It remains lastly to consider, in what manner God hath ordained that recompense be given to ministers of the gospel; and by all scripture it will appear, 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 x. 7,8,"Eating and drinking such things as they gave you. If they receive you, eat such things as are set before you." Matt. x. 7, 8, "As ye go, preach, saying, The kingdom of God is at hand, &c. Freely ye have received, freely give." If God have ordained ministers to preach freely, whether they receive recompense or not, then certainly he hath forbid both them to compel it, and others to compel it for them. But freely given, he accounts it as given to himself: Phil. iv. 16, 17, 18, "Ye sent once and again to my necessity: not because I desire a gift; but I desire fruit, that may abound to your account. Having received 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 unwillingness. The same is said of alms: Heb. xiii. 16, "To do good and to communicate, forget not; for with such sacrifice God is well pleased." Whence the primitive church thought it no shame to receive all their maintenance as the alms of their auditors. Which they who defend tithes, as if it made for their cause, whenas it utterly confutes them, omit not to set down at large; proving to our hands out of Origen, Tertullian, Cyprian, and others, that the clergy lived at first upon the mere benevolence of their hearers; who gave what they gave, not to the clergy, but to the church; out of which the clergy had their portions given them in baskets, and were thence called sportularii, basket-clerks that their portion was a very mean allowance, only for a bare livelihood; according to those precepts of our Saviour, Matt. x. 7, &c., the rest was distributed to the poor. They cite also out of Prosper, the disciple of St. Austin, that such of the clergy as had means of their 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 clergymen, they eat the sins of my people; and that a council at Antioch, in the year 340, suffered not either priest or bishop to live on church maintenance without necessity. Thus far tithers themselves have contributed to

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their own confutation, by confessing that the church lived primitively on alms. And I add, that about the year 359, Constantius the emperor having summoned a general council of bishops to Ariminium in Italy, and provided for their subsistence there, the British and French bishops judging it not decent to live on the public, chose rather to be at their own charges. Three only out of Britain, constrained through want, yet refusing offered assistance from the rest, accepted the emperor's provision; judging it more convenient to subsist by public than by private sustenance. Whence we may conclude, that bishops then in this island had their livelihood only from benevolence; in which regard this relater, Sulpitius Severus, a good author of the same time, highly praises them. And the Waldenses, our first reformers, both from the scripture and these primitive examples, maintained those among them who bore the office of ministers by alms only. Take their very words from the history written of them in French, part iii. lib. ii. chap. 2: "La nourriture et ce de quoy nous sommes couverts, &c. Our food and clothing is sufficiently administered and given to us by way of gratuity and alms, by the good people whom we teach." If then by alms and benevolence, not by legal force, not by tenure of freehold or copyhold: for alms, though just, cannot be compelled: and benevolence forced is malevolence rather, violent and inconsistent with the gospel; and declares him no true minister thereof, 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 repealed; if then, not otherwise to be had, by law to be recovered: for though Paul were pleased to forego his due, and not to use his power, 1 Cor. ix. 12, yet he had a power, ver. 4, and bound not others. I answer first, because I see them still so loath to unlearn their decimal arithmetic, and still grasp their tithes as inseparable from a priest, that ministers of the gospel are not priests; and therefore separated from tithes by their exclusion, being neither called priests in the New Testament, nor of any order known in scripture: not of Melchisedec, proper to Christ only; not of Aaron, as they them

selves will confess; and 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 remain, say they, still unreleased, 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 some place or other so claim them. That example of Abraham argues nothing but his voluntary act; honour once only done, but on what consideration, whether to a priest or to a king, whether due the honour, arbitrary that kind of honour or not, will after all contending be left stilli n mere conjecture: which must not be permitted in the claim of such a needy and subtle spiritual corporation, pretending by divine right to the tenth of all other men's estates; nor can it be allowed by wise men or the verdict of common law. And the tenth part, though once declared holy, is declared now to be no holier than the other nine, by that command to Peter, Acts x. 15, 28, whereby all distinction of holy and unholy is removed from all things. Tithes therefore, though claimed, and holy under the law, yet are now released and quitted both by that command to Peter, and by this to all ministers, above-cited, Luke x.: "Eating ing and drinking such things as they give you :" made holy now by their free gift only. And therefore St. Paul, 1 Cor. ix. 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, ver. 13; but he calls them "your carnal things," ver. 11, without changing their property. And what power had he? Not the 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 recompense of his labour. For if Christ the Master hath professed 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 refused 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

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men's possessions, making thereby the gospel but a cloak of carnal interest, and, to the contradiction of their master, turning his heavenly kingdom into a kingdom of this world, a kingdom of force and rapine; to whom it will be one day thundered more terribly than to Gehazi, for thus dishonouring a far greater master and his gospel; "Is this a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen?" The leprosy of Naaman linked with that apostolic curse of perishing imprecated on Simon Magus, may be feared, will "cleave to such and to their seed for ever." So that when all is done, and belly hath used in vain all her cunning shifts, I doubt not but all true ministers, considering the demonstration of what hath been here proved, will be wise, and think it much more tolerable to hear, that no maintenance of ministers, whether tithes or any other, can be settled by statute, but must be given by them who receive instruction; and freely given, as God hath ordained. And indeed what can be a morehonourable maintenance to them than such, whether alms 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 much in the care of God, and nearly 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 enough, say they; but how many will so give? I answer, As many, doubtless, as shall be well taught, as many as God shall so move. Why are ye so distrustful, both of your own doctrine and of God's promises, fulfilled in the experience of those disciples first sent? Luke xxii. 35, "When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing." How then came ours, or who sent them thus destitute, thus poor and empty both of purse and faith? who style themselves ambassadors of Jesus Christ, and seem to be his tithe-gatherers, though an office of their own setting up to his dishonour, his exactors, his publicans rather, not trusting that he will maintain them in their embassy, unless they bind 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 ambassadors to ask maintenance of them to whom they are sent. But he who is Lord of all things, hath so ordained. Trust him then; he doubtless will command the people to make good his promises of maintenance more honourably unasked, unraked for. This they know, this they preach, yet believe 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 their Bibles, as Ezekiel and John did their books; and such doctrines as these are as bitter to their 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 what hath been here spoken, unless perhaps this one remaining pretence, which we shall quickly see to be either false or uningenuous.

They pretend that their education, either at school or university, hath been very chargeable, and therefore ought to be repaired in future by a plentiful maintenance: whenas it is well known, that the better half of them, (and ofttimes poor and pitiful boys, of no merit or promising hopes that might entitle them to the public provision, but their poverty and the unjust favour of friends,) have had the most of their breeding, both at school and university, by scholarships, exhibitions, and fellowships, at the public cost, which might engage them the rather to give freely, as they have freely received. Or if they have missed of these helps at the latter place, they have after two or three years left the course of their studies there, if they ever well began them, and undertaken, though furnished with little else but ignorance, boldness, and ambition, if with no worse vices, a chaplainship in some gentleman's house, to the frequent embasing of his sons with illiterate and narrow principles. Or if they have lived there upon their own, who knows not that seven years' charge of living there, to them who fly not from the government of their parents to the licence of a university, but come seriously to study, is no more than may be well defrayed and reimbursed by one year's revenue of an ordinary good benefice? If they had then means of breeding from their parents, it is likely they have more now; and if they have, it needs must be mechanic and uningenuous in them to bring a bill of charges for the learning of those liberal arts and sci