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TO omit Abrahams giving tythes, or the tenth part to Melchizedeck, after the overthrow of his ene∣mies; And Jacobs vowing to give the tenth when he
should inherit the land of Canaan, because a voluntary promise only bindeth him that promiseth, and a free gift from one to another is no command, neither binding to all generations, because Abraham gave the tenth part to Melchizedeck freely of the spoil he had taken, and that but once; not of his Families labors or industries, but of the spoil; This was a voluntary and a free thing both in Jacob and Abraham, if Jacob had not vowed he had not sinned, & if Abraham had not given the tenth part of the spoil he had not sin∣ned; So this is no command or binding example un∣to future Generations, especially of them that pre∣tends they are Ministers of the second Covenant and the Gospel, but a very feeble and a poor thing for them to alleadge.
Tythes were never commanded to be paid by the Lord to any, but Israel whose Law was given forth 400 years after the promise, as saith the Apostle; nei∣ther were ever payable but by the Jews in the Land of Canaan, and to Levies tribe only, and to the Jewish Priests that had no inheritance allotted them by the Lord of all the land of Canaan or beyond Jordan, but only tythes or the tenth part among their Brethren, & that only according to the command of the Lord, Deut. 18. 4. Ezek. 45. 13. For the office of the Priesthood, and for the service of the Tabernacle. At the giving forth of the Law after Israel came out of Egypt, God chose Aaron & his Sons for the office of the Priesthood, and the rest of the tribe of Levi for the service of the Tabernacle, God gave unto the Levites by commandment all the tenth in Israel for an inheritance for their service, and the Levites out of their tithes were to offer up to the Lord a tenth part of the tiths and give it unto Aaron the Priest for him∣self & his Sons, and no other portion had the Leviti∣cal Priests out of the tiths, but the tenth of the tenth;
As for the rest of the Tythes they were for the Le∣vites that did serve at the Tabernacle, and for stran∣gers, for fatherless and widows.
Moreover the tenth of the tythe the Priest had the first ripe fruits of the ground of Wheat, of Barley, of Figgs, Grapes and Olives, of Pomgranates and Dates, at what quantity the owner pleased, a heave offer∣ing also of Corn, Wine and Oyl, fleece were given to the Priests at the 60 part, sometime the 50 at the devotion of the owner.
But how comes it to pass that they that pretend another Priesthood then this, should receive the 10 of all, of unclean beasts, as Pigs, and Foals, and of such things as we never read of Tythable, under the Law; of Eggs, Geese & Turnups, and the tenth of the wood for Faggots for the fire, and yet are not of this Priesthood, but pretends to be Bishops and Elders in the Christian Church? so they cannot distinguish of the time; neither of the Ministration, neither of service and worship that belongs to each Covenant, else they would be ashamed to claim title to Aarons tyths and the Levites, that was given to them that had no por∣tion among their Brethren in the Land; But these Bishops, Presbyters and Priests hath a great part of some Counties & Diocess for their revenue, and their inferior offices tyths of such things as were never tythable under the Law; so what damnable deceit & hypocrisyis this? Is it any other but the Popes yoke, an absolute Apostate for hundreds of years, and must this be received & injoyned as Apostolical doctrine? Oh for shame let it never be mentioned among them that calls themselves Ministers of Christ, neither of any who professeth themselves to be Christians.
But to return to the Levitical Priesthood, no tyths did the Priest receive under the Law of the people; For those belonged to the Levites, 〈◊〉〈◊〉. 18. 2. that
were appointed over the Tabernacle to bear it, & to take it down and to ser it up, to serve Aaron and his Sons & to keep the instruments thereof; and for the better ordering of things they were divided into three parts the Coathites, the Gershonites, and the Mararites, and these received tythes of the people & delivered, the Priests did not all; so our tythe-••aking priests are contrary to the Law and first Covenant and the Gospel also; And therefore are to be looked upon as no other then antichristians; but to return to Aarons priesthood in the first Covenant, they grew & multi∣plied, & then the Priests were divided into 24 ranks or courses, of wch our Prebends, Deans and Chapters takes their example or imitation, so to serve by their turns at Cathedrals as they are called, or else from the Church of Rome, which is worse; but the latter I am rather inclined to believe, because there was no such name of any Ministers among the Jews, neither in the primitive Church truly so called, but the Priests gave attendance to execute their office, and burn incense as his turn came, and hereupon Zecharias who is said to be of the course of Abiah, Luke 1. The Levites that were singers were divided into 24 ••anks also or courses, of which I believe the present Queristers or Surpless-men doth imitate, and will bring the Levites for a proofconcerning their office; but we cannot re∣ceive Judaism for Christianity, neither their practice for Apostolical Ordinances in the Church of Christ.
The Priests and the Levites being separated for the work of the Lord in the Tabernacle & Temple, mi∣nistred according to the command & ordinances of the first Covenant, which were only Figures of things to come, and shadows of things that was but to con∣tinue until the time of reformation, & then they all had an end, both the priesthood & Levites, and their service and office, and maintenance & tythes ended,
as the Apostle saith to the Hebrews, the Priesthood is changed, and the law is changed by which they received these Tythes for the work aforesaid; But to descend and to come unto the Primitive time, we shall see whether tythes were paid or no to Gospel-Ministers in the second Covenant.
In the fulness of time God raised up another Priest, Christ Jesus who was not of the Tribe of Levi, nor consecrated after the order of Aaron, for he pertain'd to another Tribe, of which no man gave attendance at the Altar; He obtained a more excellent Ministry and of a greater & a more perfect Tabernacle not of the former building, he being the sum and substance of all the figures under the first Covenant, he put an end to first Priesthood with all its shadows and Car∣nal Ordinances, and changing the Priesthood, which had a command to take Tythes of their Brethren, there was made of necessity also a change of the Law, and a disanulling of the Commandment going before.
Christ Jesus when he had finished his Office upon earth by fulfiling all righteousnes, he offered up him∣self through the eternal spirit & sacrifice unto God, without spot; The Apostles and Ministers who were made partakers of the divine nature, and of the word of reconciliation, did not look back to the former Ordinances of the first Priesthood, but testified an end was put to them, & witnessed again the Temple wherein the Priests Ministred; Paul and likewise Ste∣phen was stoned to death & against circumcision, say∣ing, It was not that of the Flesh, and against all the outward ordinances of that Covenant, & called them carnal, & preached up Christ Jesus & his doctrine the new and living way wch was not manifest while the first Tabernacle was standing; they preached freely the ever lasting Gospel, and did not desire or require
setled maintenance, but were Ministred unto only by them who had believed their report & were turned to Christ Jesus, and were made partakers of spiritual things, though they often denied that which was given unto them; Here was no Tythes spoken on, either to the Jews or Gentiles who believed.
At Jerusalem and there abouts, such was the love and unity of heart among the Saints in the Apostles time, that all things were in common & none want∣ed; So likewise the Church gathered by Mark at Alexandria in Egypt followed the same practice; and the Church at Jerusalem, and Philo Judeus saith, in many other provinces the Christians lived together in societies.
In the Church of Antioch. Galatie and Corinth, the Saints possessed e∣very * 1.1 man his own Estate, where the Apostle ordained that a weekly offering should be made of the Saints, that every one might offer freely of that which God had blessed him with, which was put into the hands of the Deacons of the Churches whereby the poor was relieved, and other necessary services were supplied.
In the next age, monthly offrings were made, not exacted but freely * 1.2 given, as appears plainly by Tertullian in Apologet. chap. 29. where he upbraids the Gentiles with the piety and charity of the Christians, he saith Whatsoever we have in the Treasury of our Churches it is not raised by taxation, as though we put men to ransom their Religion; But every man once a month or when he pleaseth himself gives what he thinks good, for no man is compelled but left free to his own descretion, and it is not bestowed in vanity, but in relieving the poor, and for maintenance of poor Children Deffitute of Parents, and aged people, and such as are cast into Prisons for professing the Christian faith. And
this way of contribution continued till the great persecution under Maximinian and Dioclesian about the year 304 as Eusebius witnesseth, and so doth Tertullian, Origen, Cyprian and others.
Also about this time some Land was given to the Church * 1.3 by them that believed, and the revenue thereof was dis∣tributed, as other free gifts were, by the Deacons and Elders to the poor, for the fore mentioned uses; but the Bishops or Ministers medled not with them; Origen saith, It is not lawful for any Minister to possesse Lands given to the Church to his own use.
Cyprian Bishop of Carthage a∣bout the year 250 also testifi∣eth * 1.4 the same, & sheweth how the Church maintaineth many poor, and that her own diet was sparing & plain, and her expences full of frugality; Prosper saith also that a Minister able to live of himself, ought not to desire any thing to be given unto him, and he that receiveth it doth it not without great sin; The Council at Antioch, Anno, 340 finding that much fault had been among the Deacons to whom it properly belonged to distribute the of∣ferings or free gifts where there was need, which they detained for their own covetous ends, the Council did ordain that the Bishop might distribute the Goods, but required that they took no part thereof to themselves, nor to the use of the Priests, using the Apostles words, having food and rayment, be therewith content.
Chrysostome notes who lived about the year 400 that Christian converts * 1.5 joyned in societies, and lived in Common after the example of the former Saints at Jerusalem, by whose writings it doth appear that
three was not the least mention made of Tythes in that age; The Church at this time living altogether by free offerings of Lands, Monies and Goods, the peo∣ple were much pressed to bountifull Contributions for holy uses, as may be seen in the writings of Hirome and Chrysostome, who brought the liberality of the Jews in their payment of Tythes for an example, beneath which they would not have Christians determine their charity.
Chrysostome saith, I speak not these things as com∣manding or forbidding they should give more; Yet as thinking it fit they should not give less then the tenth part; And Hierome also doth admonish them to bounty and charity towards the poor, not binding at all to offer this or that part, leaving them to their own Liberty; yet pressing them not to be shorter then the Jews in their tenths.
Ambrose who was Bishop of Milane about the year 400 preached up tenths to be offred up for holy uses, as the phrase was then; But his Authority he pro∣duceth wholly from Moses writings; Likewise Augustin Bishop of Hippo joyns and agrees with Ambrose in this thing, but from the Law given to Israel take their whole Doctrine, and threatned them with great pe∣nalties and heavy Judgments from God that did not give their tenths; But yet take notice to what end they required them, that the poor might not want, and saith God hath reserved them for their use; So by this time love did grow cold in many, and the power of God was much wanting, which would have kept the hearts of people open in love and mercy to their mem∣bers; And therefore they were much prest on and threatned by the Bishops to give their tenths; Not that the Bishops had any better ground, but only the Jewish Law for their foundation, and so in process of time this Doctrine came to be received, many follow∣ing
the opinion of the antient Fathers, yet hitherto it was not laid down as a positive Doctrine, to pay them as the Jews did, but onely brought the Jews for an example, that Christians should not pay less:
Leo (called the great) about the year 440 who reigned twenty years, he was very earnest in stiring up mens devotion to offer to the Church, but speaks not a word of any quantity. Severin also 470 stirred up the Christians in Panona to give the tenth to the poor; Likewise Gregory not only ad∣monished the payment of * 1.6 Tythes from Moses Law, but also the observing of Lent, which he reckoned as the tenth of time in the year; And this he would have given unto God, saying we are Commanded in the Law to give the tenth of all things unto God; And thus Ignorance began to enter in, and Juda∣ism among the Christians brought in by their leaders, and from the opinions of these and other antient Fa∣thers who took their ground from the Law, Tythes, Easter, Penticost and other things came to be intro∣duced and brought into the Church.
Yet notwithstanding the doctrine and hard threats of some of the great Bishops of that time, It was not a General received doctrine that tythes ought to be paid till about the year 800. Neither was any thing by the then Church determined or ordained touch∣ing the quantity that should be given, though (no doubt) in many places the offerings of the devouter sort, tenths or a greater part of their increase were given according to Ambrose doctrine and others; And then at this time the offerings or gifts to the Church were disposed of in this wise, being received into a common treasury, one fourth part to the Priests, out of which every one had his portion, another fourth part
to the relief of the poor, and sick and strangers; A third to the building and repairing places of publick meeting; And the fourth to the Bishop, and gene∣rally the Bishop lived in some Monastry & his Clergy with him, from whence he sent them to preach in the Countries and Diocess, and there they received such offrings as were made and brought them to the Treasury; So that by the way the Reader may take notice that the Priest had no such a peculiar interest in that which was given; But now they claim all their meeting places since called Churches was build∣ed out of the gifts of people, and the poor was re∣lieved and the widow; But now Tythes taken by force three or four sold, and people compelled to build & repair their houses or Temples by force, and the poor & the widdow hath no share; nay hath not many poor been cast into prison, and widows goods spoiled by the Priests of this generation? & how un∣suitable these practices are unto the Apostle, let all judge; nay they are proud of the antient Fathers and their words, but they will not so such as come near them in example in any thing thats good; So for shame you Protestans leave forcing of maintenances, and forcing of your wages, and forcing to repair your Houses of worship, and do not tell us of Church. Church and Antiquity when you are far enough off their practice, though they were in a declining state in this age I have been speaking of.
And although divers of the Fathers and Bishops and Popes in this age did declare that Tythes were due and ought to be paid, (their ground only taken from Moses.) yet none of the first eight generall Councils did ever so much as ever mention the name of Tythes, or declare them a duty. The ninth general Council held at Latteren under Pope Calixtus the se∣cond 1119 mentions tythes, but speaks only of such
as had been given to the Church by special consecra∣tion, for at that time people being led to believe that their Tythes ought to be given to the poor, did dis∣pose of them to the heads & rulers of religious hou∣ses who keeps open hospitality for the poor and for strangers, they were esteemed holy and good Trea∣sures for the poor, who took care of distribution of them as is testified by Cassian; But the Councel held under Pope Alexander the third, Anno 1180. Seeing much given to the poor, & little to the Priests, made a Decree to restrain peoples freedom, and indeed by this time much wickedness was crept into these houses, as Histories relates.
There was no Law Cannon or Constitution of any General Council as yet sound, that did command tythes or expresly supposed them a duty of common right before the Council of Lateren held in the year 1215 under Pope Innocent the third, about which time the Popes power was grown great & powerful; But still the people had greater mind to give them to the poor, then to the Priest, and made Innocent com∣plain & cried out against those that gave their tythes and first fruits to the poor, and not to the Priests as hainous offenders. At a Council held at Lions under pope Gregory the 10 in the year 1274 it was constitu∣ted that it should not thenceforth be lawful for men to give their, Tythes at their own pleasure, as they had done before, but to pay all to the Mother Church.
But the great Decree which speaks most plain, and till then nothing was given forth which did consti∣tute them, but rather supposed them as by former right, was made at the Council of Trent under Pope Pius the 4th, about the year 1560. They commanded tythes to be paid under the penalties of excommuni∣cation about the year 800, 900, 1000 and after tythes were called the Lords goods, the patrimony of the
poor, according to Ambrose, Jerome, & Chrysostoms Doct∣rine only borrowed from the Jews. So thus in short I have shown that Tythes were never reckoned as due to the Clergy for a thousand years, but they did give them as they would, & how much they would, & that without compulsion, till the hight of popery and the power of darkness spread over all; And since forcing Constitutions have been made by Councils of Priests; And so you who looks upon your selves to be Mi∣nisters of Christ, and to follow the Doctrine of the Primitive times, for shame cease from those things of taking Tythes and giving tythes which was ordained and Constituted in the mid-night of Popery, when the power of God was lost, which should have opened peoples hearts both to the poor and to the Mi∣nistry, and then this false Church began to force and compel, or else they could not have subsisted, for the Doctrine had little influence upon peoples hearts:
About the year 600 or soon after, Gregory the first then the pope of Rome sent over Augustin the Monk in∣to England, by whom Ethelbert King of Kent was con∣verted as they call it, but it was but to popery; he and his Clergy long time after followed the example of former ages, living in Common upon the Offerings of their convers & those that received them, joyned in∣to societies according unto the primitive practice by Gregories order, and that they should in tenderness to the Saxon Church that they should still imitate the primitive times that they might not make their Reli∣gion burthensome; But afterwards having brought a great part of the Nation to their faith, they began to preach up the old Romane Doctrine, that Tythes ought to be paid; and having taught people that pardon of sin was merited by good works, and the torments of Hell be avoided by charity, then it was no hard matter to perswade them to give their tenths and Lands, but
also their outward Riches, and the Clergy had almost got a third part of the Land into their hand.
As concerning Laws and Canons for tythes, among the Saxons in England, it is reported that in the year 786 two Legates were sent from Pope Hadrian the first, to Off a King of Mercland, and Elsewolf King of Nor∣thumberland, who made a Decree that the people of those two Kingdomes should pay tythes; By this it may be seen chat tythes were not reckoned as due for many hundred years, and indeed were never due in the second Covenant; So these things that are so pleaded for by these hireling Priests of this last age which hath no better plea then antiquity for their tyths and forced hire, may be convinced, that antiqui∣ty without truth is nothing, and yet the antiquity of the Churches in the primitive times condemns these practises; so that let all Protestants deny these intro∣duced institutions and the popes wages, forced tythes and hire, which is Antichristian.
A cloud of witnesses might be brought out of the an∣tient Fathers, who testified against them, and diverse Martyrs, as Walter Brute and John Wickliff who suffered Martyrs for testifying the truth against the Idolatry and superstitions of that age.
Selden in his History of Tythes, saith that before the year 800 or there abouts, there is not any general Law that yet remains in publick, and is of credit, which or∣dained any payment of tythes in the Western Church, for the Eastern never any Law that hath been obser∣ved, mentions them; So in the first giving of tenths was by the perswasion of some of the Fathers formen∣tioned, for the poor and service of the Church, and they were only the free offering or free gift of the people, as almes which were brought into the Com∣mon Treasury first disposed of by Deacons, for the ser∣vice of the Church; But they being found faulty, it
were ordered & decreed in a Council that the Bishop or overseer should dispose of them, to wit the offer∣ings; but they were not compellable, who did not offer this or that part, but were left free to do as they had freedom, only exhorted and threatened with the judgments of God, if they suffered the poor to lack or be in want.
The predecessors of the Protestants, the Bohemians being descended from the Waldenses forementioned did professe that all Priests or Ministers ought to be poor, and to be content with the free gift or what the people freely offered them; So saith AEneas Sil∣vius in his Bohemian History, and it is one of John Wick∣lifs Articles for which he was censured, viz. that tythes were a free gift as among Christians, or only pure alms, and that the Parishoners may for the ••ffence of their Curates detain and keep them back and bestow ••hem upon others at their own will and pleasure.
And this proposition a∣foresaid is maintained by * 1.7 John Husse in the said Book of Martyrs, pag. 461. That the Clergy are not Lords and possessors of Tyths or other Ecclesiastical goods, but only Stewards, and after the necessity of the Clergy is once sa∣tisfied, they ought to be transported to the poor. At Geneva Tiths of all sorts are taken up for the use of the state, and laid up in the publike Treasury. Ambrose Bishop of Millain, as zealous a man for Church Priviledges as we hardly read of the like, Ambrose Epist.: 3. s••ith, If the Emperour have a mind to Church Lands, he hath power to take them; There is none of us interposeth, the poor may suf∣ficiently be maintained by popular Collections, let them not create us envy, by taking of those Lands, let them take them away if they please. It may be observed at this time that the Ministers were not maintained by setled Tythes, like the Priests of our time, but both they
and the poor were relieved by Oblations of the peo∣ple, and by such Lands as were given by the Empe∣rours to the severall Churches; So it was upon this account that Ambr••se thus speaks; And William Throp of whom I made mention, being examined in the year 1407 being brought before Thomas Aurandel Arch-Bishop of Canterbury & Chanceller then of England, gives a clear Testimony against tythes, how that they were no Gospel maintenance,
In his Answer he saith, in the new Law neither Christ nor his A∣postles * 1.8 took tythes of the people, nor Commanded the people to pay tythes neither to Priests nor Deacons; and Christ and his Apostles Preached the Word of God to the people, and lived of pure almes of the free gift; But after Christs Assention when the Apostles had received the Holy Ghost, they travelled with their hands; and afterwards he saith, Paul when he was full poor and needy, Preached among the people, He was not chargious unto them, but with his hands he travelled, not only to get his own Living, but also to relieve others that were poor and needy; And further he saith, Tythes were given in the old Law to Levites and Priests, but our Priests come not of L••vi, but since Christ lived and his Apostles by pure alms, or else by the travell of their hands; At the which the Bishop said, Gods curse have you and mine, for this Teaching; and further William saith those Priests that challinge to take Tythes dinies Christ come in the flesh; unto which the Bishop said, heard ye ever Lossel speak thus? And further William saith that the covetousness and pride of the Priests destroys the vertue of the Priesthood, and also stireth up Gods vengeance both upon Lords and Commons who suffer these Priests Charitably.
And the Arch-Bishop said, Thou judgest every Priest proud that will not go a••ayed as thou dost; By God, I deem him to be more meek that goeth every
day in his Scarlet Gown, then thou in thy threed bare blew Gown; An answer much like a Tything Priest; but I refer the Reader to the whole Testimony of William Throp which is large in the Book of Mar∣tyrs.
David Pareus in his Comentary upon Gen. 28 2. 22. saith Tythes or tenths were freely arbitrary, a man might give them, a man might vow them, or he might not, as he pleased before the Law; But under the Law they were commanded to be given to the Priests and Levites; hence saith he our Clergy men infer, if they were so of Old, then they are so now; But this doth not follow saith he, they had a Divine Ceremonial right, but that is now ceased, they had Tythes as a Compensation of that lot they should otherwise have in Land, ours not so, ours have Towns, Villages, Man∣nors, yea Countries and Provinces, nor is there any end of their insatiable Covetousness; and he concludes when the Leviticall Priesthood did cease, then did the right of that Priesthood cease, and the right of Tythes did revert to God as Governour and Soverain of the World.
Great and Large are the testimonies that might be given both out of ancient and modern Writers, who were the clearest in their judgements in their age a∣gainst Tythes, how that they were no Gospel mainte∣nance, neither of Divine right do belong to any Mi∣nistry under the Gospel, who professeth Christ come in the flesh; What I have said in this particular might be sufficient, seeing so large things by other pens have been declared; But I am the more willing to instance divers Authors, who by our Protestants are owned as Orthodox, that they may be convinced that it is not a new Doctrine, for which we suffer the spoiling of our Goods, and our persons Imprisoned, but that tyths have been testified against by many faithfull in ages past, who died in the Faith, who though they be dead yet their Testimony Liveth, and will stand through
ages, even for ever; take this of the Primitive Bi∣shop.
Antonius de Dominis the Learned Bishop of Spalato de Repub. Eccles. L. 9. Christ himself though he were Lord of Heaven and Earth and the fulness thereof, yet would not he be possessed of great Lands and Incomes though he seem∣ingly complained, the fowls of the ayr have nests and foxes holes, but not the Son of man where not to rest his head, Luk 9. 58.
Yet did not he imbetter his Condition, although to the af∣fecting thereof, there needed no more then that he should will it to be so; nor did he demand Tythes though a Priest after the order of Melchizedeck indubitably; But whilest he went through the Cities and Castles Preaching the Gospel, and in∣structing men for the Kingdome of Heaven, and twelve with him, several women, as Mary Magdalen, Joane, Susan and others did Minister unto him of their substance, Luke 8. 1, 2. Nor did he otherwise instruct his Disciples who were to be Embasadors on Earth towards man kind. In the begin∣ning when he sends them out, he did not bid them for to re∣ceive Tythes or Teach People to pay them, but bids them to live upon alms; carry not with you Gold nor Silver, or any money in your purses, not a Scrip, not two Coats, not a staff Suternumerary, For the Labourer is worthy of his meat, Mat. 10. 9. The Disciples of Christ being thus taught by their great Master, for saking their Livelihood and Earthly possession, presumed upon the Goodness of God, who would not so have sent them abroad, but that he would dispose the hearts of men accordingly in order to their subsistance; So they relied upon their Converts for necessary supplies, and re∣ceived the benevolence of several pious women who Minister∣ed unto them; For so saith Paul, have not I power to eat and to drink, have not I power to lead about a woman or a Sister as do the other Apostles, and the Brethren of our Lord, and Cephas? 1 Cor. 9. 5. he at large and very clearly sheweth how they who sows Spiritual ought to reap temporal things.
If one should aske the Ministry of this age, by what right they claim Tythes, they cannot say by a better right then the Apostles had nor I hope will not, for they pretend to be but successors of them; And if the extent of their Commission be required, you shall have it in these words forthwith, as my Father sent me, so send I you, or the like; But if one aske if they will stand to this in all respects; I have little hope they will comply in point of maintenance, I have good ground so to judge, even many at this day who have in times past vaunted and boasted of their call and Ministry, and have thrown many in prison for these popish Tythes; Now when they are like to be taken from them, would give over Publication of their Gospel, if they knew how to subsist for their backs and bellies, which demonstrates that they had no mission from God, or else why should taking of Tythes away from them in∣validate it? Or do they judge all is converted, there is no more work? Now such will be cried who have boasted of Calls and Commissions, and if all were gone, they would preach for nothing or freely with∣out gifts; I am afraid we shall hardly find one of five hundred, but will rather then quite cease the gainful trade, will traffique in such Merchandize as the times allows, though they must now be content with eight for a night-wake, and four for churching a wo∣man, and sixpence for reading over a grave, or Tythe eggs at Easter, and rather then they dare stand to Christs allowance, will take this and such allowance as can be got under hand and Seal, as the time will af∣ford them; But to return to that which was in my heart to shew out of antiquity, Tythes no Gospel maintenance.
Prosper saith, They do live of the Gospel who will be propriators * 1.9 of nothing, who neither have nor
desire to have any thing, not possessing their own but the Com∣mon goods; What is it to live of the Gospel, But that he who labours should receive necessary supplies by them amongst whom he labours without forcing, though Paul himself would not make use of his permission least he should create an offence, but laboured with his hands, being a tent-maker, and they that would receive it by voluntary contributions were the Apostles and others which laboured in the Gospel.
Cyril of Alexandria speaking upon that passage of Abraham, * 1.10 Gen 14. 23 who after he had gained victory over the King of Sodomes enemies and rescued Lot, when the King offer∣ed him part of the spoiles, he would receive nothing but a few victuals, Though saith he, the holy Teachers do war in the behalf of perishing-man kind, and though they under∣go much pains, yet do they not take any thing from the men of the World, nor do they heap up unto themselves riches, least the World should say I have made you rich, they only ought to receive their sustinance from the hands of those whom they have benefited; for it is Christs command saith he, that he who Teacheth the Gospel should live thereby; So that it is evi∣dent that very many of antient Fathers whom this ge∣neration of Teachers have talked so much on, did deny Tyths and forced maintenance from the Word; but in this point it is like they may be judged for ero∣nious or weak sighted, as they do the Quakers or men of weak understanding, but I see many will traduce them in words, but few in practise.
Peter and John saith Silver and Gold have I none; Behold * 1.11 the riches of those who were Priests of Christ, but let us quickly apply these things faith he unto our selves, who are prohibited by the Law of Christ, if we have any regard thereunto, to have
possessions in the Country or Houses in the City, what do I say? Possessions, houses, no, not to multiply Coates or Money. If we have food and rayment let us be therewith content; Hiorom writing to Nepotianus a Clergy man, he doth much extol the poverty of the Clergy, as a Levite and a Priest saith he, I live and am supplied with the Oblations of the Altar, having food, having Cloaths I will be content therewith; and naked follow the Naked Crosse; I beseech you that you would not transform our Spiritual warfare into a Carnal one, nor Imagine your self in the Clergy, as if you were in an Army, getting spoils, nor seek after no more then when you came first into the Clergy, least it be said to you, their lot shall not profit them.
The Albigenses Bedemontane Protestants have pre∣served their Religion incorrupt, longer then any Church with a ministry indowed with Tythes & Hire in the World; And likewise the Primitive times ne∣ver wanted able Teachers as the best Histories say, al∣though they lived either upon their labour, or the free Offering of them that were converted, and was not so disquieted with politicall complying opinions and curiosities, and nicities, and distinctions, and con∣tentions, until Constance began to inrich and give Lands and great reveneus to the Church; And then they began to side and controvert in State matters, and grew into Pride, Idleness and Fulness, insomuch that Histories say, a voice was heard from Heaven, This day poyson hath been shed in the Church.
So you Protestants view over your Fathers whom the Ministers hath talked on; And so now if they will own their practice so as to walk in it, and let them ne∣ver be reckoned as Ministers of Christ more, who can∣not be content with his allowance, and let forcing a∣lone about maintenance, and the Tythes alone to the Priest of the first Covenant, and let bargining alone for wages, and seek not hire of them you work not
for; and if your Gospel will not maintain you, you have good cause to question it, whether it be the very same the Apostle preached and the Primitive Fathers, and never such a cry be heard more among people for maintenance and hire, for wages and Tythes; But he that hath the Gospel, let him preach the Gospel, and live of the Gospel, not upon Tythes and forced main∣tenance and set stipends, for the Gospel condemns this, a cloud of witness is against it, both in former and latter ages, yea it is inconsistent unto reason to re∣quire Tythes in this age by the Ministry.
First the Levites were one of the twelve Tribes, if they were not the twelve part of the people, but so is not the Priests now.
Secondly, they had no portion among the rest of the Tribes, but the Teachers and Priests now have equal to other men, in Lands and Revenues.
Thirdly, The Priests were but to have the tenth of all clean things, but now clean and unclean Beasts, Birds and Fowls, Piggs, Eggs, Turnups, and every thing, which were not Tythable under the Law.
Fourthly, their service was great at the Tabernacle and Temple, and in time of the war and sojourning, it is not so with Priests, who staies over a few families all their life long.
Fifthly, Seeing the service is abrogated for which the Levites had Tythes, and none of the service per∣formed now, no reasons that tyths should be required now, when the work is not done unto which the tythes belonged.
Sixthly the Levites were of Aarons priesthood, of which tribe Christ came not (but of the tribe of Juda) but these priests are not after Aaron nor Levi neither their successors, therefore hath no right to tythes.
Seventhly, that which was given by the command
of God only to Aaron and his Sons and Levites, and never to any other priesthood or Ministry; Now see∣ing the Law is changed and the priesthood changed, Christ being come, these priests are unreasonable who demanded them contrary to the command of God, which belongs only to that priesthood.
Acts 11. 29.
1 Cor. 16. 2.
Eusebius lib. 4. chap. 22.
Cyprian. Epist. 27. 34. 36.
Hom. 11. in actn
Hom. 16. in Evan. and dist. 5. de consecr.
Acts and Mon. p. 435.
Acts and Mon. p. 536, 537.
Prosper de vita con∣tempt lib. 2. chap. 14.
Cyril de adorat. in spir. & ver. lib. 4. ad finem.
Origen. homil. 15 in Levit.