast, they may securely be commit­ted to the providence of God and the guidance of his holy [Page 91] spirit, till God may offer som opportunitie to visit them again and to confirme them: which when they have don, they have don as much as the apostles were wont to do in prop [...]gating the gospel, Acts 14. 23. And when they had ordaind them elders in every church, and had praied with fasting, they commended them to the Lord, on whom they be­leevd. And in the same chap­ter, Vers. 21, 22, When they had preachd the gospel to that citie, and had taught many, they returned again to Lystra and to Iconium and Antioch, con­firming the soules of the dis­ciples, and exhorting them to continue in the faith. And [Page 92] Chap. 15. 36. Let us go again and visit our brethren. And Vers. 41. He went thorow Syria and Cilicia, confirming the churches. To these I might add other helps, which we en­joy now, to make more easie the attainment of Christian religion by the meanest: the entire scripture translated in­to English with plenty of notes; and som where or other, I trust, may be found som wholsom bodie of divi­nitie, as they call it, without schoole terms and metaphysi­cal notions, which have ob­scur'd rather then explan'd our religion, and made it seem difficult without cause. Thus taught once for all, and [Page 93] thus now and then visited and confirmd, in the most desti­tute and poorest places of the land, under the government of thir own elders performing all ministerial offices among them, they may be trusted to meet and edifie one another whether in church or chappel, or, to save them the trudging of many miles thether, neerer home, though in a house or barn. For notwithstanding the gaudy superstition of som devoted still ignorantly to temples, we may be well as­sur'd that he who disdaind not to be laid in a manger, dis­dains not to be preachd in a barn; and that by such meet­ings as these, being, indeed, [Page 94] most apostolical and primi­tive, they will in a short time advance more in Christian knowledge and reformation of life, then by the many years preaching of such an incum­bent, I may say, such an incu­bus oft times, as will be mean­ly hir'd to abide long in those places. They have this left perhaps to object further, that to send thus and to main­taine, though but for a year or two, ministers and teach­ers in several places, would prove chargeable to the churches, though in towns and cities round about. To whom again I answer, that it was not thought so by them who first thus propagated the [Page 95] gospel, though but few in number to us, and much less able to sustain the expence. Yet this expence would be much less, then to hire incum­bents or rather incumbrances, for life-time; and a great means (which is the subject of this discourse) to diminish hirelings. But be the expence less or more, if it be found bur­densom to the churches, they have in this land an easie re­medie in thir recourse to the civil magistrate; who hath in his hands the disposal of no small revenues; left, perhaps, anciently to superstitious, but meant undoubtedly to good and best uses; and therefor, once made publick, appliable [Page 96] by the present magistrate to such uses as the church or so­lid reason from whomsoever shall convince him to think best. And those uses may be, no doubt, much rather then as glebes and augmentations are now bestowd, to grant such requests as these of the churches; or to erect in great­er number all over the land schooles and competent libra­ries to those schooles, where languages and arts may be taught free together, with­out the needles, unprofitable and inconvenient removing to another place. So all the land would be soone better civiliz'd, and they who are taught freely at the publick [Page 97] cost, might have thir educa­tion given them on this con­dition, that therewith con­tent, they should not gadd for preferment out of thir own countrey, but continue there thankful for what they re­ceivd freely, bestowing it as freely on thir countrey, with­out soaring above the mean­nes wherin they were born. But how they shall live when they are thus bred and dis­missd, will be still the slug­gish objection. To which is answerd, that those publick foundations may be so insti­tuted, as the youth therin may be at once brought up to a competence of learning and to an honest trade; and the [Page 98] hours of teaching so orderd, as thir studie may be no hin­drance to thir labor or other calling. This was the breed­ing of S. Paul, though born of no mean parents, a free citizen of the Roman empire: so little did his trade debase him, that it rather enabld him to use that magnanimitie of preaching the gospel through Asia and Europe at his own charges: thus those preachers among the poor Waldenses, the ancient stock of our re­formation, without these helps which I speak of, bred up themselves in trades, and e­specially in physic and surgery as well as in the studie of scri­pture (which is the only true [Page 99] theologie) that they might be no burden to the church; and by the example of Christ, might cure both soul and bo­die; through industry joining that to their ministerie, which he joind to his by gift of the spirit. Thus relates Peter Gil­les in his historie of the Wal­denses in Piemont. But our ministers think scorn to use a trade, and count it the re­proach of this age, that trades­men preach the gospel. It were to be wishd they were all tradesmen; they would not then so many of them, for want of another trade, make a trade of thir preaching: and yet they clamor that trades­men preach; and yet they [Page 100] preach, while they themselves are the worst tradesmen of all. As for church-endowments and possessions, I meet with none considerable before Con­stantine, but the houses and gardens where they met, and thir places of burial: and I perswade me, that from them the ancient Waldenses, whom deservedly I cite so often, held, that to endow churches is an evil thing; and, that the church then fell off and turnd whore sitting on that beast in the Revelation, when under Pope Sylvester she receivd those temporal donations. So the forecited tractate of thir doctrin testifies. This al­so thir own traditions of that [Page 101] heavenly voice witnesd, and som of the ancient fathers then living, foresaw and de­plor'd. And indeed, how could these endowments thrive bet­ter with the church, being un­justly taken by those empe­rors, without suffrage of the people, out of the tributes and publick lands of each citie, whereby the people became liable to be oppressd with o­ther taxes. Being therefor given for the most part by kings and other publick per­sons, and so likeliest out of the publick, and if without the peoples consent, unjustly, however to publick ends of much concernment to the good or evil of a common­wealth, [Page 102] and in that regard made publick though given by privat persons, or which is worse, given, as the clergie then perswaded men, for thir soul's health, a pious gift, but as the truth was, oft times a bribe to God or to Christ for absolution, as they were then taught, from murders, adulteries, and other hainous crimes, what shall be found heretofore given by kings or princes out of the publick, may justly by the magistrate be recalld and reappropriated to the civil revenue: what by privat or publick persons out of thir own, the price of blood or lust, or to som such purgatorious and superstitious [Page 103] uses, not only may but ought to be taken off from Christ, as a foul dishonor laid upon him, or not impiously given, nor in particular to any one, but in general to the church­es good, may be convert­ed to that use, which shall be judgd tending more di­rectly to that general end. Thus did the princes and cities of Germany in the first reformation; and defended thir so doing by many rea­sons, which are set down at large in Sleidan, l. 6, an. 1526, and l. 11, an. 1537, and l. 13, an. 1540. But that the magi­strate either out of that church revenue which re­manes yet in his hand, or e­stablishing [Page 104] any other mainte­nance instead of tithe, should take into his own power the stipendiarie maintenance of church-ministers, or compell it by law, can stand neither with the peoples right nor with Christian liberty, but would suspend the church wholly upon the state, and turn her ministers into state­pensioners. And for the ma­gistrate in person of a nursing father to make the church his meer ward, as alwaies in mi­noritie, the church, to whom he ought as a magistrate, Esa. 49. 23, To bow down with his face toward the earth, and lick up the dust of her feet, her to subject to his political drifts [Page 105] or conceivd opinions by ma­string her revenue, and so by his examinant committies to circumscribe her free election of ministers, is neither just nor pious; no honor don to to the church, but a plane dishonor: and upon her, whose only head is in heaven, yea upon him, who is her only head, sets another in effect, and, which is most monstrous, a human on a heavenly, a carnal on a spi­ritual, a political head on an ecclesiastical bodie; which at length by such heterogeneal, such incestuous conjunction, transformes her oft-times in­to a beast of many heads and many horns. For if the [Page 106] chu [...]ch be of all societies the holiest on earth, and so to be reverenc'd by the magi­strate, not to trust her with her own belief and integritie, and therefor not with the keeping, at least with the disposing of what revenue shall be found justly and law­fully her own, is to count the church not a holy congrega­tion, but a pack of giddy or dishonest persons, to be rul'd by civil power in sacred affairs. But to proceed fur­ther in the truth yet more freely, seeing the Christian church is not national, but consisting of many particular congregations, subject to many changes, as well [Page 107] through civil accidents as through schism and various opinions, not to be decided by any outward judge, being matters of conscience, where­by these pretended church­revenues, as they have bin ever, so are like to continue endles matter of dissention both between the church and magistrate, and the churches among themselves, there will be found no better remedie to these evils, otherwise incura­ble, then by the incorruptest councel of those Waldenses, our first reformers, to remove them as a pest, an apple of dis­cord in the church, (for what els can be the effect of riches and the snare of monie in re­ligion ▪) [Page 108] and to convert them to those more profitable uses above expressd or other such as shall be judgd most necessa­rie; considering that the church of Christ was founded in poverty rather then in re­venues, stood purest and prosperd best without them, receivd them unlawfully from them who both erroneously and unjustly, somtimes impi­ously, gave them, and so just­ly was ensnar'd and corrupted by them. And least it be thought that these revenues withdrawne and better im­ploid, the magistrate ought in stead to settle by statute som maintenance of ministers, let this be considerd first, that [Page 109] it concerns every mans con­science to what religion he contributes; and that the civil magistrate is intrusted with civil rights only, not with conscience, which can have no deputy or representer of it self, but one of the same minde: next, that what each man gives to the minister, he gives either as to God, or as to his teacher; if as to God, no civil power can just­ly consecrate to religious uses any part either of civil reve­nue, which is the peoples, and must save them from o­ther taxes, or of any mans proprietie, but God by spe­cial command, as he did by Moses, or the owner himself [Page 110] by voluntarie intention and the perswasion of his giving it to God; forc'd consecrati­ons out of another mans estate are no better then forc'd vowes; hateful to God, who loves a chearful giver; but much more hateful, wrung out of mens purses to main­taine a disapprov'd ministerie against thir conscience; how­ever, unholy, infamous and dishonorable to his ministers and the free-gospel, maintaind in such unworthy manner as by violence and extortion: If he give it as to his teacher, what justice or equitie com­pells him to pay for learning that religion which leaves freely to his choise whether [Page 111] he will learn it or no, whether of this teacher or another, and especially to pay for what he never learnd, or approves not; whereby, besides the wound of his conscience, he becoms the less able to re­compence his true teacher? Thus far hath bin enquir'd by whom church-ministers ought to be maintaind; and hath bin prov'd most natural, most equal and agreeable with scri­pture, to be by them who re­ceive thir teaching; and by whom, if they be unable. Which waies well observd, can discourage none but hire­lings, and will much lessen thir number in the church.

[Page 112]It remanes lastly to con­sider in what manner God hath ordaind that recompence be given to ministers of the gospel: and by all scripture it will appeer that he hath gi­ven it them not by civil law and freehold, as they claim, but by the benevolence and free gratitude of such as re­ceive them: Luke 10. 7, 8. Eating and drinking such things as they give you. If they re­ceive you, eate such things as are set before you. Matth. 10. 7, 8. As ye go, preach, saying, The kingdome of God is at hand, &c. Freely ye have re­ceivd, freely give. If God have ordaind ministers to preach freely, whether they [Page 113] receive recompence or not, then certainly he hath forbidd both them to compell it, and others to compell it for them. But freely given, he accounts it as given to himself: Phil­lip. 4. 16, 17, 18. Ye sent once and again to my necessitie. Not because I desire a gift; but I desire fruit that may abound to your account. Having receivd of Epaphroditus the things which were sent from you, an odour of sweet smell, a sacrifice acceptable, well pleasing to God. Which cannot be from force or unwillingnes. The same is said of almes, Heb. 13. 16. To do good and to communicate, forgett not: for with such sacri­fices God is well pleasd. Whence [Page 114] the primitive church thought it no shame to receive all thir maintenance as the almes of thir auditors. Which they who defend tithes, as if it made for thir cause, when as it utterly confutes them, omitt not to set down at large; proving to our hands out of Origen, Tertullian, Cyprian, and others, that the clergie livd at first upon the meer be­nevolence of thir hearers: who gave what they gave, not to the clergie, but to the church; out of which the clergie had thir portions gi­ven them in baskets; and were thence calld sportularii, basket-clerks: that thir por­tion was a very mean allow­ance, [Page 115] only for a bare livelihood; according to those precepts of our Saviour, Matth. 10. 7, the rest was distributed to the poore. They cite also out of Prosper, the disciple of St. Austin, that such of the clergie as had means of thir own, might not without sin partake of church-mainte­nance; not receiving thereby food which they abound with, but feeding on the sins of other men: that the holy ghost saith of such clergie men, they eat the sins of my people: and that a councel at Antioch, in the year 340, suf­ferd not either priest or bishop to live on church-mainte­nance without necessitie. Thus [Page 116] far tithers themselves have contributed to thir own con­futation, by confessing that the church livd primitively on almes. And I add, that about the year 359, Constan­tius the emperor having sum­mond a general councel of bishops to Ariminum in Italie, and provided for thir subsist­ence there, the British and French bishops judging it not decent to live on the publick, chose rather to be at thir own charges. Three only out of Britain constraind through want, yet refusing offerd as­sistance from the rest, accept­ed the emperor's provision; judging it more convenient to subsist by publick then by [Page 117] privat sustenance. Whence we may conclude, that bishops then in this Iland had thir livelihood only from benevolence: in w ^ch regard this relater Sulpitius Se­verus, a good author of the same time, highly praises them. And the Waldenses, our fi [...]st reformers, both from the scri­pture and these primitive ex­amples, maintaind those among them who bore the office of ministers, by almes only. Take thir very words from the hi­storie written of them in French, Part. 3. l. 2. c. 2. La nour­riture & ce de quoy nous sommes couverts &c. Our food & cloath­ing is sufficiently administerd & given to us by way of gratuitie and almes, by the good people [Page 118] whom we teach. If then by almes and benevolence, not by legal force, not by tenure of freehold or copyhold: for almes, though just, cannot be compelld; and benevolence forc'd, is malevolence rather, violent and inconsistent with the gospel; and declares him no true minister therof, but a rapacious hireling rather, who by force receiving it, eats the bread of violence and exacti­on, no holy or just liveli­hood, no not civilly counted honest; much less beseem­ing such a spiritual ministry. But, say they, our maintenance is our due, tithes the right of Christ, unseparable from the priest, no where repeald; if [Page 119] then, not otherwise to be had, by law to be recoverd: for though Paul were pleasd to forgoe his due, and not to use his power, 1 Cor. 9. 12, yet he had a power, v. 4, and bound not others. I answer first, because I see them still so loath to unlearn thir deci­mal arithmetic, and still grasp thir tithes as inseparable from a priest, that ministers of the gospel are not priests; and therefor separated from tithes by thir own exclusion; being neither calld priests in the new testament, nor of any order known in scripture: not of Melchisedec, proper to Christ only; not of Aaron, as they themselves will confess; and [Page 120] the third priesthood, only re­maining, is common to all the faithful. But they are mini­sters of our high priest. True; but not of his priesthood, as the Levites were to Aaron: for he performs that whole office himself incommunica­bly. Yet tithes remane, say they, still unreleasd, the due of Christ; and to whom pay­able, but to his ministers? I say again, that no man can so understand them, unless Christ in som place or other so claim them. That example of Abram argues nothing but his voluntarie act; honor once only don, but on what consideration, whether to a priest or to a king, whether [Page 121] due the honor, arbitrarie that kinde of honor or not, will af­ter all contending be left still in meer conjecture: which must not be permitted in the claim of such a needy and suttle spi­ritual corporation pretending by divine right to the tenth of all other mens estates; nor can it be allowd by wise men or the verdit of common law. And the tenth part, though once declar'd holy, is declar'd now to be no holier then the other nine, by that command to Peter Act. 10. 15. 28: whereby all distinction of holy and unholy is remov'd from all things. Tithes there­for though claimd, and holy under the law, yet are now re­leasd [Page 122] and quitted both by that command to Peter, and by this to all ministers, above­cited Luke 10; eating and drinking such things as they give you: made holy now by thir free gift only. And there­for S. Paul, 1 Cor. 9. 4, asserts his power, indeed; but of what? not of tithes, but, to eat and drink such things as are given in reference to this command: which he calls not holy things or things of the gospel, as if the gospel had any consecrated things in an­swer to things of the temple, v. 13, but he calls them your carnal things, v. 11. without changing thir property. And what power had he? not the [Page 123] power of force but of consci­ence only, whereby he might lawfully and without scruple live on the gospel; receiving what was given him, as the recompence of his labor. For if Christ the master hath pro­fessd his kingdom to be not of this world, it suits not with that profession either in him or his ministers to claim tem­poral right from spiritual re­spects. He who resus'd to be the divider of an inheritance between two brethren, cannot approve his ministers by pre­tended right from him to be dividers of tenths and free­holds out of other mens pos­sessions, making thereby the gospel but a cloak of carnal [Page 124] interest, and, to the contra­diction of thir master, turning his heavenly kingdom into a kingdom of this world, a kingdom of force and rapin. To whom it will be one day thunderd more terribly then to Gehazi, for thus dishonor­ing a far greater master and his gospel, is this a time to receive monie and to receive garments and olive-yards and vinyards and sheep and oxen? The leprosie of Naaman linkd with that apostolic curse of perishing imprecated on Simon Magus, may be feard will cleave to such and to thir seed for ever. So that when all is don, and bellie hath us'd in vain all her cunning shifts, I [Page 125] doubt not but all true mini­sters, considering the demon­stration of what hath bin here prov'd, will be wise, and think it much more tolerable to hear, that no maintenance of ministers, whether tithes or any other, can be settl'd by statute; but must be given by them who receive instru­ction; and freely given, as God hath ordaind. And in­deed what can be a more ho­norable maintenance to them, then such whether almes or willing oblations as these, which being accounted both alike as given to God, the only acceptable sacrifices now remaining, must needs repre­sent him who receives them [Page 126] much in the care of God and neerly related to him, when not by worldly force and con­straint, but with religious awe and reverence, what is given to God, is given to him, and what to him, accounted as given to God. This would be well anough, say they; but how many will so give? I answer, as many, doubtles, as shall be well taught; as many as God shall so move. Why are ye so distrustful both of your own doctrin and of Gods promises, fulfilld in the expè­rience of those disciples first sent: Luke 22. 35. When I sent you without purse and scrip and shooes, lackd ye anything? And they said, Nothing. How [Page 127] then came ours, or who sent them thus destitute, thus poor and empty both of purse and faith? Who stile themselves embassadors of Jesus Christ, and seem to be his tithe­gatherers, though an office of thir own setting up to his dishonor, his ex [...]cters, his pub­licans rather, not trusting that he will maintain them in thir embassy, unless they binde him to his promise by a statute law that we shall maintain them. Lay down for shame that magnific title, while ye seek maintenance from the people: it is not the manner of embassadors to ask main­tenance of them to whom they are sent. But he who is [Page 128] Lord of all things, hath so ordaind: trust him then; he doubtles will command the people to make good his pro­mises of maintenance more honorably unaskd, unrak'd for. This they know, this they preach, yet beleeve not: but think it as impossible without a statute law to live of the gospel, as if by those words they were bid go eat thir bibles, as Ezechiel and John did thir books; and such doctrins as these are as bitter to thir bellies: but will serve so much the better to disco­ver hirelings, who can have nothing, though but in ap­pearance, just and solid to answer for themselves against [Page 129] what hath bin here spoken, unless perhaps this one rema­ning pretence, which we shall quickly see to be either fals or uningenuous. They pre­tend that thir education either at schoole or universitie hath bin very chargeable; and therefor ought to be repar'd in future by a plentiful main­tenance: whenas it is well known that the better half of them, and oft times poor and pittiful boyes of no merit or promising hopes that might intitle them to the publick provision but thir povertie and the unjust favor of friends, have had the most of thir breeding both at schoole and universitie by schollarships▪ [Page 130] exhibitions and fellowships at the publick cost; which might ingage them the rather to give freely, as they have free­ly receivd. Or if they have missd of these helps at the latter place, they have after two or three years left the cours of thir studies there, if they ever well began them, and undertaken, though fur­nishd with little els but igno­rance, boldnes and ambition, if with no worse vices, a chap­lainship in som gentlemans house, to the frequent imba­sing of his sons with illiterate and narrow principles. Or if they have livd there upon thir own, who knows not that seaven years charge of living [Page 131] there, to them who fly not from the government of thir parents to the license of a universitie, but com seriously to studie, is no more then may be well defraid and re­imbours'd by one years re­venue of an ord'nary good benifice? If they had then means of breeding from thir parents, 'tis likely they have more now; and if they have, it needs must be mechanique and uningenuous in them to bring a bill of charges for the learning of those liberal arts and sciences, which they have learnd (if they have indeed learnd them, as they seldom have) to thir own benefit and accomplishment. But [Page 132] they will say, we had betaken us to som other trade or pro­fession, had we not expected to finde a better livelihood by the ministerie. This is that which I lookd for, to discover them openly neither true lovers of learning, and so very seldom guilty of it, nor true ministers of the go­spel. So long agoe out of date is that old true saying, 1 Tim. 31. if a man desire a bishoprick, he desires a good work: for now commonly he who desires to be a minister, looks not at the work but at the wages; and by that lure or loubel may be toald from parish to parish all the town over. But what can be planer Simonie, then thus [Page 133] to be at charges beforehand to no other end then to make thir ministry doubly or trebly beneficial? to whom it might be said as justly as to that Si­mon, thy monie perish with thee, because thou hast thought that the gift of God may be purchas'd with monie: thou hast neither part nor lot in this matter. Next, it is a fond error, though too much beleevd among us, to think that the universitie makes a minister of the go­spel; what it may conduce to other arts and sciences, I dispute not now: but that which makes fit a minister, the scripture can best informe us to be only from above; whence also we are bid to seek [Page 134] them; Matth. 9. 38. Pray ye therefor to the Lord of the har­vest, that he will send forth la­borers into his harvest. Acts 20. 28. The flock, over which the holy ghost hath made you over-seers. Rom. 10. 15. How shall they preach, unless they be sent? by whom sent? by the universitie, or the magistrate, or thir belly? no surely: but sent from God only, and that God who is not thir belly. And whether he be sent from God or from Simon Magus, the inward sense of his calling and spiritual abilitie will suffi­ciently tell him; and that strong obligation felt within him, which was felt by the apostle, will often express [Page 135] from him the same words: 1 Cor. 9. 16. Necessity is laid upon me, yea, woe is me, if I preach not the gospel. Not a beggarly necessity, and the woe feard otherwise of per­petual want, but such a neces­sitie as made him willing to preach the gospel gratis, and to embrace povertie rather then as a woe to fear it. 1 Cor. 12. 28. God hath set som in the church, first apostles, &c. Eph. 4. 11, &c. He gave som apo­stles, &c. For the perfeting of the saints, for the work of the ministerie, for the edifying of the body of Christ, till we all come to the unitie of the faith. Whereby we may know that as he made them at the first, [Page 136] so he makes them still, and to the worlds end. 2 Cor. 3. 6. Who hath also made us fit or able ministers of the new testament. 1 Tim. 4. 14. The gift that is in thee, which was given thee by prophesie and the laying on of the hands of the presbyterie. These are all the means which we read of requir'd in scripture to the making of a minister. All this is granted you will say: but yet that it is also requisite he should be traind in other learning; which can be no where better had then at universities. I an­swer, that what learning ei­ther human or divine can be necessary to a minister, may as easily and less chargeably [Page 137] be had in any private house. How deficient els and to how little purpose are all those piles of sermons, notes, and comments on all parts of the bible, bodies and marrows of divinitie, besides all other sciences, in our English tongue; many of the same books which in Latine they. read at the universitie? And the small necessitie of going thether to learn divinitie, I prove first from the most part of themselves, who seldom continue there till they have well got through Logic, thir first rudiments; though, to say truth, Logic also may much better be wanting in disputes of divinitie, then in [Page 138] the suttle debates of lawyers and statesmen, who yet sel­dom or never deal with syllo­gisms. And those theological disputations there held by Professors and graduates are such as tend least of all to the edification or capacitie of the people, but rather perplex and leaven pure doctrin with scholastical trash then enable any minister to the better preaching of the gospel. Whence we may also com­pute, since they com to reck­nings, the charges of his needful library: which, though som shame not to value at 600 l, may be competently furnishd for 60 l. If any man for his own curiositie or de­light [Page 139] be in books further ex­pensive, that is not to be recknd as necessarie to his ministerial either breeding or function. But Papists and other adversaries cannot be confuted without fathers and councels, immense volumes and of vast charges. I will shew them therefor a shorter and a better way of confuta­tion: Tit. 1. 9. Holding fast the faithful word, as he hath bin taught, that he may be able by sound doctrin, both to exhort and to convince gain-sayers: who are confuted as soon as heard, bringing that which is either not in scripture or against it. To persue them further through the obscure [Page 140] and intangld wood of antiqui­tie, fathers and councels fighting one against another, is needles, endles, not requi­site in a minister, and refus'd by the first reformers of our religion. And yet we may be confident, if these things be thought needful, let the state but erect in publick good store of libraries, and there will not want men in the church, who of thir own in­clinations will become able in this kinde against Papist or any other adversarie. I have thus at large examind the u­sual pretences of hirelings, colourd over most commonly with the cause of learning and universities: as if with [Page 141] divines learning stood and fell; wherin for the most part thir pittance is so small: and, to speak freely, it were much better, there were not one divine in the univer­sitie; no schoole-divinitie known, the idle sophistrie of monks, the canker of religi­on; and that they who intend­ed to be ministers, were traind up in the church only, by the scripture and in the original languages therof at schoole; without fetching the com­pas of other arts and sciences, more then what they can well learn at secondary leasure and at home. Neither speak I this in contempt of learning or the ministry, but hating [Page 142] the common cheats of both; hating that they who have preachd out bishops, prelats and canonists, should, in what serves thir own ends, retain thir fals opinions, thir Phari­saical leaven, thir avarice and closely thir ambition, thir pluralities, thir nonresidences, thir odious fees, and use thir legal and Popish arguments for tithes: that Independents should take that name, as they may justly from the true free­dom of Christian doctrin and church-discipline subject to no superior judge but God only, and seek to be Depen­dents on the magistrate for thir maintenance; which two things, independence and [Page 143] state-hire in religion, can ne­ver consist long or certainly together. For magistrates at one time or other, not like these at present our patrons of Christian libertie, will pay none but such whom by thir committies of examination, they find conformable to their interest and opinions: and hirelings will soone frame themselves to that interest and those opinions which they see best pleasing to thir pay­masters; and to seem right themselves, will force others as to the truth. But most of all they are to be revil'd and sham'd, who cry out with the distinct voice of notorious hirelings, that if ye settle not [Page 144] our maintenance by law, far­well the gospel: then which nothing can be utterd more fals, more ignominious, and, I may say, more blasphemous against our Saviour; who hath promisd, without this condition, both his holy spirit and his own presence with his church to the worlds end: nothing more fals (unless with thir own mouths they con­demne themselves for the un­worthiest and most mercenary of all other ministers) by the experience of 300. years after Christ, and the churches at this day in France, Austria, Polonia, and other places wit­nessing the contrary under an advers magistrate not a favo­rable: [Page 145] nothing more ignomi­nious, levelling or rather un­dervaluing Christ beneath Mahomet. For if it must be thus, how can any Christian object it to a Turk, that his religion stands by force only; and not justly fear from him this reply, yours both by force and monie in the judgment of your own preachers. This is that which makes atheists in the land, whom they so much complain of: not the want of maintenance or preachers, as they alleage, but the many hirelings and cheaters that have the gospel in thir hands; hands that still crave, and are never satisfi'd. Likely mini­sters, indeed, to proclaim the [Page 146] faith or to exhort our trust in God, when they themselves will not trust him to provide for them in the message wher­on, they say, he sent them; but threaten for want of tem­poral means to desert it; cal­ling that want of means, which is nothing els but the want of thir own faith; and would force us to pay the hire of building our faith to their co­vetous incredulitie. Doubt­les, if God only be he who gives ministers to his church till the worlds end; and through the whole gospel ne­ver sent us for ministers to the schooles of Philosophie, but rather bids us beware of such vain deceit, Col. 2. 8. (which [Page 147] the primitive church, after two or three ages not remem­bring, brought herself quick­ly to confusion) if all the faithful be now a holy and a royal priesthood, 1 Pet. 2. 5. 9, not excluded from the dis­pensation of things holiest, after free election of the church and imposition of hands, there will not want ministers, elected out of all sorts and orders of men, for the Gospel makes no differ­ence from the magistrate him­self to the meanest artificer, if God evidently favor him with spiritual gifts, as he can easily and oft hath don, while those batchelor divines and doctors of the tippet have bin [Page 148] passd by▪ Heretofore in the fi [...]st evangelic times (and it were happy for Christendom if it were so again) ministers of the gospel were by nothing els distinguishd from▪ other Christians but by thir spiri­tual knowledge and sanctitie of life, for which the church elected them to be her teach­ers and overseers, though not thereby to separate them from whatever calling she then found them following besides, as the example of S. Paul de­clares, and the first times of Christianitie. When once they affected to be calld a clergie, and became as it were a peculiar tribe of levites, a partie, a distinct order in the [Page 149] commonwealth, bred up for divines in babling schooles and fed at the publick cost, good for nothing els but what was good for nothing, they soone grew idle: that idlenes with fulnes of bread begat pride and perpetual contenti­on with thir feeders the de­spis'd laitie, through all ages ever since; to the pervert­ing of religion, and the dis­turbance of all Christendom. And we may confidently con­clude, it never will be other­wise while they are thus up­held undepending on the church, on which alone they anciently depended, and are by the magistrate publickly maintaind a numerous faction [Page 150] of indigent persons, crept for the most part out of extream want and bad nurture, claim­ing by divine right and free­hold the tenth of our estates, to monopolize the ministry as their peculiar, which is free and open to all able Christi­ans, elected by any church. Under this pretence exempt from all other imployment, and inriching themselves on the publick, they last of all prove common incendiaries, and exalt thir horns against the magistrate himself that maintains them, as the priest of Rome did soone after a­gainst his benefactor the em­peror, and the presbyters of late in Scotland. Of which [Page 151] hireling crew together with all the mischiefs, dissentions, troubles, warrs meerly of their kindling, Christendom might soone rid herself and be happie, if Christians would but know thir own dignitie, thir libertie, thir adoption, and let it not be wonderd if I say, thir spiritual priesthood, whereby they have all equally access to any ministerial fun­ction whenever calld by thir own abilities and the church, though they never came neer commencement or universi­tie. But while Protestants, to avoid the due labor of under­standing thir own religion are content to lodge it in the breast or rather in the books [Page 152] of a clergie man, and to take it thence by scraps and mam­mocks as he dispences it in his sundays dole, they will be alwaies learning and never knowing, alwaies infants, al­waies either his vassals, as lay-papists are to their priests, or at odds with him, as re­formed principles give them som light to be not wholly conformable, whence infinit disturbances in the state, as they do, must needs follow. Thus much I had to say; and, I suppose, what may be a­nough to them who are not avariciously bent otherwise, touching the likeliest means to remove hirelings out of the church; then which no­thing [Page 153] can more conduce to truth, to peace and all happi­nes both in church and state. If I be not heard nor beleevd, the event will bear me wit­nes to have spoken truth: and I in the mean while have borne my witnes not out of season to the church and to my countrey.