A Defence and Justification OF Minister's Maintenance BY TITHES. AND OF Infant-Baptism, Humane Learning, and the Sword of the Magistrate; Which some ANABAPTISTS falsely call Four Sandy Pillars, and Popish Foundations of our Ministry and Churches. In which Tithes are proved to be due by Divine Right to the Ministers of the Gospel. All common Objections Answered, and divers cases of Conscience humbly proposed: with a light to clear them. In a REPLY to a Paper sent by some Anabaptists to IMMANUEL BOURNE, Late Pastor of the Church in Asheover in the County of Derby: now Preacher to the Congregation at Waltham in the County of Leicester. With a short ANSWER to Anthony Peirson's Great Case of Tithes, etc. Thou that abhorrest Idols, dost thou commit Sacrilege? Rom. 2.22. LONDON, Printed for John Allen, at the Rising Sun in Paul's Churchyard. 1659. To the Supreme Authority of this NATION, The PARLIAMENT of the Commonwealth of ENGLAND, By the special Providence of God restored to their TRUST. Christian Senators, IT is now above twelve years since I Dedicated a larger Treatise to this Honourable Parliament, then full of pious Members, and full of the Favour of God, and high esteem in the World; the most wise and powerful Lord of Hosts, the God of all the Armies in the earth, having made you hopeful Conquerors over the Adverse Party, and given you power to establish the Nations upon the sure Foundation of Truth and Righteousness, and not only to confirm the settled Maintenance of the Ministers of the Gospel by Tithes, according to the Laws of the most wise God, and the most ancient Law of this Nation, but to have increased their Maintenance in those places, where by that abominable Sacrilege of Antichrist, the Tithes were appropriated to Abbeys, Monasteries, and such superstitious uses: and after most unjustly detained from the right Owners, the particular Parish-Ministers, by King Henry the Eighth, and the Parliament that then consented to him for their alienation; by occasion of which; in divers thousands of Parishes, (even since the time of Reformation) poor ignorant, yea scandalous Ministers have been settled and continued, to the dishonour of God, our Religion, and succeeding Parliaments, A light from Christ, leading unto Christ, Printed for John Wright, 1646. multitudes of Souls made ready to perish for lack of Knowledge (as they are in too many places at these days.) In the Epistle Dedicatory of that Book of mine presented unto you, I did complain of this miserable ignorance as a cause that such a multitude of poor blind Souls did run to the King's Standard set up at Nottingham, and join with that Army against the Parliament, which was a sad occasion the King did not return, Humble Petition presented at York. although he was most humbly Petitioned by multitudes of his most faithful Subjects from several Counties in this Nation, (which if it had been the will of God he had done) might by God's blessing have prevented those Rivers of Blood which have been shed in these intestine Wars: and for my own particular, have saved me from that most barbarous plundering of my house and Goods, in which I lost (with what is still owing me upon the Public Faith & in other respects) above five hundred pounds, which I hoped I should have received before this, having the Engagement of England and Scotland in print, that those who were plundered and lost their Estates for their faithfulness to the Parliament, and the Cause of God and the Nation then undertaken, and continued faithful, should have their Estates restored, and be recompensed to the full, or words to that effect; but when the Parliament was Dissolved, I gave up my hopes as dead; yet since God hath raised you from the Dead again, and in his Providence brought you to sit here to perfect the good work was begun, I will not despair, but both I myself and others may find that Promise of both Nations made good to our comforts in time. And yet Right Honourable, my Spirits have not been a little troubled to hear and see a Generation of Seduced Souls, Quakers, Anabaptists, and others, cry out so bitterly against the Godly, faithful Ministers of Christ in the Nation, as all Antichristians, to be destroyed, and their maintenance by Tithes to be taken away; Ye to see those inhuman, I am sure most unchristian abuses are still offered to too many of us till this day. I am afraid lest if the God of Heaven and Earth find it to be with England as it was with Israel, when the God of their Fathers sent to them by his Messengers rising up betimes, 2 Chro. 36, 15, 16. and sending, because he had compassion on his People, and on his dwelling-place: they mocked his Messengers, and despised his words, and misused his Prophets until the wrath of the Lord arose against his people, till there was no remedy: therefore he brought against them Foreign Enemies to their destruction; the Lord pardon these our sins, and prevent those Judgements if it be his will; Josh. 6. and I fear if Achans sin of Sacrilege, the taking away of Gods reserved part be found in England as it was in Israel, the punishment of Israel may befall us also, that our Army, as theirs, should fly before our enemies, and then how sad our condition may prove, none but God himself knows; to prevent this, to the best of my power, I make bold most humbly to present this little Treatise to your Honours, in which to the best of my understanding, Tithes are proved to be Gods Reserved part, and due to the Ministers of the Gospel by Divine right; and the unsettling of this ancient Right may prove (I fear) the removing of a house built upon a Rock, and setting it upon the Sand, or a sandy Foundation, which may prove the ruin of the House, and of those that inhabit it. Upon my studying of this Question, had I found Tithes unlawful, or the Wages of Unrighteousness, as my Adversary-Anabaptists in their written paper sent to me did affirm, or Theft and Robbery as the Quakers; I hope the Lord would have given me such a spirit of Contentment, that I should have chosen rather to have begged my Bread from door to door (as old as I am, now almost Threescore and Ten) rather than to have lived and died a Thief and a Robber, accursed of God and Good men. But as worthy Luther professed when he contested against the Pope's Indulgencies, If any man can show me a more firm and better way of Ministers maintenance, than by Tithes, which the Lord himself in his wisdom found out to be the fittest. I shall lie down in the Dust, and when my Conscience is satisfied, change my mind. In the mean time not cease to pray the most Wise God to guide your Counsels, and prosper you in all your just and lawful Endeavours, hoping of your Protection and encouragement for myself, and the rest of my Brethren the faithful Ministers of the Gospel, I most humbly Subscribe myself, A most unworthy Servant, and Ambassador of the Lord Jesus, and your Honour's Servant in Christ, and for Christ, Immanuel Bourne. TO ALL THE Reverend, Godly and Faithful Ministers & Ambassadors OF JESUS CHRIST, in ENGLAND, Whether moderate Presbyterians, Independents, or of different Judgements, The Blessings of Truth, Peace and Love, with oneness of Spirit, and Protection in the Lord Jesus. Reverend Fathers, & Brethren, IT is a sacred and certain Truth, witnessed by the Spirit of God in holy Scripture, and manifested in the various turn of the wheels of God's Providence in all ages, that the Lord Jehovah, the Omnipotent, all-sufficient and only wise God doth and will order all things for his own eternal Glory, and the everlasting happiness of his Church and Children, beloved in the Lord Jesus. But yet the dispensations of God, and the footsteps of his infinite wisdom are sometimes so obscure and dark, that our blind and weak eyes are not able to see the cloud of his Gracious protection walking with us by day, nor his pillar of fire to give us light in the night. So that a troubled and trembling soul is sometimes amazed and constrained to cry out with that great Apostle, Oh the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! And sometimes with the Prophet to reason the case with God, in a time of trouble, fear, and danger; O Lord how long shall I cry and thou wilt not hear, even cry out of violence and thou wilt not save? Why dost thou show me iniquity, and cause me to behold grievance, for spoiling and violence are before me, and there are that raise up strife and contention. It is apparent that since the fallen Angels left their first habitation; and by the subtlety of the Serpent, tempted and overcame our first Parents, to break that first Covenant, and to sin against God, and lose that happy estate wherein they were created, and since God was pleased to publish the second Covenant in that Gospel-promise, the seed of the woman shall break the Serpent's head, that old Serpent the Devil & Satan, and the seed of that Serpent, the wicked of the world, discovered at full that enmity that is in them, against the seed of the woman, the servants of the most high God, the sons and daughters of the King of Glory, in Christ the Redeemer: The Lord hath prosecuted his design according to his eternal council, for the salvation of his people, and to this end, as he himself preached the Gospel at first, and revealed his mind and will to our first Parents in Paradise, so he constituted Christ his only begotten Son, to be the Anointed, the eternal High Priest and Prophet and King of his Church: And this Prophetical Office, as Christ did exercise and execute himself, sometimes before, and sometimes since his coming in the flesh; so did he call and ordain his holy Prophets and Apostles, part before, and part after his resurrection, yea, after he ascended up on high, and led captivity captive, and gave gifts unto men, he gave some to be Apostles, and some Prophets, and some Pastors and teachers, for the work of the Ministry, for the edification of the body of Christ, until we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, and unto the measure of the stature of the fullness of Christ; and hath promised to be with them to the end of the world. And for their comfortable maintenance and encouragement, although the great God his Father, Lord of Heaven and earth, after he had created the world, and gave to Adam and his posterity the Lordship and dominion over the creatures, (to hold upon his and their good behaviour) of the Lord himself their Creator, as chief Lord of all; yet the Lord did never give all to Adam or to his posterity, but hath reserved a special part to himself (as he did the tree of the knowledge of good and evil in the garden of Paradise) this special part to be for his worship and service, and the maintenance of his Ministers and Ambassadors to the end of the world, as is fully proved (to my understanding) in this following Treatise. But as God hath prosecuted his design to further the salvation of his people, and maintenance of the Gospel, and Gospel-Ministry, so hath the Devil and his Angels and servants had their design to hinder the Lords great work by all subtle frauds, and open hostility to their power, the wicked to this end have laboured to get and keep in their hands Gods reserved part: They rob God of old, before the coming of Christ, and they have rob God since, and their plots and designs still are to rob the Lord Christ and his faithful Godly Ministers and Ambassadors to the utmost of their abilities, both in these Nations and other Parts, where the Gospel of Christ is, or hath been preached. It was the policy and practice of Julian that Apostate Emperor, that he might more easily destroy the Gospel and Gospel-Ministry, to destroy and take away their Maintenance. And this certainly is, and hath been the design of those who are enemies of us the Godly and Faithful Ministers of the Gospel of Jesus Christ, and under the name of Antichristian Ministers, seek to destroy us, and our Maintenance, and persuade many godly people against us, and labour to stir up the godly Magistrate, yea, the Parliaments and powers of the Nation, to take away our Tithes, and to allow us not settled Maintenance, but that we should live of the Charity and alms of the people, that we might be starved as antichristian Ministers (as some of them have expressed themselves to me) although it is evident, none are more zealous and laborious to bring down the Kingdom of Antichrist, and to set King Jesus upon his Throne, than we are; not by blood, as some dream we would have it, but by the powerful preaching of the Gospel of peace, and our winning of souls to God; not by blood (I say) for this is, and hath been the nature and design and practise of Antichrist, that whore of Babylon to be drunk with the blood of the Saints & Martyrs of Jesus Christ fulfilling the Prophecy of our Saviour, that the time should come that whosoever (of the blind wicked world) should kill his Ministers and Disciples, should think they did God good service, & these things shall they do unto you (saith Christ) because they have not known the Father, nor yet me. This is that which divers seduced souls have lately discovered to be their desire and design; not only that the faithful witnesses may prophesy in sackcloth, by taking away their Maintenance, but be slain, lie dead, and unburied in the streets, to the rejoicing of the wicked damnable world. But the Lord hath wonderfully preserved us to this day, blessed be his Name. The many Pamphlets lately written and printed against Tithes, or any settled Maintenance to the Ministers of Christ, and the Petitions delivered to many Parliaments, by that Generation of men (poor deceived souls) confirm this to the full. But the Lord hath yet put it into the heart of the Parliament not to destroy, but to defend the Faithful and Godly Ministers of the Gospel, and their just Maintenance, established both by the Laws of God and the Land, for which let us praise God, and pray to the Lord still, to be so present with them as to guide and rule their hearts, that our wise Senators may rather establish and increase the maintenance of the Godly and Faithful Ministers of Christ in the Nation, than take away or diminish any part of it, for this will be not only for the honour of the Parliament, but for the Glory of God and good of the Nation, whatsoever seduced Spirits would persuade to the contrary; for whom let us pray as Christ did for his Persecutors, Father forgive them, they know not what they do. And my beloved Brethren, let us who are the Lords remembrancers, give God no rest, nor day, nor night, till he establish his Gospel and Faithful Ministers and their just maintenance, and by enabling us by the assistance of his blessed Spirit to perform constantly our duties in our several places, that his and our Jerusalem may be made a praise in the earth. But if our adversaries, & the adversaries of the Gospel should prevail against us, & all should be taken away (though they cannot take Christ away nor Heaven away,) Let us labour to live by Faith, and depend upon God, who hath provided for many of us, when we had lost all, preserved our lives, when we were in eminent dangers, and will preserve us to his Heavenly Kingdom. In the mean time, Honoured and Reverend Brethren, let us labour by wisdom and power from Christ, to fulfil our Ministry which we have received from the Lord, to preach the Word in season and out of season, to Catechise and instruct our people in the first Principles of the Oracles of God, and this both publicly and from house to house, often to confer with them, and to build them up, and confirm them in the knowledge of Christ, that if it please God they may know the Lord, as the truth is in Jesus, that they may walk as becometh the Gospel of Christ, and manifest the truth of their Faith, by fruitfulness in all good works; that they and we may by our holy and righteous lives, put to silence the malevolent spirits of all our adversaries, and bring forth abundantly like trees of righteousness the planting of the Lord, that God may be glorified. And for ourselves (especially) let us by the Grace of God, endeavour the unity of the spirit in the bond of peace; and although our light be not equal in all respects, yet let it be far from us by our divisions, to rend in pieces the seamlesse coat of our Lord and Saviour, but rather in love enlighten, and by our frequent communion strengthen one another, that though they speak evil of us, as the wicked and deceived souls have done of the Prophets and Apostles, yea of Christ himself, yet seeing our holy lives, & faithful performance and discharge of our duties in our Ministerial Office, they may be convinced, and glorify God in the day of visitation, knowing that if we fight the good fight of Faith, and keep the Faith, and be faithful to the death, there is laid up for us the Crown of righteousness which the Lord the righteous Judge shall give us at that day, and not to us only, but to all them that love the Lord Jesus, and wait for his appearing. Which that we may persevere to do, and enjoy, is the most humble, hearty and daily prayer of London, June 18, 1659. Your most unworthy Brother and Fellow-Labourer in the work of Christ, Immanuel Bourne. A Defence & Justification OF Minister's Maintenance by Tithes, Humane Learning, Infant Baptism, and The Sword of the Magistrate. In a Reply to the Answer of some Anabaptists, or Antipedobaptists, Declaring their Grounds of Separation. For John Darker and Tobias Watson, and the Thirty Congregations of Antipedobaptists; The blessing of Truth with freedom from Errors, and false foundations, if it be the will of God in Christ Jesus. FRIENDS, FOr so I desire you may be in and for Christ, hoping better things of some of you, and such as accompany salvation, although for the present too many of you appear to be Adversaries, if not Enemies to the Truth of the Gospel, and to the Godly faithful Ministers of Christ in England, and in other parts of the Christian world. Unto the Paper I sent (Novemb. 11. 1658.) unto one of you living within the limits of the Town, and amongst the People to whom God in his Providence hath called me to preach the Gospel, I received your Answer in writing Decemb. 8. in one sheet of paper, with a Confession of thirty Congregations; and I conceive you have consulted with your Church (as you esteem it) and other Congregations of your opinions to give answer unto my Demands, and it was my desire you should so do, that I might know your strongest Arguments or Grounds of your Separation from our Reformed and Reforming Congregations; that if it be the will of God, I might convince you (by the help of the Spirit of Truth) of the weakness and error of your Grounds, and your eyes might be enlightened to see you have been deceived, and now be persuaded to return and join with our Reformed and Reforming Congregations, for your edification in the Truth of the Gospel, and good of your Souls, which I pray for And friends, I have read your Answer, and am sorrowful to see such pride of spirit, self-conceit, and vain boasting, That your foundation-principles, of the Church of God (as you esteem yourselves) have Scripture proof, as clear as the Sun at noon day, without the help of Consequences or Illustrations, with such rash censurings, and uncharitable, unchristian expressions, telling me I allege Scripture out of ignorance, or weakness, and that I am like the Tempter, who brought Scripture against Christ, and that the old Romish principle groweth still in the hearts of many of us, to make Reason to be our Rule, and cast away the Scriptures; And your comparing me to Popish D. Story, in his plea against Philpot the Martyr. But whether your vain boasting be a truth or falsehood, Thil. 1.27. and whether your rash censurings and unchristian charge be as becometh the Gospel of Christ, I leave to God, and your own better enlightened consciences to judge; and the Christian Reader to consider. Anabaptists Answ. First (you say) You have received some lines of my writing, which I sent you upon the Eleventh of Novemb. and having weighed them in the balance of the Sanctuary, you find them very light. Mr. Bour●● Reply. To which I reply, Certainly you were mistaken, it was not the Balance of the Sanctuary in which you weighed my lines, for God requireth his people should have just Balances, and just weights, Levit. 19 36. He would have no other used in his Sanctuary; but this was some false Balance of your own, or you borrowed it of some seduced Brother, who maketh use of divers weights and false deceitful balances (used by too many) both which are abomination to the Lord, Prov. 11.1. and 20.23. Hos. 12, 7. or otherwise you held the scales in a quaking hand, or your eyes were grown so darkened by a prejudicated opinion that you could not see which way the scale went, nor pass a right, but a rash judgement upon my lines, or according to the flesh, which our Saviour reproveth, as you may read Joh. 8.15. And Friends, did you weigh your own lines in the Balance of the Sanctuary, before you sent them to me? if you had, and had had spiritual eyes to see, and right ordered judgements to discern, certainly you might have found them wanting; yea, so light and weak of any true Scripture-proof, Eph. 4.20, 21. that they can move none (who have learned Christ, and been taught by him as the truth is in Jesus) to separate with you, or to refuse our Reformed and Reforming Congregations (at least) to hear the Doctrine of the Gospel preached by us, who are the godly, lawful and faithful Ministers of Jesus Christ. But let both our lines and writings be weighed in the Balance of the Sanctuary: My lines I sent to you, begin thus. Mr. bourn's desire. November 11. 1658. or M. 11. D. 11. John Darker, yesterday I told you, that I had been divers times with you to have known your grounds of Separation from the public preaching of the Gospel by the faithful and godly Ministers in our Congregations or public meeting places. But you refused to join in reasoning yourself, except I would join in a public Disputation, which I did refuse. The first Reason is, Because I have formerly disputed with those we call Anabaptists, and with Nayler the Quaker, and have found I met with false reports of what had passed; my Adversaries having many words without Reason, have reasoned to no purpose but to confound the hearers, not to Christian Edification as becometh Saints. The Anabaptists Answer. To which you answered, Now Sir, I pray you consider what you have said, if you judge that those who you call (though falsely so styled) Anabaptists, to be without Reason, why would you then reason with us in private? will a man in common sense dispute with one that is without Reason? For man being in honour and understands not, is like the beast that perisheth, Psal. 49.20. Mr. bourn's Reply. To which I reply first, For the fault you find with me for calling you Anabaptists (though falsely so styled, as your ignorance writeth) and it seemeth thinketh) had you but so much of that humane learning (which you sentence to be a sandy pillar, and a popish foundation) as to understand a little of the Greek, in which it pleased the Holy Ghost to have the New Testament written by the holy men of God, Ro. 15.4. 2 Tim. 3.16 2 Pet. 1. 2●. for our learning, you might have learned the better to have understood the name that is given you, Anabaptists. For those that have learned by man's teaching, or their own industry, through the blessing of God, any measure of skill in the Greek tongue may tell you, ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compositione valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rursus, G. P. & Lex. & in N.T. that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek when it is in composition, it is as much as rursus in Latin, which in English signifieth agdin; and so an Anabaptist is one that is baptised again: And have not you, or many of you been baptised again, once in your infancy, and again in your men's estate? And so you are deceived, and delude your Disciples to say you are falsely styled Anabaptists; but bewail your ignorance that you had no more of humane Learning, that you might have the more easily understood by the help of the holy Spirit that Divine learning which is revealed in the holy Scripture written in the Greek and the Hebrew tongue. Anabaptists Answ. Secondly, You say, If I judge you to be without reason, why would I reason with you in private? My Reply is, Mr. bourn's Reply. That it was the desire of the holy Apostle Paul to his Christian Thessalonians, 2 Thess. 3.1, 2. That they would pray for him and Silvanus, and Timothy, not only that the word of the Lord might have free course and be glorified, but, that they might be delivered from unreasonable and wicked men, for all men have not faith: ●nd truly that is my desire also, the rather, because I have met with such unreasonable men already, and and have some ground of suspicion I may meet with such again; for I believe there are such in the world now, as well as there were in the Apostles days; and if all of your Separation be not such, yet some of you may: There was one Judas amongst the twelve Apostles, whom Christ calls Devil, Joh. 6.70. Anabaptists Ans. But why would I dispute with such in private, say you. Mr. Bourne Reply. First, My Reply is, That it was with you John Darker, with whom I would have argued out of the holy Scripture in private, and for that end desired you would call for a Bible, because I hoped if there was not that right spiritual Reason in you to judge of spiritual things spiritually, yet you was capable of right Reason, by the grace of G●d, and so by giving you spiritual reason's o●● of the Book of God, you might be convinced of your Error, and be brought by God's blessing to see the light of Truth revealed in the Scripture of Truth for your edification. And now you proceed and discover an uncharitable and unchristian spirit, A defence of the Scriptures printed for John. Wright. 1650. comparing me to Popish Dr. Story, as if I cast away the Scriptures, when I had sent one of you my Defence of the Scriptures, in my Disputation with James Nayler, which you approved of. And also my greater light from Christ, in which I declare the holy Scriptures to be the most perfect Rule of Faith and Life: A light from Christ leading to Christ; printed for John Wright 1646. And in my paper I now sent you, I desired you would bring your Arguments out of the holy Scriptures, therefore you could not charge me with taking away the Scripture. And your finding fault with me and reverend Mr. Baxter, because we bring Reason for proof, as if Scripture-Reason were unlawful, I pass over as not worthy a larger Answer. I gave you a second Reason, why I was unwilling of a public Disputation, especially with such as you are; Because commonly in public Disputations weak Believers are admitted, unable to discern the strength of Arguments, or mind of the Holy Ghost in Scriptures alleged; and to receive such is contrary to the Apostles direction, Rom. 14.1. Him that is weak in the Faith receive, but not to doubtful Disputations. Besides, there are several Disputations in print already enough to satisfy. Yet if you John Darker would write your Arguments drawn out of the holy Scriptures to prove what you affirmed yesterday (as I apprehended you) That the godly preaching Ministers in England are all Antichristian, and our Reformed and Reforming Churches, Babylon, and to be departed from, and our preaching not to be heard, with your hand, and the hand of your chief Teacher, I should, God willing, give you my Answer; And to this I subscribed my name, Immanuel B●urne. For your wresting and misrepresenting my words, and opprobrious terms you give me, and false consequences you put upon me, I have learned not to give reviling speeches for reviling; But I may tell you, That you raise a false position like a man of straw, and then you will father it on me, and fight against me for it, when it is a Bastard of your own begetting: I pardon this also. The Anabaptists Answer. Then you proceed in a magesterial way, and with a high vapour. But Sir (say you) we must let you understand that those foundation-Principles of the Church of God (which we suppose you well know) would have been the matter of our discourse, hath Scripture as clear to prove them as the Sun at noon day, without the help of your consequences or illustrations, (and you set down divers of your grounds or foundation-principles) as that God made the Heaven and the earth, Gen. 1.1. That all men are sinners, Rom. 3.23. That God made men upright, Eccles. 7.29. That God sent his Son to save sinners, 1 Tim. 1.15. The Resurrection from the dead, Joh. 5.29. Mr. bourn's Reply. For Reply, These are plain Truths, and full proof without consequence; But these Truths are not in controversy between us: But now you come to shuffle in matters of controversy amongst the rest, like a man that mingles corrupt wares among good, the more easily to sell them, and deceive the people; As it follows in your Answer. The Anabaptists Answer. If I would dispute (say you) that the subjects of baptism are men and women, and Repentance and Faith go before to fit them for it, it is clear without dubiousness, Act. 8.12.37. and 2.38. And you further tell me, The Anabaptists Grounds of Separation. That to satisfy my desire to know the grounds of your Separation, and why you look upon us as none of the Church of Christ or Ministers of the Gospel, for which in the whole you give three Reasons. First, Reason 1 Because as you conceive, we frame not our Church of right materials, that is, as you explain yourself, not of men and women of riper years converted, but of Infant children, who can make no profession of Faith or Repentance. Secondly, Reason 2 A second ground is, Because as you dream, we walk in parallel with those the Scripture speaketh of, who make merchandise of the word of God, for which you name divers places of Scripture, Micah 3.11. Ezek. 22 26, etc. Jer. 5.30, 31. and 23.14, 15. Phil. 3.18. All which you wrist and most falsely apply to the godly, faithful Ministers of Christ in England, which most truly may be applied to yourselves, as I have proved at full and made ready to have sent you, though now I shall not trouble the Press with it, being nothing but your falls Quaking scandal, and the like, to be retorted upon you, which I conceive is unchristian like. Reason 3 Your third Reason or Ground of Separation is, Because (as your opinion is) our Church standeth upon these four sandy Pillars, or Popish foundations. Four sandy Pillars 1. Humane Learning. 2. (Say you) Baptising (as you call it) but Rantizing, or rather cozening of Babes in their cradles; take away that (say you) and you would have no Church. 3. Your Tithes, or forced Maintenance, the wages of unrighteousness (say you) after which you all run astray, take away that, and preach who will. 4. The Magistrate's sword which the Priests have run to in many Generations; take away that (say you) which hath ever been the fundamental of your livelihood, and then you would be in danger of starving amongst them whom you call Christians. Mr. Bour●● Reply. Now I see, friends, you have changed your method, for before your first ground was admission of Infants to be members by baptism of our Churches; And in your four sandy pillars, you put Humane Learning before Infant Baptism. I shall in like manner take liberty to change your method, and for my Reply begin first with that which is your third sandy Pillar or popish Foundation (as you may please to term it) and this is our Tithes or forced maintenance which you call the wages of unrighteousness; Because it is so much opposed and spoken against by too many in these times, who are not only adversaries to Ministers Maintenance by Tithes, but to the Ministry itself. First let us look into the Book of God, even from the Creation; read Genes. ch. 1. & 2. and you shall find, That howsoever the Lord the Creator of heaven and earth, the chief Lord of all the world, did and hath entrusted Adam and Eve, and their sons and daughters, with the keeping and possession of inferior creatures and dominion over them, and with the fruits of the earth and the increase thereof; yet the Lord hath reserved a twofold right yet in the creature. First general over all the world and the kingdoms of the earth, and goods therein, to dispose of them when, and where, and to whom he pleaseth. This the Scripture witnesseth at full: He gave the land of Canaan to the seed of Abraham, Gen. 15.18. And Hanna tells us, that the Lord maketh poor and maketh rich, he bringeth low and lifteth up, 1 Sam. 27.8. And the Psalmist tells us, The earth is the Lords and the fullness thereof, Psal. 24.1. So the Psalmist again bringeth in God himself speaking; All the beasts of the forest are mine, and so are the upon a thousand hills; and if I were hungry, I would not tell thee, for the world is mine and the fullness thereof, as is expressed Psal. 50.10, 12. And the word of the Lord to Jeremiah from the Lord: Thus shall ye say, I have made the heaven and the earth, the man and the beast that are upon the ground by my great power and by my outstretched arm, and have given it to whomsoever it seemed meet unto me. And now I have given all these lands into the hands of the king of Babylon my servant; as you may find recorded Jer. 27.5, 6. This Daniel declares in the interpretation of Nebuchadnezzar's dream of the high tree in the midst of the earth which was decreed to be cut down: The decree was for bringing down Nabuchadnezzar himself, till he did know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. Witness Daniel, ch. 4.25. Thus hath God a general right over all the world and all that is therein 2. Again, God hath a special right in the creature, or part of the creatures and the increase of them, which he reserved for his own proper use and service. And this special right he hath never given away, but hath his special right still, which he did and hath reserved in all ages of the world for the outward maintenance of his worship and service, and for encouragement and livelihood of his laborers and servants whom he calleth and employeth in his own work, for his own glory, and the good of his Church and children. First the Scripture tells us, that although the Lord gave to our first parents the creatures upon the earth, with every herb bearing seed, and the fruit of the tree yielding fruit for meat, yet he reserved some part for himself for his own service, according to his own will and pleasure. G●●. 12.16, 20. Of every tree of the garden thou mayest eat freely, saith God to Adam, but of the tree of the knowledge of good and evil thou shalt not eat, for in the day that thou eatest thereof thou shalt surely die. And wherefore did God forbid Adam upon pain of death to eat of that tree of knowledge of good and evil? Learned and holy Augustine brings in Adam reasoning with God in this manner: If the tree be good, why may I not touch it? Si bona est, quare non tango? si mala, quare in paradiso ● Ideo in paradiso est quia bona est; sed nolo tangas, quia obedien 'em te volo. and if it it be evil, why is it in Paradise●? And he answers the question as in God's stead, It is therefore in Paradise, because it is good; but I will not have thee to touch it, because I would have thee obedient. The Lord would have Adam know, that he had reserved the Royalty to himself; and that although he gave Adam an inheritance in the rest of the earth and the fruits thereof, to hold to him and to his posterity upon their good behaviour, yet he should hold it of him as chief Lord; and to touch any part of what God had reserved for his own service, was no less a sin then Sacrilege itself, and to be punished with death: This was the penalty for the breach of that Divine law, as Adam and all his posterity since have found by sad experience. Again, this forbidden tree in Paradise was not all the part of the world which God reserved for himself and his service: For if you read Gen. Gen 4.15, etc. 4. you shall find that not only that tree of Knowledge of good and evil planted in Paradise, was Gods reserved part (or rather a part of it,) but part of the increase of Corn and of Sheep also. This is witnessed in those sacrifices and divine services of Cain and Abel: Cain brought of the fruit of the ground, and Abel of the firstlings of his flock and the fat of them. And without controversy, Col. 2.23. this was not a will-worship of their own invention (odious to God) but that which was of Divine institution, and so of Divine authority; As to acknowledge their homage to God the Sovereign Lord of all, so to typify forth the sacrifice of Christ that seed of the woman, Gen. 2.15. Joh. 1.29. (which God had promised them should break the Serpent's head) That Lamb of God which taketh away the sins of the world. Thus a part of Cain's Corn, fruit of the ground by tillage, and of Abel's increase of his Sheep, was the Lord's portion reserved and due to the Lord by Divine right, for the maintenance of that Divine service which God had appointed our first parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In fine dierum, in the end of days. Gen. 41.1. A year of days. and those their postetity. And this in process of time, or at the end of days, as the Hebrew word may well be rendered; that is, at the end of the year when they had gathered in the fruits of the earth. 3. The same custom or duty we find continued in after-ages, as well as in that first age of the world Read Gen. 8. Gen. 8.20. and you shall see that Noah, after the Flood, when the waters were abated from off the earth, and Noah and his family with the rest of the creatures went forth of the Ark, he remembers God had a part due to him, who had in mercy saved all: Therefore he taketh of every clean beast, and of every clean soul, and offered up a burnt-offering to the Lord, and the Lord smelled a sweet savour; that is, the Lord accepted of Noah's sacrifice; which he would not have done, if it had been a Will-worship, and not been his own institution; his own Divine Law and appointment as a service due to him (by Divine right) who is Lord of all; for Joh. 4.24. God is a Spirit, and he will be served in spirit and truth, according to his own will, not the will of men. Fourthly, The Sons of Noah, Shem, Ham, and Japhet and their posterities, by whom the whole earth was peopled, they had so much light even of nature, or of that Law of God given to our first Parents, and to their posterity before, and continued after their fall, as to know that God the great Creator had a part of the Creature and their increase due to him as a yearly chief Rent to he disposed at his own pleasure for his Worship and Service, which even the Gentiles of the Sons of Noah did pay at every years' end. It was a custom among the Gentiles, that the ancient Sacrifices and Assemblies to that end, were after the gathering in of the Fruits at the years end; witness our learned Countryman Ainsworth in Gen. 4. ex Arist. Ethic. lib. 8. Cum multis aliis, etc. (as some ancient Writers do record.) But you will say, Objection. Though some part might by the Sacrifices of Adam's sons, and of Noah's sons seem to be God's, yet what is this to the Tenth or Tithe which the Ministers of England do seek after every one from his Parish where he liveth and preacheth to the people? I answer, Answer. First for the posterity of Noah Shem and his offspring, we find that long before the Levitical Priesthood, or that Levy was born, that what was the special part or the Lord's portion, was declared by that great Patriarch, and excellent Christian, Joh. 8.56. faithful Abraham (called by the Apostle, the Father of the faithful, Rom. 4.11. Gen. 14.18, 19, 20, 21. or of all them that believe, Rom. 4) and this is that memorable action of his recorded Gen. 14.18. When Abraham came from smiting Chedorlaomar, and the Kings that were with him, Melchisedec, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnibus dedecima● The Tenth of all. Heb. 7.12. who was a Priest of the most high God met him, and brought him bread and wine and blessed him, etc. and he gave him the Tenth of all; the same is repeated by the Apostle to the Hebrews chap. 7. This Melchisedec was King of Salem, Priest of the most high God, who met Abraham returning from the slaughter of the Kings and blessed him, to whom also Abraham gave the Tenth of all. And why the Tenth part, Question. and not the Seventh or Eighth part, or the Twentieth or Thirtieth part? wherefore did Abraham give the Tenth part of all to Melchisedec? Answer. Vnde enim homo re●um juarum decimam potius quam nonam vel octavam vel aliam quamque partem offerendam esse scire potuisset, nisi à Deo ●octus suisset? From the beginning men were taught by God to pay Tithes, as Hugo de Sancto victory Erudii. Theol. de Saer. lib. 1. par. 12. cap. 4. I answer, Certainly Abraham did know God's will, what was God's part, either by the Law of Nature, or the positive Law of God taught him from his Ancestors, from the Patriarches, Noah or Shem or some other, or they or their Father had received from Adam, and Adam from God, and therefore Abraham gave to Melchisedec the Priest of the most high God, the Tenth part, and neither more nor less; this was acceptable to God, and this was received of Melchisedec, as the Lords portion no doubt, and not a will worship of Abraham. Again, not only Abraham but Jacob, the Grandchild of Abraham, and Father of Levi (before Levi was born, or that solemn gift of Tithes by the Lord to the Tribe of Levi) he followeth the steps of his Grandfather Abraham, and freely declares what was and is the Lords part or portion for maintenance of his Service, and Servants in their Ministerial Office. Gen. 28.12, 13, 14, etc. This he doth upon that vision or apparition of Christ to Jacob, in that Dream of the Ladder, whose top did reach to Heaven, and the Angels of God ascending and descending, Gen. 28. and Jehovah promising blessings to Jacob, upon which when he awaked he was taken with an awful reverence of the Majesty of God and his presence there, and maketh that solemn vow to God, That the Lord should be his God, that he would worship God in that place, and if God should bless him, etc. and give him but bread to eat, and raiment to put on, of all that God should give him, he should give the Tenth to God. This certainly was no rash vow of Jacob, no Will-worship, nothing but what h● did know to be his duty, and that which God would accept: therefore he voweth, not the eight part, nor the twelfth, nor the twentieth, but the Tenth; And of all that thou shalt give me, I will give the Tenth to thee. Thus you have two witnesses from the sons of Noah in the posterity of Shem, where the true Religion was chief preserved, and the Church planted, and these recorded in the written word of God, the sacred Scriptures; and this before the Levitical Law. But this is not all, for we find the same witnessed in the posterity of other the sons of Noah; of which, though many of them lost the true knowledge of the true God, and the right manner of giving all the Honour and Service to God, yet they retained some parts of Worship due to God, which they gave to their false Gods, when they were ignorant of the true God; amongst the rest, that spark of light of the Law of Nature, or of the positive Law of God, which they had taught them by their great Grandfather Noah, or some from him, to pay as a due, the Tenth or Tithe to God. Thus we read, Dydimus old Grammarian. That it was a Greek custom to consecrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tithes of their abundance to the gods. And Pisistratus that Tyrant of Athens writeth to Solon, De Lacr●● in vita Solonis. that all the Athenians do separte the Tithe of their fruits, not to be spent for our use (saith he) but for public sacrifice, Herodot. in Clio. etc. And King Cyrus his Soldiers, by the advice of Croesus, were stayed from spoiling the Lydians City, That the Tithes might first be paid to Jupiter. And as among the Greeks, Festus. Decima quaeque veteres Diis s●is offerebant Macr●bius, out of Varro. Plut●●ucul so among the Latins, the Ancients did use to offer all their ●ythes to the gods. And another witnesseth that the Ancients were wont to give the Tenth to Hercules. And it was a common custom amongst the Romans. It is reported of Lucullus, That he grew rich because he observed the use of paying Tithes to Hercules. Zenoph●n witnesses that others used to pay Tithes to Apollo. Yea, this custom was not only used amongst the Civil Nations of the Gentiles, Plin. hist lib. 12. cap. 14.19. but even amongst the ruder also. Pliny writing of the Sabaeans and Aethiopians, saith, That in the Spices, of which those Countries yield abundance, the Merchants may not meddle with any before the Priests have laid out the Tenth to their gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A.R. his view of all Religions. I have read that in the old Arabians Religion, the custom of the Nabathaeans was to pay Tithes of their Frankincense to their god Sabis, and the Priests are not to take it by weight but by measure; and they are tied by their Discipline not to gather Cinnamon till they first sacrifice, than they divide it with a consecrated Spear, and assign to that God they worship his portion, and afterwards they take their own parts to themselves. Plut in the life of Camillus. And Plutarch relates of Camillus that Roman Dictator, and valiant Soldier (who by some was called the Sword of Rome) when he went to War as Captain General of the Roman Army against the famous City of the Vejans (which some take to be the Venetians) before the Roman Emperors, Dr heylin's Geograph. and divers hundreds of years before the birth of Christ, he vowed that if he won the City, he would offer the tenth part of the Spoils unto the gods. But after the Victory, he did either forget his vow, or was unwilling to trouble the City, or suffered the Soldiers to take the Spoils without reserving the Tithes of all as he had vowed. But after, when upon some occasions the Romans thought the Divine Powers were offended (though they did not know for what) and that Camillus was discharged of his charge of being General: He acquainted the Senators with his vow, upon which they made an order, That every man should upon oath present the tenth part of all his gains in that War, that so it might be given to the gods. But that being found difficult, they agreed, That a massy cup of gold should be made and sent to the Temple of Apollo at Delphos (whom they esteemed a chief amongst the gods) in lieu or exchange of the Tithes: Yea, and the Ladies and rich women were so zealous to promote this gift, that they gave their gold and jewels to make it more rich, and as they thought more acceptable. I should not have remembered these Religious and conscientious payments of Tithes by these Heathens, these Gentiles, children of Japhet or Ham, but to answer a proud peremptory Quaker, who called me Old Jew, because I justified that it was lawful for the Ministers of Christ to take Tithes, and that they were justifiable by the written Word of God; Jos. B. when as he thought them to be only a Jewish Ceremony. But it is evident that Tithes are not only Jewish, or paid by the Jews only. For ancient History tells, that the Gentiles paid Tithes as well as the Jews. And although these Histories are not to be received with a divine faith, as well as Scripture, yet they are to be credited as well as our Chronicles, which testify there was a King William the Conqueror, or King Henry the Eighth that pulled down or dissolved the Abbeys, or a King Edward the sixth, Queen Mary, or Queen Elizabeth, or as after ages may believe there was a King Charles, and a dismal War in England, upon which hath followed these sirange and wonderful changes we have seen with our eyes. I might add more, but who are not satisfied, Dr. Carleton Tithes examined and prov'● to be due, by Divive right. I leave them to those learned men who have writ and proved the Divine right of Tithes, and to other Histories which record the practices of paynims. This that you have read may suffice to witness, that the payment of Tithes was acknowledged a due to God amongst the Gentiles to that God they did know, Dr. Tillesley his Animadvers. upon selden's Hist. of Tithes. Dr. Slater, Mr. Prynn, etc. and this even by the Law or light of Nature, or Tradition of God's Law acknowledged by a common consent that Tithes were due to God (to that God they did know and worship) and certainly this custom could not be so common amongst, or in so many Nations, had there not been some Divine instinct from the Law of Nature, or knowledge of some divine law from their forefathers, that Tithes were due to God from all nations by a divine right for his worship and service, as an owning of a Divine Power, Ps. 40.10, 11, 12. who is chief Lord and owner of all we have. But of the tenth, God's own part, he is owner of that in a special manner as his own reserved portion for his worship and service, for this the Lord challengeth in a special manner for his own portion; witness God's servant Voses that great Prophet: All the Tithe of the land, Leu. 27.30, 31. of the seed of the land, and of the fruit of the tree, it is the Lords, Lev 27.30. He doth not say it is the Priests, or the Levites, or the people's, but it is the Lords. And thus the Lord himself by the Prophet Malachi doth many hundred years afters challenge the Tithe as his own; And when the people did not pay their Tithe as his due, the Lord calleth them thiefs and robbers, and tells them they had rob him: Will a man rob God? Mal. 3.8, 9 yet ye have rob me, saith the Lord. But ye say, wherein have we rob thee? And he answers, In Tithes and Offerings. And he concludes v. 9 Ye are cursed with a curse, for ye have rob me even this whole nation. So that the Tithes were the Lords, his own part and portion to be disposed of at his pleasure; all the time of the Old Testament, from Adam to Moses, and from Moses to Malachi, the Lord had a reserved part due to him as chief Lord of all. But the Quakers and some of these Anabaptists will object, Objection. What is this to the Priests and Levites, either before, or since Christ? If Tithes be the Lords portion, what have the Priests and Levites to do with it, or how come they to challenge any right in them, or title to them? The Answer is easy. Answer. When the firstborn in the family were the Lords Priests and Prophets to offer sacrifice to God, as Adam, and Cain, and Abel did; or to teach their families, Gen. 18.18, 19 Gen. 20.7. Gen. 26.25 as faithful Abraham and the Patriarches, and their firstborn did; as we read Gen. 8.18, 19 Num. 8.17. Then the Lord needed not his part of his Tenths for maintenance of his Priests and Levites, but what part he had was chief for his sacrifices and services But when he took to him the Levites in stead of the Firstborn, as Num 8.18. than you may read the Lords Deed of gift of his part of the Tithes to Levi for an inheritance: Num. 18.20, 21. Behold (saith the Lord to Aaron) I am thy part and thy inheritance amongst the children of Israel; and behold I have given the children of Israel all the Tenth in Israel for an inheritance, for the service which they serve, even the service of the Tabernacle of the Congregation, Leu. 18.21. And thus you may see what title the Levites and Ministers of God have to the Lords part, even by a Deed of gift from the Lord himself: And this is a Deed or Great Charter enroled and recorded in sacred Scripture, the written Word of God himself. Object. 2 I know the common Objection: We will grant (say they) that the Lord did give part of the Tithe to Levi and his posterity that taught the people, as Nehemiah: Nehem. 8: 7, 8, 9 But he did not give all to them; for part was to be eaten before the Lord, in the place which the Lord did choose to put his name, there they the children of Israel were to bring their tithes, and their sacrifices, and their choice vows, and to eat them before the Lord with their families, they and their sons and daughters, and man-servants and maidservants, and Levite within their gates, yea the poor stranger, and widow and fatherless, as we may read Deut. 12.11, 12. & Deut. 14.29. Therefore the Tithes were not all given to the Levites as their portion, as is said by the Ministers that plead for Tithes. For Answer: If you read, Answ. Vltra duas Decimas quas quotannis pendere jam jussi, 1. Alteram Levitis, 2. Alteram in sacras epulas, 3. Tertia tertio quoque anno est conferenda, quae in egenos vicinos & pupillos distribuatur. Joseph. Antiq. lib. 4. cap. 8. you may find there was a threefold Tithe which the children of Israel did pay. The first Tithe was the tenth of the whole increase, which was first tythed; and this was the Levites portion, and might be eaten every where with their household, because it is a reward unto them for their service; But first they were to give the Heave-offering, the tithe of that tithe, to Aaron the Highpriest, as you may read Numb. 18.26. And this Tithe hath a Morality in it, as after we shall show. Again, there was a second Tithe of the Nine parts that were tythed before: And this Tithe might not be eaten in any place, as the first Tithe which was the Levites portion might, but at Jerusalem. Thus you may read Deut. 14. Deut. 14.22, 23, etc. Tything thou shalt tithe (or thou shalt truly tithe) all the increase of thy seed which thy field bringeth forth, and thou shalt eat before the Lord thy God in the place he shall choose to place his name there; and if the place be too far, thou shalt turn it into money and buy what thy soul liketh, and shalt eat there before the Lord thy God, and thou shalt rejoice, thou and thy household, and the Levite within thy gates. Ainsworth in Deu. 14. This second Tithe might not be eaten any where but before the Lord in Jerusalem, as the Hebrew Doctors affirm, and is evident from the text. This might be Levitical, and to end with that Temple-worship. Thirdly, besides these two Tithes, there was in the place or stead of this second Tithe a third Tithe every third year, Amos 4.4. Tithes after three years, etc. which was for the Levite, the stranger, the fatherless and the widow within their gates, as you may read Deut. 14.28, 29. This may cease in part as a Tenth, but the substance is moral. But the first Tithe was wholly for the Levites for their maintenance, as the Lords wages or reward the Lord alloweth them for their service in the Sanctuary, to continue in the Gospel, as after will appear. Yea, besides the Tithes, the Lords portion, the Lord commanded that the Levites should have their Cities to dwell in, Num. 35.3 4, 5, 6, etc. and the suburbs of them shall be for their and for their goods, and for all their beasts; and the suburbs of the city shall reach from the wall of the city two thousand cubits round about, Num 35. Rich conveniences, besides extraordinaries, which were very many. This was the Levites lawful gain due unto them by Divine right, by the law of God, and law of Nature, as a reward for their labour in the Lord's service. And this gain they might lawfully seek after, every one for his gain from his quarter. And this they did, when their just portion and maintenance was not brought them by the people. Nehem 13.10, 11, 12. The Levites went every one to his field for his just gain or portion, as you may find Neh. 13. Thus did the Levites seek every one for his gain from his quarter to live of, his portion of land and tithes at his field, when the second tithe was not brought into the treasury as it ought to have been. And this was just and lawful for them to do, as the Ministers of Christ may lawfully do at this day. There is another Objection. Object 3 Though the Lord had a part in every man's estate, the tenth of every increase which the Lord did give to the Levites, the Lords Ministers before the coming of Christ; yet now since Christ is come, and is not only dead, as the Highpriest of our profession having offered himself to God for us once for all, Heb. 3.1, 2. and is not only risen again and ascended into heaven and liveth for evermore, Rev. 1.18. but maketh intercession for us to God his Father, and the Levitical Priesthood is ended: Now what evidence is there that God hath any part or portion in men's estates or the increases of them for himself, or to be disposed of as his own? or that the Ministers of Christ have either Tithes or any Maintenance due unto them by Divine right, since Christ? And then, how can it be lawful for them to seek after every one his gain, as they do? For answer: Answer. First, if it be granted that the Lord had a reserved part of the earth and increase thereof for himself, yea that the Tithes or Tenths were the Lords excepted and reserved portion which he had not given to the sons of Adam, or to Noah's posterity, and that this was the Lords for his service until Christ's coming in the flesh, Gen. 3.17, etc. which I conceive none will deny that truly believeth there is a God that created the world, and gave part only, not all to Adam, or that truly believes the Holy Scriptures to be the written word of God; Question. Then I desire to know by what Deed of gift the Lord hath given these Tithes his own portion from himself, or from his Ministers and servants who once had them? Whether he hath released his right and title which in a special manner he had in the earth and the increases thereof, to any man, and to whom? Hath God released his special right in the tenth part, the Tithes of all, which were once, yea which are the Lords own, if none can show a better title to them? Let us search the Records in the New Testament, and first see if we can find any such Release or Deed of gift from God and his servants, and to whom? Secondly, see what is registered for the maintenance and continuance of God's right unto them. That so we may better answer the Anabaptists, who call Tithes the wages of unrighteousness; or the Quakers who accuse the Ministers of Christ as if they did seek for unlawful gain, the gain of Tithes, of that which is neither God's nor theirs, every one for his gain from his quarter or people. I have searched the New Testament, and can find Tithes mentioned but only in four places; and in none of these doth Christ deny, or give away, or release his right to his tenth part, or forbidden his Minfsters to receive Tithes; yea rather Tithes are approved by Christ, and his Apostles that speak of them. First place. The first place is that of our Saviour, Mat 23.23. where he pronounceth that woe against the Scribes and Pharisees for their hypocrisy: Woe unto you Scribes and Pharisees hypocrites; for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith: These things ought ye to have done, and not to leave the other undone. It is evident our Saviour doth not reprove them for their payment of Tithes, but for their omission and neglect of the weightier matters of the Law, judgement, mercy, and saith. For he tells them plainly, it was their duty to pay their tithes even of the smallest things, mint and anise, and cummin; these things ought not to be left undone. Thus both the payment of tithes even in the time of Christ, and Christ's approbation of tithes, is witnessed at full in this place; No prohibition of tithes evidenced, no cessation of tithes declared, no denying of Christ's Ministers to receive tithes. 2. Again, a second place we find Tithes spoken of in the New Testament, is that of our Saviour recorded Luke 11.42: to the same effect with the former, Woe unto you Scribes and Pharisees, for ye tithe Mint, and Rue, and all manner of Herbs, and pass over judgement and the love of God; these ought ye to have done, and not to leave the other undone. You see our Saviour in this place also approveth of the payment of Tithes, not a word of prohibition or cessation, but an approbation of the payment of Tithes, as the people's duty in those days. Had he declared that Tithes should no more be paid after his time, certainly it would have pleased many a carnal hearer at that time, as the hopes of that prohibition or cessation it is to be feared would please too many carnal hearted, profane, or spiritually and Antichristianly deluded and seduced souls in these days, who would remove both Ministers and their just Maintenance, if it did lie within their power: But you have not a word from Christ of cessation or taking away of Tithes from the Priests of those times, or from the Ministers of the Gospel in succeeding ages. 3. The third place in which Tithes are spoken of, is that of the same Evangelist, Luke 18.11, 12. Two men went out into the Temple to pray, the one a Pharisee the other a publican, the Pharisee gloried in his performances, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican; I fast twice in the week, and give Tithes of all that I possess: The Publican humble in his own eyes, O God be merciful to me a sinner. Our Saviour doth not condemn the Pharisee for his giving of his Tithes of all he did possess; but for that he trusted in his own righteousness, as you may see evidently manifest in the end why Christ did speak the Parable, Luke 18.9. He spoke this Parable unto certain that trusted in themselves that they were righteous, and despised others. So that you see here is not a word of our Saviour against Tithes, or the payment of Tithes in his time, nor a word of prohibition that his Ministers in the New Testament should not receive Tithes; yea, rather Christ approveth the payment of Tithes, as part of the Pharisees righteousness which they ought not to leave undone, and he tells his Disciples, that exccept their righteousnss do exceed the righteousness of the Scribes and Pharisees, they cannot enter into the kingdom of heaven, Matth: 5.20. Origen in Mat. From which Origen in his time prosseth the payment of Tithes in the Gospel as a duty. The fourth and last place in the New Testament where tithes are spoken of, is that of the Apostle Heb. 7. in which Chapter tithes are mentioned six or seven several times, and in none of these are Tithes condemned by the Spirit of God in the Apostles, but rather approved and declared to continue even to the world's end, as Christ's right and special part for maintenance of his service, who is a Priest not after the order of Aaron for a time, but a Priest for ever after the order of Melchisedec. To give you a clear light to see this truth, read the Chapter, and you shall find that the Apostle in the three first verses rehearseth the History recorded in Genesis of Melchisedec and Abraham. First, Melchisedec described by his Offices, 1. A King, or King of Salem, vers. 1. Interpreted first, King of Righteousness; secondly, King of Salem, that is, King of Peace, vers. 1, 2. 2. A Priest of the most high God, yea, made like the Son of God, abiding a Priest continually, vers. 2. 3. He describeth Melchisedec by his Actions. First, he met Abraham as he returned from the slaughter of the Kings: Secondly, He blessed him. 2. Again, he describeth Abraham by his owning of Melchisedec as a Priest of the most high God, giving him the tenth of all, as God's portion, the Tithe due to God; To whom Abraham gave the tenth part of all, vers. 2. 3. He sets forth the greatness of Melchisedec above the Patriarch Abraham. First, Because Abraham gave him the tenth: Now consider how great this man was, to whom even the Fatriark Abrahm gave the tenth of the Spoils, De summitatibus rerum, Of the tops of things. vers. 4. So our Translators render it. But the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de praecipuis, etc. the Greek signifies of the tops of the heaps, of the very best things which may be, of other things as well as of the spoils. Secondly, because Melchisedec blessed him, for the less is blessed of the greater, saith the Apostle, vers. 7. 4. The Apostle compareth the Priesthood of Melchisedec and Aarons ●iesthood together, and proveth the superexcellency of Melchisedec's Priesthood above Aaron's; and this by divers arguments taken from Tithes, or their divers grounds, manner, and order of their taking of Tithes; as you may read in the fift and sixth verses, and the verses following. For first, vers. 5. he affirms, that they that are of the sons of Levi, who receive the office of the Priesthood, they have a commandment to receive Tithes of the people according to the Law, or by virtue of that law; yea, of their brethren, though they came out of the loins of Abraham. But verse the sixth, He, that is Melchisedec, Heb. 7.6. whose descent is not counted from them, received Tithes of Abraham, great Grandfather of Levi who had the Priesthood, and blessed him that had the promises: Therefore Melchisedec's Priesthood is far more excellent than the Priesthood of Aaron or Levi, because he received Tithes not by virtue of the Levitical Law, but by a higher and far more ancient right, even by a right from God himself, as Gods High Priest, more ancient than Levi by far, as your may read Gen. 14.20. Abraham, Great-Grandfather of Levi, paid Tithes to Melchisedec the Priest of the most high God, four hundred years before Levi's Priesthood was appointed. Secondly, Heb. 7.8. Verse the eighth, the Apostle proveth this by another Argument: Heb. 7.8. Here men that die (saith he) receive Tithes; that is, herein in the Priests of Aaron and Levies order, they who are mortal receive Tithes; they and their Priesthood are mortal, and so their receiving of Tithes it mortal, as dying like themselves, and their order of Priesthood is dead and gone, and their tithing dead as Levies Priesthood ended; But here Melchisedec, that Priest of the most high God, and his order receive tithes, of whom it is witnessed that he liveth: for verse 3. Melchisedec is said to have neither beginning of days, nor end of life, and so he liveth to receive tithes while the world lasted, not in himself but in Christ, whom he typified, and who is a High Priest after the order of Melchisedec, and so to receive Tithes as Melchisedec did, not from any right from Levi or the Levitical Law, but in his own right from God his Father, who made him heir of all, Heb. 1.2. Thirdly, Melchisedec's Priesthood was more excellent than Aaron's or Levi's, because Levi who received tithes, paid tithes in Abraham to Melchisedec, for he was yet in the loins of his Father his Grandfather Abraham when Melchisedec met him, as the Apostle declareth, Heb. 7.9, 10. Verse 9, 10. But we read not that Melchisedec paid tithes at all. It is Christ's privilege to receive tithes, not to pay tithes; therefore Melchisedec's and Christ's Priesthood is far more excellent than Aaron's or Levi's Priesthood or their order. Fourthly, The Apostle taketh another Argument from the Law of Ordination of each Priesthood, Melchisedec's and Aaron's, and so of Christ's and Aaron's. This vers. 15, 16, 17. Because Christ who ariseth another Priest after the order or similtude of Melchisedec, he is made not after the Law of a carnal commandment, the Levitical Law which is ended, Psa. 110.4. but after the power of an endless life: Thou art a Priest for ever after the order of Melceisedec. Therefore as Melchisedec did, so doth and may Christ receive tithes, for they are God's part, and Christ's part as Heir to God his Father, and so tithes are rightly, yea, by Divine right due to Christ. And thus you see there is nothing in the New Testament in all these places in which tithes are mentioned, by which God the Father may be proved to have given away tithes from Christ his Son, the Lord of his Church and of his Servants in the Ministry of the Gospel, nor in which Christ hath released his right to any, or disposed of it to any but to his Ministers for their labour in his service in the Gospel. Therefore whatsoever the erring Anabaptists or Quakers speak to the contrary to their seduced Disciples, Tithes are the Lords still, and will be to the end of the world. But some Quakers or Anabaptists it may be will object further, Object. 4 If we grant that Tithes are the Lord Christ's, yet what proof is there that they are the Ministers of Christ now in the New Testament? Christ doth not name Tithes with any command to give them to his Ministers and Ambassadors: where find we any such thing in the New Testament? I answer, Answer. Although Christ doth not name Tithes by a particular command to pay them to his Ministers, yet he doth by himself and by his Spirit in the Apostles command as much in substance as if he had named Tithes, or challenged his right in them for the maintenance of his servants in the work of the Gospel. For first, Mat. 10.7.8. Luk. 10.1, 2, 3.4, etc. If we read the manner of Christ's Commission, or sending those his Disciples to preach the Gospel, as it is recorded Mat. 10. and Luk. 10. Christ sends them forth as laborers into his harvest, and he giveth them a charge to take no purse, nor scrip, nor silver, nor brass, no provisi, on for maintenance, but to eat and drink what was set before them; and he giveth the reason, For the labourer is worthy of his meat, and worthy of his hire, or reward for his labour. Now I demand the Question, Whose laborers are Christ Ministers? are they not Christ's? and who should pay them their wages, or give reward or maintenance for their labour in preaching and publishing the Gospel? is it not Christ? and out of whose substance or estate should Christ pay his Workmen? is it not our of his own? If not, why then did not Christ give them provision with them, when he sent them out to preach the Gospel; but sends them to the people of the world (many of which would not receive them) and wisheth them to receive of the people whither they came for their maintenance? Certainly it is not that Christ would take any thing from others that was none of his own, to pay his workmen with; but to teach us, that Christ had a part, a portion and inheritance in the people's hands, the Tithes, the Lords reserved part; and out of this his own part Christ expected, his Disciples, his Preachers of the Gospel should be maintained, and threatens those who should refuse to give his servants entertainment; Luk. 10.11. If any receive you not (saith Christ) shake off the dust of your feet against them. And it shall be easier for Sodom and Gomorrah in the day of judgement, then for that man, or that woman, or that city that refuseth Christ's servants, or denieth them that part which the Lord Christ appoints them for their just and due maintenance. Witness our Saviour himself, Luke 10.10, 11. 2. Again, Rom. 15.26, 27. the Apostle Paul holdeth forth this as a duty, That to those that communicate spiritual things, it is the people's duty to communicate carnal things to them, Rom. 15.26. Thus between the Jews and the Gentile, and thus between the Ministers of Christ and the people; for the reason is the same: The Ministers communicate spiritual things in the preaching of the Gospel, therefore the people are debrors to them, and it is their duty to communicate temporral or carnal things, such as are for the comfortable livelihood of Christ's Ministers. And if it be the people's duty, than it is a debt they own to Christ and to his servants; and if they own it to God and to Christ, than it is Gods, none of theirs. And what is held forth to be Gods special part or portion for maintenance of his service and servants, Mal. 3. Heb. 7. but the tenth part, the Tithes, which were and are Gods and Christ's, as noted before. 3. The same Apostle, A compatatis. 1 Cor. 9 proveth by divers arguments from divers comparisons, that there is a part due to God's faithful Ministers, laborers for Christ in the Gospel. Thus vers. 7.— 1. From a Soldier: 1 Tim. 6.12. 2 Tim. 23. Jud. v. 4. And why noticceive their pay due from Christ for the same? 1 Cor. 3.6, 7. From a Soldier: Who goeth a warfare at any time at his own charges? God's Ministers are soldiers for Christ, to defend the truth of the Gospel against all enemies, to contend for the faith once given to the Saints. 2. Again, Who planteth a vineyard and eateth not of the fruit thereof? God's Ministers are planters; And wherefore should they not eat of the fruit for their labour? feed on God's part which he hath reserved, the Tithes, for their maintenance? 3. Act. 20, 28 Who feedeth a flock and eateth not of the milk of the flock? God's Ministers are Shepherds, and wherefore should they not eat of the milk of the Flock? why should not Gods tenth be for their nourishment? 4. The like arguments taken from the husbandman and other laborers, and these grounded upon the law, the law of God, nature or reason, vers. 8, 9 Say I these things of myself, (saith he) saith not the law also the same? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Den. 25.4 1 Cor. 3.9 10. Doth God take care for oxen, or saith he it altogether for our sates? For our sakes no doubt this is written, that he that ploweth should blow in hope, and he that thresheth in hope should be partaker of his hope. God's Ministers are Gods husbandmen and laborers, God's people are God's husbandry: And good reason God's laborers should partake of the benefit of their labours, and receive God's part, the Tenth which the Lord hath reserved for them. Th● Apostle proceeds with other arguments from the equity of this duty, v. 11. No man goeth to war without wages etc. We are Ministers of Christ, fig●● for you, plant you, feed you, &c Ergo, It is your duty to pay us wages, fruit, and m●lk. Sir James Sempill of Sacrilege since Gospel, p 53. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? If we communicate to you the Gospel-gladtidings for the nourishment of your souls, is it a great matter that we receive God's part from you for the nourishment of our bodies? In a word, this he confirms by analogy and similitude with the maintenance of the Priests and Levites before Christ. If the Priests and Levites who did minister about holy things of the Temple, did by God's appointment live of those holy things, namely of Gods reserved part, the Tithes, and of God's consecrated part, As Levi lived by the Law, so must our Ministry by the Gospel: but Levi lived of holythings by the law viz tithes, Ergo, so must Ministers live of them in he Gospel. Sir J. Semp. p. 58 As Levi lived by the Law, so must we by the Gospel, but jevi lived by a certain maintenance by the Law, viz tithes, Ergo, so must we live by a certain maintenance in the Gospel, and why not by tithes? Idem p. 56. things dedicated and freely given to God by the people; then certainly the Ministers of Christ who in like manner so preach the Gospel, should according to Christ's appointment live of the Gospel, yea of Christ's reserved part, the tenths of all, and of those free gifts where tithes are not sufficient for their comfortable maintenance in and for their attendance upon the service of Christ their Lord and Master. Thus doth the Apostle, though not name tithes, yet require as much in effect as a duty from the people to communicate tithes, or an equal maintenance for and to the Ministers of Christ: And this from the Lords ordinance for the payment of that certain reward for their labour, Luke 10.1, 2, 3, etc. which the Lord hath appointed. And of this certain reward or wages, we read not in the Scripture what part it is, but the Lords portion of tithes, which was and is God's part, as we prove before. Fourthly, Gal. 6.6. If you consider that command of the same Apostle Gal. 6.6. it will make this yet more evident: Let him that is taught in the word, communicate to him that teacheth him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omnibus bonis, in all goods; Our translators render it, in all good things. But if it be in all good things that he must make his Teacher partaker of, yet whose must they be? And if they be his own good things, and then of his own goods, why should the Apostle require this as a duty, Let him that is instructed, make him that instructeth him partaker of all his goods? And why this as a duty to Christ's servants, if Christ hath not a right in them? But what part must he make him partaker of? Question. Certainly the Quaker or Anabaptist will not say, of the sixth part, Answer. nor of the seventh nor eight part; And we will not say, of the fiftieth, or fortieth, or twentieth part of his yearly increase; that in most places will be too little for the comfortable maintenance of a Minister of the Gospel, and to provide for his family, them of his own house which he ought to take care of, otherwise he denieth the faith and is worse than an infidel; Agree that Christ hath a right to some part. witness this Apostle, 1 Tim. 5.8. Let us agree then, that Christ hath a right to some part, whatsoever part the Lord himself in his infinite wisdom hath set down and determined as his own reserved part for the maintenance of his Ministers, that is the most fit, the most equal, and just part to be paid and given from him that is taught the Gospel of grace, to him that teacheth him: Gen. 14.8. ch. 28. And this is the Tenth of all. This tenth Abraham paid to Melchisedec, and Jacob vowed this tenth to God before the Levitical Priesthood was in the world. This tenth part he gave to Levi for an inheritance for his service in the Sanctuary during the life of his Priesthood, and this tenth is due to Christ, who is a Priest for ever according to the order of Melchisedec; and good reason the Ministers of Christ should partake of this tenth, and receive it for Christ as Christ's part for their service, to the end of the world. Thus you see what may be the sense of the Apostle, Let him that is instructed make him that instructeth him partaker of all goods; or in all good things of Christ in his possession. For if Christ have no right, why should he pay his Servants wages of that which he had no right unto? certainly he would not do it. But some Quaker or Anabaptist or others, Object. will yet object, If the tenth be Christ's and his Ministers, Mat 10. Luke. 10. then wherefore did not Christ direct his Disciples, when he sent them abroad to preach the Gospel, to require the tenth of the people? nor his Apostle Paul, neither in that 1 Cor. 9 nor in this place Gal. 6.6. command and expressly require their tithes as due to Christ and his Ministers by divine right, and to be paid upon pain of damnation, Luk. 10. Mal. 3.7, 8 it being no less sin than sacrilege to rob God or Christ of them, as is taught by some godly men both in ancient and latter times. I answer; Answer 1 First for Christ, the Tithes were then in his time, and when he sent forth his Disciples, paid to the Jewish Priests and Levites of Aaron's or Levi's order, as is evident in the Pharisees practice, Luk. 18.12. And if Christ had commanded or directed his Disciples to demand Tithes, it would have occasioned a controversy not easy to be decided. Besides, Levi's Priesthood was not then ended, and therefore Tithes were then due to them, and so ought to be paid, as our Saviour himself tells the Pharisees, Matth. 23.23. Therefore there was no reason Christ should then have commanded his Disciples to demand Tithes. Again, If Tithes had been to have ended with Levi's Priesthood, and never to have been received by any of the Ministers of Christ, than we may demand on the contrary part, wherefore did not Christ our Saviour give an absolute prohibition to his Disciples, and to preach it to all that should be converted to Christianity, that they ought never to take any Tithes; but that Tithes should be declared to end with Levi's Priesthood? and this would have ended the question, and settled a great deal of quiet in the Church, if Christ had declared what maintenance his Ministers should have instead of Tithes; for Christ was faithful in all his house, as Moses, Hebr. 3.2. But Christ no where forbids Tithes, nor serteth any maintenance instead of Tithes, and therefore Tithes certainly are to coninue still by the mind of Christ, even to the end of the world; for would Christ here provide no settled maintenance for his Ministers, who were sure to find cold entertainment in the world? For the Apostle, that he did not require Tithes of the Corinthians or Galatians, nor claim them as due to Christ's Ministers by Divine right, nor other Apostles, Peter, John, James or the rest; there are good and sufficient grounds, reasons good enough to answer this Objection. 1. In those days in divers places, and especially at Jerusalem, there was a community of goods; the Belivers sold their Estates, and laid the money down at the Apostles feet, Act. 4.32.34. and what need was there then of any claim of Tithes, when all was at the dispose of the Ministers and Apostles of Christ, or of the Church and Deacons, and they lived of the common Treasuries, what wisdom had it then been to claim Tithes? 2. Euseb. Ec. Hist lib. 4. cap. 25. Again, then were times of persecution, as you may read Act. 11.19. & 12 1, 2. etc. and this persecution against the Church continued to after times, above a hundred and fifty years after hrist, as Eusebius relateth. Melito Bishop of Sardis in his A pology to the Emperor writeth, that the godly people were grieved by new Edicts published throughout Asia, and suffered persecution; yea impudent Sycophants, and greedy gapers after other men's goods, having gotten occasion through those Proclamations, openly rob and spoil day and night; therefore he desires the emperor that he would not despise them who were grieved and oppressed with that shameful spoil; Divers persecutions were both before and after, and was it then a time for the Ministers of Christ to press or claim the Tithes of poor persecuted Christians? certainly no. 3. These Corinthians and Galatians, and others Churches were but new Converts living amongst other Gentiles, who were unbelievers; and though the Apostle did claim and argue for his right of maintenance, yet to avoid offence and hind: rance of the Gospel's propagation in those infant days of the Church, he did not use that power and right he had to take maintenance of them, but charged other Churches to spare them; not that he had not a right, or that other Ministers had not a right, but it was not then a fit time to require this right, and therefore much less to claim or preach up Christ's his right in Tithes. 4. In a word, the Apostles than were travellers up and down the world, in several Countries, to preach the Gospel, and had no certain dwelling place, as Paul himself witnesseth, 1 Cor. 4.11. and what then should they have done with Tithes, or to have claimed Tithes, when Ministers were not settled, nor was there any quiet state of the Church? And these are reasons sufficient to quiet the Quakers quarrelling spirit, if they were not restless in their malice against the Ministers of Christ; or any moderate Anabaptist, that their maintenance is due unto them by divine right: Thus did the Apostle spare the Gentiles of any demand or nameing of tithes; but when he writeth to the Hebrews, than he names tithes, Heb. 7. and declareth them to belong to Christ, and so certain to Christ's Ministers, not from Aaron or Levi, but from Christ himself, who was a Priest for ever, after the order of Melchisedec. But some Quakers or Anabaptists it may be, Object. have found out that Objection (as they pretend) Heb. 7.12. The Levitical Priesthood being changed, there must needs be a change of the Law. Therefore tithes being under the Levitical Law, and that Priesthood of Levi being changed, there must needs be a change of the Law of Tithes, and so Tithes must cease in the Gospel, as being Levitical and Ceremonial. I answer, Answer. It is true, That the Levitical Priesthood is changed, and that Covenant of Levi by Sacrifices and Ceremonies figuring Christ the Messiah to come, that is changed and ended, all being fulfilled in Christ; for that Law of Levies Priesthood, in what respect it was Typical, Heb. 10.1, 2 that had but a shadow of good things to come; for it was not possible that the Blood of Bulls and Goats could ever take away sin; therefore Christ cometh and offers his own body, and by that one offering once for all, he hath perfected for ever them that are sanctified; Heb. 10.14. so that these Levitical Sacrifices they are all ended by that one sacrifice of Christ. But there were divers things which Levi did, which were not typical or figurative ceremonies to be ended at the coming or ascension of Christ, or in the time of the Gospel. As first, The Levites did ear, and drink, and wear apparel for their bodily nourishment, and preservation of the life of Nature; and this was not ceremonial, but nature to be done by the Law of Nature, and by the positive Law of God, for God commanded our first parents to eat freely of the trees of the Garden, Of every tree of the garden thou shalt eat freely, Gen. 2.16. and this was not Levitical nor Ceremonial, nor to end at the coming of Christ; for Christ himself commandeth his Disciples when he sent them abroad to preach the Gospel, to eat such things as were set before them, Luk. 10.8. And if these actions of Levi were ended in Christ, than it was unlawful for any man or woman to eat, or drink, or to wear apparel, which is irrational and contrary to the mind of Christ, Lu. 10.7. Secondly, The Levites did bless the people; this was another action of theirs Num. 6.22, etc. And the Lord spoke unto Moses, saying, Speak unto Aaron and his sons, and say unto them, on this wise shall ye bless the children of Israel. And the Lord separated the Tribe of Levi to stand before the Lord, and to bless in his name, Deut. 10.1. And this was not ceremonial neither, nor to end at Christ's coming; for Christ teacheth his Disciples to bless them that curse them, Mat. 5.44. And the Apostles and Ministers of Christ do bless the bread and wine in the Sacrament, 1 Cor. 10.16. And it was the practice of the Church and Ministers of Christ to bless or pray for a blessing on the corgregation, 1 Cor. 4.16. Thirdly, The Levites taught the good knowledge of God, for which that good King Hezekiah spoke comfortably to them 2 Chron. 30.22. And they did read in the Book of the Law, Nehem. 8.8, 9 and gave the sense, and caused to understand the reading, Nehem. 8. And these actions were not ceremonial, nor to be abolished by Christ; for Christ commands his Disciples that they should go and teach all Nations, Mat. 28.19, 20. And thus Philip did by the direction of the Spirit of God, he opened the Prophet Isaiah to the Eunuch, Acts 8.30.35. And the Apostle tells us, that Christ gave some Apostles, and some Prophets, and some Evangelists, and some Pastort and Teachers, Ephes. 4.11. and therefore this office of teaching the people was not merely levitical, and to be abolished by Christ; we see the holy Scripture, doth plainly witness the contrary. Fourthly, Reward and wages for Levi's service was not ceremonial, but Moral, according to the Law of God and Nature; not to end in Christ, or at Christ's coming, but to continue to God to his Minister, laborers, and Servants for their labour in the work of the Gospel unto the end of the world; for Christ himself appointed wages for his Apostles and Ministers, and this not of charity, or Alms, at men's pleasure whether they will pay or not, but of due debt for their labour: When he sent them to preach the Gospel, he gave them direction to expect wages and maintenance from them to whom he sends them, Provide (saith he) neither gold, nor silver, nor brass in your purses, neither scrip for your journey, neither two coats, neither shoes, nor yet staves; for the workman is worthy of his meat, Mat. 10. Mat. 10.11 and Luk. 10.7. for the labourer is worthy of his hire, or reward, it is due to him, and the people to whom he preacheth the Gospel are bound by the Law of God and Nature to pay him for his labour. And hence the Apostle saith, 1 Cor. 9.14. Christ hath ordained that those that preach the Gospel should live of the Gospel, of their due reward and maintenance for their labour in preaching the Gospel. And the Elders that tule well (saith the Apostle) are worthy of double honour, 1 Tim. 5.17, 18. especially they that labour in the word and doctrine. And he gives the reason from the Law of God and Nature, For the Scripture saith thou shalt not mussel the mouth of the Ox that treadeth out the corn; and the labourer is worthy of his reward. Therefore maintenance of Ministers was not Levitical, but Moral, as wages and reward for their labour, as all other men's labour is and will be to the end of the world. But doth not our Saviour say, Objection. Freely you have received, freely give; what wages then can Christ's Ministers require? I answer, read that Text Matth. 10.8. Answer. Christ gave them a miraculous power to heal the sick, cleanse the lepers, raise the dead, and to cast out Devils, and to this he adds, freely ye have received, freely give: But for preaching of the Gospel he doth not say so, for he directs them to receive meat, drink, and wages, as if you compare those Scriptures Mat. 10. and Luk. 10. you may see the Apostles of Christ then might, and the Ministers of Christ may lawfully expect and require God's reward or wages for their labour in preaching of the Gospel, and that was the Tenths, as we have proved already, they may lawfully look every man for his just gain from his quarter. Fourthly, Judicial were the Givil laws of the Jews Leu. 17.30, etc. Tithes holy to the Lord. The Tithes which were given to Levi for his service, were not Levitical, ceremonial, nor typical, nor Judicial, which were the Jews Civil Laws, whatsoever the Quakers or Anabaptists or any other have dreamt to the contrary; no holy things are Judicial, but Tithes were holy things; and Tithes were not shadows, and figures of holy things, not ceremonies to be abolished by Christ, but the Lords own portion declared to be God's part, in every man's estate, long before Levi or the Levitical Law was instituted, though given to the Levites by God's appointment for their service during the life of that Priesthood, and Gods part still, Christ's inheritance, and the inheritance of his Ministers to the world's end, for there is a morality in them, and they are God's part, for which he will call men to a reckoning at the great day of Judgement, when all the sacrilegious wretches in the world shall tremble, except God in time give them to see their sin and repent: For although Levi's Priesthood be dead, Heb. 7. yet Christ liveth who receiveth Tithes (as the Apostle witnesses) and Christ's Ministers live and receive Tithe, not by any right from Levi or Aaron's Priesthood, but from Christ who is a Priest for ever after the order of Melchisedec. That Tithes were ceremonial, was an opinion devised by Alexander de Hales an Englishman, Dr. Carleton in his Tithes examined, and divine right proved, fol. 20 who lived about twelve hundred years after Christ, as that learned Dr. Carleton well observes, and this indeed to please the Pope, that he might better appropriate Tithes to his Monasteries, his Abbots, Monks and Friars, as after we shall touch. A ceremony is well described to be a carnal type of a holy thing, which for the service of the Tabernacle was enjoined only until the time of Reformation, as the Apostle Heb. 9.10 holds them forth unto us; but Tithes are no such ceremonies, they have a morality in them, and whatsoever arguments may be brought against the morality and perpetuity of Tithes, the same may be brought against the morality and continuance of the Sabath or Lords Day, as that learned, acute and solid Dr. Sclater in his sevenfold parallel of Arguments against the morality of Tything, Dr. Sclater in his Question of Tithes, reusser and proved moral, pag. 224 A book I never read till I had almost ended the Answer of this Question. and the morality of the Sabbath, or Lords Day, doth manifest. These opinions, that Tithes and Sabbath are ceremonial, have run parallel in the hands of those who would destroy both the time and maintenance of the Worship and service of God in the Gospel, as if since Christ there was no Lords Day to be kept holy, as a time appointed in special for the glorifying of God and good of poor souls. And as if there were no maintenance due to Christ's Ministers, since Christ's ascension into Heaven; an opinion well agreeing to the profane Atheists of the world, who like those fools in the Psalm say in their hearts there is no God; Psa. 14.1. and those high conceited Familists and quaking spirits, who boast their are equal with God; or those who deny the souls immortality, or dream that it dieth with the body, or is turned into they know not what. But one day they shall be awakened; when the trumpet shall sound, and the voice of the Archangel shall cry out, Arise yet dead and come to Judgement. And then they will find, that there is a God that is greater than they, that he hath appointed a Sabbath or rest day, the Lords Day, for his special service, and appointed Maintenance for his Ministers; yea, that their souls are immortal, and the Lord Jesus is Judge of quick and dead: The Lord open their eyes in time, to see their errors, and repent, if it be his blessed will and pleasure. And thus I have sufficiently answered that Objection, Where there is a change of the Priesthood, there must be a change of the Law: We grant a change of Levi's Priesthood, and of Levi's Law; and yet the Law of Tithes, as maintenance for Christ's Ministers, remains still, not from Levi, but Christ, who is a Priest for ever after the order of Melchisedec, and ever liveth to take Tithes, though not in his own person, yet as he or God his Father did before Christ's coming in the flesh by his Ministers and Servants, whom he hath ordained to teach his people. Sir I Sempil in his Sacrilege S. handled in which he proves the Divine right of Tithes. Hebr. 7. I shall conclude the evidence of this Answer to this Objection against the continuance of Tithes in the Gospel, with a few Syllogisms of that worthy, learned, and religious Knight Sir James Sempil, in his Sacrilege sacredly handled, and Tithes proved due by Divine right. 1. He that takes Tithes, and liveth, is a perpetual Priesthood: Melchisedec taketh Tithes and liveth: Ergo, Melchisedec is a perpetual Priest. 2 Whatsoever is spoken here (viz. Heb. 7.) of Melchisedec typically, is transferred unto Christ's verity. But Tything is spoken of Melchisedec typically. Therefore Tithes must be transferred unto Christ's verity. 3. Whatsoever is due to an eternal Priest, is perpetually due. Tithes were and are due to Melchisedec an eternal Priest, viz. in himself, the Type, or in Christ the verity signified. Therefore Tithes are perpetually due to Melchisedec, or to Christ who is a Priest for ever after the order of Melchisedec. 4. Whatsoever was given as maintenance of both the Melchisedecian and Levitical Priesthood, must be also the maintenance of the Evangelical. But Tithes were given as maintenance of both the Melchisedecian and Levitical Priesthood: Ergo. Tithes must be also the maintenance of the Evangelical Priesthood. These Syllogisms are well fortified by Sir James Sempil himself against all pretended Objections; so as what hath been said might satisfy a Quaker himself, if he would be satisfied. But yet another Objection is made by some Anabaptists, Object. and these quaking adversaries, John Cann his second Voice from the Temple of Babylon, or Baal, p. 13, 14. and their confederates; or rather a false accusation, damning Tithes as Popish, and the pleading for them a pleading for Babylon and for Baal. Thus doth John Cann in his Second voice from the Temple of Babylon; And that Pope Gregory the tenth was the first that ordained Tithes to be paid to the Priests, in the year 1214. And that with much mistaken ignorance and impudence, as learned, A Gospel plea, by W. Prynn or Swainsw. Esq;, godly, and laborious Mr. William Vrynn observes, in that excellent Gospel plea for Minister's maintenance, proving the ancient settled maintenance of ●ythes due by Divine Right; and contrary to these malevolent Quakers or Anabaptists, who would persuade men that Tithes are no older, or not so old as Antichrist, and to be abolished as Antichristian. But for answer, Answer. let us reason the case with them a while▪ If they had that light within them which they boast of, they might see that Tithes are far more ancient than Antichrist, even as old as Melchisedec, and faithful Abraham, the father of the faithful, many hundred years before the Levitical Law, and above two thousand and five hundred years before that Romish Antichrist had lift up his head in the Church. Let us inquire into the History of the Church, and ancient writers since Christ, and we shall find Tithes to be Christian divers hundred years before Pope Boniface (who was the first that took upon him the name of Universal Bishop, and the chair of Antichrist at Rome) was born. First, If we examine the Apostles time, Act. 4.34, 35. and times immediately after, there was a community of goods (as we proved before) the converted Christians sold their lands, and brought the money to the Apostles, and then no need, nor indeed power of paying Tithes in the Christian Jewish Church, the Tithes being paid to the Priests amongst the Jews whiles their Synagogues and Priesthood lasted, as before you heard; and for the Gentiles converted, in those times there was such persecution, that it was best for the Ministers of Christ to live upon the common Treasury among Saints. Tertul. Apol. cap 3●. He lived about 200 years after Christ. Euseb eccls. hist lib. 2. cap 47. This community did continue until Tertullian's time, about two hundred years after Christ. All things are common with us (saith Tertullian) praeter uxores, except our Wives; yet this community was chief at Jerusalem, and at Alexandria in Egypt, and at Carthage in Africa, where Tertullian lived, and some other places where persecution was: And then, in the private meetings of Christians each one give in to the common Treasury what they had laid by them in store for the maintenance of the Saints, 1 Cor. 16.1, 2. Act. 24.17 Rom. 15.26, 27. 2 Cor. 11.9. as St. Paul directed, 1 Cor. 16.1, 2. This Paul brought from the Gentiles to the Jews; and without question the Apostle Paul had his part, for he himself testifieth, that the Brethren which came from Macedonia supplied his want, and others also were supplied out of the common treasury. Thus for those times of danger and persecution, as it was in the Apostles days, few (in comparison) of the multitude being converted, and the Emperors being no Christians, The beginning of petsecution we read Acts 7. and Acts 12, etc. Herod etc. After, Emperor Nero. First of ten persecuting Emperors, etc. Eusebius Eccles Hist lib 2. cap. 25. l. 3. c 1. Tertull. Apol c 1. Marsilius Patavinus Defen. pacis per. 2. c. 15. but pesecutors, it was sufficient they had their lives for a prey, and yet often times these also were taken away by cruel tormentors, as the histories of the Church doth witness at full: And then it was no time to demand or receive Tithes of the people, but to live of the common Treasury, and of lands, and rents of lands and other gifts given to the church for maintenance of Saints, and the Ministers of Christ, who did preach the Gospel unto them, as God stirred up beleivers hearts to give them, out of conscience that they were bound to maintain the Ministers of Christ, and that those who preached the Gospel should live of the Gospel, 1 Cor. 9.14 as the Apostle Paul witnessed it was the Ordinance of Christ. But when community of goods was ended, at least in that manner as it was used in the primitive times; And when the Church had more quiet rest from persecution, and the Ministers of Christ were settled in particular cities and places certain, to abide as Pastors and Teachers over particular congregations; then we read Lands and Tithes settled and given to the Church, not as out of Frankalmoign or Free alms, but as God's due right, and the maintenance of the Ministers of Christ who did labour in the Word and Doctrine. The Glebe-lands and Tithes were part of that double honour which S. Paul witnesseth the Ministers of Christ are worthy of, 1 Tim. 5.17. This truth we may find witnessed in ancient Histories, and in the primitive Fathers of the Church. First for History, we will begin with our own British Antiquities, remembered by that learned Mr. Pryn in his Gospel-plea, proving that the present opposition against Tithes proceeds not from any real grounds of conscience, but base covetousness, Mr. Prynne his Gospel plea, p. 123. citys John Capgrave in vila Joseph. Christ. Glastoniens. Vincent. spect. Hist. lib. 23 cap. 147. cited by Doctor Usher. Brit Eccles. Antiq. cap. 2. pag. 973. etc. carnal policy, etc. and a Jesuitical and Anabaptistical design to subvert our Ministers, Church and Religion. Now Mr. Pryn, out of that godly, learned and worthy Dr. Usher relates, that joseph of Arimathea (who with Nicodemus took care for the burial of our Saviour in a new sepulchre where never man was laid, as S. John witnesseth Joh. 19 21.) This Joseph came with some others into England about the year of Christ Forty eight, and preached the Gospel to Arniragus a British King (a valiant Prince, Dr. Prideaun in Rom. Tribun. pag. 289. called Hector of Britain, who embraced the Christian faith; and understanding the purity of their doctrine and holiness of their conversation, he gave (as the History relates) twelve Hides of land in the Isles of Avalon, since called Glastenbury, in Somersetshire, where they built the first Church, made (as the Historian speaks) of Wattle and Reeds, and there they continued together preaching the Gospel, and living upon this their Glebe (now of great value, saith Mr. Pryn) which was afterwards confirmed to them, and the Ministers of the Gospel there succeeding them, both by Marius and Coilus, next successors to Arniragus, whom also they instructed in the Christian religion. Thus was Ministers maintenance taken care of by that Christian King here, about forty eight years after Christ. Dr. Usher Brit. Eccles. Antiq. Spelmanni Conc. pag. 12. cited by Mr. Prynne his Gospel plea. pag. 124 The Poet thus: Lucius in Christum credit, Christoque dicatos Ecclesias dotat, distinctas ordinat urbes etc. Again, about the year of Christ One hundred seventy six, within two hundred years after Christ, we read of Lucius our King of Britain, that being converted to the Christian faith by Faganus and Damianus, Preachers of the Gospel, sent to him at his request by Elutherius Bishop of Rome, he builded and endowed Churches through his Dominions with Glebe-lands and Tithes, and this for the maintenance of the Ministers of Christ, long before Pope or Popery was set up in the world. And this afterwards the British and Saxon Kings confirmed and enacted more fully. I may tell you, that about three hundred years after Christ, the Christians being here and elsewhere restored to peace, Gilds. Dr. Ushers Brit. Eccles. Antiq. pag. 193. SpelConc. p. 36. 45. Cited by Mr. Prynne. and freed from persecution by Constantine the Great (who was born in England) the first Christian Emperor, they began to build and repair those Churches or Meeting-places the Emperor Dioclesian and other persecutors had razed to the ground; And then were Churches endowed, and Ministers maintained by Tithes, as well as Glebe-lands; witness the ancient Writers and Fathers of the Church, then and before those times: And this long before Pope or Popery, and Antichrist of Rome, was styled Universal Bishop, and declared Antichrist in the Church. I might give you a catalogue of Godly men from those times almost to these very days, who witnessed Tithes to be Gods right and due by Divine right to the Ministers of the Gospel. I will name but a few: And first I begin with Irenaeus, Iren. lib. 4. cap. 20. who lived about one hundred and eighty years after Christ; and he tells us, that the Apostles (and so the Ministers of Christ) are the Lords Priests that serve at the Altar, 1 Cor. 9.13, 14. that must eat the Lords part, that must have the substance of the Levites, not of gift, but of right: Of them spoke Moses. And what was the principal substance of which the Levites did live, but the Tithes which God gave to Levi for his service in the tabernacle? Num. i8. 2i. Therefore certainly Irenaeus witnesseth what was due of right to the Ministers of the Gospel in his time; and this was Tithes. Again, Origen who lived about two hundred years after Christ, Sed & in novo Testa mento similiter venerabilis est decas etc. in his Homilies upon Genesis (as in other places) he declareth his judgement concerning Tithes: But also in the New Testament (saith he) the Tenth is venerable; And because there is one Author of all, one fountain, one beginning, even Christ, therefore the people pay Tithes to the Ministers of Christ. Thus you see in Origen's time, within two hundred years after Christ, Tithes were esteemed venerable in the New Testament, as well as in the Old, and the Christians paid Tithes as of old; And this was four hundred years before the Antichrist of Rome was risen up in the Church, or made himself manifest in the world: Tithes were not then Antichristian nor Popish, (as the Quakers, Anabaptistical Can and others would make men believe.) Thirdly; Cyprian de unit. eccles. Cyprian who lived about two hundred and fifty years after Christ. They did then (viz. in the primitive times) sell their houses and lands, and laid the money down at the Apostles feet for the use of the Church, laying up treasure in heaven: But now (saith he) De patrimonio nec decimas damus, We do not so much as give the Tenth of our patrimony to God▪ The Father reproveth the Christians for coming short of the Jews in giving God his right. But some Quaker or Anabaptist will object, Object. This showeth rather that Tithes were not due, or not paid in those times of Cyprian. I answer, Answ. Mal. 3.6, 7. That is not so: For you may read Mal. 3. that the Lord reproveth the Jews for not paying of their tithes, and tells them they were robbers of God, guilty of that odious sin of sacrilege: Ye have rob me, saith the Lord, and ye say, wherein? In tithes and offerings: but ye are cursed with a curse, for ye have rob me, even this whole nation. Doth this prove that Tithes were not due then by the law of God, or that none were then paid in that Nation? Certainly no, but rather the contrary, that they were due by God's law, yea that they were the Lords, and that those whosoever kept them back, they were thiefs and robbers then, as they are now in the times of the Gospel? Tithes certainly were due by Divine right in S. Cyprian's judgement, which was long before the days of the Pope or Papacy, or that Antichrist of Rome in the world, Fourthly, Hilar lib. explan. in Mat. c. 24. Hilary who lived about three hundred and fifty years after that, in his book of Explanation upon Matthew: Because the Law (saith he) prescribes the tithing. of Mint and Annis, the tything of every herb was not to be omitted for the example of future times. For this cause, in Hilary's judgement, Christ doth not forbid, but approve of tithes in the New Testament. Fifthly, Gregory Nazianzen, Greg Naz. Orat 5. who lived about three hundred and seventy years after Christ: Christ (saith he is called Melchisedec, as receiving tithes; And if Christ receive tithes, it must be by his Ministers, and this must be by right from Christ. Thus doth this Father declare tithes as due to Christ and his Ministers in the New Testament. Sixthly, Amb. ser. 34 in Feria 3. post prim. dominicam quadrages. Holy Ambrose that famous Bishop of Milan, who lived about three hundred years after Christ. Quia de omni substantia quam Deus hominibus donat decimam partem sibi servavit, etc. Because of all the substance which God hath given to man, he hath reserved a tenth part to himself; therefore it is not lawful for man to retain that, which he hath reserved. God (saith he) hath given to thee nine parts, and if thou shalt not give to God the Tenth part, God may take away from thee the nine parts. And he concludes, He that payeth not the tenth, doth not yet fear God, nor know what is true repentance. This doth witness it was St Ambrose's judgement, that in his time Tithes were due by Divine Right; and this was not four hundred years after Christ, and two hundred years before the Antichrist of Rome did lift up his head above his brethren; Tithes than were not Antichristian, nor popish, as the ignorant Anabaptists, or popish Quakers teach their Proselytes. Seventhly, St. Hierom, who lived three hundred and ninety years after Christ, two hundred year, In Ecclesia quoque populis intelligite quibus praeceprum est non solum decimas dare, sed & vendere omnia & dare pauperibus, etc. Quod qui non fecerit, Deum fraudare & Dominum supplantare convincitur, etc. Hierom. in Mal. 3. before the rise of the Romish Antichrist. That which we have spoken (saith he) of the Tithes and first fruits which long ago were given to the Priests and Levites, understand ye also in the people of the Church, to whom it is commanded not only to give their Tithes and First fruits, but to sell all they have and give it to the poor, etc. which he that shall not do, he is convinced to deceive, and rob, or defraud God, and is subject to the curse, etc. Thus doth this Father also testify the Divine right of Tithes, or that Tithes are due in the Church of Christ amongst the Gentiles, Jure Divino, by Divine right. Eighthly, Chrysostom, Si tunc periculum erat decimas negligere, perpende quanti nunc istud fuerit. Chrysost. hom. Eph. cap. 2. who lived about three hundred ninety eight years after Christ in his Homilies or Sermons upon Genesis, speaking of the Jews paying their Tithes by God's command, They did freely and willingly pay one Tithe to the Priests, and another Tithe to the poor; but Christians (saith he) are scarce willing to pay one Tithe. But if it were a danger then to the Jews not to pay their Tithes, consider what it is now, if we neglect it. Thus doth St. Chrysostom plainly witness that Tithes are to be paid jure Divino, by Divine right. Ninthly, in a word, St. August. Hom. 40. inter 50. Hom. blessed Augustine that holy and laborious Father in the Church, who lived about four hundred years after Christ, and two hundred years before Boniface the third took upon him to be universal Bishop, and so Antichrist apparent: This holy man who was a valiant Champion of Christ to defend the Faith of the Gospel, Jud. v. 4: the old Faith that was once delivered to the Saints. In his forty eighth Sermon, Majores nostri ideo copiis abundant quia Deo decimas dabant, etc. Mal. 3.6, 7, 8, 9 Our Ancestors (saith he) did therefore abound with plenty, because they gave their Tithe to God, God did bless the nine parts when they gave the tenth. But now (saith the Father) Because Devotions decrease, Exactions have increased, we will not give the tenth part to God, and now all is taken away; that which Christ cannot have, Caesar will have; what was hoped to be saved in Tithes, is lost in Taxes: Yea, the nine parts are almost gone and tenths and all. This was the sad condition of those times. I may add, That we have many now murmur at the payment of Taxes, but they do not lay to heart the non payment of Tithes; if we rob God of his due, how can we expect God should bless us? If Achan, sacrilegious Achan be in the Camp, how should we not fly before our enemies, as Israel once did before the men of Ai? Josh. 7.1, 2, 3, 4, etc. Let men consider and inquire, whether diminishing of Tithes hath not brought increase of Taxes; whether it may not in God's just judgement be with us now, as it was in God's just judgement with the people of whom St. Augustine complains, for their negligent payment of Tithes. Again, Aug. serm. de tempore, 219. the same Augustine in his 219 Sermon De tempore, he presseth this duty of paying Tithes by divers arguments. If thou wilt not give God the tenth, God will turn thee to the tenth by his curses and judgements. Havoc and spoil (saith he) shall be in your treasuries, and in your houses; thus shalt thou give that to the unmerciful Soldier, which thou wouldst not give to God's Ministers. And in another place he argueth the case from Mal 3. Mal. 3.10. God is always ready to give his blessings, but the perverseness of man opposeth; for he would have God give him all things, and he will offer unto God nothing of that whereof God himself is the owner. But what if God should say, The man that I made is mine, the ground that thou tillest is mine, the seed that thou sowest is mine, the that thou weariest in thy work are mine; the showers, the rain, and the gentle winds are mine; the heat or warmth of the sun is mine; and since all the Elements whereby thou livest are mine, thou that lendest only thy hand, deservest only the Tithe or Tenth part? Yet because Almighty God doth mercifully feed us, he bestoweth upon the labourer a most liberal reward for his pains; he giveth him nine parts, and reserveth only the tenth unto himself, for his service and the maintenance of his servants. And I may add to this, What is it but base ingratitude, yea, flat robbery and sacrilege, to deny God the tenth, or that the tenth is due to Christ and his Ministers by Divine right? since God so freely giveth the nine parts, and reserveth only the tenth for himself, whatsoever the Quakers or Anabaptists dare deny. Thus you have St. Augustine's judgement, that Tithes are Gods, and so due to Christ and his Ministers by Divine right; and this was two hundred years before the Pope or Antichrist of Rome was born. But I might go on with a long Catalogue of ancient Writers to the rising of Antichrist, yea, and since that Antichrist of Rome did exalt himself, and give evidence from many godly men in several ages, who have witnessed and confirmed by divers arguments, the Divine right of Tithes, as due to Christ's faithful Ministers in the Gospel by Divine right. But I commend those that desire to see many more testimonies, D. Tillesley in his Animad. on M. Seldens hist. of Tithes. to that excellent Catalogue composed by learned Dr. Tillesley, wherein he produceth about Threescore witnesses that assert the Divine right of Tithes, or give arguments to that purpose, That they have been, and aught to be so paid. And I might add the judgement of the godly learned of later times: But these before Antichrist's time are sufficient to witness Tithes are not Antichristian, nor any popish invention, whatsoever the Quakers, or Anabaptists, or others imagine to the contrary. But when did Antichrist arise, Object. 1 Joh. 2.18. may some demand? Doth not St. John say, there were many Antichrists in his time? 1 John 2.18. I answer, It is true, the Apostle doth witness, that there were then many Antichrists, and so there are now many Antichrists, many adversaries to Christ and his Ministers now in the world: Those malignant Quakers who plot and labour the overthrow of the Gospel established Ministry, what are they but the spawn of Antichrist, Rev. 16.13 and creeping frogs out of the mouth of the Beast, of the Dragon and the false Prophet? But the Apostle in the same Chapter and the same verse, 1 Joh. 2.18. he spoke of another Antichrist, that Antichrist; that principal Antichrist, whom St. Paul describes 2 Thess. 2.3, 4. The man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God, or as if he were God; we may say suffering himself by his flatterers to be called God (as some Popes have done) that scarlet coloured Beast, full of names of Blasphemy, As Jewel against Harding proveth. to whom the ten Kings give their power and strength to fight against the Lamb Christ; as Antichrist, and the whore of Babylon is deciphered, Rev. 17. Rev. 17.1, 2, etc. This Antichrist did not arise until about six hundred years after Christ. Gregory the Great 600 years after Christ. We read of Gregory the Great who was Bishop of Rome about the year six hundred, that he foretold, whosoever he was that should take unto him the name and title of Universal Bishop, he was either Antichristus, or praecursor Antichristi, Antichrist, or the forerunner of Antichrist; and this was fulfilled in his next Successor Boniface the Third: For when that peremptory, proud Centurion Phocas, Phocas killed Mauritius the Emperor about 600 years after Christ. The papacy began, as the great Autichrist. had wickedly and treacherously killed his Lord and Master, the Emperor Mauritius; then Boniface the Third being Bishop of Rome, by the countenance of the Murderer Phocas did take upon him that Antichristian name and title of Universal Bishop. So fulfilling the the Prophecy of Gregory the Great his Predecessor. And this pride of papal dignity his successors embrace as well as he, then labouring by all means to exalt the Papacy: yet many hundred years after, yea, and to this day God preserved some holy men to preserve the Truth, and to defend Gods right, and the right of his servants. As in the days of Ahab and Jezabel, God had seven thousand in Israel which had not bowed the knee to Baal. Divers Councils confirmed, and good Laws were enacted to maintain the Divine right of tithes: I shall omit the Councils, and give you an ancient Law or two for this purpose. First, King Ethelstan (a King of this land) about nine hundred and thirty years after Christ, by the advice of his Council at that time: I do command all my chief Officers (saith he) in all my Kingdom in the name of the Lord, that first of my own proper estate, they give the tenth to God, as well in my living goods, as in the dead fruits of the earth; and the same he requires his Bishops, aldermans, and others to do. Thus he doth, as out of conscience acknowledge Gods due. And that Law of King Edward the Confessor, The Laws of K. Edw. the Confescited pag. 224. 1050 years after Christ who lived about a thousand and fifty years after Christ, six hundred years since. De omni decima garba Deo debita est, ideo reddenda, etc. Of all the corn, the tenth sheaf is due to God, and therefore to be paid; And if any one hath a flock of Mares, he is to give the tenth Foal; and if he have but one or two, he shall give for every one a penny; and he that shall have many Kine, he shall give the tenth Calf, and he that hath but one or two, he shall give for every one a halfpenny: And he that maketh cheese, let him give God the tenth; and if he make none, than the milk the tenth day; likewise the tenth Lamb, the tenth Fleece, and of Bees the tenth of the profit, and so of lesser Tithes of Bess, Gardens, and other things. And this Law you see doth witness Tithes due to God by divine right, many hundred years since, to let pass Statutes made of later years; but I cannot pass over that of Sir Edward Coke, that learned Judge and famous Oracle of the Law, who affirms, That in the very body of the ancient Common Law of England, Tithes are due Jure Divino, by Divine Right, and we have declared they were so judged, for the first six hundred years after Christ, and after that again, until the time of King Edward the Confessor, about a thousand and fifty years after Christ, When the Pope would appropriate Tithes to Abbeys, been began the opinion that Tithes were not due by Divine Right. the same opinion continued in the Church. But after that the Popes of Rome began to be more politic, to maintain their own greatness by enlarging the maintenance of their Abbots, Monks and Friars in the Monasteries of several orders devised to maintain the Pope's greatness, not content with those Lands, which out of fair pretence were given to them by men and women religiously, Gratian c. 3 q. 2. Leo 4. Cited by D. Carleton in Tithes examined. and some superstitiously affected, but seeking also to get the Tithes from the particular Parish Ministers, to whom they were anciently settled as their proper right, which was done in part by Dionysius Bishop of Rome, about two hundred and seventy years after Christ, Mr. Hanmer his Cronography. pag. 577. Jo: Can his second voice from the Temple. which was many hundred years before the Council of Lateran or any Pope's Decretals for payment of them, to which some would relate this division of Parishes, and the payment of Tithes. But after that the Pope had appropriated Tithes to his Monasteries, and rob the particular Parishes and their parish Ministers of them, than these new opinions concerning Tithes began to creak out; and the Schoolmen and others to please the Pope, they endeavour to justify the Pope's Sacrilege; for certainly that was a diverting of the Ministers maintenance of Tithes from the original intention and use of them, whatever men may suppose to the contrary, or the Pope pretend to ustifie himself: Alexander de Hales. 3. part. cue 51. art. 3. Then Alexander De Hales an Englishman and a Schoolman, he affirms tithes to be judicials, and so might more lawfully be disposed of by appropriations to Monasteries. This was about One thousand two hundred and fifty, four hundred years since; The opinion that Tithes were Alms did arise from the abuse of Tithes in Popery, taking them from the Ministers to Abbeys Monastery, etc. and Aquinas endeavours to the same effect. This is one opinion of Rome; but Tithes cannot be judicials, for no holy things are judicials: The judicial laws did concern the civil government of the Jews, but Tithes are holy to the Lord, Levit. 27.32. therefore they cannot be judicials, as the said men devised. And before we noted another later opinion, that Tithes were mere Alms given by the Church, and to Church Ministers, as men were converted to Christian Religion, and Religion more settled in the world. This opinion, say some, was brought in by the Waldenses upon their sight of the abominable abuses of Tithes in the Church of Rome, (if I may call it a Church) the Pope's having perverted Tithes from the true use, and turned and abused them to maintain the luxury of lazy Abbots, Monks and ungodly Friars who were full of all abominations. But these good men did not rightly consider the first original, nor the reason which moved godly men to give the Tithes to God's Ministers, who taught them the Gospel, for their comfortable livelihood and better maintenance. And this was because those holy men which gave their Tithes, were satisfied in Conscience that Tithes were Gods right, his own reserved portion due to Christ as a Priest for ever after the order of Melchisedec; Gen. 28.32 therefore Jacob vowed to pay Tithes as a duty to Christ for the maintenance of his faithful Ministers: And the abu●e of them in Popery could not take away God's right, nor deprive Gods faithful Ministers of that comfortable maintenance which is due to them from Christ for their service to him in preaching of the Gospel. 2 Cor. 5.20. For what else are Gods Ministers, but Christ's servants? We are Ambassadors for Christ, and we beseech you in Christ's stead, as if God did beseech you by us, we pray you in Christ's stead that you be reconciled to God; and therefore may lawfully expect and look for this lawful gain for their labour, every one even in the place where he is, whatsoever Anabaptists or Quakers allege to the contrary. To conclude; A fourth opinion yet later hath been, that Tithes are ceremonial, and that they are to be abolished, and that Ministers that take Tithes, deny Christ to be come in the flesh, and endeavour to setup again Aaron's Priesthood and to revive it again: That there is nothing due to Christ's Ministers, but they should live in high or rather low poverty, and the like. These are the common cries of our croaking Quakers, who are cunningly (and I believe) some of them ignorantly by the Devil, and Antichrist and his Emissaries, set on to overthrow the Ministers of Christ in England, and the Gospel too, if God suffer them. And thus as Scholars of that most wicked Apostate Emperor Julian, by destroying Tithes and Ministers maintenance, to destroy the Ministry itself, that they may more easily remove the Candlestick of the Gospel, and set up the Kingdom of Antichrist, instead of Christ in the Nation; which God of his mercy keep from us, lest Ephesus lot be our portion, to lo●e both the Gospel, and our lives, estates, and liberties, to some Turkish Tyrant or other Antichrist, to our sorrows and undoing for ever. But these men blinded by the spirit of Error, speak they know not what: For what are Ceremonies, but carnal rites, which were enjoined until the time of Reformation, as you may read Heb. 9.10. noted before. These the Apostle calls weak and beggarly rudiments which held men in bondage, as the observation of days, and months, and times, and years, such shadows and ceremonies as were appointed for instruction and teaching men until Christ who is the substance and end of all was come. Now Tithes were not appointed to teach men any thing, but for the maintenance and livelihood of them that are Teachers, the faithful Preachers of the Gospel, and Ministers of Christ. Therefore Tithes are not ceremonies, as the ceremonious Quakers would have them; but the just Temporal outward gain and reward for their labour, which the faithful Ministers of Christ may lawfully seek by every man for his labour in his place. As it was with the Levites in Nehemiahs' time, I perceived, saith he, Nehe. 13: 10, 11, 12. that the portions of the Levites had not been given them: For the Levites were fled every one to his field. Then contended I with the Rulers, and said, Why is the house of God forsaken? and I gathered them together, and set them in their places. Then brought all Judah the Tithe of the Corn, and new Wine and Oil into the Treasuries. This was the second Tithe which was to be eaten before the Lord, and of which the Levites were to have part; and when that was kept from them, they fled every man to his field, to his quarter, where they had their houses, and where they taught the people, and where they had the first Tithe to maintain them. It was lawful for them in that case to seek every man for his gain from his place; and so it is now for the Ministers of Christ, when their just deuce are kept from them, they are constrained sometimes to seek (though sore against their will) every man for his just gain in his place where God sets him. And this they may lawfully do, yea, to desire the help of the Magistrate, if it cannot otherwise be obtained, and this without any just blame, whatsoever Quakers or Anabaptists teach their Auditors. And thus I have sufficiently answered the Objections, pretending, that Tithes are Popish, Antichristian, and Ceremonial, and cleared the contrary at full, if men will not hoodwink themselves, or be wilfully deceived by the deceivers. I shall only propose and examine some Cases of Conscience, and wish the Anabaptists, Quakers, and those that take their parts, to inquire into them before they go on any further to oppose Tithes, or take them away from the faithful Ministers of Christ. And this is to examine throughly upon all that I have writ, A Case of Conscience. and is further manifested by godly men concerning the Divine Right of Tithes; Whether the taking away of Tithes from the faithful Ministers of Christ, be not that abominable sin of Sacrilege, for which God hath not only threatened, but punished men with fearful plagues and judgements in several ages of the World; as we shall manifest by some examples, before we end this Question. It may be some will demand, Objection. What is this sin of sacrilege, and of which commandment of the Law or Gospel is this a breach or transgression? 1 Joh. 3.4. for sin is the transgression of the Law. I answer, Answer. Sacrilege is a breach of the eighth commandment, Thou shalt not steal; And every theft is sin. But sacrilege is a stealing from God, or a robbing of God, and so a sin of a higher nature than the robbing from any man whatsoever. Sacrilege is as stealing or robbing God of his holy things: Will a man rob God? (saith the Prophet;) yet ye have rob me, saith the Lord, Mal. 3.6. Mal. 3.6. The taking away of the holy things of God and turning them to man's private use, or to any other use than God hath appointed, this is sacrilege. Now things are said to be Gods, and holy to the Lord two ways, or by a twofold means. First by way of Reservation, when God reserveth or excepteth them for himself for his own pleasure or service: As God did reserve and except the tree of knowledge of good and evil in the garden of Paradise from our first parents; It was Gods reserved part holy to the Lord, and might not be eaten of upon pain of death, Gen. 2.17. And secondly, Levit. 27.30, 31, 32. so are Tithes Gods reserved part, as we proved before they are the Lords, and holy to the Lord, Leu. 27. 2. Again, things may be said to be holy to the Lord by way of consecration: And this first either by God himself to some holy use; Or secondly, by men to God and his service. First, thus did God consecrate the gold and silver, and vessels of brass and iron which were found in Jericho, these by God's appointment were consecrate to the Lord: But all the silver and gold, and vessels of brass and iron are consecrated to the Lord, they shall come into the treasury of the Lord, Jos. 6.19. Secondly, whatsoever is consecrated or devoted unto God by men, that also is holy by consecration unto God. Levit. 27.28. Thus Leu. 27. Notwithstanding no devoted thing that a man shall devote unto the Lord of all things he hath both of man and beast, or of the field of his possession, shall be sold or redeemed; every devoted thing is most holy to the Lord. First then, to take away or steal Gods reserved part, was and is sacrilege; As the taking of the fruit of the tree of knowledge of good and evil, Gen. 2.17. Mal. 3.6, 7. Gen. 2. and the taking away or stealing of Tithes, Mal. 3. And thus the taking away or stealing of things consecrated by God himself, as the gold and silver of Jericho, is sacrilege, or whatsoever else is given to God by men for his worship or service, or the maintenance thereof, this is sacrilege, for whatsoever is devoted is is holy to the Lord. And the wise man Solomon guided by the Spirit of God tells us, It is a snare (a deadly snare) to devour that which is holy, Prov. 20.25 or consecrated to God, and after vows to make enquiry. Men cannot give to God, and take away again at their pleasure, without sacrilege. Act 5.1, ●, 3, 4. etc. This is evident in the example of Ananias and Sapphira Act. 5. First they gave to God the price of their lands, and so the Apostle and the Church did understand them; but they secretly kept back part after they had given it to God and to Christ, and his Church; and this was sacrilege, and for this and their lying they were strucken dead suddenly, as you may read there at full. And now I desire all these Anabaptists, or Quaking or other adversaries to Tithes, who pretend to conscience, to inquire diligently into this case of conscience, and search whether the taking away of Tithes from the right use God hath designed them unto, be not sacrilege in a double respect. First as being Gods reserved part kept to himself for his worship and service, and for the maintenance of his Ministers to the end of the world, as we have proved at full, and which to take away is declared sacrilege. Secondly, as God's consecrated part given by men out of conscience to the Ministers of Christ, both in the primitive times, and in later ages; witnessed both by their Donation of, and good Laws enacted for due payment of Tithes, as we have in part declared in those laws of King Ethelstan, and King Edward the Confessor, noted before; And as may appear in the Donation and and Gifts of Constantine the Great, his care for the maintenance of the Ministers of Christ, not only the good Bishops assembled at the great Council at Nice, Euseb. Ecclde vita Constant. lib. 1. cap. Epist. of Constant. to Euseb. B. of C●saria in Palestine. Levit. 27.30, 31 The taking away of Tithes is Sacreledge. as witnesseth Eusebius, but of other Ministers and Churches appointed for the more convenient meetings of the people, and furtherance of the Christian faith, as Socrates relateth. And the taking away of Tithes consecrated to God by holy men, given out of conscience and duty to the maintenance of God's service, what is it else but sacrilege, except they be redeemed, as Leu. 27. they may? And these consecrations of Tithes, and further manifestations of this truth, that the taking them away is sacrilege, we shall declare by several examples, partly in other, and partly in this our own Nation. First Mr. Mr. Selden in his. Hist. of Tithes. pag. 49. Selden in his History of Tithes tells us, that a perpetual Right of Tithes was consecrated to some Churches by grant or assignment out of such and such lands at the owner's pleasure; that is, as he intends it, as voluntary contributions; (this was his new opinion.) But here I cannot but demand, upon what ground was this done? or what was the cause that moved these good religious men instructed in the faith of Christ, to consecrate their Tithes, the tenth part of their increase, to the maintenance of the Ministers of Christ? or to what end did they do this? And certainly, if we consult their donations and declarations of their minds, (if we had them written at large) they would witness that they did consecrate their Tithes, as being convinced in conscience they are Gods due and Christ's right for the maintenance of his faithful Ministers, who are careful and painful in preaching the Gospel of Christ; not out of any wrong ground or superstitious end, as a will-worship. And therefore the taking them away from God, and the right use and end the Donor gave them, what can it be less than the sin of sacrilege. And upon this ground and reason I believe was the gift of King Lucius, Lucius' king of Britain. Dr. Usher his British Antiq. and his endowment of Churches both with Glebe-lands and Tithes, within or near two hundred years after Christ; besides all the practice of holy men converted to the faith, then, and in succeeding ages. And what other can we conceive of that Donation of Pipin King of France, the son of Charles Martel that Church-robber? certainly out of conscience they were Gods due, and belonging to the Ministers of the Gospel, he did restore those tithes which he and Charles his father had taken away. Dr. Tilsley his Animadvers. p. 64, 65, 66. So Dr. Tilsley in his Record of the History of Charles Martels Sacrilege, and Animadversions upon Mr. Selden's History of Tithes, observes. This King Pipin lived about eight hundred years after Christ, Molanus de sanctis Belgii. In 18 Octo. bris in vita Monen. and royally gave the tithe he had between Lesche and Ourt to Monon that blessed man, who was slain for his profession of Christ. But what need I travel beyond sea for proof? That excellent example of King Ethelwolph, the Son of King Egbert (a King of this land of the Saxon race) who brought the Heptarchy or Sevenfold Kingdom of the Saxons into a Monarchy; this King Ethelwolph having received the Christian Faith, he had by his conquest all the lands in England for his Demesn (as is acknowledged by that learned Judge and judicious Lawyer Sir Edward Coke in his Commentary upon Littleton) and conferred the Tithes of all his Kingdom upon the Church by his Royal Charter, Sir Ed Coke his come. on Little●on. Sir H. Spel. come. 85. dated in the year of Christ Eight hundred fifty five, related in these words. King Ethelwolph by the consent of his Prelates and Princes which ruled in England under him in their several Provinces, did enrich the Church of England with Tithes of all his lands, and goods by his Charter Royal, etc. Adding in the end That whoso should increase that gift, God would please to prosper and increase his days: But if any should presume to diminish the same, An item against Sacrilege, or sundry Queries concerning Tithes printed 1653. that he should be called to an account for it at God's Judgement seat, etc. And this he did not only as Lord Paramount, but as Proprietary of the whole land, the Lord and great men having no propiety or estates of permanency, but as accountants to the King whose the whole land was; and yet they also gave their free consents, which the King required, that thereby they might be barred from pleading any Tenant right; as also to oblige them to stand in the maintenance of Tithes against all pretenders that might come in aftertime. Here you see was a free and full donation of all the Tithes of England unto God, and to the Church of Christ for the maintenance of the Gospel and Gospel-Ministery, and this no doubt out of conscience informed by the word of God, that they were due to them by Divine Right. Now if all the Tithes of England be be God's; First, by reservation as his own proper right; Secondly, God's by dedication and consecration unto him for his service: Rev. 20.12 Then I desire that men would inquire into the Book of Conscience (which one day shall be opened) and be fully resolved whether to take away Tithes from their proper use, for which God and good men did give them, be not horrid Sacrilege, Mal. 3.8. that dreadful sin which subjects men to the wrath and curse of God. To quicken your meditation upon this case of Conscience (now consciene hath so much liberty) and to move it to look within doors, and truly to see if it know its own face; let me mind you of some few examples of Gods direful Judgements against this sin of Sacrilege. First, Gen. 3.132, 3, 4, 5, etc. We have all cause to remember the sacrilege of our first parents in taking of Gods reserved part, the forbidden tree, for which they were driven out of Paradise, and they and all their posterity subject to death, and the curse of God, yea, Gen. 3.15. all miseries in this life and the life to come, had not God given the seed of the woman, Christ our Saviour, to break the serpent's head, and make our peace with the blood of his cross; Col. 1.20. had not God in his unspeakable love in Christ reconciled us unto himself, as the Apostle speaks, 2 Cor. 5.19 yea, by the death of his, son, Rom, 5.10 without which we were all the children of wrath as well as others, Ephes. 2.3 Eph. 2.3. Secondly, And what need I rehearse that judgement of God that fell upon sacrilegious Achan, Josh. 7.1, 2, 3, 4, etc. yea that great affliction that fell upon the Army of Israel for Achan's sin? First, the Army of Israel did fly before the men of Ai vers. 4. And Achan, his sons, his daughters, Jos. 24, 25 all he had were stoned with stones, and burnt with fire for that sin. Thirdly, Sacrilegious Nabuchadnezzar and Belshazzar his son; 2 Chro. 38.18. Dan. 5.1, 2, 3, etc. the Father took away all the consecrated Vessels of the house of God, and brought them to Babylon; and the Son Belshazzar he repent nor of his Father's sacrilege, but profaned those holy vessels in his drunken Feasts; and what was his punishment? God smites him on a sudden with trembling terror and amazement, his knees smite one against another, and the joints of his loins are loosed, the hand-writing upon the wall witnesseth an end of his life and Kingdom; he was weighed in the balance and found wanting; and that night was Belshazzar slain, and Darius the Median took the Kingdom. Dan. 5.31. Fourthly, How sudden and fearful the death of Ananias and Saphira was, Act. 5.1, 2, 3, 4, etc. I related before. Fifthly, King Herod committed Sacrilege in robbing God of his honour, taking that glory to him him which was due to God; and you may read both his sin and judgement, The Angel of God did strike him that he was eaten of worms and gave up the ghost, Act. 12. Act. 12.23. Sixthly, In particular, the sin of Sacrilege in taking away of the Tithes, the tenth part which is God's part, Mal. 3.8, it was to be cursed with a curse, a fearful curse, Mal. 3. Seventhly, If we proceed to the ancient History of the Church and Records of latter times, wherein the acts of God's providence, and his works of Judgement are registered, we may find too great a number of sacrilegious persons, and fearful judgements to be their portion. 1. I shall only name that wicked Emperor, that Apostate Julian; Socrat. Ecel Hist. lib. 3. cap. 12, & 14, 16, ●7● & ●8 cap. Sezomen lib 6. ca 2. Theod. lib. 3. cap 25. Niceph. lib. 10. cap. 5. Of Dioclesian it was said, occidit Presbyteros, but of Julian, occidit Presbyterium, by his Sacrilege taking away their maintenance. whose enmity against the Christians, and Christian Religion (against good Athanasius, who fled Alexandria, yet said that Julian's persecution was but a little cloud that would quickly vanish away:) And his forbidding the Christian children to be brought up in learning, his countenancing of Idolatry, yea the Jews against Christians, his own apostasy from the outward profession of the Christian Faith to Paganism, his Sacrilege in spoiling the Christian Churches and taking away Minister's maintenance, to destroy the Ministry, God punished with a sudden death in the Persian War, an arrow from an unknown hand pierced through his arm, and stuck in his ribs, and he pulled out the dart all bloody, and threw it up into the air and cried out, Vicisti Galilaee! this Julian died an. 367. Now thou hast got the victory, thou Jesus of Galilee! or words to that effect, and so died desperately. 2. Of the Sacrilege of Charles Martel, Agobardus de dispens. minis. p. 65 I spoke a word before. And Agobardus, who lived about Eight hundred and twenty eight years after Christ; writing of the Emperor Charlemagne, he informeth a Counsellor of the great spoil and sacrilege committed, in which not only Churches goods, but Churches themselves were spoiled and sold, and amongst these Tithes, which Pippin after restored. But these things were not done by our Emperor (saith he) but by his Predecessor, which was Charles Martel, whose Sacrilege was notable, and his end miserable. Again; Prideaux of the Western Franks, period. 6. Emperor the 8. we read of Arnulphus Nephew to Charles the Fat Emperor, who lived about 880 years after Christ, he was a sacrilegious Prince, rifled the Churches, did much mischief; but God's vengeance overtook his Sacrilege, and he died, some writ, of the Lousy disease; some, that he was poisoned, but miserable was his end. To let pass foreign Sacrilege (in Bohemia, Palatinate, Germany) and Gods Judgements there within memory, ruinating all. And to come nearer home in our own Nation: I will but relate some examples of those many, Sir H. Spel. de●non Temerandis I col s●is. which are more exactly remembered by the Son of that noble Knight Sir Henry Spelman in that pithy tract to the Reader before his Father's learned Book, Entitled, Churches not to be violated; persuading a restitution of Tithes and Impropriations to the Church. He first gins with William the Conqueror, Holl. f. 7, 8. who in the first year of his reign (as he relates it) by his Normans fireth St. Peter's Church in York; and about the eightteenth year destroyeth about Thirty six Churches in Hampshire, to make his New Forest, takes their spoil, robs them of Ministers, Tithes and all. Mr. Speed chron. fol. Mr. Camd. 262. About the nineteenth year of his reign, Richard his second, but first beloved son, sporting in his Father's New Forest is there strangely killed by the goring of a Stag, (saith Speed) Camden, by a pestilent air. In the twentieth year he burned the City of Monts, and the Church there, and coming too near the flames, his horse leaping breaketh his rider's belly, whereof he dyeth miserably, and in a strange manner is hindered his burial, till a composition made for a place, as unworthy to be laid near other Christians, who had rob sacrilegiously so many meeting-places of God's people. Again, Dan. p. 48. his Grandchild, son of Robert of Normandy, hunting in the New Forest is struck through the jaws with a bough of a tree, and like Absolom found hanging in the thicket of an Oak. His Grandchild William second Son to Robert Duke of Normandy, Speed 621 was made Earl of Flanders, and in a War against his Uncle Henry the first received a small wound in his hand and thereof died, being the last of the Conqueror's Grandchilds, by his eldest Son Robert of Normandy. Matth. Paris, 7 3. The Conqueror's eldest Son disinherited by his Father, is taken prisoner by his Brother Henry the First, Stow's Chr. who puts out both his eyes; and after six and twenty years' imprisonment dieth, starved in the Goal at Cardaff. William Rufus succeeds his Father in his Crown and Curse: Speed, 440. Matth. Paris, 54. A great Stag passing before the King, he said to the Knight, Draw thou Devil. The flying Arrow went forth, and hitting against a Tree, making a refle● sideway through the middle of the King's heart, killed him dead. Speed, 449. In his first year his Nobles rebel; in his sixth, a great Famine rageth, and such a Mortality, as the quick can scarce bury the dead. About the nineth year he robbeth the Churches; in his thirteenth year, Sir Walter Tirrel shoots at a Dear in the New Forest, he killeth the King in the same place where a Church stood, who dieth beastlike, not speaking a word. The King dead, his followers leave his body; and the corpse laid in a Colliers-cart, drawn by one silly lean Beast (saith the Book) in his passage the Cart broke in foul and filthy ways, leaving his body a miserable spectacle, pitifully gored, and filthily bemired; so like his Father, he passeth not quietly to his Grave. And this was the third of the Conqueror's issue that was killed in the New Forest; where the Dogs licked the blood of Naboth, there they must lick the blood of Ahab; where the sacrilege was committed, there must be the place of the punishment; as the Relator observeth. Henry the First, Ma●th Paris, 69. Speed, 459 holin. 41. the Conquerors fourth Son is his Brother's Successor; he had several children, whereof his eldest William, with his Brother Richard and Sister Mary, in a calm day were drowned by the English shore; himself eating Lampreys, dieth of a Surfeit, and being opened, the stink of his body and brains poison his Physician; one other of his Daughters mourns her Virginity in a Nunnery, and dies childless; and in the next Generation his name is forgot, Plantagenet takent the Crown. Thus in or under Threescore and ten years, the Conqueror's Sacrilege is punished with the rooting out of him and his posterity from the Nation. Speed 49. The Norman time held sixty nine years. A fearful example● I wish James Naylor and his Quaking companions who go about the Nation, profanely and sacriledgiously crying out, Down with your Idols Temples, with your Steeple-houses, your Houses of Stone; and away with your Priests, your Tythe-takers, would lay this fearful example to heart; yea, and all Anabaptists and others that are of their minds, and repent of their Sacrilegious designs, lest God in his terrible judgement root them out, as he did this Sacrilegious Conqueror, and left him an example to all posterity. I pass over the Sacrilege and punishment of King John, with many others: holin. 194 Of Cardinal Wolsey who did rise up from a mean condition to a high estate, Matth Paris, 284. & 684. to be Counsellor and Favourite to King Henry the Eighth; and who for his Sacrilege (which I here speak of) did but turn Tithes out of the right channel, and prospered not; after, lost the King's favour whom he took care to serve more than God, and lost all his estate, and his life and all (as most did judge) poisoned himself at Leicester, Martin, 304, 306. and died miserably, lieth buried at Leicester Abbey or Priory. The great memory of his great Sacrileges, is the most he left, but what he lost before. The Relator remembers divers more persons punished for Sacrilege. But I pass them over; only let me not, yea, I cannot forget King Henry the Eighth (who as the Relator speaks) engrossed Sacrilege and entailed it to his posterity. For the first half of his reign (whiles he was free from Sacrilege he was honoured of his Allies abroad, loved of his Subjects at home, successful in his Actions, and at peace as it were with God and man: But after his Sacrilege (as in disfavor with both) his Subject's rebel first in Suffolk, after in Lincoln, Somerset, Yorkshire, and the Northern parts; and now like Saul, forsaken of God, he falls from one sin to another. I will not relate his sins, nor the judgements of God that followed; Speed, 104. 1629. etc. Sir Henry Spelman, Printed 1646. 35 Hen. 8. but leave the Reader to that Preface to the Reader before mentioned in that Book of Sir Henry Spelman, which is my Belator out of our own Chronicles; He took divers Wives, which were ●now to people a Canaan, some of whom he used like a cruel Tyrant; and in the end growing old, entails his Crown upon his children, and all successively swayed the Sceptre; but all died childless, and his family extinct, his name not mentioned, but the memory of his Sacrilege, and other crimes is revived to his dishonour. His Sacrilege I apply to the taking away of Tithes and Impropriations from the particular Parishes and Ministers of the Gospel, and not restoring them, which the Pope had Sacrilegiously taken away. For the Lands of Monasteries misapplied, I speak not of them, (although it is a question) if they were once given to a holy use, whether it be not Sacrilege to take them from God, if once they were given to God for a good end. This I cannot observe but with sorrow, That the Parliament then consented to King Henry's Sacrilege, hoping it seems, that Tithes and Glebe-Lands would have been better bestowed; but they being once in the King's hands, to prevent a restitution, he distributes them to the Laity; Speed, 1086. some to Noblemen, some to Gentlemen and others, some he sells, some he exchanges: But as my Relator notes, to little joy of him or his, or of those that have since possessed them: To many men they have been like the Ark amongst the Philistims, bringing a curse instead of a blessing to the pretended owners. Though they have enjoyed them by countenance, and confirmation of Parliament; yet I would some of them would truly lay to heart, and examine and search for satisfaction in this Case of Conscience, Whether they have not lost more of their estates by these late wars, than ever they or their Ancestors have gained by these Impropriations, and Impropriate Tithes which they possess, especially in places where there is left no competent maintenance for a Minister of the Gospel, to instruct poor souls in the way to Salvation, and this in so many hundred Parishes where the Parsonages are Impropriate. There are Parish Churches in England 9284. Cam b Brit. 162, whereof 3845 are Impropriate; and in few of these places is there a sufficient maintenance for an able Godly Minister to preach to the people. And who shall give account for so many Souls at the day of Judgement? I pray God the Parliament and all others may lay it to heart. I cannot think, without grief, of the Sacrilege continued and committed in the times of that good Prince, Godwine, 52. King Edward the Sixth; and the sad and ●ore afflicting hand of God upon those that had their hand in it. Sir Henry Spelman. Some I hope, otherwise good men, I will not name them, but leave the Reader to my Relator in the Book : Nor will I mention the many examples of Gods afflicting hand at least, if not fearful curse upon many others. Some, yea, divers of whom I have known in my memory near Threescore years, to have felt the smart of God's hand in their Sacrilegious enjoyments, though they had no hand in the Sacrilege, but as they have come to them from their Ancestors or others, who it may be bought them, and it may be thought it lawful, being so settled by Parliament. I will say nothing of divers Sacrilegious Customs in many Parishes and places of robbing God and his Ministers of what is due to them. I am sure, the custom of sinning in this respect, hath taken away the conscience of sin. I should have been glad to have read, that the Reigns of King James and King Charles, and the Parliaments in both their times, had drawn no guilt upon them by neglecting Reformation in these, as well as in other things. I am sure, one horrid act of Sacrilege was committed in the late King's days by the plotting and power of the late Archbishop of Canterbury, charged against him in the sixth Additional Article by the House of Commons then assembled in Parliament; That whereas divers godly people, who were truly accounted good old Puritans, out of conscience and persuasion that Tithes were due to God for his worship and service, and they were sacrilegiously taken away from the faithful Ministers of particular Parishes, they endeavoured by all good means the redeeming of them; yea some religious Noble-minded men did freely give and restore Impropriations of great value to the Church again, and others gave great sums of money towards the redeeming of them, The Feoffees were, Four Divines, viz. Dr. Gouge, Dr. Sibbs, Mr. Offspring, Mr. Davenport. Four Lawyers. Ralph Eyre. Sam Brown, C. Skirland, John White Esqs John Jeering, Richard Davies, George Harwood, Francis Pridges, Citizens. See Canterbury's Doom, by William Prynne Esq p. 386. This undone Feb. 13. 1632. and put the money into the hands of Honourable Feoffees in trust to buy in Impropriations, and to allow a good allowance for present to a godly Minister; and after a time when the money laid out was received in again by a yearly rent, then to give the whole Impropriation to the Minister of that Parish, and the rest of the money to go on to buy more Impropriations to be laid to the Church again. And this I know was done in divers places, which would in a short time have redeemed all the Impropriations in the land if it had been continued, and have been a means to have settled a sufficient Maintenance, and an able godly Minister in every Congregation. But by the late Archbishop of Canterbury his project destroyed, lest (as was pretended) Puritan Ministers should fill the places. But how sad his end was for this and other practices proved against him, is yet fresh in memory: All the politic wisdom in his head, could not keep his head and body together. It is and aught to be grief of spirit to remember, or record these things to posterity. I shall only leave some Quaere's or Cases of Conscience, to be enquired into and laid to heart of all they may concern, and draw to an end of this Branch and Reply to that false accusation of these Anabaptists, That Tithes are the wages of unrighteousness, and Ministers that take them Antichristian deceivers, as in their Answer they declare themselves. First let all inquire and consider, Quaere 1 or Case of conscience. since as God did take away the posterity of King William the Conqueror, he did also take away the posterity of King Henry the Eight, both guilty of this sin of Sacrilege; Whether this sin was not, or might not be one principal ●in which provoked God to remove them and theirs from the Government of these Nations? Secondly, Quaere. 2 Since God hath removed King James and King Charles, and their children, from the power of Government; whether their not endeavouring to reform this sin of Sacrilege, might not be one sin and cause amongst others of their removal, and translating of the power from them to the present Power now in the Land? Thirdly, Quaere. 3 Whether the Honourable Parliaments since that Parliament in the time of King Henry the Eight, when this Sacrilege was chief committed, and the Pope's Sacrilege in part justified by their giving consent to King Henry to alienate Impropriate Tithes and Glebe-lands from their proper particular Churches; and especially later Parliaments to whom God gave a greater power to reform this sin of Sacrilege, and to redeem Impropriations, have not been one sinful neglect and cause which provoked God to afflict them and the Nation with such ill success of Disagreement among themselves, and with the chief Magistrates of these Nations from time to time; yea to humble them and us with the loss of that power which once God had put into their hands, not only for redeeming Impropriations, and settling a sufficient honourable Maintenance for an able godly Ministry throughout the Nation, that so many thousand souls might not perish for lack of knowledge; But of the power and opportunity of enacting other good Laws for preservation of Truth, and true peace and prosperity in this Commonwealth, which we have cause to seek the face of God daily for, in and through the Lord Jesus Christ. Fourthly, Quaere. 4 Whether the great losses that the Nation hath sustained in general, and of those noble and ignoble men in special, who hold Impropriations and Tithes from the Faithful Ministers of Christ (the right owners) may not in part arise from this sin of Sacrilege; for detaining that in their hands, which is Gods reserved part, or God's consecrated portion for the maintenance of his faithful Godly painful Ministers in the service of Christ. I have said enough before, I need speak no more for the justification of the right of Tithes both Divine and Civil, by the Laws of God, and the Law both in former and late Parliaments, His Highness Procl. Novemb. 1659. in the Humble Petition and Advice in the days of the late Lord Protector, and of his Highness since, by his late Proclamation for encouragement of godly Ministers, and enjoying their deuce and liberties according to Law I shall conclude this but with a few words to you John Darker, and Tobias Watsen, and to the Thirty Congregations (whose Faith you sent me) and which you would pretend to be of your opinions. Friends, I desire you to consider what is professed by them in the Fifty eighth Section, That it is the good pleasure of God which hath given gifts of his grace to the Saints or Church of God, that some of the gifted men should be appointed or set apart to attend upon the preaching of the Word, etc. And Section Fifty nine, A book entitled, The Faith and practice of Thirty Congregations, printed, 1651. p. 50. sect. 58, 59, 60. That it is the will of God, that those which are appointed so to spend their labours in teaching or exhorting in the knowledge of God to their edification, and consolation, aught to have maintenance of those that receive spiritual food by them. You say, They ought to have maintenance; certainly, than it is the people's duty to maintain them, by your own confession, otherwise how can you say they ought to have maintenance? And if they ought to have maintenance, why not Tithes, appointed by God himself, and approved both before and since the coming of Christ, and in the Church of God, yea, by Christ himself (as I have proved at large) as well as any other maintenance of Charity or Alms, as you or they would pretend in their next Section? And if they be appointed or set apart to attend upon the preaching of the word (as they say in the Fifty eighth Section) Then how ought they to labour with their hands, that they may not be over-chargeable, as they say in Section Sixty, and for which they allege 1 Cor. 4.12. St. Paul's practice in a time of persecution and extreme necessity. This they seem to bring in by head and shoulders to justify the preaching of laborers, men of Mechanic Trades, Tailors, and Carpenters, Smiths and Tinkers, and of Mercers and Bakers, and other such like: But if you or they had consulted the same Apostle, in the same Epistle, Chapter 9 Verse 6, 7. you might have learned that both Paul and Barnabas had power to forbear working. It was not any Ordinance of Christ, that they or any other Minister of Jesus Christ should work with their hands to maintain themselves or get a livelihood, but that they that preach the Gospel should live of the Gospel, as the Apostle testifieth, 1 Cor. 9.18. I let pass divers Errors in that Declaration of their Faith, too long to trouble the Reader with. I shall conclude this with prayer to God, that the Lord would open the eyes both of you and them, to see your error and sin in departing from, or at least, continuing your forsaking of our Reformed and Reforming Congregations, making Rents and Schisms in the Churches of Christ, and giving advantage to the common enemy to destroy the godly party, either amongst us or yourselves: For although you are too full of error, yet I dare not think but some who are not satisfied with the practice of Infant Baptism, may yet be members of Christ, though sick with error, and such as stand in great need of healing by the Sun of Righteousness, who will arise to them that fear his name, with healing in his wings. Mal. 4.2. For such as are of Antichristian, persecuting spirits against the godly, faithful Ministers of Christ in England, who have and do receive Tithes, such as forsake our Churches, and hate our Ministers because they receive Tithes; I conceive they are more of Antichrist then Christ, Mat. 16. and are instruments in the hand of Satan, rather to destroy, then further the Gospel of the Lord Jesus. Thus I have done with the greatest ground (as I conceive) of your separation or most cried out against) this is Minister's maintenance by Tithes, or any constrained certain maintenance, which too many desire may be taken away, that they might more easily cast off the Ministry itself. The Anabaptists Answer Only to your close, That Tithes are wages of unrighteousness, after which (you say) we all run astray; Take that away, and preach who will (say you.) Mr. bourn's Reply. To this I must needs Reply, You do us manifest wrong, and it is a false and scandalous aspersion, as if none did or could preach without Tithes, or forced maintenance; It is well known, that many of us (and I myself) did not leave off preaching of the Gospel, when we had no Tithes nor forced maintenance; yet both publicly, Mal. ●. 6. and from house to house have endeavoured to convert sinners, and to prepare Saints in grace for glory. But the Lord himself thought Tithes the fittest way amongst his people of old: And although I grant they may be redeemed, yet I am confident of a Divine right in Tithes due to the Ministers of Christ in the Gospel; and to take them away without full redemption, is a sin no less than Sacrilege, accursed of God, as I have proved at large. I leave this to the blessing of God, and the wisdom of the Parliament to consider of, and order by the council and direction of God's spirit, for the glory of God and true heavenly good of the Nation; into which I pray God to guide them. I. B. Books sold by John Allen, at the Rising-Sun in Paul's Churchyard. BEzae Novum Testamentum, Fol. Mr. Allen's Scripture-Chronologie, 4ᵒ. Mr. Lukins Practice of Godliness, 12ᵒ. A Catechism of the chief heads of Christian Religion, by Mr. Davenport and Mr. Hook of New-England, 8ᵒ. The Faith and Order owned and practised in the Congregational Churches in England; A greed upon and consented unto by their Elders and Messengers at their Meeting at the Savoy, Octob. 12. 1658. 4ᵒ. Mr. Cotton's Treatise of the Covenant of Grace, 8ᵒ. Johannes Becoldus redivivus, The English Quaker, the Germane Enthusiast revived, 8ᵒ. Presbytery and Independency vindicated, in answer to Mr. John Timpson's Treatise of a Free admission to the Lords table, 8ᵒ. It's now in the Press. Mr. Gataker against Judicial Astrology, 4ᵒ. The Vanity of Judicial Astrology, written by Gassendus, Mathematical Professor to the King of France, 8ᵒ. The Quakers Folly made manifest to al● men, By Thomas Danson, 8ᵒ. SOME ANIMADVERSIONS UPON Anthony Peirsons GREAT CASE OF Tithes, etc. Printed 1659. And first upon what he Writeth next to the Title Page. Anthony Peirson's case. To the Countrymen, Farmers, and Husbandmen of England. IT is for your sakes (saith he) that this small Treatise is sent abroad, that in a matter wherein you are so much concerned, you might be truly informed. Mr. Bourn's answer. FOr answer: I desire that this Writer would without Equivocation declare truly, whether he desires only to have the maintenance of Ministers by Tithes taken away, or the established known godly Ministers in England also, or both to be removed out of the Nation? If he desires to have Tithes only taken away: then I desire you Countrymen and Farmers to consider whether the payment of money may not prove worse to most of you than payment of Tithes, money being oftentimes hard to be gotten? or if in money, to have it gathered by State-Officers, and paid into a common Treasury. Secondly, If he desire the Ministry itself to be destroyed, and your Teachers removed into corners, and that instead of them you must be content to be taught by Tailors, and Tinkers, Mercers, Baker's boys, and Carpenters, and instead of being fed with Heavenly manna, the truth of the Gospel, to be choked with error and heresy, and lead by blind guides to the pit of Destruction; if so, then is it not more profit for you to pay your Tithes, than to endanger the loss of your precious Souls by false Teachers? for what is a man profited to win the whole world, and to lose his own soul, saith our Saviour, Mat. 16.26. Anthony Peirson's Case. Thirdly, (saith he) If there be any who have something to say for them, which is not herein touched, it shall be acceptable to me. Mr. Bourn's Answer. I answer, if Anthony Peirson, or the Reader please to read over again my Justification of Minister's maintenance by Tithes, he may find something which he hath not touched, several places of Scripture opened to prove the Divine Right of Tithes to the Ministers of Christ, and divers arguments pressed, to which he hath said nothing, or nothing to the purpose. Again, for his History in general: It is a rule, that Rectum est index sui & obliqui, that which is straight is a declarer both of its own rectitude, and of that which is crooked; It is so here, a true History of Tithes will easily discover a false, if the Reader please to read my History of Tithes, in which it is manifest they are the Lords portion, and reserved-part for the maintenance of his Ministers, both before and since the coming of Christ; and so Tithes proved to be due by Divine Right; and to compare it with his History, in which he endeavours to show that Tithes, and Ministers maintenance, both before and since Christ, were but arbitrary Devotions, and mere Alms given at men's pleasure to the poor (as in divers places he affirms) I conceive the falsehood of his opinion will soon appear, and I need say no more for answer, it will be evident that his Faith depends but upon humane testimony, and a view of some men's practices, without considering the grounds and Reasons of their payment of Tithes, which was conscience enlightened that they were Gods due, and paid upon that account, both by Abraham, Jacob, and the Jewish Nation, yea by Gentiles before, and by Christians converted to the Faith since Christ his Ascension to Glory. But although this be sufficient to answer, yet according to my short time (the Printer staying for my paper) I shall give you some further Animadversions upon his History of Tithes. Anthony Peirson's case. He gins Page 1. God (saith he) having chosen Aaron and his Sons for the office of Priesthood, and the rest of the Tribe of Levy for the service of the Tabernacle: he gave all the Tenth in Israel to the Levites for an inheritance for their service. Mr. Bourn's answer. First, you may observe he gins his History of Tithes with Levy, as if no mention of Tithes had been in Scripture before Moses and Levie, when as if you read, Gen. 14.20. and Gen. 28.22. you may find that both Abraham paid Tithes to Melchizedeck, (not as a free gift from him, but as Gods Right, and an owning of him to be Gods High Priest, and Tithes Gods reserved part, as I have proved at large in my History of Tithes; and upon this account Jacob vowed to pay Tithes, not as a will worship, odious to God, Col. 2.22. and spoken against by the Spirit of God in that holy Apostle. Anthony Peirson's Case. Again in the same Page he tells us, That besides the Tithes, the First-fruits also were given to the Priests, but yet he would insinuate, that they were but as the Owner pleased, and at the devotion of the Owner, for which he quoteth in the margin, Deut. 18.4. and Ezek. 45.13. Mr. Bourn's Answer. For answer: if the Reader consult those places of Scripture, he shall find Deut. 18.3, 4. this shall be the Priests due from the people; both for Offerings, and First-fruits: and if due, than not at the people's devotion as Peirson would infer, because a direct quantity is not expressed; if the First-fruits were a duty, than not an arbitrary devotion. And here I pray you consider what Doctrines we are like to have of his collection, when he endeavours to draw a false Doctrine from the first Scripture he names, and to lay this as a Foundation to build his opinion, That Tithes and Ministers maintenance are but Devotions arbitrary, to be given or not given at men's pleasure, as it God had no right in them, which is the drift of his History. And if you read that other Text, Ezek. 45.13. the direct part what shall be offered is expressed: and what ground is there then of gathering a Doctrine hence of arbitrary devotion, as if no command from God, but at men's pleasure; as he would have Tithes to be: the Lord open his eyes to see his Error. I pass over what he hath said, little to this purpose. Anthony Pierson's Case. Page 3. He proceeds, A view of the Doctrines, Decrees, and practices of Tything from the Insancy of the Christian Church to this day. And in this view he tells us, that when Christ was preached, the Apostles and Ministers of Jesus Christ did not go about to establish the Law by which Tithes were given in the former Priesthood, but preached freely, and did not require any settled Maintenance, but lived of the Free Offerings and Contributions of Saints, Hierom. in vita Mar. Philo Judaeus. for which he allegeth Scriptures, Acts 11.29. 1 Cor. 16.2. and that Christians lived together in societies, for which he allegeth other testimony. Mr. Bourn's answer. For answer, I grant this to be so in those Primitive times, as Acts 4.31. etc. when they had all things common, than the Apostles and Ministers of Christ had their part, yea when men sold their Lands, and brought their money into the common Treasury of the Church, they laid it down at the Apostles feet: Read my Book, p. 55. then was no need to desire Tithes, or any settled maintenance, they having no certain dwelling-places. But I have answered this at full in my Defence of Tithes, to which I desire the Reader to look back, where he may find full satisfaction; this community of Goods in those times of necessity and danger, doth nothing hinder, but that when better times came, and Churches were settled, the Duty of Tithes might be required and paid as it was in after ages, as I have evidently manifested: and this as a due by Divine Right to the Ministers of Christ. Anthony Peirson's Case. pag. 4.5. And all those humane testimonies he brings of Tertullian in Apologet, cap. 39 the practice of the Church, according to St. Paul's direction, 1 Cor. 16.2. And Eus bius, that this custom continued till the great Persecution under Maximinian and Dioclesian, Eus●bius lib. 4. c. 22. as appears by divers, as Origen, that Lands were given to the Church, etc. and used in common, Ministers had but their maintenance with the people, not by Tithes. Mr. Bourn's Answer. I grant that in those times of persecution it was the best way for Ministers to live, and for the Church, they having many poor to maintain of the common treasury; Justification of Tithes, p. 55, 56. but this will nothing disprove the Divine right of Tithes to be paid to God's Ministers, as it was when times of persecution were ended, as I have proved at large in my Justification of Tithes, Anthony Peirson's Case. For that he saith page 3. They preached the Gospel freely. Mr. Bourn's Answer. I answer: for that direction of Christ, Mat. 10.7, 8. Freely you have received, freely give: this relates to that power of working miracles, of healing the Sick, cleansing the Lepers, raising the Dead; for these freely you have received, freely give. But for preaching of the Gospel, Christ when he sent his Apostles, he giveth them no provision, yea wisheth them to take none, but to receive and expect their maintenance from their hands to whom they brought the Gospel, and this out of Christ his part which was in their hands: for we must not think that Christ would have his Labourers paid out of other men's estates, but out of his own, and out of that they must be paid, for saith he, The Labourer is worthy of his meat, Mat. 10.8, 9, 10. and worthy of his reward, Luke 10.7. etc. and this to be paid out of Christ's own reserved part, not out of other men's goods; as if Christ had said, fear not provisions, for the people to whom I send you, to turn them from darkness to light, and from the power of Satan to God, they have my goods in their hand, (viz. the Tenth of every increase, or else the price of the redemption of it,) and I will rule their hearts to pay You my Labourers out of my part in their hands for your labour in my work: This not as a free benevolence, but as a duty due to me and to you, Luke 10.7. for it is my Ordinance that those that preach the Gospel should live of the Gospel, 1 Cor. 9.14. as afterward the Apostle Paul did witness; so that this preaching doth nothing hinder the Divine right of Tithes, as in my Defence (to which I refer the Reader) I have declared at large. Our Friend Anthony Peirson brings in divers more humane testimonies to the same purpose, to prove (as he would have it) no right of Tithes, nor settled maintenance to be given as a due for the Ministers of the Gospel, but to live of the benevolence and charity of the peole together with the poor. Anthony Peirsons case. For this he brings Origen Homily upon Gen. and Urban Bishop of Rome, Anno about 227 after Christ. Cyprian Bishop of Carthage, Prosper and others, about 250 years after Christ, in which times it seemeth that Lands were given to the Church for maintenance of poor Saints, as well as the Ministers, and Ministers were thus maintained, not by Tithes. Mr. Bourn's answer. If I grant this, as I may, yet this hinders not that Tithes were Gods right in all Ages; but this was still a time when the Church was subject to persecution and dangers, and many poor, and so a necessity to live in Societies, as the people of God did in those days; a full answer you have in my Justification of Tithes to belong to Christ and his Ministers, Hom. 23. ad Epist. 1. a Cor. ● in cap. 16 Ambros. Tom. 5. Serm. in Ascenti Domini. by Divine right, and yet all places were not in like condition, even in those times. Now Sir, you proceed forward, and bring in Hierom and chrysostom, (who you say) did press payment of Tithes; and Ambrose Bishop of Milan, about the year 400 after Christ, pressed the payment of Tithes. Anthony Peirson's case. And page 5. Augustine (say you) in Sermon de tempore in Tom. 10. This is the just custom of the Lord, that if thou dost not give the Tenth to him, thou shall be called to the Tenth thyself: And after Decimae ex debito requiruntur, tithes are required as due debt, you add Leo, Severine, and Gregory. Mr. Bourn's answer. Thus you have now alleged divers Ancients who do not only declare for payment of tithes, but for payment of them by Divine right, or as a duty; Gregory's judgement was that the tenth of all was to be given to God, as many others; and truly any man that rightly considers the Histories of the Church, and what is written by the Ancients, may see clearly, that howsoever in the beginning and dangerous times, tithes were not pressed for weighty Reasons, as I have showed in my Defence, page 44, yet so soon as ever the Church came to a settlement, and they were more free from persecution, tithes were preached, and pressed, and paid as a duty, not as alms, or liberal devotions as you would make men believe. Anthony Peirson's case. Again page 6. he affirms, that from the opinions of these, and other ancient Fathers who took their ground (as he thinks) from the Law, tithes were brought into the Church, but not received as a general Doctrine, that Tithes ought to be paid till about 800 years after Christ. Mr. Bourn's answer. First, how know you that these ancient Fathers took their ground out of the Law, that Tithes ought to be paid, as if it had been the Levitical Law only? why might they not take their ground long before that Law, even from that payment of Tithes by Abraham to Melchizedeck the Priest of the most high God, and from jacob's Vow, and what Christ spoke, and his Apostles writ in the Gospel, and Epistles, especially that to the Hebrews, chap. 7. I am sure some of the Fathers do allege arguments from divers of these, See my Book, pag. 59, 60, 61, 62, etc. and so it might be from a light to the conscience, that Tithes are God's part, and Christ's right for maintenance of his worship and service, & hence might press the payment of them. For what you say, that the Doctrine was not received till the 800 year, certain it doth not appear, but the contrary, for many Writers before that time did assert the payment of Tithes, and that as a due, yea by Divine right, as I have declared in my Defence of Tithes; read my Book, with Doctor Slater, and Doctor Tilseley his Animadversions on Mr. Seldens History, and others. Anthony Peirson's case. In his 7. page and following he endeavours to prove, That Tithes belonged to the Poor above 800, 900, 1000 years after Christ, and that the Clergy was not to use them as their own, and people had more willing mind to give them for the poor, than the Priests, but after in the year 1274. there was a Law that people should not give them at their pleasures, but to the Church; this by Pope Gregory. Mr. Bourn's answer. I answer: that before that time there were amongst the people divers things out of order; it was some reason till Ministers of the Gospel were settled, people should have more liberty to pay their Tithes where they pleased; but yet they were paid, and due to be paid long before that time, and that Law was good by whomsoever it was made, That Tithes should be paid to the Church where Ministers were settled to preach the Gospel, or to be paid to them for their labour, in the Word and Doctrine, which was most agreeable to the Divine Institution. Peirson's Case. Now page 8, 9 etc. Peirson brings History to witness payment of Tithes; I shall not trouble the Reader (saith he) with a relation of Joseph of Arimathea coming into Britain, sent by Philip the Apostle in the Reign of Arviragus (as History reports) he about the year 600, & of Augustine the Monk, who came and preached the Gospel in this Land, and when they had brought a great part of the Nation to the Faith, they began to preach up the old Romish Doctrine, that Tithes ought to be paid, etc. Mr. Bourn's answer. For answer: I desire the Reader to observe, he relates indeed the story of Joseph Arimathea coming into Britain to preach the Gospel, but he leaveth out the History of that gift of Gleab lands in those days at Glassenbury, for the maintenance of them that preached the Gospel: yet he confesseth that when the people were converted to the Faith, than they pressed the payment of Tithes: this saith he, about 600 years after Christ; and yet he saith they began to preach the old Romish Doctrine, that Tithes ought to be paid. I would ask first, how old the doctrine of payment of Tithes was at Rome 600 years after Christ? if it was an old doctrine within 600 years after Christ, certain then it was in or near the Primitive times, as indeed it was in some places long before the Pope, or the universal Bishop of Rome was born, for Origen speaks of the payment of Tithes, who lived near the Primitive times about 200 after Christ, as I have showed in my Justification of Tithes, read page 59, 60. Secondly, I demand, why old Romish Doctrine? for Hierom was not Bishop of Rome, and yet he approveth of Tithes; and Augustine Bishop of Hippo in Alexandria, and divers in other places in those times writ of Tithes as due to be paid, and due by divine Right; but he would fain make Tithes Romish, that he might make them odious; though they were thought by the Lord the best way to maintain his servants for his worship and service, and indeed are Gods right, and Christ's right for the maintenance of his Ministers to the end of the world. Anthony Peirson's case. Anthony Peirson goeth on page 9 etc. As concerning Laws (saith he) for Tithes, in the year 786. of a King of Merceland, and Elswolph King of Northumberland made Decrees that those two Kingdoms should pay Tithes. And Ethelwolf King of the West Saxons in the year 855. made a Law that the Tithe of all his own Land should be given to God; and he tells us out of the History, that at that time the Nation being under heavy pressure by the Danes, Bernredus King of Mercia, and Edmund King of Eastangles being present, he called a Counsel, and they to remove the judgements then over them, granted the Tithe of all their Land to God and his servants; and divers other Princes after made Laws for the payment of Tithes; thus Anthony Peirson. Mr. Bourn's answer. To which I answer, that even this making Laws for Tithes, and that when Judgements of God were upon the Land, this certainly doth witness evidently that they were persuaded in their consciences that Tithes were due to God and his servants, and the detaining of them was a sin, and therefore they made Decrees and Laws to pay them to God, as due to him and his servants by divine right, for had they not believed that the payment of Tithes had been well pleasing to God, they would never in that time have made Laws that Tithes should be paid to God for his servants. Anthony Peirson's case. Now that the Reader may understand (saith he) the ground that some men paid Tithes, I have in the margin, declared the grant of King Stephen, pro salute animae meae, etc. For the health of my soul, etc. I Stephen King of England do grant Tithes, etc. Mr. Bourn's answer. I answer still, though there was some error in king Stephen, yet this doth witness that there was a Conscience in him, persuaded that Tithes were Gods due; and therefore he confirms Tithes, as other Princes upon the same ground had done before him. Peirson's Case. In the tenth page, Wickl●ffe (saith he) did make a complaint to the Parliament (which he sets down in Wickliff's words, Ah Lord God that people should be constrained to find a worldly Priest unable both in life and cunning, in pomp, and pride, covetise, and envy, drunkenness, gluttony, and lechery, in simony and heresy, with fat horse, and jolley, with gay saddles and bridles, etc. when within few years they paid Tithes and Offerings at their own wills to the worship of God, and fairness of the holy Church, etc. Mr. Bourn's answer. Let the Reader observe, Wickliff doth not complain that Tithes were paid, but to such profane & wicked men; still this doth argue a due of Tithes to be paid, and that for God's worship, whatsoever Anthony saith to the contrary. Anthony Peirson's case. Anthony Peirson proceeds to add to Wickliff, Walter Boute, and William Thorpe, and others, whose arguments, saith he, are at large in Fox his Acts and Monuments, they did in their days bear testimony against Tithes, for which some of them suffered in flames, (as he thinks); this page 14. Mr. Bourn's answer. To this I desire the Reader if he can to read the History in the Book of Martyrs, page 669, 670, etc. and you cannot find that they or any other were burned, or suffered flames because they spoke against Tithes, for there were other Articles which were more fundamental, for which they suffered death: had there been nothing else but Tithes, no doubt they would not have laid down their lives against Tithes, as Anthony Peirson would make men believe. Again particular men's opinions do not determine the right which God hath in the world, and the increase of the earth for the maintenance of his worship and service; the Scripture-proof is sufficient to witness perpetuity of Tithes. Anthony would handle the Question whether Tithes be due or not. Anthony Peirson's case. But Peirson allegeth the Laws for Tithes, page 15, 16, 17. etc. some made by the Pope, and Papal decrees, and the opinion of Schools, Pope's exemption, etc. as if Tithes had not been God's part before. Mr. Bourn's answer. I answer: if tithes be due to the Ministers of the Gospel by divine Right (as I have proved) these several claims of several men do not infringe, nor can these Laws or Cannons of Popes hinder Christ or his Ministers from challenging tithes as Gods reserved part for his worship and service. I may say the same for the Laws of King Henry the Eight, and since, Edward the 6. Queen Elizabeth; thus we bless God for these good Laws, and confirmations, and settlement of the payment of tithes to the Ministers of the Gospel by so many Honourable Parliaments, for whom we pray that God will guide them still in his ways for the maintenance of his worship and service, and for the good of the Commonwealth, yet this will not therefore conclude against the Divine right of tithes, good Parliaments and godly men have been, and are more willing to pay and establish the payment of tithes, because they are persuaded a godly Ministry ought to be maintained and countenanced, and this way of tithes is a way which God himself hath prescribed of old, and the Kingdoms that have received the Gospel, have approved and practised in several ages of the world; this still confirms the divine right of tithes. I let pass his seeming Answers to Objections, as to Abraham's payment, and Melchisedecs receiving of tithes before Levies Priesthood, page 17, 18, 20, etc. and the rest, I have given answer to that in my Justification of Minister's maintenance by tithes, which may satisfy any good man that is not prejudiced against the Ministers of Christ, or hath not some self-end in his not being satisfied. Anthony Peirson's Case. But Anthony Peirson cryeth out, page 25. What a shame it is, that a man should be compelled to set out the tithes of his own Goods, etc. Mr. Bourn's answer. I answer, though the goods be his own, the Corn, Hay, etc. yet the tenth is not his own, nor ever was, neither theirs or their Forefathers, never bought nor sold with the Land, but are Gods reserved part, as we have proved to the full, and they are by right from God's Law to be tythed, and by the good Laws of the Nation, to which Ministers may lawfully appeal for recovery of their just Rights, Paul did appeal to Caesar for his just defence, Acts 25.1. Anthony Peirson's case. But Anthony Peirson objects, if any claim tithes by my Ancestors gift, may I not ask him to whom, and for what my Ancestors gave them? all those tithes since Augustine the Monk were given to Popish Priests for superstitious uses, or causes Popish. Mr. Bourn's Answer. I answer: there were no tithes given them, as if those that gave them had any right of their own in them originally, they did not give them to God, but restore them to God again, when they had been stolen, and unjustly detained from God, and abused, that continuing to be paid, they might be for maintenance to Christ's Ministers in times of Reformation, and this no more than what duty men own to God, witness our Saviour, Render to Caesar the things that are Caesar's, and to God the things that are Gods, Mat. 22.21. for his other Objections page 14. etc. I have answered; see my Book. Anthony Pierson's Case. And for that Anthony Peirson allegeth out of learned Mr. Shepheard, page 28. that tithes was never claimed in respect of any ownership of the Land, but Ex debito by the law of God, for substraction whereof no remedy lay at the common law, and therefore if a Parson, let a lease of a Gleab to another, with all appurtenance, yet he himself shall have the tithe of it, page 28. Mr. Bourn's Answer. I entreat the Reader to consider here is a testimony of the claim of tithes by the law of God, or divine right; this in ancient times. It is no new doctrine then as in my Justification I have declared at large. Anthony, Peirson's case. For his other Objections which he prevents, and answers, they are nothing to the claim of tithes by divine right, but by humane right; that Land (saith he) which any man hath bought, or his Ancestors, it was bought with this supposal, that it ought to pay tithes, and so bought cheaper, than it should have been if the Land had been free from Tithes. Mr. Bourn's answer. But I answer: it is true, that the Land was ever charged with tithes, but not that the Land is free from tithe, for the Land payeth tithe Hay, and tithe Corn; and the tithe of is not in respect of the , but in respect that they feed upon such Lands; therefore Anthony Peirson is deceived, and tithe neither sold nor bought, therefore must be paid. Peirson's Case. For his last Objection, that prescription is an old device. Mr. Bourn's answer. I answer, if prescription be good in Law against a Minister for nonpayment of tithes, or of small composition, why may it not be good for a Minister for payment of tithes, whatsoever Anthony Peirson would declaim, or exclaim to the contrary? Anthony Peirson's case. Thus Authony would affirm, that because Bishops were voted down by the Parliament, therefore all Parsons, Vicars, and Curates lost their office, and so tithes belonging to their office, they are lost also, and so for maintenance, all ends together. Mr. Bourn's answer. I answer, this is a conceit of his own, and witnesseth the malignity of his antichristian spirit against the Ministers of Christ, he declareth but what he is, and into what condition he would bring the Ministers of Christ Jesus; certainly he is either a Quaker, or possessed with the spirit of Antichrist, or infefected with some Jesuit, he discovers so much envy and hatred against the faithful godly Ministers of the Lord Jesus; dost thou expect thanks for this at the Day of Judgement? beware of your enmity Anthony, fight not against Christ and his Ministers, but submit to Christ and embrace him and his servants that you perish not, and be wise ye Kings, Psal. 2.11, 12. be learned ye Judges of the earth, serve the Lord with fear, and rejoice with trembling; kiss the Son lest he be angry, and ye perish in the way, if his wrath be kindled, yea but a little, Blessed are all they that put their trust in him; if those shall receive that dreadful sentence at the last day, Go ye cursed, Mat. 25.41. who have not relieved Christ and his servants; what shall be the punishment of those that seek by all means to rob and spoil the Lord Christ, and his Ministers and Ambassadors? the Lord pardon and change your hearts if it be his blessed will. Anthony Peirson's Case. You now come to the last, those that claim Tithes by purchase, and those say you, are the Impropriators; and you prevent an Objection, that they bought, and some paid dear for them, therefore no reason they should be taken a way from them; to which you answer, that you have showed before, that in the root all Tithes is alike, whether it be claimed by the Priest, or Impropriator, and both must fall together; and seeing those that sold them had no good title, neither can those be made good, which are derived from them. Mr. Bourn's answer. I answer: for the Impropriators I cannot defend them, though some consideration is to be had of them; but yet you err in saying the Tithes impropriate, and the Tithes which is still continued for the Ministers of Christ, are alike in the root, for the tithes of Impropriators were alienated by the Pope to his Abbeys, and Monasteries, and then again by King Henry the Eight, and by him sold, and there was the root of Impropriate-tythes; but tithes belonging to the Ministers of the Gospel, whom you with a malevolent spirit call Priests, as if they were Popish Priests (which we are not) that so you may make them more odious to the people and Parliament, their tithes I have proved to have a higher Root than Proprietors, even Gods own appointment, even Gods reserved part for his worship, and the maintenance of his Ministers who labour in the Word and Doctrine, and are worthy of double honour, of reverence, and maintenance; witness the Apostle, 1 Tim. 5.17, 18. whatsoever Anthony Peirson would make men believe, and therefore I cannot but observe that you are so just and charitable to the Impropriators, that they must have some recompense for their tithes; but for the poor Ministers of Jesus Christ, they must be turned off with nothing, for this is the cry of many of you, as if we were thiefs and robbers, (as your Generation please to call us) and not Ministers of Jesus Christ. But let me speak a little further to what you say to the Impropriators; you say the Root is all one; I deny it (as before I did) the tithes of Ministers are more ancient many hundred, yea some thousand years before any Impropriate tithes were heard of in the world. Now you would have the Impropriators to have some recompense for them, so would I also, but the less because they bought them of such persons as had no right, nor lawful power to sell them; if Anthony Pierson would remember what he saith page 18. the conclusion will be against Impropriators, and all others. Anthony Peirson's case. If tithes be absolutely due by the Law of God (saith he) no custom, usage, prescription, or Popish dispensation can acquit from payment of the utmost penny, of the tenth part. Mr. Bourn's answer. Now I assume, but tithes are absolutely due by the law of God, as I have proved at full from the holy Scriptures, besides multitudes of testimonies witnessing the divine right, both in ancient times, and at this day. Therefore no custom, usage, prescription, or Popish▪ dispensation can acquit from payment of the utmost penny of the tenth part; this conclusion necessarily followeth from Anthony Peirson's premises. And then first, all prescriptions, compositions, and customs for payment of less than the tenth part, are utterly unlawful, and the detaining of such tithes must needs be sacrilege for to take or keep away that which is Gods, and belongeth to Christ, and to his Ministers and Ambassadors, is a robbing of God, and sacrilege, against which the Prophet Malachy proclaimed a curse, Mat. 3.6, 7. and promiseth a blessing to the restorers of them It is a lamentable thing that Lay men should receive the tithes, and the people maintain their Ministers to teach (if they will have any.) Again, if the Tithes be Gods reserved part, and belong to the Ministers of Christ who preach the Gospel to the people, by Divine right (as we have proved out of the Word of God sufficiently) then as Anthony Peirson confesseth, the Pope's dispensation, or acquitting of any Lands from payment of tithes, was utterly unlawful and sacrilegious, as was all his improper Appropriation, or tithes to Abbeys, Monasteries, or any such popish inventions, sacrilegious also certainly it was; and was not King Henry the Eight his taking and selling of tithes from the Church sacrilege also? certainly it must needs follow, it was a robbing of God, and of the Ministers of Christ, and so sacrilege: and then is it not sacrilege in them that withhold them? this God hath witnessed by many examples, his wrath against such as detain them from the faithful Preachers of the Gospel, as I have declared in my Justification of Minister's maintenance by tithes, and as might be proved, by many sad examples of God's judgements against Sacrilege, both in this and other Nations, therefore it is very good all the Impropriators should part from them, yea upon reasonable considerations, since many bought them as Anthony Peirson intimates, for little or nothing; but it is not that tithes should be taken away from the faithful Ministers of Christ, but restored to them as their just due, both by the law of God, and the most ancient laws of the Land. The Lord grant the Parliament may lay these things seriously to heart, and provide a remedy, that the danger of God's curse may be removed from the Nation, and God's blessing be upon them and the people, till Shil● the Saviour Christ our Lord come again. Amen. Amen. I. B. I Shall add but a little concerning our Gleab-lands, and haste to a Conclusion. Anthony Peirson (or at least many of his Society) or erring way, have cried out against our Houses, and Gleab lands also, yea would have all our Meeting-places, our Churches, our Steeple-houses (as they call them) pulled down to mend Highways: so Churches and Parish-Ministers, all must be cast away together. And would not this prove Sacrilege? If you read Numb. 34.13. etc. the Land of Canaan was commanded to be divided by Lot; and Numb. 35.2, 3.4. the Lord commands the Children of Israel, that they give to the Levites of the inheritance of their possession Cities to dwell in, and shall give also for the Levites suburbs for the Citysround about them, and their Cities shall they have to dwell in, and the suburbs of them shall be for their , and for their Goods, and for all their Beasts; and the suburbs of the City which ye shall give to the Levites, shall reach from the wall of the City and outward, a thousand Cubits roundabout. A Cubit was from the top of the point of the elbow to the top of the middle finger (as learned Weames affirms.) Doctor Weams his Christian Synagogue, p. 192. And the Cubit of the Sanctuary was a hand-bredth more than the common Cubit was, so that here it is evident, the Lord had not only given the Levites Tithes, but convenient Houses to dwell in, and Gleab-lands for their Beasts and ; and our Godly and Learned Countryman Mr. Ainsworth upon that affirms, that the equity of this Law both for honouring the Lord with our substance, Prov. 3.9. and for maintenance of his Ministers, Gal. 6.6. is perpetual, Josh. 21. and these Lands were set out to the Levites according to God's command, and they taught the people by office, as Nehem. 8.8. and these Lands were never to be sold or alienated from the Levites; and certainly the equity of this remaineth still, that the faithful Preachers of the Gospel should have not only Tithes, or value of them by redemption, but convenient Gleab also, & the taking away of these, what is it but Sacrilege? (Caveat Emptor.) Again you seem to be charitable to the Poor, and would be profitable to the Commonwealth to pay the Soldiery, and provide for the Poor; and it is with our Tithes and Gleab-Lands (as many of you profess.) You would have us rob, that others may be relieved; is this your charity and piety, like a Thief that steals to give Alms, robs by the High way, and giveth liberally to the Beggars and poor Cripples that are there waiting for an Alms; certainly this charity is not Christian charity, but abominable iniquity. In our Honourable Army I know there are many truly religious and godly Gentlemen, who would not be paid with that which belongs to Christ, but with the Money and Estate of the Commonwealth, and good reason they should, For who goeth a warfare at their own charge, saith that great Apostle Paul, 1 Cor. 9.7. I have done with this also. But a word to your word to the Parish Ministers. Anthony Peirsons case. Thirdly say you to the Parish Ministers, With these I desire to expostulate the matter; First, as touching the end of their work. Secondly, as to the way of their maintenance, etc. Mr. Bourn's answer. I answer to your quarrel, why in Market-towns, and other places where there is small Maintenance, there is but a poor Vicar, or poor reading Curate, and the people untaught; you mean, why do not Ministers preach there without Maintenance, or take such small places: is this your meaning? I answer, that there is not maintenance in such places, see where the fault is, I am sure it is none of ours, we must live of the Gospel, 1 Cor. 9.14. And Secondly for Preaching, if your eyes be not blind, or your ears deaf, and refuse to hear, you might hear and know that many godly Ministers do preach in Market-Towns, and many other places freely, witness weekly Lectures, and monthly Exercises, in which commonly two Ministers join together, and preach to the great comfort of Christian souls, whose hearts God moveth to attend at wisdoms gates; Prov. 8.34. this is the practice in London, in Derbyshire where I lived, and is in Leicester-shire where I now live, and in Lincolnshire, and Rutlandshire, Northamptonshire, and in many other places: and this I have known near this fifty year, and have Preached myself in many places; but you would fain find some fault with the Ministers of Christ, that you like other Antichristian enemies might root us out, if it lay in your power. But this I shall and do tell you, that if Ephesus judgement fall upon England for the loss of our first love, if God remove the Candlestick of the Church and Gospel, than England is undone, Rev. 2.3, 4. as was Ephesus, and those Eastern Churches; I have said enough to answer your quarrel against our Tithes, enough to satisfy any godly undeceived man whatsoever; and spoken sufficient concerning our Gleab-Land, at which it seemeth you have an evil eye. Anthony Peirson's case. There is a way (say you page 41.) which would establish the Nation upon a sure foundation of true freedom, and give satisfaction (to some) separated Congregations, as to Ministry, and maintenance, but it is such a way as is not yet so fit to be revealed. Mr. Bourn's answer, It is some mystery of Iniquity sure, or depth of Satan's policy you are so fearful to discover it; Rev. 2.24. but if it be for selling our Tithes, and Gleab, and putting out the godly learned Ministry, and putting in Jeroboams Priests, Cobblers, and Tailors, and Tinkers, and such like to be Preachers: this way will please but a few people in the Nation I am confident; & for our gleab-lands, I have showed they had a higher Foundation than Pope or Popery by Humane testimony, besides Divine; they were given in divers places before Pope and Popery began, as in the times of Arviragus whom you name in page 8. here in this Land, as I have showed at Glassenbury within a hundred years after Christ, a fair Gleab-Land was given to the Church to maintain the Preaching of the Gospel there; this witnessed by divers ancient Writers, some of which I have named in my Defence before. I say no more, but desire all to consider, whether if to devour that which was sanctified and set apart for a Divine use approved by God himself (as the Gleab to the Levites was) and after the Vow to make enquiry, Prov. 20.25. may not prove a snare to the Nation? The Lord keep us from making Snares for ourselves, we have Enemies enough, whose daily designs are to make and lay snares for us; but the Lord hath delivered us, the Lord deliver us still, as he hath done for many years since, from the Powder-Treason, 1605. and since that from many deep designs of Antichrist, so that England may sing that Song of Praise which Israel did, Psalm 124. If the Lord had not been on our side (may England now say) when men risen up against us, they had swallowed us up quick, when their wrath was kindled against us, etc. Blessed be the Lord who hath not given us as a pray to their teeth: and the Lord continue the preservation of these Nations in truth and peace to his Glory, and our Eternal comfort. So prayeth he who wisheth no worse to Anthony Pierson, nor to any that sincerely seek true Happiness in Christ Jesus, but that when this Life is ended, we may live together with Christ in Heaven for ever. Immanuel Bourne. June 25. 1659. THere are divers others who have writ against Tithes, that they may overthrow the Ministers of England as well as Tithes, that Pamphlet called, The Tythe-Cart overthrown; several Quakers and others in several Petitions to the Parliament; all which may receive a full Answer in my Justification of Minister's Maintenance by Tithes, if God be pleased to open their Eyes, which I pray for. I. B. A DEFENCE OF Infant-Baptism. I Now proceed to your second Sandy foundation, The Anabaptists Answer. The Second sandy Pillar, Infant-Baptism. M Bour. Reply. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspergo, I sprinkle, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluo to flow, Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspersus sprinkled. Heb. 12.24. which indeed was your first you named in your Paper, before 〈◊〉 join them together: This is Infant's membership by Baptising or Rantizing of Infants (as you call it) and our accepting of them by Baptism as members of our Church. Take away that (say you) and you would have no Church. For Reply, First to your terms, not Baptising, but Rantizing of poor Infants, I may demand of you that speak so much against humane Learning, and call it a Popish foundation, whence had you your term of Rantizing? Can you speak Greek? what, and without humane Learning? this were a kind of miracle, or at least an extraordinary gift of that tongue which is now ceased. For Rantizo in Greek signifieth to sprinkle in English. And is this that you call cozening of poor Infants in their cradles? Certainly that child that is sprinkled with the blood of sprinkling, is not cozened; and so Infants have been, else they were not sanctified from their mother's womb, as the Prophet Jeremy, Jer. 1.5. Lu. 1.15. and John the Baptists; and so Infants may be still for what you have proved to the contrary. Nor can you or any of your separation bring any Scripture proof to the contrary, as clear as the Sun at noon day, without a consequence or illustration, as you vainly boasted. If we examine your Scriptures alleged against Infants to exclude them from being members of the Church of Christ, it will be evident. The Anabaptists Answer. Your first place was John 13.34, 35. from whence you argue, That because Children cannot love or declare their love one to another, as those Disciples might who were men of ripe years, 〈◊〉, you conclude they are not, they cannot be Disciples of Christ, or Members of the Church. Mr. bourn's Reply. To which I reply, First, Where is your boast of Scripture proof as clear as the Sun at noonday, without a consequence or illustration, Is not this a consequence? What is ergo else? but I leave the Reader to see your weakness. The Anabaptists Answer. The rest of your places of Scripture you allege are all of the same nature, and all consequences. I shall only name them, and leave the judicious Reader to judge. The Scriptures follow, John 15.8. Mark 13.37. Lu. 21.36. Mat. 13.11. Lu. 14.33. 1 Cor. 10.16, 17. & 11.28, 29. ● Cor. 6.4. 1 Th. 5.2, 3, 4, 5. Heb. 6.11.12. 1 Th. 2.11. Ep. 2.2, 3. These are the Scriptures you allege, and to all or most of these you add an ergo, a therefore, because little children cannot do that which Christ requireth of men of ripe years, therefore (say you) they are nor, they cannot be Disciples of Christ, nor members of Christ's Church. Mr. bourn's Reply. First, For Reply, These are all Consequences still, and not Scripture-proof as clear as the Sun at noon day without a consequence or illustration: Contrary to your vapour at the first. And they are false consequences also; for God doth not require as much of little children to make them Members of the Church, as he doth of men and women of ripe years; and yet they may be Members of the Church of Christ, as no doubt Jeremiah, and John the Baptist and Isaa● ●●ere even in their Infancy; yea, and all the elect children of God to the end of the world, yea, members of the visible Church when they are admitted by Baptism, as Isaac was when he was admitted by Circumcision. A Light from christ, pr. 1646. But I have answered this long ago in my greater Light from Christ, leading unto Christ, noted before, p. 284, 290, 291. I give a distinction of Church-members. 1. Men and women of ripe years converted to the Faith of Christ, and of these a declaration of faith and repentance is needful to a complete membership in the Church, and to practise those duties Christ requireth in those places of Scripture you have alleged. 2. Children of believing Parents, 〈◊〉 in the Church, and of these, those duties are not required to be admitted Infant-members of the Church: But when they grow up in the knowledge and faith of Christ, than a declaration of their faith and repentance is necessary before they be admitted to the Lords Supper, that great and distinguishing Ordinance of Christ, in which there is a sweet communion of members with Christ their Head, 1 Cor. 10 16, 17. My Book, pr. 1646. Mr. Marshal, pr. 1646. M. Blake pr. 1653. Mr. B●xter, print. 1656. and one with another. I refer you further to my own Book recited before, and to the labours of so many Learned and Godly men, who have writ of this Subject; to godly and learned Mr. Marsha his Sermon for proof of Infant-Baptism, learned and laborious Mr. Blak●'s Treatise of Birth Privilege, and Covenant Holiness of Believers, in answer to Mr. Tombs, Learned and laborious Mr. B●xer's ●lain-Scripture-Proof for Infant-Baptism. ●r. Cook's Font Uncovered. And the Reformed Churches in their Harmony of Confessions, and Profession of pure and holy Faith, in all the Kingdoms, Nations and Provinces of Europe, Allowed by public Authority, and Imprinted by Tho. Thomas, Printer to the University of Cambridge (1586) now about 72 years since. The Anabaptists Doctrine denying Infant-Baptism, is condemned, and Infant-Baptism is approved, as lawful in the Churches of Christ. Thus the Churches of Helvetia, we condemn (say they) the Anabaptists who deny that young Infants born of faithful Parents are to be baptised, for according to the Gospel theirs is the Kingdom of God, and they are written in the Covenant of God, and why should not the sign be given to them? Thus the Church Reform in Bohemia confesseth they baptise their children. And the Reformed Church in Bel●ia, Commending Baptism, they conclude, Therefore here we do detest the error of the Anabaptists, who are not content with one only Baptism, and that once received, but do also condemn the Baptism of Infants, yea of those that be born of faithful Parents Thus the Reformed Churches in France. The English Confession. The Reformed Church in Saxony, We baptise Infants because Christ saith, Suffer little children to come to me, for to such pertaineth the Kingdom of God. And Origen writeth upon the sixth to the Romans, that the Church received the custom of Baptising Infants from the Apostles, and say they, Many things are written and published in our Churches by which the Anabaptists are refuted. I let pass the Confession of the Reformed Churches of Wittenberg, and others of the same Judgement. By which it is evident that the Opinion of the Anabaptists, then springing out, was condemned in all the Reformed Churches now above threescore and ten years ago: And these are but a spawn of that horrid sect which did work mischief in Germany, and have been long since condemned by the Churches of Christ. And whatsoever is written to the contrary, either by your chief Teachers, or by other your miserable, ignorant and scribbling later Pamphlets, it is already answered or replied unto by such Reverend, Learned and Godly men before mentined, and others of our Judgement, and that with sufficient Scripture-proof, and full evidences from the voice of the Spirit of God speaking in the holy Scriptures, far better than your false and non following consequences, you have brought against Infant Church-membership and Baptism, although you find fault with us for consequences. Read your best Teachers, and see if you can find one proof or show of proof against Infant-membership of Believers children, or their Baptism, without a Consequence or Illustration. This is the proof of your writers against it by consequences. Read Mr. Tombs, Mr. Haggar, Mr. Gosnold, and the rest. And if you use consequences against Infant-Baptism, and consequences which will not follow, why may not we use consequences to prove the lawfulness of Infant-Baptism? Pr. by J. S. 1657. Read your late friend Mr Gosnold (as honest and learned as any of you) his discourse of the Baptism of water and of the Spirit, read his first Chapter to prove a Truth, That water-Baptism is to continue, he proveth by a consequence. That which was once commanded by Jesus Christ, and never repealed by him, is still in force and to continue, but water Baptism was once commanded by Christ and never repealed by him, therefore it is still in force and to continue. Thus I may argue against you for Infant-Baptism. That which was once commanded by Christ, and never repealed by him is still in force and to continue. But an outward sign and seal of the righteousness of Faith, and privilege of Church membership was once commanded by Christ and appointed for Believers and their infant-childrens, Gen. 17.7. viz. circumcision to Abraham, & Isaac at eight days old, and never repealed by Christ; Therefore a sign and seal of the righteousness of Faith, and privilege of Church-membership is still to continue to Believers and their children: And if children must have the same sign with their Parents, than what but Baptism; but you cast off our consequences, though you make bold with them yourselves. I urged this argument twelve years since, therefore I leave it off. Again read John Gosnold his second Chapter, where he labours to prove the manner of Baptising, that it was by dipping the whole body in water, his seeming proof is by consequence. 1. From men's testimony. And 2. From the nature of the word signifying to dip, though the word doth not only signify to dip, and no Scripture saith that they did dip the whole body in water. And if they had, yet a circumstance in Baptism may as lawfully be changed, as the time of celebration of the Lords Supper was changed, which was a circumstance. Read his third Chapter, in which if he could, he would prove the subjects of Baptism to be grown persons, fitly qualified, and not Infants. His seeming proofs are by consequences, and false consequences too, like those it seems you borrowed of him; requiring those qualifications for Baptism, all which are only requisite in men and women of ripe years, not of Infant-childrens of Believers, to admit them to an Infant-membership in the Church. And what are his arguments and answers in his Book, but consequences, not one place of Scripture as clear as the Sun at noonday; as you boasted in your answer. And if both use consequences, and agree in the use of these, wherefore is there such bitterness of spirit because we cannot agree in Opinion? Wherefore are you so violent to deny us to be Ministers of Christ, to affirm us to be Ministers of Antichrist, and our maintenance Antichristian, as if you would destroy us and our Calling out of the Nation. If you have such liberty to live quietly in the Land, wherefore do you think us unworthy of it? The Lord heal our breaches, and unite our spirits in Christian love if it be his blessed will. A DEFENCE OF Humane Learning. I Come now to another sandy Pillar and Popish Foundation, as you term it. Third sandy pillar. The Anabaptists Answer. This is Humane Learning: Take away that (say you) which you h●d at Cambridge and Oxford, and then you have no Ministers, but Laymen might preach as well as you. Mr. bourn's Reply. For Reply, 1. Do not you make use of Humane Learning yourselves? Whence had you your words of Art, Scholastical, Logistical, Sophistical? Had you them by immediate revelation, or were taught them by some Apostate Phygellus, 2 Tim. 1.15. that went out from among us? Or did you learn them from Books? certain then this was humane Learning. How came you to so many Ergoes, ten or eleven one after another, was not this by Humane Learning? & do not you make use of humane Learning? How was the Bible translated into our English Tongue? Was it not by men? and do not you read and write as you were taught? Now if you make use of Humane Learning yourselves, why are we no Ministers because we make use of Humane Learning? Mat. 7.12. Do as you would be done by, and let us have the same liberty you practise yourselves; this is fair dealing and Christianlike. 2. Again, do ye find so much fault with us, because we have been at Oxford or Cambridge, It seemeth (I fear) that Oxford and Cambridge are great beams in your eyes; you cannot but stumble at the glorious University-Libraries, and fair Colleges, and envy that poor Scholars should by the charity and piety of so many Honourable and Honoured Founders and Benefactors receive maintenance to nourish them in the studies of Humane Learning, as if Divine Learning were not by God's blessing attained there as well as Humane. I hope you are not like those wicked men, against whom the Palmist prayeth so earnestly, Psal 83.8, 9, 10, 11. which said, Let us take to ourselves the houses of God in possession, I would not have you nor any other to be of that mind, lest that dreadful curse fall upon you or them, which is there mentioned; lest God do unto you as unto the Midianites, to Sisera and Jabin, who perished at Endor, and became as dung for the earth. But I hope better things of some of you, and such as accompany salvation, as the Apostle did of those to whom he wrote, Heb. 6.9. though error for a time hath deceived you. And let me tell you, I deny that humane Learning is a Popish Foundation, except you will make Popery to be as old as Moses, who was brought up with humane learning; for he was learned in all the wisdom of the Egyptians, Acts 7.22. and that many hundreds, I may say some thousand of years before there was any antichristian Pope in the world. And blessed Paul the Apostle, was no doubt endowed with Humane Learning, as before we have showed by his skill in the Greek Heathen Poets which he allegeth; and brought up at the feet of Gamaliel, as himself confesseth, Acts 22.3. And this Six hundred years before that great antichrist the Pope, who first took upon him the proud Title of Universal Bishop did arise. Pope Boniface. Read the History of the Church, and you may find it. But why are you so angry at Humane Learning, which as well as you can, you make so much use of yourselves, as we have fully proved before. Why do you charge us that our Church and Ministry are antichristian, and to be separated from, because we make some use of Humane Learning, because we make use of some arguments and consequences from holy Scripture to confirm the Truths we maintain; and the ancient Faith once delivered to the Saints we contend for, and to overthrow your errors? What! Is every Church and Ministry builded upon a sandy Pillar and Popish Foundation, and to be separated from as antichristian, which maketh use of Humane Learning? Will not this argument prove against yourselves, pull away your sandy pillars, and pull down your house and Castle of errors upon your own heads? If it be lawful for you to use Ergoes and consequences, let me give you one. Argum. Take it thus. No Church or Teacher that stands upon, or maketh use of the sandy pillar or popish foundation of humane learning to uphold their Doctrine and Church, are a true Church of christ or true Teachers or members of any Church of Christ, but of antichrist, and to be separated from, as from antichrist, and Babylon itself. But the Church of John D●rker and Toby Watson, or at least John and Toby yea many more of their Opinion, as Learned Mr. John Tombs, Mr. Benjamin Cox, Henry Haggar, and John Gosnold, and divers others, yea the thirty Congregations of your Society, no doubt make use of Humane Learning, as is evident in divers of their Books, as I have declared already you do, in your Paper sent to me, witness your Terms of art, Consequence and Ergoes. Therefore the Church of John Darker, and To●ya●atson, of Mr. Tombs, Mr. Cox, Henry Haggar, John Gosnold, and your Thirty Congregations are no true Churches of Christ, nor John, nor To●y, nor any of the rest true Teachers of Christ, but antichristian, and to be separated from, as from antichrist and Babylon itself, This is a consequence from your own premises. The first Proposition is yours in substance in your Declaration sent to me of your grounds of separation. The second is evident in your practice, in your paper you sent me, making use of consequences and Latin Ergoes to maintain the practice of your Church, and to oppose ours. And the conclusion necessarily follows far better than the consequences you bring to prove Infant-childrens of believing Parents, no Disciples of Christ, nor members of the Church. For the Universities, G. N. Orat. 3. the Learned tell us that it was the plot of that wicked Apostate Emperor Julian by a public Edict to put down the Schools where the children of Christians were to be educated, that he might more easily have put down Christianity itself, for which Gods just judgement overtook him, and dying, he cried out that Jesus of Galilee had got the victory, as elsewhere we have noted. Certain it is the design of the subtle Jesuit carried on by Quakers, some Anabaptists, and Familists to cry down Universities, Humane Learning and Ministers, that they might more easily bring us back to the bondage of Popery, blind Superstition, and antichristian Tyranny. And too many weak souls without question are in this the servants of antichrist ignorantly; Job 42.6 which if they understood what they did, would bewail their ignorance, and repent in dust and ashes. But for Humane Learning, we do not make that to be the foundation either of our Church or Ministry, as you falsely accuse us; but the Word of God, and the Doctrine of the Prophets and Apostles, Christ himself being the chief corner stone, upon which the Church is builded. Witness Christ himself, Mat. 16.17, 18. and the blessed Apostle Paul, Eph. 2.20. Yet we may tell you it is lawful for us to make use of Humane Learning, and it is necessary for us, since by the confusion of Tongues at Babel's building, Gen. 11. we lost those Original Languages of Hebrew and Greek, in which it pleased the holy Ghost the holy Scriptures should be written for our Learning, Rom. 15.4. that we through patience & comfort of them might have hope. And although God did miraculously bestow the gift of Tongues to the Apostles and others in the Primitive times, as we read, Acts 2.4. yet that gift is not now obtained without men's teaching, and much labour and industry. And had it not been for humane learning, how could you have had the Holy Bible translated into the English Tongue? or how could you spell, or read, or writ English, or have gotten any measure of that knowledge you pretend to have. I will easily grant that if you had been trained up in the Universities, and had as much Learning Divine and Humane, and as much Grace and natural parts and gifts of God, as Gods faithful Ministers have, you might preach as well as we, and as lawfully too, if you had as lawful a Call and Ordination to the ministerial Office, and therefore whatsoever high thoughts you have of yourselves, you are but mere intruders and furtherers of the Kingdom of antichrist, & of errors, Mat. 13.25. in stead of Truths, which such Teachers do sow, as the envious man did tares amongst the good wheat of Christ. The Lord open your eyes to see your presumptuous sin if it be his will. Thus I have said sufficient for Reply to your third sandy Pillar and Popish foundation of Humane Learning, which may much rather be charged upon yourselves, as favourers of antichrist, The Triumph of Learning by R. B. B. D. Fellow of Trin. Col. in Cam. 1653. Mr. Hall Pulpit guarded the 3 Edition. and many Popish errors broached amongst you by divers of your Society. But if you would see more to convince you of your erroneous opinion of Humane Learning, and your unlawful practice of preaching at unfit times, and unfit places, to oppose and withdraw from the godly Sermons of Gods faithful Ministers, Read those Books of the Advancement and Triumph of Learning over Ignorance, and Truth over Falsehood, written by Mr. Boreman, and others. And the Pulpit guarded, written by Learned Mr. Hall, occasioned by a dispute with a Nayler, a Baker, a Plow-wright, and a Weaver, public Preachers, nibbled at, but yet not answered, nor can be, to justify your practices, whatsoever you or any of your company pretend to the contrary. A DEFENCE of the Sword of the Magistrate. Anabapt. Answer. Fourth sandy Pillar and Popish Foundation. I Am now at last come to your last Sandy Pillar and Popish Foundation which so much troubleth you, and causeth you to separate from our Reformed and Reforming Congregations, and this is (you say) The Sword of the Magistrate, which (say you) the Priests have in all generations run unto; Take that away, and then, you tell us, we would be in danger to starve amongst those we call Christians. Mr. bourn's Reply. For Reply. I cannot but wonder you should dare to speak against the Magistrate's sword, since you enjoy such Liberty of Conscience, and such Protection under it. I had thought Tertullus Oration before Felix, might rather have befitted you, Seeing that by thee we enjoy great quietness, Acts 24.2, 3. and that very worthy deeds are done unto this Nation by thy Providence, we accept it always and in all places most noble Felix with all thankfulness: much more living under Christian Magistrates: A Christian Parliament, and Christian Judges, and Justices, such as have been, and are so tender over, and for truly tender Consciences, and of peaceable spirits, though of different Judgements in their Worship of God through Christ Jesus according to the Scriptures. Can you justly desire more than you have, except you would have all in your own power? and if so, than we have cause by your expressions of your minds to fear it would be very much against the Godly-faithful Ministers in England, and their established Maintenance, both by the Laws of God and the Nation, as we hinted before. But I believe I may guests at your meaning, you are not offended at the Magistrate's Sword as it is a defence unto you and your peace; but as the Magistrates (blessed be God for it) by their Power defend Us and Our Maintenance by Tithes, according to the Law and present Government established; and why I pray you may not we have protection by the Magistrate's Sword as well as You? Is this a Peaceable and Christian behaviour to desire and be well-pleased with Liberty of Conscience, and quietness for yourselves, and to desire and endeavour the same may be denied unto us? yea to have us denied our settled maintenance by Tithes, and We and our maintenance to be banished the Commonwealth as Antichristian? Is this according to our Saviour's rule, Mat. 7.12. to do as you would be done unto? certainly no; this rather discovers a spirit of Antichrist, a persecuting spirit rather than a spirit of love and peace, such as becometh Saints. But let me reason the case a little with you Is not the office and calling of a Magistrate an Ordinance of God? Rom. 13.1, 2, 3, 4. read Rom. 13. and consider it well; Let every soul ●e subject to; the higher Powers, for there is no power ●ut of God, and the Powers that be are ordained of God, and he that resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation; for Rulers are not a terror to good works, but to the evil. Will't thou then not be afraid of the Power, do that which is good, and thou shalt have praise of the same: for he is the Minister of God to thee for good, but if thou do that which is evil, be afraid, for he beareth not the Sword in vain, for he is the Minister of God, a Revenger to execute vengeance upon him that doth evil, wherefore you must needs be subject not only for wrath, but also for Conscience sake. But your conscience is against the faithful Ministers of God in England, and their maintenance by Tithes, and therefore You cannot be subject; and what if Yours be an erroneous, deluded, deceived conscience? do You not then sin in refusing to give obedience to the Christian Magistrate, and good Laws of the Nation, which require the payment of Tithes? certainly you will confess you do if there be christianity, or conscience, or ingenuity in you; but if you do not, can you well say, why should any Minister appeal unto, or make use of the Magistrates Sword to compel you to do your duties; are you not free, and have Liberty of Conscience? I answer: if it were demanded, would you not have liberty not only from Tithes, but from Taxes also if it were in your power? You will answer as these thirty Congregations, (the Faith of which you sent me) do in the Postscript of that Book, That you do own a Magistratical Power for the governing this our English Nation; You do own it but with a limitation: I say nothing to your limitation, I am sure for what I know, you have no reason but to own the present Powers, and to submit and obey the Magistrates, and all other in Authority, when they upon complaint do command the payment of Tithes to Ministers according to Law, as in all other lawful commands; and as Magistrates have a lawful power to compel, so the Ministers of Christ may lawfully appeal to them for Justice and Right; and although I would not have any of my Brethren to be contentious for trifles, or small matters, yet it is their duty to defend, and not to lose the just Rights of the Church for succeeding ages, especially in these days, when Sacrilege is by so many accounted no sin, as if God had no special right now to any thing in the world, and so men could not rob God of any part of the Creature which is his either by Reservation, or Consecration, for maintenance of his worship and service; but if this were so, why doth St. Paul writing to his converted christian Jews at Rome (such as were called to be Saints, Rom. 1.7.) demand the question, and reason the case with them, Rom. 2.22. Thou that abhorrest Idols, dost thou commit sacrilege? sacrilege sure then might be found to be a sin committed amongst Christians, for such were these to whom St. Paul writ; it is some question what kind of sacrilege the Apostle means: but the Greek word used by the Apostle, Rom. 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrilegium committo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proprie ●st Templa Despolione, Gerh. in Loc. M. Leigh upon the Romans. Calvinus in Rom. Hac ratione Ovid metamorpho. 3. Sacrilegum appellat lycurgum ob contemptu Bachi sacra & in fasts sacrilegos manus quae numen veneris violarant. signifieth to despoil and ●ob Temples, or to despoil holy things, things consecrated to Divine worship, or maintenance thereof, as if St. Paul had held as good a false Religion as a spoiling Religion, and although Sacrilege is not worse, yet it is as bad as Idolatry, as that learned man Mr. Leigh well observes upon the place. And godly learned & judicious Mr. Calvin in his Commentaries, The Apostle (saith he) understandingly opposeth Sacrilege to Idolatry, as a thing of the same kind, (certainly both a like odious to God) for Sacrilege is a profanation of the Divine Majesty, (or of a worship and service) or any thing that belongeth thereunto. And this saith Mr. Calvin was not unknown to the Ethnic Poets, who called those sacrilegious who contemned the holy things of their Heathen Gods; and what can it be but sacrilege, or a robbing of God, when men violate and take away that which is Gods, reserved by him for the maintenance of his worship and service; for the taking away of that which belongs to God for the maintenance of his worship, certainly is a sin which the Magistrate may take notice of as well as other: especially when as it is a settled maintenance by the Laws of the Land, as well as by the law of God; and certainly the Ministers of Christ may lawfully appeal to the christi●n Magistrates for Justice, as well as the blessed Apostle Paul did appeal to Caesar (a Heathen Emperor) against his unjust adversaries, as you may read, Acts 25.10, 11. I stand at Caesar's Judgement-seat, where I ought to be judged; to the Jews I have done no wrong, I appeal unto Caesar. I might show you at large how good Kings and Magistrates have comforted and encouraged the Prophets of God: The Levites they taught the people the good-knowledg of God before Christ, witness good King Hezekiah, the 2 Chron. 30.22. He spoke comfortably to the Levites, and commanded the people to give the portion to the Priest and Levites, that they might be encouraged in the law of the Lord, 2 Chron. 31.4. and good J●hoshaphat before him honoured the Levites, as you may see, 2 Chron. 20. And Nehemiah that good Magistrate contended with the Nobles in Judah for profaning the Sabbath; and whe● he perceived that the portion of the Levites had not been given them, he contended with the Rulers; and then brought all Judah the Tithes of the Corn, and the New-wine, and the Oil unto the Treasury, that the Levites might be supplied, and they might be distributed to them according to their right, as is recorded Nehemiah 13.10, 11, 12. And we hope that as God hath formerly, so God will bless and honour this present Parliament to be a defence to all the godly faithful Ministers in the Nation, though too many desire they may be their destruction. What need I tell you of Constantine the Great, that first christian Emperor, what great respect he had to the Ministers of Christ, Eusebius in vi●a Constantini. witness Euseb●us in the life of Constantine: or of those many christian Princes also, who endowed, and according to conscience & duty as they believed, gave and settled Tithes for the maintenance of the Ministers of Christ; I have given a Catalogue of many before; I might vindicate at full, and justify the authority of Parliaments, christian Kings and Magistrates for punishing of offenders, and their coercive power to compel refractory men to do their duties according to the just and good Laws of God and men established; but I refer you and the Reader to that learned Work of that learned and laborious man, William Prynne of Lincolns-Inn, Esq Entitled, The Sword of the Magistrate supported, That's a Book not answered, nor answerable, so as to deprive the good Magistrates of their just Power given them by God, and the laws of the Nation, over which the Lord in his wise Providence hath placed them; and thus I have done with your last ground of separation, which you are pleased to call, A Sandy Pillar, and Popish Foundation, that is the Sword of the Magistrate, Rom. 13.1, 2, 3, etc. but it is God's Ordinance, and that which you ought to obey, even for conscience sake, as we proved before. And we must tell you, that we do not make the Sword of the Magistrate the Fundamental of livelihood (as you imagine) though we do bless the Lord, that our good Magistrates are not against us, but for us; yet we live by Faith, and we hope the Lord will strengthen our Faith to depend upon him, Hab. 2.4. Mat. 28.20. Heb. 13.5. who hath promised to be with us to the end of the world, never to fail us, nor forsake us; nor do we fear starving amongst those we call christians, when Tithes and all we had, were plundered and lost; we found by experience the goodness of God in opening christian hearts to communicate to our necessities, and doubt not but if the Lord should suffer us to be brought to the like straits again, Rom. 8.28. 2 Tim. 4.18. yet we know all shall work together for our good, God is the same God still, and will provide for us here, what he seethe best, and preserve us to his Heavenly Kingdom. The Anabaptists answer and conclusion. I come now to your conclusion, which followeth in these words. SIR, I might have added hereunto many Arguments from the Scripture to prove what I affirmed: but I judge them needless, supposing that what is here contained is sufficient to convince you, or any rational man in the world of the Grounds and Reasons of our Separation from your Assemblies. Vale. John Darker Tobias Watson. Mr. Bourn's Reply. Friends: I see you are very forgetful of what you boasted of in the first page of your sheet of paper, That your Foundation Principles, (for as I understand you, it is the Principle of your own Church you speak of) if you account yourselves & your company a Church of God, That these your Foundation Principles have Scripture as clear to prove them, as the Sun at noonday, without the help of Consequences, or Illustration; but now it appeareth it was but a vapour: for let the Reader consider and judge whether you have brought any one Scripture proof of these Points in Difference between us that is as clear as the Sun at noon day, without a consequence or Illustration, I am sure not one, neither for your first, second, nor third Ground of Separation. First, you speak magisterially against Infant-membership, and accuse us as if our Church were builded only of these, but you prove it not, and your places of Scripture are all consequences; Ergo, etc. and so for your Second, your places of Scripture are all falsely applied, they may belong rather to yourselves than to us. And for your Third, which consists of your Friend Haggars four legs, which you call Sandy Pillars, and Popish Foundations, if any show of proof could have been, it must have been by consequences, of which here you bring none, and so have neither proof, nor show of proof: so that I may justly tell you what you had writ in your Paper, is not sufficient to convince me, or any rational man in the world of the sufficiency of the Grounds and Reasons of your separation from our Assemblies. Therefore I hope if God be pleased to open your eyes to see your Errors, you will in Gods due time return to us again, I do not mean to join with those Congregations, or Assemblies which are neither Reformed, nor Reforming, who take no care to separate the precious from the vile, Jer. 15.19. but admit all ignorant and scandalous to communion with them, whose Ministers neglect Catechising, that truly profitable and necessary work, to prepare people for a ripe-year Church-membership, and comfortable fellowship with the Saints, and the Lord Jesus Christ; 1 John 1.3. but to join with those Congregations which are Reform, and reforming, whether they be Presbyterial, Independent, or any other godly Ministers, and Reformed Congregations, for if they be godly they are Brethren, Gen. 41.24. and will not fall out by the way, if they be of christian peaceable spirits, and such as love and desire the peace and unity amongst the Churches of Christ, which every faithful soul ought to pray daily for. I leave the Reader to take notice of your VALE (it seems you will take your leave in Latin, though you find fault with our Humane Learning) But I conclude with my humble and hearty Prayers to our good God in Jesus Christ, that it will please him to open your hearts to attend not to the Doctrines of men, or humane Tradition, which they call New lights, but upon true examination will be found old Extols, 2 Tim. 3.5, 6, 7. which by means of your secret Meetings, seducing spirits have an easy way to draw you unto, yea to wicked heresies; Gal. 5.20. too frequent works of the flesh, scattered by divers of you amongst poor simple souls, but that you may keep close to the word of Truth, the holy Scriptures, not wrested, 2 Pet. 3.17. and falsely applied as we see too many do to the great danger of their souls, and the souls of others. but according to the mind of the Holy Ghost speaking in the Scriptures, and by plainer places giving light to understand those which are more difficult: that being guided by that holy Spirit of Truth, you may walk as becometh the Gospel of Christ, not in enmity against, but in peace and love with the godly faithful Ministers of Christ in England, commonly so known and esteemed, and in peace and love with the churches of Jesus Christ, attending conscionably upon, and at the public preaching of the Gospel, that you may receive strength from Christ in Grace, and in the end (if it be the will of God) have communion with us, and all the Saints of Christ in glory. In the mean time let us pray with the Apostle Paul; Rom. 15.6, 7. Now the God of patience and consolation grant that we may be one towards another, according to Christ Jesus: that we may with one shoulder, one mind, and one mouth glorify God, even the Father of our Lord Jesus Christ; which is the earnest desire and Prayer of him who subscribes himself, one desirous to be found A Friend and Servant to all the Churches of God in Christ Jesus, Immanuel Bourne. Waltham in Com. Leicester, June 10. 1659. To the High and Mighty PRINCE, The Captain-General of ZIONS ARMIES, And the Lord of Lords, and King of Kings, the Wonderful Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, the Great Lord, Patron and Governor of his Church and Children, the Lord Jesus Christ. The most humble Supplication and Petition of one of his most unworthy Servants, and daily Orator at the Throne of Grace. MY truly gracious Lord, the blessed Father of thy poor divided, John 19.23, 24. distressed Church and Children, thy coat was without seam, woven from the top throughout. O that thy Church and people were without Rents, Schisms, and Divisions; but this is the grief of thy poor servants soul, that thine and thy Church's enemies have sowed Tares among thy wheat, Judg. 9.13. 1 Cor. 1.12. yea that a spirit of Division is come into the midst of thy Congregations, and separateth Saints from Saints; so that one saith, I am of Paul, another, I am of Apollo, another, I am of Cephas, another I am of Christ, far unlike those blessed christians in the Primitive times, who were of one heart and of one soul in thy worship and service, Acts 4.32. agreeing sweetly together in the Faith of thee their Lord and Saviour; but alas, alas how contrary are we to them, by means whereof instead of that bond of love and peace, Ephes. 4.34. and that unity of the Spirit and truth which ought to be amongst thy Disciples, behold a looseness for Divisions, and a spirit of Error and Separation hath made thy Saints naked to their shame, Exod. 32.25. Psal. 2.1.2, 3. Psal. 83.2, 3, 4. Isai. 26.8, 9 Behold O Lord, Satan's Kingdom, and the Kingdom of Antichrist can hold fast together and combine against thy Majesty and thy children, the desire of whole Souls is to thy name, and to the remembrance of thee; yea, whose souls desire thee in the night, and whose spirits within them seek thee early in the morning; but thy Kingdom outwardly seemeth like a tottering state, a broken Nation, a people ready to be destroyed by a common enemy; I confess Lord that it hath been so in former Ages, Jerusalem was brought to great ruin, Lam. 1.5. and their enemies were Lords over them, and adversaries the chief, by occasion of their dismal divisions, yea the Romans, Titus, and Vespasian destroyed that City. The Eastern churches falling into Error and Heresies, were desolate by that false Prophet Mahomet, and the Turkish Tyrants, as the Western were by the strong delusions of an Antichrist in Rome; and what will become of thy Churches in these Nations if thou delay to heal our breaches, and to give Grace, Ps. 60.2. the Graces of union and peace amongst thy people. O most blessed Lord, Rom. 8.34. Ephes. 1.17. James 1.17. wilt thou not intercede for us to thy Father, the Father of glory, from whom cometh every good and perfect gift, for thy merits and righteousness sake, to enlighten the minds, and move the hearts of thy chosen one's to see and consider the great evil of that sin of sad Divisions and Schisms in the Churches, or among them that pretend at least that they fear thy Name: and the great evil and misery that hangeth over all our heads, if thou in thy infinite mercy be not our Protector and preserver. O that thou wouldst discover the plots and designs of Antichrist, Psal. 37.12, 13 Mat. 1.16. Psal. 124.6, 7. 1 Cor. 4.13. and the abettors of that Kingdom of Darkness, and make thy children though harmless as Doves, yet wise as Serpents, to escape the destructive traps and snares they have and do daily lay for thy servants. Remember O blessed Saviour the reproach and scorn that is cast upon thy Ministers thy Ambassadors, whom thou hast sent to the people of these Nations, to turn them from darkness to light, Acts 26.17, 18 and from the power of Satan to God. We confess O Lord, too many of us have by our unfaithfulness in our places justly provoked the eyes of thy glory, Isai. 3.8. and because we have not been more careful to separate the precious from the vile, Mal. 2.9. thou mayst in justice cause us to appear vile, base, and contemptible before the sons of men; yet Lord remember that although some unworthy ones have dishonoured thy name, and that holy and honourable calling, yet thou hast many that are faithful in the Land, 1 King. 19.18. that have not bowed their knee to Baal: for their sakes therefore, and for thy own glory sake, and the honour of thy great name, remember thy servants; and remember I most humbly pray the enemies of thy Church, and of thy painful holy Ambassadors; Remember and rebuke O Lord the sacrilege that is committed in the Nations, Rom. 2.22. Luke 10.7. robbing thee of thy reserved part, which thou hast kept for the maintenance of thy faithful Labourers. Move the hearts, and touch the consciences of all thy servants in Power and Authority, and put it into the hearts of the Parliament to reform what thy allseeing eye seethe amiss in the Land, and give Repentance to all estates, that thy Judgements which hang over our heads, may be removed, Psal. 39.10. John 1.3. and thy great mercies continued if it be thy blessed will; and work such a gracious union in the hearts of all thy Saints here, that walking in thy truth, and love one with another, we may all enjoy a blessed communion in Grace in this life, John 17.20, 21, 24. and in the end that most glorious union and communion with thy own glorious Majesty, yea with God thy Father, the Blessed Spirit, and all blessed Saints and Angels for ever in Glory. This is the most Humble Petition of, June 12. 1659. Thy most unworthy Servant, and Ambassador for thy Majesty, Immanuel Bourne. FINIS. Books sold by John Allen, at the Rising Sun in Paul's Churchyard. Mr. Caryl's 5th. Vol. 7th. Vol. 8th. Vol. 9th. Vol. on Job. Several Cases of Conscience concerning ASTROLOGY, and seekers unto Astrologers answered, both from the Word of God, and from the Testimony of our most godly and eminent Divines; published by a Friend to the Truth, in which Book Judicial Astrology is proved to be 1. Expressly forbidden by the Word of God as a grand offence, and ought not to be practised, countenanced, and tolerated, Deu. 18.10, 11. Leu. 20.6. Isai. 47.13, 14. Jer. 10.2. The Reasons why it is so expressly forbidden, are: 1. It is a practice whereby men do assume to themselves that which is peculiar unto God, viz. Judgement concerning future events either concerning Kingdoms or Persons, Isai. 41.22, 23. 2. Because it draws the heart of men from God the Father, and Christ his Son, from considering the Works of the one, & harkening to the words of the other, Isai. 5.12. Col. 1.8, 18, 19 Deut. 18.10, 16. 3. Because it is false, delusive, and uncertain, Isa. 44.15. 4. Because it nourisheth vain and forbidden hopes and fears, Jer. 10.2. All which Considerations published, are to this end. 1. As an alarm, that the Consciences of those that study it may be awakened, that they may be fully convinced of the great evil that is in it, that abhorring such an abominable evil that is so hateful to God, and a real trouble to the Consciences of good men; by leaving the sin, they may avoid the punishment. 2. That Conscientious Magistrates may know how nearly it concerns them to do their duties, in vindicating the Glory of God, by putting a period to the study of Judicial Astrology, a practice indeed that brings the honour of God into so much contempt in the world. 3. Lastly, That all those that have a desire to learn it, and those who inquire of Astrologers what good or ill Fortune (as they term it) shall happen to them in the course of their lives, may through God's Grace stifle such unlawful desires; all which through the Grace of God shall be the prayers and supplications of him (put up in the name of the Lord Jesus) who is their friend to his power, JOHN ALLEN. He that converteth a sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. James 5.20.