A Second VOICE FROM THE TEMPLE TO THE Higher Powers. WHEREIN Is proved that the Decrees and Institutions of Popes, and Popish Counsels, which have been established by the Law of the Land, and have been continued and confirmed throughout divers Ages, by several Acts of Parliament, against Jesus Christ, in the way and order of the Gospel (the same yet standing) ought by the present supreme Authority of this Nation to be taken away. MOREOVER; Here is showed, some particular Decrees of Popes, which have been established by several Acts of Parliaments, viz. A Nationall Ministry, Tithes, Prohibiting men from public Preaching of the Gospel, unless Elected and Ordained after a Popish manner, etc. All which, as they are the Institutions of Popes, formerly confirmed by the Law of the Land, so now, to be abrogated. By JOHN CAN. LONDON: Printed by M. Simmons, and are to be sold at his House next door to the Gilded Lion in Aldersgate street. 1653. TO THE SUPREME AUTHORITY OF THIS NATION, The PARLIAMENT of the Commonwealth of England. SIRS; WHo knows whether ye are called to the Commonwealth for such a time as this? It is a singular mercy, when the Lord in the way of his providence, calls men himself to employment, and puts a fair opportunity into their hands, to Act for him. Your Call to this present work was more than ordinary, and there is something more than ordinary expected now to be done by you. I would think you should never be sitting in that House, but be thinking still on those who sat there before you, whom the Lord hath laid aside, as despised broken Idols, and vessels wherein his soul had no pleasure; and why? ah they knew not their Generation-work, neither were faithful to the interest of Jesus Christ. God is no respector of persons, as men sow, so they shall reap. Charles King of Naples, was sir-named Cunctator, Delayer, because he stayed till opportunity was passed: but Fabius the Shield of Rome, was so called, because he only stayed till opportunity was come Truly my desire and prayer to God is, that you may be like Fabius: As for the opportunity, it's come, it's before you, and in your hands: do ye ask, what? The Lord is now taking vengeance, and doing execution upon Babylon: in order whereunto, he hath stained the power and pride of the Prelates destroyed their Courts Canons, and other abominations. This work he is still carrying on, for it must be wholly desolate, not a stone left upon a stone, which shall not be thrown down. And as before he made use of the Higher Powers, for the effecting of what was then done: so he will do for the rest, command his sanctified ones, and call his mighty ones, to fulfil all his pleasure upon the great whore. It is true, as the work behind is more choice, high, and spiritual, so he will single out men of clearer principles, greater zeal, and larger affections and love to him, and his Son, for it. Whether you be the men whom the Lord will honour in this work, I know not, but this I know, it is speedily to be done; for Zion is in travail, and ready to bring forth. Is it not a goodly thing, to behold in Poets, Jupiter, who hath forsaken his fiery Chariot, and ranged Horses, letting all go at random, in the mean time to busy himself in painting upon the Clouds, sometimes Goats, Apes, Centaurs, etc. To deliver my mind plainly (for I desire to be plain) if you stick not to the interest of Christ, and set upon his work in good earnest, which is to destroy the Antichristian Kingdom (so far as your power and place extends) as for other things, comparatively (I speak it) they are but as Jupiter's paintings on the Clouds, soon pass away, and the remembrance of them hereafter, will administer small comfort to you. I remember Christ's words to his Spouse, Rise up my love, my fair one, and come away, for lo the winter is past, the rain is over and gone. If you speak to a Mariner, in winter, why he keeps at home, and lets his Vessel lie still in the Harbour, he hath something to say in reason for himself, viz. the unseasonableness of the time, but in summer he cannot excuse himself so: If a man should have spoken to you 10 or 20 years past, about this Nationall Ministry, & Tithes, and to have men preach not ordained by Bishops, you might have said then, it's winter, we are not Parliament men, nor in a capacity to help the Lord against the Mighty; well, it is otherwise now with you, and therefore suit yourselves like men, and do the Lords work, whiles it is to day. Let not this Voice from the Temple, pass through your ears, without taking some impression your hearts: The which is the desire of Your humble Servant, in the work of Zion. JOHN CAN. SEVERAL REASONS Proving that the Decrees and Institutions of Popes, and Popish-Counsels (viz. A Nationall Ministry, Tithes, Prohibiting men from Public Preaching of the Gospel, unless Elected and Ordained after a Popish manner) ought to be Abolished by the Present Authority. IT is a saying of Solomon, To every thing there is a season, and a time to every purpose under the Heaven, Eccl. 3.1. I know not that ever there was a time or season more fit than now to publish these things. For I hope (and till I see the contrary, shall believe it) that those men who are the Higher Powers, as they will prove all things, so, hold fast that which is good. My meaning is, whatsoever they find upon due and mature examination, to be the mind of Christ revealed in his holy word, & as a work proper to them so they will accordingly act and do that good, that acceptable and perfect will of God. First then I shall lay down this Assertion, and humbly set it before them. Whatsoever Decrees and Institutions of Popes, and Popish Counsels, have been established by the Law of the Land, and have been continued and confirmed throughout divers ages by several Acts of Parliament, against Jesus Christ, in the order and way of the Gospel (the same yet standing) ought by the present supreme Authority of this Nation, to be taken away. My Reasons for it are these. 1. This tends to the effectual accomplishing of that good Promise in Zeph. 2.11. where the Lord speaks that he will famish all the Gods of the earth, and men shall worship him, etc. Now what way or course can be taken more effectual and certain, to starve and famish the Antichristian Idols (as the false Church, Ministry, Worship, Government) than the Magistrate to take away the food and maintenance, whereby hitherto (and at this present) they are nourished, fed, and kept alive. 2. If the Civil Magistrate, be to hate the whore, and make her desolate and naked, as it's expressly prophesied, Rev. 17.16. than he is to repeal all such Laws and Statutes which Popish Princes formerly have made, whereby she hath lived deliciously and proudly, and keeps on to this day, her whorish attire. And this I understand as one special and choice work of the Magistrate, To make the whore desolate and naked, It is that no Act or Law do stand in force, which doth yield any relief or help to her. 3. If we must pray for Kings, and all that are in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty, as 1 Tim. 2.2. Then it must needs follow, that as it is our duty to pray, that those Decrees and Institutions of Popes and Popish Counsels, which have been established by the Law of the Land, against Christ, may be taken away; so it is the Magistrates part and duty likewise, to repeal them; for otherwise the Church and people of God, cannot lead a quiet, and peaceable life, etc. but either must live unquiet, or ungodly, or both. 4. If the Civil Magistrate be at all concerned in taking vengeance on Babylon, as to set himself in array against her, bend his bow, fan her, and empty her. If the pouring out of the later viols, do any way belong unto him, this then is most proper to him (as acting within his own sphere) to null all Statutes and Laws, which idolatrous Princes have made (when they gave their power to the Beast) whereby the Antichristian Kingdom ever since hath stood and been supported. 5. How are the Kings and Judges of the Earth, wise and instructed, how do they serve the Lord in fear, and kiss the Son, as they are commanded, Psa. 2.10, 11, 12. If people under their Government, are required and commanded by any Law in force (though enacted before their time) to practise false worship, or any act of Idolatry and Superstition, or to suffer in their person or estate, in case they refuse. 6. So long as Rulers permit old Laws and Statutes in force, whereby superstition and false worship is continued and established, they are a terror to good works, and not to evil: They are not (in this respect) the Ministers of God to us for good, which is quite contrary to Paul's doctrine, Rom. 13.3, 4. 7. Such Laws and Statutes as were made at first by Idolaters, against the ways and truths of the Gospel, so long as they are not repealed, all succeeding Governors which allow and command the practice of them, do wrap themselves in the sin and guilt of that power by which they were first enacted, and stand no less guilty before the Lord, than the authors and contrivers of them; and so much is clear by the words of the Prophet; For the Statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their Counsels: That I should make thee a desolation, and the inhabitants thereof a hissing, therefore ye shall bear the reproach of my people. Mic. 6.16. Omri and Ahab were both deceased long before, but some unjust Statutes of theirs remained, for which the Lord hath a Controversy with the mountains of Israel, in regard they had not repealed such wicked acts. It is true, the Prophet in the place, doth not expressly say what those Statutes and works were: nevertheless by the History of the Kings of Israel, it may easily be conceived: They had devised a false worship, and ordained Priests for the high Places, and for the Devils, and for the Calves which they had made. Now this being done, no question but it was by the States of Israel afterwards Enacted, 1. That those Priests should be acknowledged to be true and lawful Ministers, and that none should separate from them, but communicate in all their public Acts of Idolatry. 2. That the people should pay Tithes to these Priests of the high-places. 3. That no man unless ordained after the manner and form of these Priests, should presume to open and expound the Law publicly to the people. I shall say no more concerning the proof of this Assertion, only my desire and prayer to God, is, that those who are in Authority, may well consider, how much it doth concern them, to inquire after the Decrees of Popes and Popish Counsels, which have been by the Law of the Land established against the Gospel, and are to this day unrepealed: In regard if the same be still allowed by them, how they wrapped themselves (as was said before) in the guilt and sin of those men who first made such irreligious Laws: And therefore the Magistrate hath need to take heed what Law he makes (or being made before, doth allow) in matters appertaining to Religion, and the worship of God, as binding men to the obedience and practice thereof. I come now to the next particular, that is, to show what Decrees of Popes, established by the Laws of the Land, against Jesus Christ (yet in force) ought to be repealed. 1. The Nationall Ministry, commonly called the Ministry of the Church of England. That this is a plant which the heavenly Father never planted, and therefore to be plucked up by the roots (howsoever established by Law) I shall make it good by many plain demonstrations. But by the way, lest I should be misunderstood, and the matter applied further and otherwise then is intended, this I have thought good to declare, that I do believe there are in this Nation, many faithful and true Ministers of Christ, elected and ordained according to the Gospel: some I know, whom I love, and honour: so that it is a Ministry, or more truly a Priesthood, taken and derived from the Sea of Rome, which I here speak of, this I call the Nationall Ministry, because to say the truth, I know no ecclesiastical person (properly so called) which the Law of the Land allows as lawful, but he whose Ministry is essentially derived from the Pope. But to proceed. 1. The Nationall Ministry is so carnal and earthly, as that such as hold and maintain the same, they have not a piece of Scripture, precept nor example to justify their opinion: Insomuch as the learnedst of them, and those who are true to their own Principles, do ingeniously confess the very thing which we said before, namely that the Ministry of the Church of England (that which is established by the Law of the Land) is derived from the Pope. Thus Francis Mason of Consecration, published by Authority, proves at large by undeniable Reasons. So Mr Yates, we are Ministers from Rome, though not of Rome, and gives this, as a bone for the Brownish to pick. Model of Divinity, page 257. 2. This being so, that their office and calling is essentially derived from Rome, and the Pope, it must needs follow, that such men as have not renounced that Ministry, but stand formally and actually in the condition they were at first, whither Bishops, Priests, or Deacons, have dangerously run themselves upon a point of Treason and Felony, and might be legally executed for treason and felony, if the State were not pleased to interpret the Statute contrary (as I conceive) to the very letter and form of it. The words of the Statute are these, Eliz. 27.2. It shall not be lawful for any Seminary Priest, or other Priest or Ecclesiastical person what soever, made without or WITHIN any of her Majesty's dominions, by ANY AUTHORITY CHALLENGED OR PRETENDED FROM THE SEA OF ROME, by or of what name, or title, or degree soever the same shall be called, or known, to be, or remain in any part of her Highness' dominions, and every person so offending, shall be judged as Traitor, and shall suffer as in case of Treason: And every person which shall wittingly or willingly receive, relieve, comfort, or maintain any such Priest or Ecclesiastical person, shall be judged a Felon without benefit of the Clergy, suffer death, lose and forfeit, as in case of Felony. Now hence it was (as I conceive) that the Non conformists made so many humble suits unto Princes and Parliaments, for a lawful Ministry to be established throughout the Realm, and that the present Ministry might utterly be abolished, as a base Ministry, which God never erected in his Church. As they knew it was originally from Rome, so not safe to be taken up, for being ordained Priests and Ecclesiastical persons, by authority from the Sea of Rome, they became ipso facto by our Statute, Traitors and Felons, and might have been punished as other Priests, had the Law been prosecuted indifferently against the one, as the other. And here I cannot forget the zeal of the old Puritans, against the Nation Ministry, their opinion of it, and often addresses to the State, to have it quite taken away. It is in their writings ordinarily affirmed by them, that the Ministry of England is a base Ministry, which God never erected in his Church, but came wholly from the Pope: not only the calling of the Hierarchy but also their dependent Offices, all unlawful and Antichristian: A Ministry strange from the Scriptures, and never heard of in the Primitive Church, a mere humane invention taken up without any warrant from God's word, and brought into the Church by the boldness of men: It wants the life, essence and being, whereby a Minister is a Minister. The Books are extant wherein these things and a great deal more are asserted, with Admonitions, Supplications, petitions to the Parliament to have the Nationall Ministry quite rooted out. Now is it not strange, this being so, that those men in times so dangerous, and when little could be expected from the supreme Authority, in answer to their Petitions, should appear with so much boldness against the Nationall Ministry: whereas now though we have better times, and better men in place, from whom we may expect better things, and more than they could hope for, nevertheless not so much is done, but the good principles of the Non-conformists are laid aside, the national Ministry pleaded for, and by whom? even such as pretend more to purity of Ordinances, than the old puritans ever did. 3. To countenance and allow such a Ministry as is from Rome, is a great dishonour to our State, specially now, as if we must be beholding to the Sea of Rome, and know not how to worship God without taking a Popish Clergy from thence. As on the contrary to disown it, by repealing the Law by which it stands, and so to send it back from whence it came, this would make the faces of our Governors to shine, and their names to be precious, and blessed in future Generations. 4. To allow such a Ministry, is to acknowledge the Pope of Rome to be a true minister of the Gospel. I pray observe it, those Laws and Statutes by which the national Ministry is established and continued, they do acknowledge and justify that great Antichrist, as to be a true and lawful minister of Jesus Christ. Hence it is by our Law, that those who are made Priests in the Church of Rome, if they come to the Church of England, retain their Priesthood as full and ample as before. And the Reason is, because the Law puts no difference between a man, made Priest at Rome by the Pope, or Ordained Priest by a Prelate in England, as to the Office and Calling, it is one and the same. 5. This national Ministry is a great dishonour and shame to the Gospel, and to Christ himself in his most excellent servants, the Apostles and Churches of the Apostolic Institution, in rejecting and reproaching their precept and practice. And therefore it much concerns the Parliament, to consider how they suffer such laws in force, as do openly and publicly speak out contempt against Jesus Christ. I do not deny but men may be (yea and aught to be) tolerated, though they err in their opinion and practice: But that the Magistrate should make a Law (or continue any Law made before) to the dishonour of Christ and the Gospel, this they cannot do. 6. It is a dishonour to a State that any mark of the Beast should by Law be justified and practised in it: But this national Ministry as derived from the Sea of Rome, is one of the most perspicuous and notorious marks that Popes and Popish Counsels ever gave, one of the first, and by which Babylon hath been most advanced, and Zion ever since most opposed, hated, persecuted. 7. This Antichristian Ministry, (whether it be in Spain, France, England, etc. For it is all one, I speak of the Office and calling, and not of the Administrations of Priests) is guilty of blood, for thousand thousands of Saints have been murdered by it. And therefore as the Lord is making Inquisition for blood, so should those who are called gods on earth, now follow the Lamb, and show forth the likeness and Image of their great God & Master in heaven, in searching after the blood of the Prophets, and of the Saints, and to execute the judgement written. It is true, as the times may be, some Acts of Justice may be foreborn, which afterward ought, and must be done. David complains, that the sons of Zerviah were to hard for him, yet Solomon following (being in a better capacity) put one of them to death, and justly too. To illustrate this by a Comparison; though murder be discovered, and the person known, yet no execution can be done upon him, till he fall into the hand of Justice. Indeed then, if the Magistrate neglect his duty, and suffer him to escape, he wraps himself in the blood and guilt of the Malefactor. That blood guiltiness lies on that Ministry which essentially is derived from the Sea of Rome, this hath been known to Saints in former ages: but the sons of Zerviah were still to hard for them. But now, when the power shall be in their hands, not to arraign and execute the murderer, is to be accessary (I mean in some measure and degree) to the blood of the Prophets and of the Saints, shed in all ages and nations by this bloody Ministry. Lastly, It might here be showed what great inconvenience will follow, so long as this National Ministry is not abolished: for though Tithes be taken away, yet will the people do as they have done, go to these Priests for marrying, burying, Christen, Church, administering the Lords Supper, Reading the Service Book, etc. And join with them in other Acts of superstition and will-worship. Which they will not do, if by public authority it be declared, that this Ministry is held no longer true and lawful, and all such laws Null, by which the same was established. Object. That ignorant and scandalous Ministers, be removed, none, or few are against it, but we would have such as are godly Ministers to continue in their places: otherwise men would live like Heathens, without God and Christ in the world. To this objection, I shall answer divers ways. 1. If we consider the persons of the National Ministry, as distinct from their calling, here indeed we are to put a difference between persons, though not things. Concerning their persons we grant, some are much better than other: but for the thing itself, that is, the Ministry, the Law allows and owns all alike, good and bad, godly or ungodly, wise or foolish. And this is no other than what is asserted by a great Doctor of their own: If you repel (saith he, writing against Mr Penrie) the unpreaching Minister because of his outward calling, you may by the same reason discharge the worthiest Minister in the Land of the holy Ministry; FOR ALICE HAVE ONE AND THE SAME EXTERNALL CALLING IN THE CHURCH OF ENGLAND, Dr Sums last Treat. c. 10. p. 125. And this is most true, and therefore to make the calling of one Narional Minister better or more lawful than another, is absurd: In their personal graces, qualifications, administrations, here they may differ, but as to their office and Ministry, so they are alike, and all one. I speak here what the Law of the Land hath established, and allowed, not valuing the distinction which some make of their own head. 2. That the disowning of the National Ministry should hinder the propagation of the Gospel. I answer: 1. This is to cast some dishonour upon Christ, as if there were a necessity that he must be beholden to the greatest Enemy he hath, to help him in the carrying on of the preaching of the Gospel, for the sadding of souls. 2. Howsoever it is true, God hath made the labours of some National Ministers successful to the comfort of many souls: yet that he hath ever owned their Calling or Ministry, that I deny. It is no good reasoning, Because the Lord makes a man's work prosperous, therefore he justifies the false calling he hath taken up. But 3. That the laying aside of this National Ministry will be for the furtherance of the truth, appears thus. 1. Because the greater number (I think I may here leave out but few) are ignorant of the Gospel, and have not received the things of the spirit of God, but they are foolishness unto them. How fitly here may that place be applied, Matth. 23.13. Woe unto ye Scribes and Pharisees hypocrites: for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in. 2. As the unworthy are laid aside, so for men of parts, and piety, though the State do no longer own that Ministry which they took from the Sea of Rome, yet setting themselves on the Lords work in his own way, doubtless they will give them countenance and all due encouragement. Besides, they shall have the presence of God with them more than now they can expect. 3. The whore of Rome, hath so bewitched the Nations of the world, which have drunk the wine of her fornication, that until her abominations be put away, they will not hearken to the voice of Christ. We see the throwing down of the Bishops was very much for the enlargement of Christ's kingdom, of this we have had ever since large experience; so the disowning of the National Ministry, will be as much (if not more) to the propagation of the Gospel, for it is no other than to pluck up a weed, that the good Corn may grow and prosper the better. The next particular we are to handle, concerns Tithes: a thing (as now in use) devised first by the Pope and his Council, and established by the Law of the Land, contrary to the true maintenance of a Gospel Minister, and therefore by the Magistrate to be taken away. But before I prove this, a word or two by the way. 1. The Author of that Book lately published, entitled, A view of all Religions, reckons this (among other things) to be the opinion of the Independents, viz. that the maintenance of Ministers by Tithes is superstitions and Judaical: It is probable heretofore when some such men were not in a capacity to take Tithes, by reason of Subscription & Nonconformitie, they were against the thing, and held it superstitious and Judaical, as the learned Knight reports: But the power of the Prelates being since broken, their opinion now seems to be otherwise, their practice I am sure speaks it so. 2. As the saying is; Vno absurdo mille sequuntur, grant one absurdity, and a thousand will follow: So is the case here: grant a National Ministry, which is Popish and Antichristian, Tithes must follow: For what more congruous and proper, than every Ministry (whether Christian, Antichristian or Jewish) to have its maintenance, according to the Rule and Law belonging to it. I know it is the opinion of many that Tithes being taken away, a multitude of profane and scandalous Priests will fall with them. Now admit this be so. Nevertheless, if the National Ministry be as unlawful as Tithe: and that which is the foundation of it, why should it not be taken likewise into consideration, yea and first of all. Physicians tell us, and we find it true by experience; The effect ceaseth, when the cause is taken away. 3. Howsoever I have seen several Addresses made to the Parliament, and many books in print against Tithes: yet methinks, I do not find the Case well stated, at least not home; That tithes are an oppression and too great a burden for the people to bear, a great discouragement to the husbandman, etc. Though this be true, yet it's rather a circumstance or an aggravation, than the thing itself. I would state the case thus; The Pope and his Counsels have sent hither an unlawful Ministry, and for the maintenance of it, they have appointed Tithes, as the Priest had under the Law. These Ordinances and Constitutions of the great Whore have been established here by Idolatrous Princes and Parliaments, against the Lord Jesus, who is the King of Kings, and whom all the powers of the world should obey. In which regard it is desired, not so much for the ease of the people, and husband man's sake, as for God's sake, for Christ's sake, and for the Gospel sake, that such sinful laws may be repealed, and this mark of the Beast kept here by Authority no longer. 4. Howsoever I do observe that the Independents and Presbyterians do appear most for Tithe, yet the truth is, neither of them by the Law of the Land have any title to it. For they are not such Incumbents or Ecclesiastical persons, as the Law allows in case of Tithes. For whosoever hath not been ordained Priest or Deacon by a Bishop, that is, whose Ministry is not essentially from the Sea of Rome, to use Masons words. Or as the Non-Conformists express it, he whose entrance into the Ministry is not by a Popish, and unlawful vocation, strange from the Scriptures, and never heard of in the Primitive Church: Cannot (as a Minister) by act of Parliaments claim any propriety in Tithes. Again for such as have renounced their ordination by Bishops, and take themselves to be Ministers by Election and Ordination some other way, these the Law of the Land counts Sectaries and Schismatics, men that have forfeited their live and places, and so to be suspended. It is true, Doctor Corn: Burgess, though he have turned often, yet probably hath not turned himself out of his title, but with Gilhinham, Gauden, Hamond, Slater, Reeves, Taylor, Aern: And so Mossom, Hardie, Baker, Williams, and other Service Readers, he, I say, and such as these of the old Popish way (as true to their Principles) may pretend something to Tithes, as they have been established by the Law of the Land, and as they have been continued and confirmed throughout divers ages by several Acts of Parliaments: but for others (specially the Independents and the Presbyters made since the Bishops were put down) as the Law of God is clear against them, so the Law of the Land will not speak one word for them, though their Counsel may. 5. For what cause some lately desired the Committee, to have Counsel to plead the Incumbents propriety for Tithes, it is a riddle to me: For who doubts but there is custom, usage, Laws, and Statutes of this Land for payment thereof: as Bishops, Deans, prebend's, and (before them) Monks & Friars had. Besides that honourable Committee, well knows, by the politic Law or custom of England, which is the common law of England, Tithes have been vested & settled in persons Ecclesiastical. But the Question is; 1. What the Incumbent hath to say, Why the Laws and Statutes of this Land enjoining the payment of Tithes should not be abrogated. 2. Why Tithes should continue payable to this Nationall Ministry. 3. Why the Magistrate (as a thing proper to his place) ought to appoint Tithes, as the due maintenance of a Gospel Minister. Now here is little work for Lawyers, it belongs rather to the Parsons and Vicars themselves to speak to this point. And here I cannot but take occasion to note, how some men lately in their nameless Pamphlets for Tithes, have made a great noise about a Catalogue of the Acts of Parliaments, confirming the Right of Tithes to the Church. And that the world may know, what pains they have taken for Babylon (or it may be rather for their own Interest) they begin at Magna Charta, and go through all the Popish Parliaments, even to the reign of Queen Elizabeth; and raking together a great deal of the Pope's trash and dung, tell us very soberly, of many special Acts and Grants for payment of Tithes, confirmed by such a King in the years so and so: what remedies the Priests had for recovery of the Tithes, and penalties for nonpayment of them, as triple damages, imprisonment without bail. Now what is all this but wind and vanity, a seeking to gull and befool the Nation: I except the Parliament, for I hope they are so wise, as to see this to be a cheat (and as we commonly say, causam pro causa) a taking that for defence of their cause, which maketh nothing to the purpose. For thus they argue, Because Popes have made unlawful decrees, and idolatrous Magistrates have confirmed them. Ergo, this Parliament must do so too. Now I come to the Reasons against Tithes. 1. This way of maintenance of Ministers by Tithes, is a Popish custom, imposed by the Pope's authority, without any warrant for it in the New Testament: not practised in the Primitive Church in the Apostles times, nor in the times of the Ministers that succeeded them for the space of some hundred years, until Christian doctrines, and Apostolical orders were corrupted with errors, heresies, and idolatrous orders of superstitious persons, as Monks, Nuns, etc. But no sooner sits the man of sin in the Temple of God, and had set up an Antichristian Priesthood, calling himself the high Priest, and the Priests, the Tribe of Levi, and God's inheritance, but he made all the Clergy to swear Allegiance to him; See Fox Act. pag. 961. And commanded the people to pay Tithes to his Priests, and his Priests to pay first fruits, and tenths or tithes to him, after the manner of the Jewish people, and Levites to Aaron under the Law. For the Antiquity of the payment of Tithes in this Nation, the Original I think can hardly be showed: Doctor Willet saith in his Synops: in the fift General Controversy, pag. 314. that in Augustine's time there was no general law nor custom in the Church for the paying of them. And in those Questions that Austin the Monk (after that he came into England) proponed to Gregory Bishop of Rome: and in the answer which the Bishop sent him back, there is nothing said of Tithes, nor any such thing required for the maintenance of the Ministers, but of the free gift of the people; and this was about 596 years after Christ; see Fox Act. Mon. pag. 105. Before the Council of Lateran, which was under Innocent. 3. in the year 1215. any man might have paid his Tithe to any Ecclesiastical person he pleased, but by that Council it was decreed, that Tithes should be paid to the Pariochal Priests. William Thorpe, saith, that Pope Gregory 10. was the first that ordained tithes to be paid to Priests in the year 1211. Fox pag. 494. Doct. Ridley in the book of his called, A view of the Civil law, pag. 147. saith; The Customs we pay our Tithes by at this day, were settled upon this kingdom by the Pope's Legates, in Provincial and Synodal Constitutions about the time of Henry 3. and Henry 5. Howsoever these writers agree not in point of time, yet in this they accord, that the maintenance of Priests by Tithes, was a decree of the Pope, that vile person divided the Land for gain, Dan. 11.39. which was confirmed by Popish Princes. And therefore to be abolished, as we have proved before. This I shall only add: In the second Article of the Covenant of the two Nations, many have sworn to endeavour the extirpation of superstition, and all kind of Popery, that the paying of Tithes is popish, nothing more certain, and therefore as it is a case of conscience, so men ought to be careful, either how they press it, or practise it. 2. If we will follow the example and practice of our Saviour and his Apostles, and the Churches of the Apostolic Institution, the Minister's maintenance is not any set portion of men's goods, nor to be taken from them by compulsion, but to be free, 2 Cor. 9.5, 6, 7. It is true the exhortation is, Let him that is taught in the word, communicate unto him that teacheth him in all good things, Gal. 6.6. Again, They which preach the Gospel, should live of the Gospel, 1 Cor. 9.14. But will it hence follow. 1. That the Magistrate is to appoint what the Minister shall have. 2. And so much every man shall be forced to give. 3. That he must allow him maintenance, who teaches him not. 4. Though his calling be unlawful, and doctrines unsound, yet he must have tithes. Master Shaw, I hear, in a Sermon lately drew some such Conclusions, where bewailing the going down of tithes, he had this passage: Some (saith he) call us hirelings, if we be so, yet we ought to have our wages. Others say, we are Beasts: grant it: yet the mouth of the Ox that treadeth out the Corn is not to be muzzled: beasts have provision allowed them. Admirable! its his own I dare say, it looks so like him. Altar in alterius jactantes lumina vultus. One looking as it were babies in another's eye: But for Answer, 1. Being hirelings, why seek ye wages of those who set you not at work, nor do any thing for them. 2. What have I to do to provide for that Beast, which is neither my own, nor works for me. 3. If any thing be allowed to such creatures, it should be only that which is meet and proper for hirelings and beasts to have. 3. To retain tithes, is to keep up and give honour to the Jewish shadows, which by Christ's death were taken away. It is no other than superstition and abomination, a manifest tempting of God, and by consequence a denying that Jesus Christ is come in the flesh. Hence a Jew might well twit our Tyth-Takers in the words of the Samaritan woman. How is that thou who professest thyself a Minister of the New Testament, observest our Mosaical Ceremonies, and livest by Tithes as did the Priests under the Law? I know what their usual answer is. Tithes were paid before Moses time, long before the Ceremonial law was written; for Abraham paid tithes to Melchisedek of all that he had, Gen. 14.19, 20. And Jacob vowed that if God would prosper his journey, he would give unto God the tenth of all that he should give him, Gen. 28.21, 22. And it is probable by this fact of Abraham, and vow of Jacob, that tithes are due by the law of nature, and the tenth of every thing was given unto God: and so it is no part of the Ceremonial law, there being no prescription or law written. I cannot say of this Objection, that is (certo certius) not liable to exception: For 1. By the same reason we should take up Circumcision, Oblations and Offerings, distinction of clean and unclean, both of Beasts and Fowls, the observation of the seventh day Sabboath, for these things were practised before the Law was written. But 2. Neither Abraham, nor Jacob, nor any other man, nor Adam himself before his fall, did or could know God's will, by any Law of nature, or natural knowledge, as how he would be worshipped and served by the Creatures which he had made for man's use, or with which of them, or how much of them, whether all, or any one of them, God would accept of at man's hand, until he had revealed his will to him for a command of his worship and service, Gen. 2.16, 17. & 3.1, 2, 3. 3. We answer, that the Ceremonial Law of sacrifices, oblations, and offerings of first fruits, and tithes, and the distinction of clean and unclean Beasts and Fowls, was revealed to Adam, presently after the fall, and to the Fathers before the Flood, and God commanded so much of the Ceremonial Law, as might serve for the good of his Church and people, at that time, Gen. 3.21. & 4.4, 5. & 8.20.21. Hence it is plain, that the Ceremonial Law of first fruits, and Tithes, or the tenth part of men's goods, was not known by any Law of Nature or Nation all knowledge, to be due unto God, no more than the distinction of clean and unclean Beasts, and Fowls, was known unto men by any natural knowledge to be offered unto God, but (as we said) the Lord revealed it to the Fathers before the Flood, and afterward established it under the Priesthood of Levi. And the Law of first Fruits and Tithes was to be abolished, with the Priesthood of Levi, under which they were established with other Ceremonies, as may be collected from Heb. 7.12. But 4. suppose a man should grant Tithes are due by the Law of nature; that is, the tenth of every thing is to be given to God, what is this to the parish Priest, or national Ministrey, Can there be nothing given to God, but what the Priest must have? now such must be the conclusion, or nothing can be made of it. 4. Though I shall not meddle with the great controversy about the Magistrates power in Ecclesiastical things, and how far he is Keeper of both Tables, yet this certainly may be Asserted, viz. that no Parliament by any Act or statute, is to command any thing contrary to the Laws of God, either of the first or second Table. As the Magistrate is not to make any Law (neither if made, to let it stand) which should require men to steal, murder, commit adultery, sins forbidden in the second Table, so neither must he command the practice of Idolatry, superstition, will-worship, etc. by any Law, either new or old, against the first Table. Now for payment of Tithes, it is a sin two ways against the 2d Commandment. 1. In itself, as being Jewish and superstitious. 2. As paid to an unlawful and Antichristian Ministry. That the maintenance of Ministers by Tithes is superstitious, and forbidden in the second Commandment, we prove it thus. 1. From the nature of superstition, which is as a lib. 1. vit. excul. oppos. Col. 501.502. Zanchy describes it, a taking into the worship of God, more than he requires in his worship. Hence superstition (as some derive the word) is that which is done supra statutum, and in this respect the paying of Tithes is superstitious, as being a serving of God upon no other ground, but man's invention. 2. According to the b Aquin. 2.20. Q. 92. Art. 1. Schoolmen, that is superstition, when any thing concerning Religion, is given, Vel cui non debet, vel non eo modo quo debet, either to the person it should not be, or not in the way or manner as it ought: and this is held a sound truth by all Orthodox writers. which is the case here. 3. It is a great superstition to approve, countenance, or give honour to any of the ways or devices of Antichrist. They that are sincere Christians (saith c In Censura. cap. 9 fol. 471. Bucer) cannot abide any thing that is his. The least show (said d synop. Antichrist. Vigandus) to please him or his followers, is will-worship. Of this judgement were e in Hos. 2.16. Junius, f Loc. come. de trad. p. 421, 422. Musculus, g Tract. theol. vol. 3. p. 210. Beza, h in Psa. 16. Mollerus, i de Polit. p. 72. Sipperus, k Contr. Mon. pag. 70. Sadeel, and others. Now men approve, countenance, and give honour to the ways of Antichrist, by paying Tithes to Priests, we have showed before. 4. It is vicious and superstitious to symbolize with Idolatery. By the l Deut. 12.30. Leu. 18.3. Exod. 23.24. Gen. 25.2, 3. Deut. 14.1. Leu. 19.17.27.28. Isa. 27.9. Scriptures we are forbidden all conformity with them in any of their way, order, custom, traditions, & manner of worship, or religious observations. And the Saints in all ages have carefully shunned it, as might be showed by several examples. It was the m Herodot. in Thalco. Becan. in Anolog. vetet. nov. test. c. 5. custom of the Arabians, and other Heathens, in imitation of Dionysius, that is, Bacchus, to round the corners of their head, now this the Israelites n Leu. 19.27. might not do, though a thing indifferent, (as o Calv. in Levit. 19.17. Calvin observes) because God would not have them to be like Idolaters. 5. Superstition is committed, when more estimation is had of a thing, more dignity and excellency placed in it, and more regard had to it, than God alloweth, or can stand with his will revealed in his word; and so much p lib. 1. de vit. ext. cult. oppos. col. 504, 505. Zanchy proves by sundry instances. And in this regard also, paying of Tithes is superstitious, because that thing is honoured and embraced, which we find not in the New Testament to be lawful, and thus an idol is set up, Tanquam deus ex parte, though not deus simpliciter. 6. This may be further proved by the testimony of learned men: For to have any thing common with Idolaters, or to serve God after any way of theirs, or to take up, and make use of any of their rites, orders, customs, observations, institutions, they hold it utterly unlawful. Thus have the q Tertul. de coron. mil. Greg. l. 1. epist. 44. ad Leon. Theod. l. 1. c. 10. August. ep. 86. ad Casul. old Fathers affirmed, so our later writers, r Pareus in 1 Cor. 10.14. Bucer in Mat. 18. f. 143. Beza Tract. theol. vol. 3. p. 210. Calvinists, s Cen. 4. c. 13. col. 406. Chemnit. exam. theol. Melane. par. 2. p. 491. Lutheruns, t B. Jewel upon 1 Thess. 5. p. 219. Sutclief. chal. p. 62. Formal Protestants, u Perth. Assemb. p. 55, 56. Altar. Damosc. p. 539. Reformists, x Bellar. de monac. c. 40. & de esters. sac. l. 2. c. 31. sect. 10. Rhem. Annot. on 1 Cor. 6.14. and 1 Tim. 6. sect. 4. and in Rev. 1.1. Papists, yea many y See Mr Ainsworth on Levit. 19.27. Jew Doctors, and some a Taledo can. 5.40. Laodec. c. 38. Brac. can. 32. and 73. Counsels have thus concluded, and the b Deor. pa. 2. caus. 26. quaest. 27. c. 13. etc. 14. Cannon Law speaks so too. Thus much for the first particular, that Tithes ought not to be paid, as being in itself superstitious: The next is not to be paid to an unlawful and Antichristian Ministry, as is this national ministry, essentially derived from the Sea of Rome. Our Reasons are, 1. Because this is little better than to rebel against Christ, and to seek what in us lies, to uphold that thing which the Lord will cast down, and utterly destroy. 2. It manifesteth the great want of that zeal, and love of God which all Christians should have, specially here the Higher powers, as to disown and abrogate all Decrees of Popes, and Popish Counsels, which have been confirmed by idolatrous Princes for the payment of Tithes to an unlawful Clergy. 3. To pay Tithes to this Nationall Ministry, is to serve Antichrist, according to that saying, His servants ye are, whom ye do obey. 4. To do this, it is to condemn the Generation of the righteous, who have suffered under Popery and Prelacy, for refusing to pay Tithes to the ministers of Antichrist, and to destroy what the others built. 5. So long as Tithes are payable by Law to this ministry, it grieves the hearts of the righteous, and gives just cause of offence to the Churches of the Saints: Now woe unto that man by whom the offence cometh. 6. The continuance of Tithes will be an occasion to harden the Nationall ministry in their error and sin, as to think their unsanctified places are lawful and good, because the Law allows them maintenance. And indeed they have little else to say for themselves, their calling being so contrary to the order and way of the Gospel. 7. This paying of Tithes strengthens every where the ignorant people, in their superstition and blindness, and is a means to hinder them from the light and knowledge of a Gospel-minister. For how can they otherwise but believe that their Parish Priest is sent of God, and Tithes due to him: so long as by the Law of the Land, his ministry is only owned and justified. And he shall say, Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people, Isaiah 57.14. Before I end this point, I shall answer two Objections (and I know no more of weight) which are usually brought against the taking away of Tithes. 1. That it is injurious. 2. Irreligious. First, Injurious to alter or abolish them, seeing the Law of the land hath vested and settled them in persons Ecclesiastical, and so are their right and possession. We might send these pleaders for Tithes, to what hath been said before as a full and sufficient Answer to this Objection: Notwithstanding we shall further add. 1. This is no more than what the Bishops, Deans, prebend's, etc. and before them, Monks and Friars might have said: and upon as fair pretence, ground, and reason: so that in taking away their Tithes, if no injury was done them, than none here, the case being clearly one and the same. 2. Acts of Parliament are Acts of men, not Oracles from Heaven. A Parliament (as well as a Council) may be led by wrong principles, and so err, and make Laws and Acts that are unjust: We do not think (though Tythe-takers would be glad if it might be so) that Acts of Parliaments are like the Laws of the Medes and Persians, that never alter. But the same power that made such an Act, can repeal it again: yea, and is bound so to do, if it stand not with the rule of justice and equity, contained in the moral Law of God and nature, or sound natural reason. And this is the case here, viz. that those Acts and grants confirming Tithes to Priests, were not agreeable to the moral Law of God, nor to the Law of nature, or sound natural reason, not according to the rules of equity, and justice, but devised by Satan and Antichrist, to support their Kingdom, and carry on their interest, against the Lord Jesus Christ. 3. The taking away of Tithes is so far from doing injury, as that it will ease the people (specially the Husbandman) from one of the forest burdens, and greatest opression and Tyranny that lies upon them: This by other hands is already manifested, and abundantly proved, and therefore I shall let it pass, and the rather, because my purpose is, to prove the unlawfulness of paying Tithes to the Nationall Ministers, upon another ground. For the other Objection, How irreligious a thing it will be to abolish Tithes, which are the Ministers maintenance, their livelihood and subsistence, and to leave them destitute of all provision, other than what their new Congregations shall voluntarily bestow upon them. Answ. 1. It is worth the noting, how handsomely they beg the Question. 1. That they are the Ministers of Christ (for so I think they would be understood. 2. That the Ministers maintenance is to be by Tithes, thus, Fallacia alia aliam trahit, one falsehood or suttlety bringeth in another. But this is too much to grant all at once. As all the reason Laban could render Jacob, in cozening him with the elder Sister for the younger, was but pleading the custom of the Country, Gen. 29.26. So it is now with our sticklers for Tithe, Jus divinum, is laid aside, its antiquity and custom that they fly unto: But this plea, I believe, will be too weak to deceive our State thereby. But 2. Why must it be irreligious to take away Tithes? Are Tithes the props and foundation of Religion? We know before the Priests had Tithes, Religion did flourish, and do believe when they are abolished, the truth shall prosper more than now it doth. 3. I do not yet see by any thing they can say, that it is irreligious to abolish Tithes and the Priests too. Indeed when Hezechiah had put down the high places, and the Priests of Baal, he was charged by Rabsaketh with irriligion and sacrilege; as if he had committed a grievous crime; but the Scripture commends him greatly for it; so possibly it may be, that the Parliament in abolishing tithes, and dis-owning the National Ministry, shall be cried out against, as irreligious men, and Enemies to the Church, but the Lord will commend their zeal and love them for it. But I may not here omit the example which is brought to prove the abolishing of tithes to be an irreligious thing: I shall deliver it in their own words. These sort of people never read nor heard of the history of those two great persecutors of the Church of Christ in the primitive times, the one under Diocletian the Emperor, the other under Julian the Apostata. This Diocletian intending to root out and utterly to extirpate Christianity, murdered all the professors and Preachers of the word of God; but the history tells us, that the more he killed, the more did Christian Religion increase and flourish: For the blood of the Martyrs proved to be the seed of the Church. But though this persecution was barbarous and horrid, yet that which followed did more mischief: for Julian intending the same thing took another course. For he laid violent hands upon the Revenues of the Church, rob and spoilt the spiritual persons of all they had to live upon, and this proved more destructive to Religion and Christianity then the other. For in short time, ensued great ignorance of the true worship and service of God, and consequently a great decay of Christian profession. Trallianus reports of a woman who continually kept her hand shut, lest the world (which in her opinion was between her fingers) might escape her, by opening the same. It is no marvel that tithes are held so fast; they would persuade us, that all Religion is folded up in them, but this is no other than a melancholy conceit, like Oromazes enchanted egg, which had (as he boasted) enclosed in it all the happiness of the world, but being broken, there was found in it nothing but wind. But to answer: 1. That such great ignorance should follow upon the taking away of the Revenues of the Church, it may easily appear what kind of men these spiritual persons were in that time: some Pluralists, non-resident, Parsons and Vicars gotten into great live, such as served not the Lord Jesus Christ, but their own belly: For had they been such Pastors and Teachers as were before in the Primitive Church, they would have continued teaching and instructing the people, though for their livelihood they had wrought with their own hands. But 2. we have not only read and heard of the history of Julian, but of Constantine too, and do perceive that either these men are not well versed in the history of the Church, or they are like the unjust Steward, in giving us but fifty for the hundred. Therefore to undeceive the ignorant, I shall set down what is truth concerning the Revenues of the Church, as we have received it by tradition. When Censtantine first began to endow the Church with a set maintenance of lands and possessions, a voice was heard from heaven, saying; Hodie venenum Ecclesiae est immissum, that is, this day is poison poured into the Church. And indeed it was just so: For thereupon most of the primitive Institutions, Orders, and Customs were broken; and men began to run mad in ignorant devotion; and thinking that true piety stood in works of that nature, made themselves slaves to the Priests (than called the Church) by giving away not only their Lands, but their goods and labour under the name of tithes: And then men of evil and corrupt minds entered into the Ministry, that were not fitted nor qualified with gifts and graces for that calling; nor ever minded the glory of God, nor the good of the people, but looked at their own self-ends, to make themselves great among the people, and to live in pomp and ease upon the labours of the poor people. Thus you have in short what was the effect in endowing the Church with a set maintenance of lands and possessions: viz. idleness, pride, riot, covetousness, etc. in the Priests, and ignorance and gross superstition in the people. It is true, Julian afterward, took away some lands and possessions from the Clergy: But I deny that it tended to the hindrance of the Gospel, or power of godliness: it rather occasioned such as were sincere and upright to do the more good in a private way. Some by this means were plucked down from their pomp, pride, excess, and their beastly lies and vanities not so publicly practised, as before. But wherein did the truth suffer for this? What! Because the just hand of God was upon the covetous and ambitious Priests. Besides, if there ensued great ignorance of the true worship and service of God, upon this action of Julian. It was not so much occasioned by Julian, as through the idleness and baseness of the Priests, that would not teach the people, unless they had great and large revenues. But I wonder how any man, unless a Prelate, would mention this of Julian? considering it was the revenues of Archbishops, and Bishops, etc. which he took away: nothing from the Parish Priest: for as yet there was no set maintenance for him, nor such a humane creature in the world. But why is this story of Julian so often repeated in their Pamphlets? It must be for one of these two Reasons: either to render the Parliament irreligious and contemptible to the world, if they take tithes away; or else that they cannot take care for Religion and Christianity, unless they support a carnal Ministry by tithes. For the plea which they make of the Patron's Interest in the Donation of Parsonages and Vicarages; The thing is so unjust, as the Non-conformists in their writings against the Bishops, usually called them, Latrons, Thiefs: and profess their places to be unlawful and wicked, and give many Reasons for it. If some one in a Parish had entailed to him, and to his heirs for ever, the power of appointing husbands and wives to all the people therein, the slavery were unsufferable, although in a matter of a Civil nature. But how much more than unsufferably great is their sin, which lose a spiritual freedom, and greater those Patrons which keep it, and greatest such Time-servers, who labour what they can, to maintain so corrupt and vile a thing. I come now to the last General head, which is, that the Gospel may have a free passage amongst us, and all such men liberty, publicly & every where to preach the same, whom the Lord hath fitted & enabled for that work (though not in office) and all restraints and prohibitions to the contrary (both former and later) removed and taken away. Our Reasons are. 1. That none should preach unless ordained: this (as the Nationall Ministry and Tithes) came likewise from the sea of Rome: For Gregory 9 in the year 1227. made a Decree that no lay man should preach. Here began the abomination that maketh desolate: Now the occasion was, to suppress the truth, which at that time began most gloriously to break forth by the Waldenses; so that no higher can they bring this practice, then to the year 1227. Neither have they any other Author to father and fasten it on, than Satan and Antichrist: For howsoever before this time many fowl abuses and corruptions were crept into the Church; yet, it was so many years after Christ, before this Decree of the Pope came forth, viz. That no lay man should preach. But how sinful and unlawful that Decree of the Pope was, will appear by this Position or Conclusion which I shall here lay down, and prove; namely; That faithful men, able to speak to edification, exhortation, and comfort, though not Ministers, or in any office, may open and apply the holy Scriptures, to the profit and benefit of others. Or thus: Preaching of the Gospel whether in public, or private, is not tied to any office, function, calling, ministry, but those out of office, have right, power, liberty, to make known the truths of the Gospel, wheresoever they are, or come. 1. This was a practice both allowed, and observed in the Jewish Church. For howsoever Christ and his Apostles were more than private men, viz. extraordinarily called of God: yet were they not by the Jews, acknowledged as Prophets and Apostles, or men in office, either ordinary or extraordinary, but as gifted men, and able to teach; so they were permitted according to the laudable custom of the Church, Luk. 2.46, 47. & 4.17, 18. Act. 4.4. Act. 13, 14, 15, 15. And there remains among the Jews the foot steps of this practice to this day: as I have often seen in their Synagogues. 2. Whether the Primitive Churches took up this practice as from the Jews, I shall not determine: But that the brethren not in office, might publicly preach, it cannot be denied: You may all prophesy one by one, saith the Apostle, 1 Cor. 14.31. That he speaks not of any Church Officer or Minister, the words, vers. 34. make it clear. Let your women keep silence in the Churches, for it is not permitted unto them to speak. This is brought in, to answer an objection; as thus: If all may speak in the Churches, than women likewise No, saith the Apostle, it is not allowed them, for several Reasons. Besides, if none might speak to the edification of the Church, but Ministers, than the Apostles words (forbidding women to speak) would be vain and absurd: For what use was there that he should mention a restraint or prohibition of women: if none might speak, no not men, unless Pastors or Teachers. 3. As this was practised both in the Jewish and Christian Church, so we find it a duty pressed upon the people of God, and earnestly called upon, not to quench the Spirit. But as every man hath received the gift, even so minister the same one to another, as good Stewards of the manifold grace of God, 1 Pet 4.11. Again, Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith. Or ministry, let us wait on our ministering, or he that teacheth on teaching, or he that Exhorteth on Exhortation, etc. Rom. 12.6, 7, 8. He that well observes the words here, may plainly see, how the Apostle distinctly sets down the Exercise of prophecy, from what is to be done ministerially, and by the officers of the Church. 4. If men out of office may not open and apply the holy Scriptures; observe what absurdities would follow. 1. In case the Church have no Minister, (as it may often fall out by sickness, persecution, etc. then she must want Teaching: and so, Vision ceasing, the people perish, Pro. 27.9. 2. Multitudes in darkness and the shadow of death are hereby left to perish in their blood and sin: For to deny preaching to them by men out of offices, is to leave them without the arm of God, for their conversion, gathering, and bringing in to the Lord Jesus. 3. Should there be no preaching till there are Ministers, then necessarily after the General Apostasy of Antichrist, there could never be raised up either Churches or Officers. For it is so absurd and ridiculous, to imagine Officers before Churches: and therefore we well know, by the preaching of men out of office, people were first called out from Babylon, and being separated from the world, they covenanted together to walk in the faith and order of the Gospel, and they become the true Churches of Christ, electing and ordaining afterward their own Ministers, according to the Apostolical Institution. 5. The benefits are great and precious, which not only Saints, but sinners too, may receive, by the private and public teaching of men out of office. For 1. what doth more speak out the glory of Christ in his Saints, then to see the gifts and graces which he hath bestowed upon them, shining forth to the refreshing and comfort of others. The light of the Sun if it should be restrained to some particular place or Country, would not have the praise which now it hath for so excellent and glorious a creature. So to restrain the gifts of the Spirit to particulars (as to shine forth from none but Ministers) it is to eclipse the honour of Jesus Christ exceedingly. 2. If this be more practised, truth will more increase, error and superstition daily be discovered and convinced, and the glorious Sceptre of Jesus Christ more lifted up and advanced. I know it is objected that this liberty; for which I plead, opens a door to heresies, blasphemy, Atheism, and what not. And some have with such swelling words formerly so prevailed with the Magistrate as to confirm and keep up Pope Gregory's Decree, to wit, that no lay man should Preach. But to answer this Objection in brief: 1. I do affirm, and will abide by it, since it pleased the Lord to draw out the hearts of some Soldiers, and others, publicly to preach (which is not above 10 or 12 years) the people of this Commonwealth have had more true light and glorious discoveries, of Christ and his kingdom, than all the Nations Ministers ever before made known to them, since first they took their calling from the sea of Rome, to this day. 2. As Nero dealt with the Christians, who hurled them to dogs to be devoured: and when he saw the Mastiffs would not touch them, he clad the Christians in Beare-skins to kindle the fury of the dogs, that they might take them to be beasts, and not men. So hath the Clergy every where dealt with the Truth, that the Magistrate might suspend and stop the passage of it, and people be discouraged from embracing the same. They hence rendered it odious to the world, Clad it with Beares-skins, as naming its error, heresy, blasphemy, etc. And no marvel though they have prospered in such a design; For as children what you give into their hand, they put it into their mouth; so ignorant and simple people will believe what the Priests tell them, be it never so false, improbable, impossible. And here lies the Masterpiece, of the Scotch Ministers, in aspersing the godly of this Nation (as to be Separatists, Brownists, Anabaptists, Antinomians, etc. Hence they keep up their idle Traditions, and formalities, and occasion that people to be disaffected to the purity of God's ordinances, and the power of Godliness. But 3. Why should not Ministers be suspended from preaching as well as those that are not in office, if it be to prevent the publishing of Error: For the greatest heresies and blasphemies which have been in the world, have been broached by them, whereas lay men (as they call them) at the same time have been found in the faith, and zealously earnest against such abominable doctrines. As I could give many examples both ancient and modern. Object: If Ministers deliver any unsound Doctrines, there is a course to be taken with them, by conviction, suspension, or otherwise. Answ. The like may be done if private men be exorbitant and offensive, and no question but the State will do so, when there is just cause for it. Object: But to give way that all shall preach who are able and willing, will bring Ministers into some contempt, and their labours the less regarded and rewarded. Answ. 1. One Reason of the Papists, which they give, why the Priests at Mass are to have the Wine alone, it is to put a distinction between them and the people, and to keep them at distance. My mind gives me, there are some would have none but Ministers to teach the people, thereby to keep up their own reputation, as being loath to come into an oneness and likeness with their Brethren. 2. There is a spiritual Monopoly as what is civil, and this much worse, and more hurtful than the other: Now to engross (as it were) the whole trade of preaching into the hands of the Clergy, it's a Monopoly superlative, & therefore the State (as I conceive) is bound to see it suppressed, as they have done in the case of other Monopolies of far less concernment. This being the Pope's Monopoly, as the other from the King. I shall now draw to a conclusion, I see there is at this time much ado about Tithes, and great thoughts of heart some have for the maintenance of Ministers: I could wish (in the midst of these things) that something were considered, and effectually done for the encouragement and enabling of such as are willing to give themselves freely to the work of the Lord, to spend & to be spent. And for their livelihood, to live by faith in the promises of the Gospel. That the State would set open the public doors which the Parish Priests shut against them, and disclaim Pope Gregory's Decrees. Whilst the former Parliament stood, we thought it not strange to see a company of precious Christians constrained to be in private houses, and there to worship God in spirit and truth: Whilst the Parish Priests, and unhallowed multitudes, had the public places to do their will-worship in. But now seeing we have better men (as we have hope) so we expect better things: namely, that these public places (which are the States) may be otherwise and better disposed. It is not the place we affect, for if they were razed to the ground it would be well. But considering at present, they are the places where the people of the Nation resort to, we desire they may be left open to such as will freely declare the mysteries of the Gospel to the people, and left no longer to a company of Hirelings, who as they use the place, in many places, it's a Den of Thiefs, and Cage of unclean Birds, than the gathering together of Saints, in the name of our Lord Jesus Christ. CERTAIN QUESTIONS Propounded to the LAWYERS, who are retained by the Ministers, to plead on their behalf for TITHES. I. WHether by any Acts of Parliament confirming the propriety of Tithes to the Church, any man (as an Ecclesiastical person) can claim any right or propriety to Tithes, that is neither Bishop, Priest, nor Deacon, ordained according to the Law, made in that case. II. Who by the Law of this Nation, are formally and actually Ecclesiastical persons, as to claim Tithes. III. Whither those Statutes and Acts of Parliament confirming Tithes to Ecclesiastical persons, do stand with the Rules of justice and equity, contained in the moral Law of God, and nature, or sound natural reason. iv Whether Bishops, Deans, prebend's, etc. and before them, Monks, and Friars, had not Tithes ratified, settled, and confirmed upon them by the Law of the Land, as firmly and fully as any present Incumbent. V Whether the State in taking away Tithes and other Revenues from Monks, and Friars, and since from Bishops, etc. (as their Civil right) did justly and lawfully in it. VI Whether the Nationall Ministers can prove themselves (or you for them) to be legally successors to the Priests in whom Tithes were first settled and vested, and how: if not, whether they fall not into the State's hand, for want of right Heirs. VII. Whether there be not just cause of suspicion, that those who pretend to be Ministers of the Gospel, waving to plead their own case in matter of maintenance, and seek to lawyers for Counsel, have any thing to say for themselves, as in that particular, from the word of God. VIII. Whether those lawyers that are to plead for the Ministers, who have retained them, cannot justify by Acts of Parliaments, that the Tithes of this Nation, are more properly and legally due (as a civil right) to Popish Priests, then to the Ministers they are to plead for, and if they were as well feed, whether they would not plead for them: or why not. IX. Whether those lawyers who are to plead for Tithes are not bound, if not in point of Law, yet of conscience, truly to declare before the Honourable Committee, that neither the Independent, nor Presbyterian Ministers, who were not ordained Priests and Deacons by the Bishops, or have since renounced the same, are not (by any Act of Parliament confirming the right of Tithes, to the Church and ecclesiastical persons) in a capacity to receive Tithes, neither doth the Parochial Tithes legally belong to any such persons. X. Whether those lawyers in point of conscience should not first weigh and consider the Reasons before. And if they find it plainly proved (as easily they may, if they know half so much of the Gospel, as Law) that the Nationall Ministry is unlawful and Antichristian, established by Popish Princes against jesus Christ. Whether (I say) they ought not to give the Ministers their money back again, and let Baal plead for himself. Though I have done this without any Fee, yet not without assurance of profit: I shall only commend to these lawyers, the good advice which a great Doctor of the Law gave his Brethren: If this Counsel, or this work be of men, it will come to nought. REV. 18.15, 16, 17, 18, 19, 20. The Merchants of these things which were made rich by her, shall stand afar of, for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great City, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls. For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What City is like unto this great City? And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great City, wherein were made rich all that had ships in the sea, by reason of her costliness: for in one hour is she made desolate. Rejoice over her, thou heaven, and ye holy Apostles and Prophets, for God hath avenged you, on her. JER. 51.10.35. The Lord hath brought forth our righteousness: come and let us declare in Zion the work of the Lord our God. The violence done to me and to my flesh, be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Caldea, shall Jerusalem say. JER. 50.45. Surely the least of the flock shall draw them out. FINIS.