ENGLAND'S Deplorable Condition: SHOWING The COMMONWEALTH'S Malady, By 

Sacrilege, and want of Duty in the People.  
Contention, want of Charity in the Ministry.  
Perjury, and want of Truth in both.    
And Its Remedy, By 

The People's Obedience and Liberality.  
The Minister's Love and Unity.  
Both their Repentance, and Fidelity.    
Briefly Declared in THREE TREATISES, Of 

The Minister's Patrimony, and People's Duty.  
Proposals to reconcile such as are for Lordly Episcopacy, and Unordained Presbytery; for Popular Independency, and Upstart Antipaedobaptistry. And against Perjury.    
Also, a Petition for the JEWS.  As they that served at the Altar lived of it, so hath the Lord ordained that they which preach the Gospel should live of it, 1 Cor. 9 13, 14. Every Devoted thing is most holy to the Lord; it shall be the Priests, it shall not be sold, nor redeemed, Leu. 27. 21, 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

Intention Dantis, Exod. 20. 2, 6.  
Extentione Recipientis, 1 Cor. 16. 14.  
Impletione Mandatorum, Rom. 13. 8.  
Acceptatione Evangelii, Luk. 10. 27, 28.  
Origine Obedientiae, 1 Cor. 13. 1, etc.  
Operatione nullius mali, Rom. 13. 10.    
Who shall inherit heaven? 

He that sweareth to his own hurt, and changeth not, Psal. 15. 4.  
That hath not sworn deceitfully, Psal. 24. 4.    I have opened my mouth unto the Lord, and I cannot go back, Judg. 11. 35. Even so hath the Jews now not believed, that through your mercy, they also may obtain mercy, Rom. 11. 34. 
London, Printed for the Author, and are to be sold by Richard Skelton or at the Hand and Bible in Duck-lane. 1659.   

To all that tremble at God's Word, and fear an Oath; Grace be to you, and Peace from God our Father, and from the Lord Jesus Christ who is our Hope.  
BELOVED,  
AFfliction, the Rod God useth to correct us with, for he scourgeth every Son he receiveth, Heb. 12. being laid on me, it made me in Jan. 8. 1651. to search and try my ways, and to turn unto the Lord, and because no man as David saith, knoweth his errors, therefore I prayed in the words of Elihu, Job 34. 32. that which I see not, show thou me, and if I have done iniquity, I will do so no more; and knowing it a truth by experience formerly, which he spoke Job 33. 15. That God speaketh in a dream, in visions of the night, when deep sleep falleth upon men, in slumbering on the bed: then he openeth the ears of men, and sealeth their instruction, etc. (though I abhor those filthy Dreamers St. Judas speaks of, and those Enthusiasts condemned by Eusebius, Eccles. Hist. Tripart. lib. 7. cap. Epiphan. scholast. Interpr. Hi enim cujusdam Daemonis operationem expectant, & hanc sancti spiritus presentiam arbitrantur: whose successors most of our Ranters and Quakers are, who believe things contrary to the written Word, and practice what the Scriptures condemn, as did these old Messalians, Euchitaes, for by all these three names they are called there. After which God shown me (according to my Prayer) my not performing my Oath and Covenant in a Sermon by accident I heard in , as I was travelling through that Town: and shortly after moved me exceedingly in a Dream to write against the sin of Perjury, and to add it to my former Tract in my first Book I delivered to the King, 1647. against this sin, for sigh the Lord punished him for this sin; how can he spare us unless we repent of it. And though I humbled myself for this sin presently, yet was I not resolved to print it till in March following, reading Ezek. 9 4. that we ought not to mourn for our own sins only, but for the sins of the Land: I bethought myself of them, and then was moved, (as I conceive by God's Spirit) for his glory▪ and his Churches good, and the discharge of my duty, to mak● a Vow to write against the sins in this Book specified; and then I prayed for direction and assistance, for grace, wisdom, and prudence, for strength, health, and means to effect it, so as it may accomplish the ends desired, etc. And though Satan hitherto hath much bindred me, together with mine own infirmities, whilst I too much looked on the things seen, and conferred with flesh and blood. Yet now Christian Reader, for he ends alone above-specified, and to pay my Vow with fear and trembling at God's Word, and the judgements that hang over our heads, and not for any by-interest to any Person, or malice, or hatred against any, or out of pride, prejudice, or selfseeking have I imprinted this (as God is my Record, whom I serve in the Spirit, I speak the truth, and lie not.) And therefore what is of God, and agreeable to his Word, I desire thee only to hold fast, and practice; What hath not warrant thence, impute it to my ignorance and weakness, (which in Christ's name I desire thee to pardon) but before thou judge any thing, prove it by the Word to be an error, without partiality, or hypocrisy, self-love, interest, or fear of Man; and the Lord grant us both the Spirit of Discerning, to know the things that differ, and to approve the things that are most excellent, and to walk in the light when we have it, without detaining the truth in unrighteousness, lest the wrath of God be revealed from Heaven against us for it: but grant that we may be sincere; and without offence now, and hereafter in the day of Christ, which the Lord grant for Christ's sake. AMEN.  
So wisheth thy Soul's Friend, E. F. de C. V.   

ERRATA.  
PAge 2. l. 2. justly claim. p 3 l 4 Chemosh, & l 15 per, & l 37 chad: p 4 l 12 Nicephorus: p 5 l 16 the Maintenance, & l 22 he which, & l 27 de fructibus: p 7 l 30 Judae, & l 24 in co●spectu: p 8 l 5 admoveat, & l 19 Areopagitas, & l 38 this: p 13 l 10 and to bring: p 14 l 15 ademi possit: p 20 l 26 clargiti: p 22 l 1 Haeres: p 26 l 4 Gal: 3 15: p 30 l 33 for their▪ p 31 l ●6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & l 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 37 l 35 ab authore: p 38 l 38 Advowsons': p 40 l 9 Clinici, & l 36 another: p 47 l 21 Alfred: p 56 l 35 fraus: p 58 l 11 yet: p 60 l 28 deal they.   

THE MINISTERS OF THE Gospel's Patrimony. AND THE Saint's Duty.  
THE Earth is jehovaehs, and the plenty thereof the World, 
a Ps. 24. 1, 2. Deut. 10. 14.  and they that sit therein, both by right of Creation, for he hath founded it on the Seas, and established it on the Rivers, and by right of conservation, for as all things were made by him, so he upholdeth all things by the word of his power. 
b Heb. 4. 1. Psalm 50. 12.  In him we live, move, and have our being. 
c Acts 17. 26  And he hath made of one blood all Nations of men, for to dwell on the face of the whole earth, and hath determined the times appointed, and the bounds of their habitations, for he hath divided inheritances unto the Nations, when he separated the Sons of Adam, at the confusion of Languages, and set the bounds of the people, according to the number of the Sons of Israel. 
d Deut. 32. 8 Gen. 10 31.  Thirdly, by Inheritance and Redemption, the World, and all therein are the Lord Jesus Christ's, by whom the Father hath reconciled all things unto himself, 
e Col. 1. 20,  and whom he hath appointed to be heir of all things. 
f Heb. 1. 2.  Therefore whatever Title, or Interest, or Propriety any man can claim to any part of the earth, or the fruit thereof, or the  therein, or any profit that comes by Sea or Land it must come from God the Father, through our Lord Jesus Christ, who is the grand Landlord, and Lord paramount over all other Lords, and things, 
g 1 Tim. 1. 17 and 6. 15. Rev. 19 16. and 17. 14.  all which are the godly man's, Quoad usum, non quoad possessionem, 
h 1 Cor. 3. 21  they shall serve for their good, though they be not their servants to command.  
Now there are four ways whereby Lands or Goods become proper to any man. By which he may justly lay claim to them (for I omit all unlawful and pretended Titles) as his proper Goods, or Land.  
First, by God's immediate Donation or Gift, for this is most ancient; thus God gave to Adam the Earth, and all the Creatures in it, with the Fruits thereof, for him to subdue it, and to have dominion over it, 
i Gen. 1. 28.  and after Adam his Sons were to enjoy it. 
k Psalm 115. 16.  And thus,  
Secondly, by Inheritance, Children may enjoy their Parents Estates belonging to them, as the Land of Canaan was given to Abraham and his Seed, for them to inherit the same, as Heirs to their Father of the Promise 
l Heb. 11. 8, 9  made Gen. 12. 7, and 15. 18. and 26. 3. and Numb. 27. 8. 12 yea the Inheritance was to pass unto the Daughters where heirs Male failed; the Twelve Tribes had their Inheritances by Lot assigned them, which was by the disposition of the Lord 
m Prov. 16. 3●.  as Solomon showeth.  
Thirdly, By Purchase Land becomes a man's own, when he buys it with his money, or Goods; Thus Abraham with money bought the field of Ephron, which was in Machpelah, and the Cave therein, and all the Trees that were in the Field, and in all the Borders round about, for a possession to him and his heirs for ever, 
n Gen. 23. 17  for four hundred shackles of Silver. And so Iac●b bought a parcel of a Field for an hundred Lambs, or pieces of money on which the Images of Lambs were stamped, 
o Gen. 33. 19 Josh. 24. 32.  for 'twas an ancient custom to buy things by Exchange, as among the Greeks; 
p Homer's Iliad. 8.  both these ways are intimated. 
q 1 Kings 21. 3.   
Fourthly and lastly, Lands or Goods becomes a man's own by conquest, or mediate gift of men; by Conquest, when men by his command, or according to his will, invade any Land or Nation; Thus by Conquest the Israelites at Gods command invaded the Land of Sih●n King of the Amorites 
r Deut. 2. 31.  and they conquered them, and God is said to give their Cities and Lands to them, as jephthah pleads, 
s Judg. 11 2 2, 23.  and this seemeth then as well as afterwards to be the Law of Nations, as appears in that following, wilt thou not possess that which Cheimosh thy God giveth thee? because victory in battle is the Lords? 
t 2 Chron. 14. 11.  & he gives it to whom he will, and hereby destroyeth utterly sometimes, and displanteth Nations, as the Zuzims, and Emims, and Raphaims out of Canaan by Chederlaomer. 
u Gen. 14. 5.  The Chorits, and others dwelling in Mount Seir by Esau and his Sons. 
w Deeu. 2. 21  Or 2ly God immediately by men's will and disposition giveth unto men Lands and Goods as Abram gave Goods to his Sons by Keturah, 
x Gen. 25. 6.  but his Lands, and the chief of his Estate he gave to Isaac and his posterity 
y Gen. 24. 36  & so the Eleven Tribes at God's command gave Cities to the Tribe of Levy 
z Josh. 21. 3,  and paid their Tithes and Offerings, 
a Levit. 27. pro totum.  so those who to acknowledge their homage and thankfulness to God in a singular way to honour him, and to maintain his Worship and Ministers, and the poor sanctified houses or fields, or the prices of them, or else devoted persons, and redeemed them, as in the place before quoted: so also Barnabas under the New Testament sold his Land, devoted and brought the money, and laid it down at the Apostles feet, 
b Acts 4. 3●.  so did many others that had possession of Lands and sold them, Houses, and brought the prizes of the things sold, 
c Acts 4. 34.  which also Ananias pretended to do out of vain glory. 
d Acts 5. 1.  Now this belonged to the Apostles and poor in the primitive Church, verse 35. and they accordingly distributed unto every man as he had need; it was before it was sold their own, as Peter plainly tells Ananias, and after that was sold, the money was in his own power to dispose of it as pleased him, but after it was devoted, than it was not in his power to keep back part of it; here●n he betrayed his covetousness and diffidence: his hypocrisy and 
The application of what was spoken before.  sacrilege; and telling a Lie to the Holy Ghost, he became a spectacle of divine vengeance.  
In the times of the Apostles the Britons were without question the lawful possessors of this Isle, God having given the same to them to inhabit, as he did Mount Seir to the Ed●mites, Deu. 2. 5. Are to the Moabites 
e Deut. 2. 9  & having brought the Britons from Troy, as he did the Philistines f●om Caphtor, and the Syrians from Kir 
f Amos 9 7.  as the British Chronicles generally agree. Brute who was their King having reigned there four and twenty years before saul's Death. 
g Cnadderions' third age of the world, Gildas and others   
This Nation as well as other Gentiles when Christ suffered, 
(h) Fox Acts and Monum. 1 part, page 95. printed 1610.  worshipped dumb Idols, and offered Sacrifice to Devils. But about the years of our Lord (68) Joseph of Arimath●a after the disperson of the Jews was sent by Philip the Apostle from France into this Island, who here remained during his life, and He with his companions if Gildas may be credited, laid the first foundation of Christian Faith among the Britons, who afterward were confirmed, and Believers increased by other Preachers 
Goodwin of Bishop's Initio libri.  and Teachers that came over. To him and his Associates was given in the Reign of King Arniragus, Glacenbury, with (12) Hidelands adjacent to it, for their maintenance in the Is●e then called A valon, (i) although I rather approve of Nicephorus his testimony, 
k Nicepsorum libr. secun●o, cap. 4.  who saith that Simon Zelotes did spread the Gospel of Christ to the West Ocean, and brought the same to the Isle of Britain.  
Now God bearing witness to the testimony of his Gospel in this Land as elsewhere, and confirming the word spoken both with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will, of which King Lucius (Son of Coilus that builded Colch●ster in this Land) hearing, about the year (180) he sent to Elutherius the Bishop of Rome to receive of him the Christian Faith, and to be Baptised, who rejoicing to hear the request of thi● King, and to see the godly forwardness of his well disposed mind, presently sent him Faganus and Damianus Preachers to him, who preaching to the King, his Court and people, converted many, and Baptised them, and so they subverted the Idol Temples, and all other monuments of 
(l) Fox Acts and Monum. 1 Part, pag. 96 printed 1610.  Gentility, and embraced the Christian Faith. And whereas before there were amongst the Gentiles eight and twenty head priests called Flamens, & three Archpriests called Arch-Flamins, these they turned into eight and twenty Bishops, and three Arch-Bishops, taking away the means which formerly was given to Satan and his Ministers, for to maintain the worship of Devils, and consecrating it unto Jesus Christ, and his Ministers, for to maintain the true worship of God, of which its probable Tithes were a part; for so the Gentiles paid Tithe to their Flamines, as well as the Jews did to the Priests and Levites. So Pisistratus Tyrant of Athens informs Solon that all the Athenians did separate the Tithes of their Fruits, not to spend them on private use, but for the public Sacrifices, and common profits. 
m L●crtiue in vita solonis:  So amongst the Latins they used to pay Tithes to Hercules. 
n P●mpon. Lat. de sacer. Macrob. Saturn. lib. 3. cap. 12.  And Cyrus his Soldiers by the advice of Croesus were stayed from spoiling the Lydians City that the Tithe might first be paid to Jupiter. 
o Herod in Clio.  However certain it is that this good King Lucius founded many Churches, gave great riches and liberties to the same, as Fox confesseth 
p Fox Acts and Mon. ut supra, p. 97.  so did many other christian Kings converted to the Faith, as Ethelbert gave Lands and Revenues to Austin that converted him at Canterbury, Sigibert gave to Melitus at London; also Quicelinus gave the ●ity of Dorchester to Berinus, and after to the Bishop of Winchester seven mile's compass of Land, to build there the Bishop's Sea, which was accomplished and finished by Kenwalkus his Son, 
q Fox ut supra pagin, 110.  as our Fox relateth.  
And that Tithes as now they are pa●d were given by Lucius and his people, is more than probable, sigh they were governed in Religion & the discipline of the Church, & maintenance thereof, was after the example of the R●mish Church which then was in its purity, or very little swa●ving from the Apostolic Faith. 
r Fox ut supra pagin. 96.  And at that time Tithes were paid at Rome, for all Christians are bound both by the Law of nature, and institution of the Church to pay Tithes, 
s Aquinas 2da: 2da: q. 87. A. 1.  and St. Augustine saith Tithes are required of due debt, and the which will not give them, invades another man's goods; 
t Aug in Serm 1. Domin. post T. in. 12 & in Ser. de tempore 219. Decimas de tructibus vestris redditae, ille vero Christianus est qui decimus annis ●ngulis erogandas pauperibus reddit.  and again, he which gave he the whole requires again the Tenth of thee, not certain to profit himself but us. In the National Council of Calehuth, anno 785, as Spelman relates in the Reigns of King Oswald, and Offa, there on good grounds specified, Tithes were commanded to be paid as a special gift and tribute we owe t● God, 
u Spel. Concil. pag. 292  for so indeed paying of Tithes was a sign of Homage, and subjection we own to God, as also of thankfulness, which therefore was given to God's Minister's, and Priests before the Law, 
w G●n. 14. 29 and 28 21.  and under the Law, 
x Leu. 27. & Numb. 18. and Deut. 14. 22.  and under the Gospel. 
y Rom. 15. 27. and 1 Cor. 9 13 Gal. 6. ●.  K●ng Ethelstane in his Land gave Tithe of his proper Goods, as well in living , as in Corn and Fruits of the ground, and the same charge and command he gave to all his Officers throughout his Realm to pay the same, which was about n●ne hundred years after Christ, & the ground of it was from the example of the godly who paid Tyths before the Law, and by the words of our Saviour, and by the terrible threats denounced in other Books, which told them that if they would not pay their Tenth, their nine parts should be taken from them, and they should enjoy only the Tenth: also it appears in the Reign of Egbert almost two hundred years before, 
z Fox ut supra, pag. 135, & 136, and 149, & 150.  for in the beginning of his Reign Cutheart Arch Bishop of Canterbury with his Synod of Bishops and Prelates concluded that the Congregation in every place should be constituted after the ability of their Goods, which had been to no purpose had not Tithes been paid out of them. Afterwards in the Reign of K. Edmond C●. Anno 940. the King with the advice of his Lords and Bishops Enacted a Law that Tithes should be paid by every christian man: 
a Fox ut supra pag. 136.  And this was after confirmed by the Saxon, Danish, and Norman Kings that succeeded, as appears in that Oath they usually took at their Coronations, to preserve and defend the rights and privileges of the Church, as is manifest in the description of a King by King Edward the Confessor. 
b Fox ut supra pag. 149, 150.  The King of right and by his office ought to conserve fully and wholly in all ampleness without diminution the Holy Church, according to the constitution of his Ancestors and Predecessors, and to defend the same against all foes: And these Tithes hath been ratified and confirmed on the Ministers of the Church, by sundry Acts of Parliament since the Conquest, as by Magna Charta of King Henry the First, and King John, and Henry the Third, & 37. times since confirmed in Parliament, 
c Vide Mr. Prin's Gospel Plea in his Preface to the Christian Reader.  and the last Parliament called 1640. hath confirmed the same by their Ordinance, 1644. 
d Vide the Ordinance of Parliament made November 1644. for the better payment of Tithes.  nor were ever any of those acts repealed, but are in force still. Therefore I humbly conceive that the Ministers of the Gospel ought to live of those things that are given, and by devout men consecrated to God's service, according to the Laws of God and man, and that their maintenance ought to be according to the greatness of their employment, and to the number of Wife and Children in their Families, which they are obliged to provide for 
e Acts 4. 37. & 6. 2. 1 Tim. ●. 8. Leu. 22. 11, 12  as the Priests and Levites did of old with their Families; And the Civil Magistrates if there be disorder in the dividing of the Church's Goods, or ignorance, and sloth in the Ministers, or obstinacy and neglect in those that should pay their▪ Tithes and Offerings, may command the same to be rightly divided, and see it be done as did Hezekias, 
f 2 Chron. 31. 45, &c:  who is said to do that which is good and right, and truth before God, verse 20. and they may punish or remove those Ministers that are ignorant, or profane, even the chiefest of them, as David and Solomon did of old, 
g 1 King. 2. 26. and 35.  and C●nstantine the Great, and Theodosius, & other Christian Princes under the New Testament, 
h Theod Eccles▪ Hist. lib. 1. c. 20. & lib. 5. c. 19:  and cause the Tithes to be paid to the Ministers, as Nehemiah did, 
i Nehem 13. 10, 11, etc.  who caused the portions of the Levites to be given, and so did the pious Magistrates in our Land, who made those Laws above specified, requiring all sorts of persons to pay their Tithes, on penalty, as being due to Christ's Ministers, both by the Law of God and man. Well they knew it was not in man's power to detain, or take from God that which God required, or by the motion of his Spirit was devoted to him and his Service; such Houses, Lands, Goods, under the Law was not to be sold, or redeemed, it was holy to the Lord; 
k Levit. 27. 28.  or as it is in the Original, 'twas holiness of holiness, that is most holy in respect of them that devoted them, and therefore not to be sold, detained, or denied, 
l God would not suffer them to redeem it, to teach them constancy in all good purposes and words, that so in them we may be unchangeable as God is, Ainsw. Annot. in loc.  no part of it may be held or kept back without theft, that I say not Sacrilege, the property being altered after it's devoted, as St. Peter told Ananias, 
m Acts 5. 1, 4.  both before he sold 'twas his own, and after he had sold and received the money, 'twas in his own power to dispose of it, but when he had devoted the whole money to the free use and benefit of the Church, to be distributed by the Apostles, for him then, to keep back part of it, and to lay down the residue as the whole, and to confirm it to be the whole with a wilful lie, for this the Apostle sharply reproved him, for thereby he tempted God, and lied to the Holy Ghost, and therefore God made him a spectacle of divine vengeance for his detaining the truth in unrighteousness, and for his Sacrilege, for such a sin there is under the Gospel, 
n Rom 2 22.  as well as there was under the Law, which is theft in the highest degree, which St. Austin compares to Judas treachery, 
o Ideoque Ananias & Saphira in cons●etu Ecclesi●e mortui sunt, ut Apostolica Atthoritas quanta esset ostenderetur & quam magnum peccatum esset, quod oblatum iterum ab Ecclaesia retraheretur, monstraretur & caeteri exemplo hujus castigarentur Aug. lib. 3. de Mirab. Sacr. Script.  for if he be accounted a Thief that steals goods from a private man, how much more is a sacrilegious person a th●ef, who dares to steal from God and his Church, Qui aliquid de Ecclesia furatur Jurae perdito comparatur: He which steals from the Church is to be compared with cursed Judas, 
p Aug. in Evang. John tract p. 50.  the Heathens abhorred this sin: therefore we read that Joseph when in the Famine in Egypt, he bought with Corn all the Land of the Egyptians, yet the Land of the Priests he bought not, for they had a portion assigned them of Pharaoh, nor sold they their Land; 
q Gen. 47. 22.  whence Theodoret saith, if wicked men so much reverenced ●hose gods which were not gods, so that their Priests Lands given to them for the worship of those gods, were not sold nor taken from them, what impiety do those commit under the Gospel, who will not suffer the Ministers of the living God to enjoy this liberty, 
r Theodor. quest. in Gen: cap. 27.  that so his service may be preserved, and continue with them?  
The Heathen to preserve their gifts devoted, from the hands of profane sacrilegious persons, engraved on them these words, Sunt bona Decrum, ad h●c ne quis manum admoliretur, 
s Valcrius max. lib. 1. cap. 2.  and the Jews called their devoted things chosen, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Levit. 27. 28. Luke 21. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wishing and judging them accursed, that turned them to any other use than to that they were devoted unto; and so amongst us Christians, the most of the Lands in this Island they were given to God and the Church, with an execration on those to be separated from Christ, and given to the Devil, that should alter them, or employ them to any other use than by the Donors, they were at fi●st devoted unto, which in general was the service of God, (although many in the times of Popery failed in the superstitious observing and requiring of many things which might have been Reform, and the deceased devout persons wills been observed inviolably in the general, though not in that specifical service required, 'Twas so high a crime in the eyes of those that saw only by the light of nature that the Areopagit condemned Aelians boy for this sin. 
u Aelian: Hist: lib. 5 cap: 16. Var: Hist.  God almost miraculously killed King Rufus 
w See Hoywoods' History of the death of King Rufus.  by an Arrow shot by Sir Walter Tirrel at a Deer; He was wont to call that got from the Church sweetbread, but it proved bitter to him at the last, when he was slain in his sports in the new Forest, which for his pleasure he had made, thereby depriving seventeen Churches of their Revenues, and the Ministers of the Churches, and also the people of dwellings, depopulating those Parishes, God had warned him 
x Prov: 20 5.  that it was a snare to devour that which was holy, and after vows to make enquiry. He had at that time also in his hand three gre●t Bishoprics, viz. Canterbury, Winchester, Sarum, and twelve Abbeys in Farm, his Brother's Son also was slain there. 
y Fox Acts and Mon: 1 Part, page 171, and printed 1610.   
Idolaters of old conferred Lands and Riches, yea much of their Goods on their Idols service, and Priests, witness these Scriptures 
z H●s: 218. Ezel: 16. and 1 Kings 18, 19  and the wisest of them were afraid for fear of death to commit Sacrilege, or to take away any Lands or Goods devoted to their gods, such they reputed Atheists, 
a Valeria Max. lib: 1, cap. 2  as Dionysius Senior, Nero, Julian, the Apostate, and others, and the living God to show his detestation of his Sin, hath accordingly plagued the same. As Swanus the first Danish King in England that wasted and spoiled the Land of St. Edmond, devoted to God's service; shortly after, saith Fox, he died suddenly, crying and yelling among his Knights; some say he was stricken with the Sword of St. Edmond, of which he died the third day, 
b Fox ut supra page 145.  which caused his Son Canutus after his death, to grant them their Freedom and Liberties, and to enlarg their Possessions, building a Church and Abbey there: after which it was used that the Kings of England, when they were Crowned, sent their Crown for an Offering to St. edmond's shrine, and after redeemed the same at a dear rate. 
c Fox ut supra page 146.  julian's Uncle, & Faelix the Kings Treasurer, who took 
d Theod Eccles. Hist. l. 3. c. 11, 12.  away the Silver and Gold Constantine had Dedicated, by fearful Plagues perished; the one Vomited at his mouth his Order till he died, and the other, Blood. Many yet alas in these Iron days which are mixed with Clay, 
e Dan. 2. 42  without fear or shame, have attempted to devour things Consecrated, and have effected wicked devices as the Psalmist saith: 
f Psal. 37. 7.  but they have been cut off, and are not what they were: Do but diligently consider, (there) where their place stood, and they are not, I mean the Parliament that first sold the Bishop's Lands, and those after them that sold the Dean and Chapters Lands; and what may be the end of those that have bought these, and retain these to their own use, without Repentance, may be conjectured by what happened to HENRY the Eighth, and his Favourite, the Earl of ESSEX, who sold and alienated the Land and Revenues of the Monastries; 
i Mal: 3. 8, 9, 10, 11, 12. Non remitti●ur peccatum nisi restituatur ablatum. Aug. Circuit totum mundum non reperietis tam effrenem licentiam in gentibus qualis inter vos grassatur. Illi enim obsequium aliquod reddunt diis suis & sacrilegium illis est ahominabile vos autem me fraudatis. Calvin in locum prelect.  they were cut off, and their Posterity is not known. And truly I think, this was not the least sin that stuck too, and devoured like the eagle's feathers, the Crown Land. God's Revenues wrung from him by violence, or stolen away under any specious pretence, proving like the Gold of Tholouse, that prejudiced still the owners of it, or like Acans Wedge (which was indeed devoted Gold) that kindled a fire on himself, his Family, and the rest of his goods, which proved his utter destruction 
g Josh. 7 : And yet though divine vengeance sleepeth not, nor spareth the greatest Delinquents in this sin, yet such hath been the profaneness and Atheism of some, the ignorance and blind zeal of others, to Petition to have all the Church's Revenues sold, and to have a Law confirmed for the taking away of Tithes, 
h See the Resolution on the Question by the Parl: April 29. 1652.  and some other competent Maintenance to be settled in lieu of it. But what is this, but as if men under pretence of Liberty, should desire Property to be taken away, and that it may be lawful for any man to steal from his Neighbour, nay, from his God, (under pretence of given them satisfaction for it another way) for so the Lord of Hosts by his Statute Law, by which all shall be judged, accounts it, Ye have rob me in Tithes and Offerings: And to terrify those of that age from this sin, he sets down the punishments to be infl●cted on them, unless they repent of it, and restored the Goods taken, by making satisfaction for the Sacrilege, and forsaking afterward the sin, and hereupon he promiseth 
i Mat. 3. 9  a blessing on them when they should so do. God needeth not our Offerings, Gifts, nor Tithes, but his poor Members do; and what is done to any of them, is done to himself, and his Ministers wants these, that helped by these, they might attend on his Service and Worship, and therefore well may he call these his, which are destinated for things so dear unto him, as are the poor who are his Children, as dear to him as the apple of his eye, and his Worship and Glory, which he will not give to another; 
k Suum Deus merit● vocat ac censet quod destinat in cultum suum. Ideo sacrilegi sumus quoties non reddimus fratribus nostris quod Deus jubet. Calv. ut supra.  therefore without doubt (saith one) God is wronged of his Right, and Sacrilege is committed (which the very Heathen abhorred) when either Christ's Ministers, or the Poor, are defrauded of their due. Now God challengeth the Tithe for his due; 
l Levi●. 27. 30, 31.  All the Tithe was Jehovahs', Holiness to him: nor was it to be redeemed or changed, and that by the Law of Nations, for 'twas allowed of, and approved, and practised long before the Ceremonial Law was given by Moses, as 
m Gen. 14. 20. & 28. 21, 22.  in Abraham and jacob's days who paid their Tithes. 
n Gen. 14. 20. & 28. 21, 22.  Yea, this seems to be a positive Law of God, given unto Adam's Sons from the beginning, for both Cain and Abel brought their Oblations 
o Gen. 4. 3, 4.  and first Fruits of the Corn, and of the Beast: and God required of the Soldiers that fought against Midian (before the Israelites had any Land to pay their Tithes out of it) to pay the Tenth of their Spoils: 
p Numb. 31. 28, etc.  yea, the first City on this side Jordan, which the Israelites took in Canaan by War, was by Jesus Christ himself devoted to the maintenance of the Priests, and to his own Service; I mean the Silver, Gold, vessels of Brass and Iron in Jericho, they were all to come in into the Troas●●y of the Lord; 
q Josh. 6. 17, 19  yea, he was so careful for his own portion, th● Achan having taken of the devoted thing by stealth, and dissembling it, hiding the 200 sheekles of Silver, and the Wedge of Gold in his Tent under the Earth, that God is displeased with all Israel for it, and would not go forth with their Armies until this accursed thing, with Achan and his Family were consumed by fire: 
r Josh. 7. 26.  And truly we shall find that the Devil who is God's ape, set his Children and servants about this work of old. You know what honour and means the Priests of the Egyptians had in joseph's days, insomuch that a Priest and Prince of On. are words Synonomous: 
s The Septuag. translates it, Priest of Heliopolis, or he may be the Precedent & Prince of it; perhaps he was both, as was the manner of those times and places. Ainsw. Annot. in Gen. 41.  One man in those days enjoying both Offices, as Melchizedec was King of Salem, and Priest of the most High God. 
t Gen. 14. 18.  For among the Egyptians, Priests were learned men, and Doctor's 〈◊〉, 〈◊〉 〈◊〉, 
u Diodor. Siculus, lib. 2.  though here he seems to be the chief Priest amongst them who was the next in honour to their King; for to this Helicpolis, or City of the Sun, the people used to resort once a year to do honour unto the Sun by Sacrifice. 
w Herod. in Euterpe.  The Magis also amongst the Persians and Chaldeans had little less honour or maintenance. 
x Just in Hist.  Amongst the Greeks they used to Sacrifice the Fruits of the Earth. 
y Hom. Iliad. 1.  So Numa, the famous Lawgiver, ordained the like amongst the Romans; 
z Plin. lib. 18. cap. 2. See the Law of the 12. Tables, De Rolig. tit. 1. lex 4.  and the like was for their offering of Beast, and paying of Tithes. The Priests of Baal had Courtly Provision and Attendants at Jezabels' table: 
a 1 King. 18. 19  And without question those Priests of Jeroboams making, who waited on the service of the Idols at Dan and Bethel, had the Tithes belonging to God's Priests given them, and other r●ch Offering besides, otherwise they would not have so eagetly have coveted that Office as they did, 
b 1 King. 13. 33.  which God calls their Hires 
c Micah 1. 7.  they gave when they committed Spiritual Adultery. The Athenians also, as I shown before, separated the Tithes for their Idol-service. 
d D. Laert. in vita Solonis.  So did the Latins to Hercules: 
e Pompon. l●t. de sacerd. Macrobius. saturn. lib. 3. cap. 12.  nor did the Devils, whom they worshipped, hinder his servants in this service, but moved them to it, and commended them when they were most lavish therein, and then gave their Answers, when they would not before, as in the Laconian Hecatombs: and in Croesus and Julian Gifts and Sacrifices, before they fought with their Enemies, both which the Devil deceived with his equiv●cal Oracles.  
And no marvel Satan approved of these Tithes and Offerings: Sith that hereby God is wronged of his Right▪ and his Honour is given to his Enemy, and his kingdom hereby was advanced, his Worship maintained, and men's souls destroyed: For as the godly by payment of their Tithes acknowledge their subjection and thankfulness to God, (the payment of these being a token of subjection) 
f Heb. 7. 4, 5, 6, 7.  and a grateful confession that 'twas God's blessing made them fruitful, and gave them that increase, by which they honoured God, and maintained his Ministers and Worship. So Idolaters by the payment of their tithes to the Idolatrous Priests 
The giving of the Tenth Beast to the Lord was (besides the acknowledgement of their Obedience, Subjection, and thankfulness to him for the other Nine) A confession that the beginning of all propagation & increase was from God, without whose blessing all Creatures are barren & fruitless, Gen. 1. And the giving of the Ten●hs of the Trees & Corn, was an acknowledgmen that God's blessing made them plenteous in the fruit of their Trees and Ground. Ains. Expos. on Levit. 27.  as the Britons of old did to their Flamens, thereby they acknowledged Satan their Lord, who is therefore ca●led the God of this world, gave thanks to him, honoured him, and maintained his service; and therefore Satan could not endure that men should pay their Tithes to God's Priests and Ministers, neither under the Law, nor Gospel, 
g Nehem. 13. 10, 12. Mal. 3. 8. Luk. ●1. 41, 42 1 Cor 9 6, 7, etc.  wellknowing that Sacrilege it strikes at the root of Religion, and of the true Worship of God: and therefore as of old, so now he tempts men to it, (though now more craftily) under the specious pretence of Piety, [and though by withholding these, they starve and kill Christ's Ministers] yet many (as the pharisees of old) think herein they do God good service, when indeed by those that truly fear God, and by experience in other Countries, 'tis known 'tis a means to introduce Popery, or Barbarism, to destroy Learning and Piety, and to remove our Angels, and God's service together: 
h Nehem. 13. 10, 12  As it came to pass in Israel before Nehemiahs' second Reformation, when the Tithes and Portions of the Levites were not given them (although their Lands, Glebe's, Fields were not sold, nor let out, for thither they retired for food: 
i See ver. 11, 13  This is (as is conceived) the reason why the Devil is so busy (seeing A Reformation and purgation of God's service and Ministers is now in agitation, to cleanse us from Romish and other superstitious dregs) to cry down the Ministers of Christ, and their Maintenance too, as Popish and Antichristian▪ that so he may draw us from abhoring Idols to commit Sacrilege, which is indeed the greater sin; 
k Rom. 2. 22.  which the Apostle inveighs against, with a bitter Interrogation, Thou that abhorrest Idols, dost thou commit Sacrilege? For this sin will serve well his turn to overthrow not only the begun Reformation, but also the professed Protestant Religion from amongst us, that so he may hereby make our Reformers the destroyers of our Religion; for by this means he knows our Ministry will become poor, illiterate, and contemptible, wanting B●oks to provide, or time to study, and so there will not be found as heretofore, (such as Ridley, Latimer, Cranmer, Willet, Fox, Jewel) able men to convince the gainsayers, to encounter either by Dispute, or Dying, with our equivocating and sophisticated Jesuits, or with our cunning Socinians, Arrians, Pelagians, Nestorians, and such like Wolves and Foxes this age hath produced, whilst the golden reins of Discipline have hung lose. This was the old plot he set Julian the Apostate about, to extirpate the Name and Faith of Christianity, whilst he hindered Christians from training up their Children in Schools of Learning, 
l Theod. l. 3. c. 7 in his Eccles. H.  and 'twas Pharoahs' design to keep them poor, and over-burden them with work, that so they might not hearken to Moses Message, but refuse God's service, as they did some of them 
m Ezod. 5. 6, 7, 9, 21. Vide Newcomen's Sermon before the house of Parliament. . Also the Princes of Midian had such a devilish intention, that they might keep Israel in subjection, and subvert the true Religion that was amongst them, and so bring them over to their Idolatry, 
n Psal. 83. 12  viz. by taking away the Levites Cities and Lands in the Land of Canaan which the Eleven Tribes had given 
o Josh. 21.  by God's appointment 
p Numb. 33 2  unto the Levites, for so the Levites and Priests houses are called, The houses of God, which they resolved to take into their possession, (there being no houses of God built till Solomon's time) which proved both a snare and ruin to them all: 
q Judg. 7. 22 & 8. 11, 21  and the like success the Prophet by the Spirit imprecateth on such sacrilegious persons for the future whom he calls God's enemies, for they had, and did herein consult against God, 
r Psal. 83. 2, 5, 10  because 'twas against his hidden ones, viz. The Saints that are hidden by God in his Tabernacle in the day of Evil, from the strife of tongues, 
s Psal. 27 4. & 31. 20  and who are hidden in the world, for that knows them not. And lastly, because their life is hid with Christ in God, 
t Colos. 3. 3  nay, he desires more fearful Curses on these oppressors of the Church than happened unto them 
u Psal. 83. 13, 14, to the last. . The very Turks and Papists abhor this sin: And yet notwithstanding 'tis to be feared, these Three Nations are greatly guilty of it, in devouring things devoted: What our Pious and Devout Predecessors gave to the Ministers and maintenance of God's service and poor, out of a zeal to God's house, devoting it to God's service, these have out of a fiery zeal, laid waste and consumed; yet we their Children, after their vows do make enquiry which God abhors, 
w Prov. ●0. 25.  yet some in authority out of a blind zeal, have sold most of the Glebe's of the Land, & so devoured devoted things, notwithstanding the will of the Donors forbidding it, & the Oaths of our Princes heretofore made to the givers of them: as Saul endeavoured to destroy the Gibeonites, notwithstanding the Oath of the Princes made of old to them on the contrary, which caused a Famine in King David's days: 
2 Sam. 21. 1, 2.  And I pray God there follows not a Famine in England as it did on Israel for this sin: 
x Ut supra  And if the Glebe's given to maintain God's service in this Isle, may not be alienated from God, nor withheld from his Minister's ●hom he hath appointed to receive them, then much less may the Tithes of Grounds, Trees, , be snatched from them without injustice, if not sacrilege, 
y Mat●h. 10. 10 Gal. 6 6  they being theirs who are true and lawful Ministers of Christ; and accordingly execute their Office by as good Law of the Land as any man holds his  or Inheritance in this Land, which were confirmed to them by Magna Charta of Henry the First, King John, and Henry the Third, and 37 times since by Acts of Parliaments and Ordinances, 
z See Mr. pryn's Gospel-Plea for Tithes  and many times long before, as hath been showed; they being most of them the Gifts and Legacies of devout Saints deceased, and given with direful imprecations on such who should alter their Wills, whose Testament cannot be revoked without injustice, 
a Gal. 3. 15 If it be but a man's Testament, yet if it be confirmed by the Seal and Death of the Testator, no man disannulleth or addeth thereunto. Nihil addi velademi mipossit secundum omnia jura. Lutheri Comment in loc  Vltima voluntas est vice legis, sic juri consulti: no reasonable men will do it, either despise it, reject it, or make it void, or add to it, as Theophilact renders it; 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Gagneus in loc. Gal. 3. 15  therefore whosoever doth attempt or effect it, shows himself unreasonable.  
And if it be oppression, injustice, and theft, for any persons under heaven, to make a Law to take away the  and Inheritance of an innocent man, or to disannul and alter the Testament of a Pious man deceased, who before he died bequeathed his Lands and Goods to whom he pleased; then certainly the sin is aggravated in any persons that shall establish iniquity by a Law, to take away the Tithes, Glebe's, and Lands given to God, which were the Gifts and Legacies of holy men devoted to God for the maintenance of his service and Ministers out of a zeal to God's glory, being moved thereunto by the Spirit of God, 
c Ainsw Annot. on Levit. 27. 1. The Lord concludes this law touching Vows and voluntary Services which his people should honour him with of their own ●ccord, through the working of his Spirit in them.  or to deprive the Ministers of their  and Inheritances, which not only by God's Law, but by so many Laws and Acts of Parliament by our Ancestors through many ages is confirmed unto them: And though it be objected, That many of these Lands were given for Superstitious Uses, as to say Mass, Pray for the De●d, etc. To this I Answer, That 'tis not lawful to employ these to those Superstitious ends which perhaps the Testators in those blind times of Popery, seduced by Antichrists Ministers, allotted them fo●: Yet the main Intention of these Zealous persons is to be respected, which was God's glory, and the maintenance of God's service, and Ministers: For the Abuse of any thing, take● not away the right Use of it: nor the aberration ●n some circumstance make the Design frustrate. The censors ●f Chorah, Dathan, and Abiram, and their company, were to ●e taken up out of the burning, because they were hallowed, 
d Numb. 16. 37, 38, 39 Unlawful for common uses, because they had made them for vessels to minister unto God withal. Ainsw. in loc.  though now ill employed, and turned afterward to an holy Use, even for broad Plates to cover the Altar. Many Gifts and Ornaments of the Temple which had been conferred on it, though by disobedient and superstitious Persons as Christ intimates 
e Mat. 15. 5. for they are called Anathemata. Luke 21 5  for ●l ends, yet Christ though he condemns the sin, and reprehends ●he persons offending, never gave any o●der for the selling of ●hose Gifts, or converting them to another Use, for they were holy; as were the Gifts given by Artaxerxes and his Counselors 
f Ezra 8 28 So were all gifts given to God and his Ministers, Leu. 27. 9  long before; The vessels of the Temple which Nebuchad ●ezzar brought forth out of Jerusalem, and put them in the house of his God, which Belshazzar also abused to Idolatry and Excess, 
g Dan. 5. 2. 3  are by Cyrus restored 
h Ezra 1. 7, 8. 11.  and carried up to Jerusalem by Shezbazzer, and were brought into the▪ Temple and put every one of them in his place. 
i Ezra 6. 5  Darius also gave great Gifts ●nd Maintenance for the Service of God and his Ministers, although he were a Heathen Prince, and failed in the circumstance, giving the same not for God's glory, and in Faith of Christ typified in those Sacrifices, nor for the obtaining pardon of his sins thereby, but rather out of serv●le fear of God's Judgements, or self-love, for the preservation of his life and his Children, 
k Ez. 6. 10, 11, 12  yet ●his being given with a direful Execration, the same fell on ●hose that took away these Gifts, as on Jason, Antiochus. Menelaus, Apollonius, and others, who took the holy vessels with polluted hands, and with profane hands pulled down the things ●hat were dedicated by other Kings to the augmentation, and glory, & honour of the place 
l In Simon, and Jason, & Antiochus, Menelaus, Apollonius, and others, vide Rawl. hist. lib 5 c 6. 2 Mac 5. 16. & 9▪ 28 Heliodorus. ▪ these Antiochus gave away, and he ●ook out of the Temple no less than one thousand and eight hundred Talents, for which shortly after the Lord smote him so that he died miserably. 
l ● Mac 9 5, 6, 7. & 28. so 2 Mac. 3 ch. & ch 4. in Andronico.  Now as it was lawful for those under the law by Vows, or Gifts, to Consecrate and Devote persons Money, Houses, and Lands to God's service, and the maintenance of the Priests and Levites, and no devoted thing was to be sold, or redeemed, but was most holy unto the Lord: 
m Levi. 27, 28, 2●. Haemin. in Rom. 9 2.  So also under the Gospel it was Prophesied, That the godly should anathematise, or devote with a Curse their substance and  things 
n Micah 4. 13▪ Isa. 60. 5, 6. & 61. 6, Rev 21. 24  unto the Church for the Maintenance of the Ministers▪ and poor Saints therein, which also in fact was performed 
o Acts 2. 45. & 4. 32, 34, 35, 36. & 5. 1, 2, etc. & 11. 29. 30. Rom. 15. 26  by the Gentiles.  
To Conclude, The Apostle gives the Reasons of it, proving these Gifts, Offerings, and Devoted things belonged to the Ministers by way of Debt and Duty, 
p Cor. 6 11. & Rom 15▪ 27  for if the people have been made partakers of their spiritual things, their duty also is to Minister unto them in carnal things; therefore saith he by way o● command, 
q Gal. 6. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let him that is taught in the Word, communicate to him that teacheth him in every good thing; or as in the Original▪ in all good things which they enjoy Now how can this be done▪ without communicating a part of all they possess unto them, a● Christ commands his Disciples to do, viz. Give alms of all tha● ye possess, or of such things as you have, 
r Luke 11. 41  and then behold all things are clean unto you. Alms they are, in regard of the Poor tha● enjoy them; and Debts and Honour, in regard of the Ministers that deserve them, and of God who requires them, who accounts himself paid and honoured, when they are duly and truly given to his Ambassadors. Now what part was that under th● Law but the tenth? And under the Gospel it must needs be a● large a part as it was under the Law▪ according to Christ's Ordinance; 
s 1 Cor. 9 13, 14. Non est si●ut similitudinis sed aequalitatis.  For so hath the Lord ordained, That they that Preac● the Gospel, should live of the Gospel, as they that waited at the Altar, did live of the Altar, which, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, is of equality, not similitude.  
Therefore I cannot see how either Christians can obey this Ordinance of Christ, or pay their Debt, or show their Duty, unless they pay their Tithes, or what is equal thereunto: For 'tis not a pecuniary Stipend short of the Tenth, nor an Alms give● half worth the Tenth, that will pay the Debt, or perform th● Duty, much less obey Christ's Ordinance which is made in Justic● and Truth to continue to the end of the world. Those Priest's that served at the Altar, lived partly by Oblations, freewit Offerings, and Sacrifices, and by Devoted things, and Tithe which were brought into God's house to feed them, and so the are said to live of it, 
t 2 Chron. 3 1. 5, etc.  although they had Estates, and House● and City's of their own, as its plain 
u Levit 6. 26. & 7. 31, 34 Neh. 13. 12 Josh. 21. 4 etc. Numb. 35. 2  by God's command a● lotted them for a part of their livelihoods: The equity of whic● Law, saith holy Ainsworth, who was no friend neither to Bishops, nor Tithes, both for honouring the Lord with our substance 
w Prov. 3. 9 Gal. 6 6. A●sw. Anno▪ in▪ Numb 35. 1.  and for maintaining of his Ministers, ●s perpetual. Therefore seaking of the Church under the Gospel according to these le●l figures, 
x Ezek. 45. 1. 4, 5, etc. & 48. 9, 10, 13. which Houses, Glebe's Lands, once given as a portion to God, might not be sold, changed, nor altered, nor alienated by the Priests themselves, much less by any other. See Mr. prynn's Gospel Plea, p. 98.  he saith, When ye shall divide the Land by inheri●nce, ye shall offer an Oblation unto the Lord, an holy portion of the ● and, etc. which shall be for the Priests, the Ministers of the Sanctuary, who shall come near to minister unto the Lord; and it shall ●e a place for their houses, etc. For so hath the Lord ordained, that ●hey which preach the Gospel, should live of it, viz. By those voluntary Alms and Offerings which the people should give them, ●nd by the Tithes they should pay to them, although they have glebe's and House's of their own to live in. The Ministers are to ●ave as free, bountiful, and certain Means to maintain them for ●reaching of the Gospel, as the Priests had that served at the Altar ●or their attendance thereon: Christ afforded food and raiment ●ufficient to his Apostles when he sent them to preach, and therefore would not have them to provide before hand for things necessary, 
y Mat. 10. 9, 10.  and gives a reason grounded in equity for it, because 
z Luk. 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●he labourer is worthy of his meat, or of his hire, as St. Luke styles ●t, or reward as the word signifies: Intimating that as 'tis oppression and cruelty in men not to allow their Servants meat that ●abour for them, and wages for their work; so 'tis no less sin amongst Christians not to allow their spiritual labourers the same: Nay, the Apostle proves it an unnatural and an unreasonable sin ●or men guided only by the light of Nature and Reason, allow their Horses and Oxen meat, that do their work; and the like belongs ●o the Ministers of God's Word who tread out the corn according to God's ancient Law, Thou shalt not muzzle the Ox that treadeth out the Corn. 
a Deut. 25. 4.  Spiritually this figured the labour of the Ministers of the Word, preparing the bread of life for the Soul, as the Apostle showeth 
b 1 Tim. 5. 17, 18. So the Hebrew Rabbins writ; A beast is to eat all the while that he worketh, and he is not to be muzzled by string or voice, thereby staying him from eating; for whoso doth so, is to be beaten: or if he put a gag in his mouth, or keep him from water, or use any other means to hinder him from eating. Maimon. tom. 4. cap. 13 sect. 1, 2, 3. of hired things  twice to confirm Ministers maintenance. 
c 1 Cor. 9 9  And therefore by word or deed, or any other way, to hinder them from receiving of these is a transgression of God's Law, St. Paul himself being Expositor of it. To keep back the Hire of the Labourers is a crying sin in the ears of the Lord of Hosts; saith another Apostle, It sounds high, and enters soon: 
d James 5. 4  And will not the keeping back and detaining of the spiritual labourers hire cry as loud, and as soon pierce God's ears, as that of the temporal labourers; when they are his Ambassadors, and stars in his right hand, and the glory of Christ; and he hath in a special manner reproved Kings for their sakes, and commanded all men not to touch his Anointed, nor do his Prophets no harm, Psal. 105. 15. Nor is their hire to be small, but honourable; and therefore styled by the name of Honour, 
e 1 Tim. 5. 17  because Christians honour both God and them in giving and paying the same. 
f Prov. 3. 9, 10 Divitiis non naturalibus ut aurum & argentum & ejusmodi, Et fecundo naturalibus quus terra perfert. vide Mercerus in locum.  Honour the Lord with thy Riches, and with the first Fruits of all thy increase; To which Duty is annexed a large Promise of temporal and spiritual good things: 
g Mat. 21. 34.  For as Tenants honour their Lords and Stewards they send, in paying their Rents and Tributes due; so do these honour God and his Stewards, in paying that which he requires of them, and is due to him, and to be paid to them: for their meat should be so largely provided for them, that they should not have only sufficient to provide for themselves and Families as had the Priests of old, (neglecting which, they should be worse than Infidels) 
h 1 Tim. 5. 8  but they should also have to entertain strangers, and to be Hospitable to those that visit them: and therefore it's a Gospel-Precept given to them, which I find was not given to the Priests under the Law, That they be lovers of hospitality. 
i Titus 1. 8 Although the Priests were so rich and honourable that they were chief of their princes.  To conclude, if Soldiers are worthy of their pay, (which God forbidden any should deny to such as are faithful and good) if Tradesmen that truck or merchandise are to have money or an equal value of other Commodities from those they trade withal: if Shepherds are to be paid for keeping their Sheep; then also ought the Ministers of the Gospel to be paid, who are Christ's Soldiers, and commanded to endure hardness, 
k 1 Tim. 5. 8.  attending only and wholly on this Warfare. 'Tis fit these spiritual Merchants that communicate to men the heavenly treasure of the Gospel, should receive at least earthly things for it; for if their Auditors have been made partakers of their spiritual things, the Apostle saith, 'tis their Auditor's duty to minister to them in carnal things, 
l Rom. 15. 27  'tis fit these spiritual Shepherds should be liberally fed and clothed by the Flocks they feed, as the same Apostle proves 
m 1 Cor. 9 7 Ne videretur Apostolus gravare ae quum esse quod facer●nt ostendit, à comparatis, quum & milites stipendiis acceptis, & Agricolae suorum fructibus laborum & pastors sui gregis proventu viv●nt. Beza in loc  from equity.  
And indeed without this the Ministers cannot in humane judgement so well rebuke with all Authority as they ought▪ 
n Tit. 2. 15. & 1 Tim. 4 11  nor perform their Office of giving themselves always to Prayer and Preaching as the Apostles did. 
o Acts 6. 4  'Tis too well known by experience, That the poorer sort of the Ministry are despised, even by those that profess Godliness, how much more will profane men contemn them? poor men and their counsel are always lightly esteemed. 
p 1 Sam. 18. 23 Prov. 18. 23. & Eccles: 9 15. & James 2. 2, 3  But a liberal maintenance as it will cause their persons to be reverenced, so also will their Doctrine by the world be sooner harkened unto, and they themselves be freed from those temptations which usually accompany poverty, as of flattery, time-serving, men-pleasing; yea, and wrenching the Scriptures for their own profit, as most of the poor Vicars and Curates in the late Bishop's times did, and at this day most of your poor Friars and Monks do. And this generally did the inferior Clergy of old, as when the Arian Heresy prevailed, they turned Arian, and so did they who lived in Queen Mary's days; as did Balaam of old, and those St. Judas speaks of, that run greedily after his Error 
q Judas 11. & 16 & 2 Pet. 2. 14 Sicut lucri causa maladicturus Israelitis venerat Balaam. ita lucri & quaestus gratia, perversa annunc●ant dogmata. Gagneu● Scolia in Epist. Judae.  for reward, having men's persons in admiration because of advantage, for they changed themselves and their people's opinions according to those that were in power, and so maintained them; as too many lately have done from an Argument drawn from their Wives-bellies, and Childrens-backs, just as Jeroboams Priests who were of the lowest of the people, who for maintenance upheld his Calvish-worship: 
r 1 King 13. 13  And as the Priests of Baal served at that Idol-service to be fed at Jezabels' Table, 
s 1 King. 18. 19  to prevent which let them quietly enjoy what is already by Gods and man's Laws settled on them; and if that be not sufficient, let more be added to make it an honourable and blessed Maintenance, that so they may not (as those of old) sophisticate as hucksters the Word of God, but may preach it, as of sincerity as of God, in the sight of God the Gospel of Christ. 
t 2 Cor. 2. 17.  Aaron and his Sons when they were called to the Office of Priesthood, had Garments put on them of Honour and Glory before the whole Congregation, that so they might be the more reverenced and obeyed. 
u Ex. 18. 2●. 2 For these two, viz. honour and glory, signify the highest degree of dignity. Honour inwardly in the heart and affections, Glory outwardly in the appearance and carriage: Their garments were to be new and▪ fair, like the garments of great men: every polluted old or dirty garment were for threads and weak for the Candlesticks, Ainsw. in loc.  And God to honour Elisha the Prophet, who had been but servant to Elias, when he was to succeed in his room, had not only the internal Gifts of the Spirit conferred on him, (the Spirit of Eliah being redoubled on him) but had even a Miracle wrought for him, to procure honour and obedience to him from the rest, both of the Prophets and People: 
w 2 King. 2. 14, 15, etc.  And if this were necessary for the Priests and Prophets under the Law to procure obedience to their word; how much more should it be under the Gospel to the Ministers thereof, whose ministration is far more glorious, than that under the Law: 
x 2 Cor. 3. 11  That the Ministers and Prophets should have honour and glory put on them, which can never be, so long as they be poor, mean, and contemptible, as before hath been said: Therefore that the people may obey and submit unto them, that are over them in the Lord, and that the Ministers may wait for their souls, and so be able to give an account of them with joy, and not with grief; which will be unprofitable for the people, either in their Prayers when they give account of them to God, or at their Hour of Death▪ or day of Judgement, when they are to give an account of their Steward-ship, if they have not been honoured both with Reverence and Maintenance, or not obeyed and submitted to as his Stewards. 
y Heb 13 7   
All the Apostles though Christ freely gave them power and ability immediately from Heaven to Preach the Gospel and work Miracles, 
z Acts 2.  yet had they Hire for their labour sufficient to  and feed them, and to provide all things needful for them, so that they l●cked nothing by their own confessions; 
a Luke 22 35▪  nor were they only to be provided for, but also their Wives were to be provided for, and maintained at the charge of those they taught, this power God gave them: And St. Paul challengeth it as belonging to other Ministers of the Gospel as well as to Peter and the rest of the Apostles: 
b 1 Cor. 9 5  and though he and Barnabas had not made use of that power, yet he pleads it belonged to him, and that he took wages of other Churches to do service to the Church of Corinth; 
c 2 Cor. 11. 7, 9  for he was supplied by the Brethren that came from Macedonia, which made that Church of Philippi which thus liberally contributed to the Apostles, to be more honourable than that of Corinth, 
d Phil. 4. 14 Rationem accepti fecerunt quia spiritualia ex me, receperunt rationem dati non fecerunt quia nihil contra mihi pro illis▪ sunt clargit, Gagn. in locum scol.  and this of Corinth to be inferior to other Churches for neglecting this Duty of providing for them, 
e 2 Cor. 12. 13  for they wanted Fruit to abound to their account, and did not offer that Incense which gave an odour of sweet smell, that Sacrifice which was acceptable and well pleasing to God as the Church of Phillippi had done, 
f Phil. 4. 18  which made the Apostle St. Paul to rejoice, and to be encouraged in his Ministry, they being his dearly beloved, and longed for, his joy and crown: 
g Phil. 4. 1  and to encourage other Christians to imitate them, he praised God for this work of his Spirit in them, for it would redound not only ro their spiritual account, and to their eternal happiness, but also God seeing them faithfully distributing his talents, he would increase these temporal blessings also, supplying all their wants according to his Promises, 
h verse 19, & Prov. 3. 9 10 2 Kings 4. 8 Haggai 2. 19 Mal. 3. 10, 1● Mat. 10. 41, 42 Mark 9 41 2 Cor. 9 6 Gal. 6. 6, 7, 8  both in the Old and New Testament.  
On the other side, If any person or persons, though never so great or many, shall detain or withdraw, or fraudulently keep back any thing Devoted or Consecrated to his Minister's maintenance, they will bring a Curse on themselves, and all others that partake with them in this sin, as its plain in Achans case, 
i Josh. 7. 25  it brought a consuming fire on him, his Sons and Daughters, his Oxen and Asses, his She●p and Tent▪ and all that he had, which were burned with fire after they had been stoned. This with other sins annezed to it, brought sudden death on Ananias and Sapphira, 
k Acts 5. 5▪ 10  it brought severe judgements on the whole Nation of Israel in the Prophet Malachy's days, 
l Mal. 3. 19, 10  especially on the sacrilegious persons, 
m Hag. 1. 9 10 compared with Nehem. 13. 10.  Sir Henry Spilman showeth at large how God hath wonderfully plagued this sin in our fore father's days, 
n vide Spilman.  and of late in the last Three Princes Reigns, God who is just and holy in his ways, who is the Fear, cutting off the Sprii●s of Princes, and being terrible to the Kings of the earth, 
o on Psa. 76. 12  destroying utterly the Family of Henry the 8th. that great Tyrant and Church-robber, in the Death of Queen Elizabeth, who was the first that sold away openly the Revenues of the Church devoted to God's service, changing the Consecrated Lands for others, with divers honourable and generous Families in this Nation (only in this Fact degenerating from true P●ety and Charity) whose Posterity have felt the smart of God's justice, and they inheriting their Father's sins with those devoted Lands, and not restoring them, they have also inherited their plagues. Queen Elizabeth herself (though I hope a Saint with God) yet one of the last and worst works she did, by the flattery and persuasion of her Favourites, was the passing over the Manor of Sherbourne belonging to the Cathedral of Sarum, (of which Revenue Bishop Jewel that great Champion of our Religion had made good use) unto Sir Walter Raleigh, who was as I am informed by a Reverend D. of that Church warned to desist from that enterprise, foretelling him of the sad sequel would follow thereon; but his ambitious and Covetous Wife over-swayed the wise man, as Solomon's Wives did him; 
p 1 Kings 11 4▪ He was by Dr. Hid, Cannon of the Church of Sarum, dissuaded from desiring the Dean & Chapter to ratify the Gift of the Queens: and though that Sir Walter was by the old man's Arguments overcome, and contented to surcease the enterprise: yet his Wife would not suffer him to be quiet until the business was ended, as one of the Welter's related to me.  But the Donor lived not long after, but lost her life and Crown together, leaving it to a Foreign Prince: and though the Gift was sweet to those who for a while enjoyed it, yet it filled the belly with gravel, and raised him such foes, that burdened him so heavy, till they brought him to the block: and truly divine Vengeance attended all the owners of it ever since, 
q As the Earl of Somerset, Prince Henry, the Earls of Bristol, etc.  and hath not the like fate happened to the Crown, that was adorned with these precious stones, which were on the breastplate or shoulder of our Priests, vix gaudet ter●ius h●rts, that I say no more; I could tell you strange things: and yet God is my witness I speak but truth, concerning the alienation of Tithes in the place where I live, even in the memory of man: A Knight, a Nobleman, a Justice of the Peace, a Gentleman, and his Widow, after they were once possessors of them, did all decay in their Estates, and died some of them strange and unnatural deaths; I need not particularise in others: no Shire in England but yields plentiful examples: And truly I fear the first long Parliament that sold the Bishop's Lands, and the second that sold the Dean and Chapters, felt the reward of this sin. The Lord preserve that to come, from selling the Glebe's that is behind, and taking away the devoted Tithes, lest they drink of the same Cup, for the sins of Sacrilege and injustice. But if Tithes which have been devoted and is most holy unto the Lord, be occasion of offence to tender Consciences, these may be redeemed with money, but he that will do so by God's Law, must add thereto the value of them, the fifth part thereof 
h Levit. 27 31 If he would redeem it for himself, viz. his own private use, for otherwise if he dwelled far off he might redeem it. Deut 14. 23, 25.  more than they are valued at by the Ministers, which I suppose few will do, as the Israelites were to do under the Law. For though Christians are not obliged to pay Tithes according to that manner and form as was paid to the Priests, and Levites; the Priesthood ceasing, the Law is changed with it, 
i Heb 7. 12 Simul autem & lex. & sacerdotium iustituta sunt: si ergo tranfertur sacerdotium legem, quoque tra●sserri oportet. Gagn. in loc.  as the Apostle showeth the necessity of it: yet seeing the Tithes and Glebe's were by our Religious Predecessors in the Primitive timts devoted to God, and to the maintenance of his service and Ministers, as the Primitive Christians in Judaea devoted the Money of their Possessions and Houses they sold 
k Acts 4. 34, 37, & 5. 1. 2. Signif●c●t hoc verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. callide quidpiam surripere & quasi essicere ne quidpiam ad Do●inum perveniat. Tit. 2. 10. sic Ananias & S●pphira cum hoc praedium Domino consecrassent, etc.  it's no more lawful for us (who do succeed in their Land and Houses, who never bought these Tithes and Glebe's, nor ever were they given us by our Ancestors, or by God immediately) to withhold or retain them, or part of them, than it was for Ananias to keep back part of the price for which he sold his Possession: And therefore I wish that such as have Impropriations, and Glebe's, and Lands formerly devoted, would now tremble at this fearful example, and not expose themselves to God's wrath, or their Ministers to poverty, or want, by their Usurpations on them: And therefore let them with Zacheus either make Restitution to the Church, or at least allow their Ministers an honourable and settled maintenance in lieu thereof, otherwise they have gone beyond and defrauded their Brother, and God will avenge all such. 
l 1 Thes. 4. 6  'Tis the golden Rule left us all, Whatever ye would that men should do unto you, the same do ye unto them; for this is the Law and the Prophets. 
m Matth. 7. 12 Haec est regula aurea, non lesbi● pro omnibus communis.  Now what Shepherd is it that would not be paid his Wages, and live of his flock? What Soldier would not have his Pay for himself, and his Family, to live comfortably on it? What Tradesmen is there that would not have exchange of Wares or Money for those things he trade's in? What Countryman expects not to reap what he soweth? Or, What Labourer, Attourny, Schoolmaster, would not have Wages and Pay for their work and pains? This is true in all Arts, Manufactors, Labours, Professions; and Christ approves of it, That the Labourer is worthy of his hire: And shall only the spiritual Husbandman, the spiritual Shepherd, Merchant, Builder, Teacher, Soldier, Labourer, have no wages nor reward for his pains, who best deserves it of all others, it being longer ere they can perform this work aright, and it costing them more charge usually than other Works or Professions do, it requiring the most able Souls, 
n 2 Cor. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for who is sufficient for those things) it being the most difficult, laborious, and perilous work of all others, as perilous as Soldiers, 
o 2 Tim. 2. 3  as laborious as Shepherds or Husbandmen, 
p 2 Cor. 4. 8. & 2 Cor. 11. 22. to the 33 verse, & 1 Cor. 9 4 7. to the 15 verse.  or as Merchants, as the Apostle showeth: And 'tis as profitable to have such sort of Labourers as any other for all sorts of persons; Therefore Christ commands his Disciples to pray the Lord of the Harvest to send forth such Labourers. 
q Ma●. 9 38  They being necessary in an ordinary way for the conversion and salvation of Souls; Faith coming by Hearing, and the Gospel preached being God's power to the salvation of as many as believe: 
r Rom. 1. 16 & 10, 14, 17. absolutely necessary, necessitate medii. Aquin.  for so it hath pleased God in his wisdom to dispose of things, that by the foolishness of Preaching (as the world accounts it) he will save them that believe. 
s 1 Cor 1 21. & 2. Thes. 1. 10.  And their Calling and Power committed to them is more honourable than the highest Callings are amongst men, they being the Courtiers and menial Servants of the great King of the whole earth, the Lord Jesus Christ, who is King of Kings, and Lord of Lords, they being all of his privy Council, and Stewards of his Mysteries, 
t Psal. 134. 1 1 Cor 4. 1  co-workers together with God; 
u 1 Cor. 3. 9  yea, they are all his Ambassadors sent in the weightest Message that ever was, viz. To reconcile men to God, 
w 2 Cor. 5. 20  being instrumental with Christ herein, who is the efficient, material, and meritorious cause thereof, called therefore Saviour's, 
x Obad. ult.  they being employed by God in Christ's stead, and Name, to make known the infinite love of God in sending his Son for to save sinners, and the unsearchable riches of Christ which belongs unto those that receive him, whilst Christ in heaven is employed in his Regal and Priestly Office chief, and to prepare Mansions of Glory for them that believe through their word, as Christ prayed for it, 
y Joh. 17. 20, 24, etc.  and ascended to effect it, 
z Joh. 14. 2, 3  as on the Cross by his Death he had merited the same: for though they be sinful men, subject to the like passions and frailties with others, yet they have heavenly treasure contained in them, 
q 2 Cor. 4. 7  they being sent to turn men from darkness to light, and from the power of Satan unto God, that so they may receive remission of their sins, and an inheritance among them that are sanctified by Faith in Christ Jesus, 
r Acts 26. 18  they are called Angels for their power and honour, 
s Rev. 1.  and can do more with their Keys than the greatest Kings of the earth with their Swords, for they only can cut off men from the earth, and destroy the body, 
t Mar. 10. 28  but these can exclude men from heaven, and deliver their Souls over to Satan; 
u 1. Tim. 1. ult.  which even Theodosius the Emperor confessed when he was Excommunicated by St. Ambrose; 
w Theod. hist. Eccles. l. 5. c. 17 Mihi autem non modo ad Templum verum etiam ad Coetum ipsum accessus perclusus est, etc.  And St. Paul exercised upon Hyminaeus and Alexander that they might learn not to blaspheme. As the Priests pronouncing a person unclean, the people were to put him out of the Congregation: 
x Numb. 5. 2  So the Ministers of Christ pronouncing a person unclean, the Congregation is to put away from their Society such a person 
y 1 Cor. 5. 3, 4, 13.  till the Minister doth Absolve him. 
z 2 Cor. 2. 6, 7, etc.  In a word, Christ speaks with their tongues from Heaven, 
a Heb. 12. 25  they are 
w 1 Tim. 1. 20  placed by Christ and the Holy Ghost to feed the flock Christ hath purchased with his blood, 
b Acts 20. 28  they are Rulers of the Churches, 
c Heb. 13. 7  and the glory of Christ. 
d 2 Cor. 8. 23  Now if their Calling be more laborious and perilous, more profitable and honourable than all other Professions, Offices, and Callings, there is no reason nor Conscience but that their Persons should be Reverenced, than Wages and Maintenance should be proportionable in some sort thereunto, that so their Doctrine may be esteemed, and they themselves may have sufficiency both to keep Hospitality (which they of all others are obliged to do) 
e Tit. 1. 8 A Bishop or Elder aught to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for they are to belovers of Hospitality and of good men) and to buy Books, Food, and Clothing for themselves, and their Families, by which means they may be the better able to perform well their Callings, and with the more joy and cheerfulness endure their perils and hardship, and may with the more gravity, reverence, and honour, and success preach the Word, and administer the Sacraments and Censures of the Church, to the glory of God and honour of our Lord Jesus Christ who hath sent them, and to the greater benefit and comfort of his Churrh to whom they are sent; lastly to the eternal salvation both of the preachers, and of them that are taught by them, who are free and bountiful in giving to them in the name of Prophets, for they shall receive the Prophet's reward, 
f Mat 10. 41 Q●i Prophetam sua largi●ate sustentat, quam vis ipse Propheti●m non habet, apud Deum tamen prophetis praemium habebit August Ex. loc  Ma●th. 10. For hereby they shall be fellow-helpers to the truth of God, 
g 2 John 8  and by sowing these temporal things to the Spirit, they shall of the Spirit reap life everlasting. 
h Gal 6. 8 Arguit eos qui falso paupe tatem pretendebant ne doctores suos alerent, nolite inquite e●rarare novit Deus vestras facultates neque irr●detur tanquam ludibrio dcceptus haberi potest, hic enim Gr●ci irrid●ri profalli sumunt. Gagnes in loc.   
Now then sigh the Lands, Houses, Glebe's, and Tithes are the Ministers of the Gospel in this Land, by Donation, and Gift, God having given them to them, by our Ancestors Wills, who devoted them, as they were moved by his Spirit, and they being confirmed to them, and their successors, for so many hundreds of years for ever; and Ratified by many Parliaments both in the Saxon, Danish, and Norman Kings Reigns: and some of them in the Britain's days when they were Lords of the Land. And sigh they have as good showings, Evidences, Charters, Deeds, and Conveyances, for the quiet and peaceable enjoyment of them, as any other Persons have for the enjoyment of their Manors, Lordships, Honours, or Free-holds.  
Lastly, Sith they are theirs by the Law of Nature, and Nations, and by the Command and Ordinance of Christ under the Gospel, whose Law is irrepealable by man, (he being Lord paramount) sigh they are theirs by the Common, and Civil Law, which confirms the Wills and Testaments of dead men deccased, sigh they are the Hire for their Labour, their Wages for their Work, the honour due to them from the people they teach; I cannot see how any person, or persons on earth (without destroying Property, and committing injustice and Sacrilege, can sell these away from them, or alienate them to any other profane, or common use, or prohibit the people to pay them to those that te●ch them. Harken what the Apostle saith, Be not deceived, neither by thine own heart which is naturally full of self. love, and addicted to covetousness; yea, deceitful above all things, and desperately wicked, 
i Jer. 17. 9 Tam varium est cor versipelle insidiosum quod aestus suos multis i●●olueris convolvat, ac tegat ut ne homo quidem ipse sibi abunde notus esse vix unquam queat Ecol in loc.  nor by others, who for self interests, or by-ends, persuades thee this is no sin, out of Pride, prejudice, mal●ce, hypocr●sie, or love of the world; for God is not mocked, nor will he be, by carnal reasons and pretences. But look in th●s particular, what a man soweth, that shall he reap. If men will impiously make void the Wills and Laws, not only of men, but of God, they cannot free themselves from the guilt of profaneness and Sacrilege, and of more than Paganish injustice, as the Apostle intimates, 
k Heb. 9 17. & Gal. 3. 11  for the Heathen abhorred to do it to their Priests, though they were employed in a false Worship: And therefore Joseph in Egypt durst not buy the Priests Lands, lest he should have been accused of Sacrilege by the Nobility, or Commonalty 
l Gen. 47. 22 And they had a portion assigned them of Pharaoh, and so had no need to sell them as others had : I have heard it reported of certainty, That when a Turkish Ambassador came into Spain, and was by some Agents from the Pope, solicited to embrace the Christian Faith: He beholding the gallantry of the Spanish Court, and the rich garments and Robes they wore, but withal espying the mean Habit of the Priests, and how contemptible they were whom they styled Christ's Ambassadors, that he cried out, Surely that Religion cannot be true, where the Professors of it are so brave and rich, and their Teachers so poor, and beggarly, whom they so much undervalue and contemn, as not to allow them food and  convenient to maintain them. 'Twas otherwise with the Galatians who were converted by St. Paul, they received him as an Angel of God, yea, as Jesus Christ himself; and were willing not only to impart their goods, but if it had been possible, they would have plucked out their eyes and have given them to him, 
m Gal. 4. 14, 15  such was the true zeal of the godly in the primative times, so sincere and servant their love, that they not only parted with the Tenth to their Teacher, but sold all the Lands and Possessions they had, and laid down the Money they received for them, at their Teacher's feet, desiring them to employ it for their own, and the Church's necessities 
n Acts 4. 34▪ 3, etc. : but this fire is almost quenched, this love (as Christ foretold) 
o Mat. 24. 12  waxeth cold in these last uncharitable and worst days, in which, as the Apostle also predicted, men should be lovers of themselves, more than lovers of God 
p 2 Tim. 3. 4 , and pr●fer their pleasures, profits, honours, before him, and his service, and Ministers, although concerning them Christ hath said it (who will not lie, nor can he repent) That he that heareth them, heareth Christ; and he that despiseth them, despiseth Christ 
q Luk. 10 16 Si legatum principum in terra contemptus ●rimen habet nefas est illo● despicere quos misit omnium nostrum redemp tor Christus rex regum & index principum. : And truly what do men do by not receiving their words, but put from them the Word of Life, and judge themselves unworthy of it 
r Acts 13. 46 ; as the Jews at Antioch did: or by not giving double honour to their persons, who deliver their Embassage, but ren●er themselves subject to the greatest plagues, even to be in a worse condition than Sodom and Gomorah 
s Ma●. 10. 14 .  
Therefore let all Kings, Magistrates, Princes, Ruler's, and Judges of the Earth serve the Lord with fear, and rejoice before him with trembling, and kiss the Lord Jesus Christ lest he be angry (by way of reverence, love, homage, and obedience) for if his anger be kindled never so little, they only are blest that trust in him 
t Psal. 2. 11, 12 etc. , and receive his Minister's testimony here 
u 2 Thes. 1. 8. & the 10 vers. compared. , and obey his Gospel whom they preach▪ and take heed what they do, either in putting down the godly successive Ministry whom God in his goodness, long-suffering, and mercy, hath placed amongst us, and continued to us, (which he hath not done to many other Nations) which hath been the design of Satan and Erronous persons always) although this Ministry ordained by Christ, shall continue to the end of the world, as Christ promised, and St. Paul related it 
w Mat. 28. 20, 21 & Eph 4 11, 12, etc. , and was of old prophesied 
x Jer. 3. 15. & 23. 4, & Isa. 30 20, 21 Docet Deus se nunquam suos relictarum esse orphanos quin A doctoribus & ministris Dei assidue corrigantur informentur, etc. Trem. Annot. in loc: , or in taking away the oil which should maintain these lights; for if they, and the means belonging to them be of God (as hath been proved) it will stand, as hitherto above 1000 years it hath, and whoever thou art, or ye are, that have sold their Means away, and endeavour to do the same with the residue, ye cannot overthrow it, nor perfect the intended work. O refrain therefore from attempting such a thing, lest ye be found even to fight against God, as Gamaliel told the Council 
y Acts 5. 38 Non remittitur peccatum, nisi restituatur ablatum, Aug. .  
Let me advise rather all such who themselves or their predecessors have had a hand in the foregoing Sacrilege, and stiil possess devoted things, viz. Manors, Glebe's, Lands, Tithes, or Impropriate Parsonages, or the like; repent of this their sin, and make restitution to the Ministers wronged: For I will tell them what devout Augustine saith, That the sin is not pardoned, unless restitution be made, viz. according to the ability of the person guilty. And indeed where true sorrow is, it hath these Two effects, which is Clearing, and Revenge 
z 2 Cor. 7 10 Quienim dolore asficitur cavet ne alieni peccati reus fiat, & inscipsum pro peccatis sumei ultionem, atque alios peccantes in ab errore revocari conatur: Haeming. in loc . which cannot in this sin be manifest, where that before-nominated be not performed. Otherwise if this my Counsel be slited (which in Christ's name I give to you, desiring you to hear what the Spirit saith to the Church) 'tis to be feared, That as heretofore the Curse of God hath seized on Sacriledgious persons in former times, (who were made examples for us on whom the ends of the world are come 
a 1 Cor. 10. 11 , may also seize on these: For our God is Jehovah, and changeth not 
b Mal. 3. 6 , a consuming fire into whose hands to fall, 'tis a fearful thing 
c Heb. 10 31 : And truly, unless such do repent, they shall all perish as Christ tells them twice 
f Luk 13 3. 5 , for he is no respecter of persons, but be the persons guilty of this sin never so rich, wise, great, many, the Lord Jesus Christ, whose Ministers and Ambassadors they are, is richer, wiser, greater, and above them all 
g Eccles 5 8 : He hath rebuked Kings for their sakes 
h Psal. 100LS. 15 : and he reputes what is done unto them, as done unto himself 
i Mat. 25, 45 ; and he will render to every man shortly according to what he has done in the flesh, whether it be good or evil 
k 2 Cor. 5. 10 ; then the Lord will be the avenger of those Ministers of his who have been oppressed and defrauded 
l 1 Thes. 4. 6 ; those Riches than they have gotten by fraud or oppression, shall be a witness against them, and eat their flesh as fire, 
m Jam. 5. 3 : yea, God may for it severely plague you here as he hath dealt with thousands in this Land; for some men's sins go before to judgement for to terrify and admonish others, and some men's follow after 
n 1 Tim. 5. 24 : then they that have given to Christ's Prophets and Saints in his Name, shall receive to their eternal comfort that blessed sentence, Come ye blessed, etc. 
o Mat. 25. 34 Ad sinem. . But they that have done evil, shall hear to their eternal torment that direful sentence of, Go ye cursed, etc. for their Sacrilege and unmercifulness to them; for those shall go away into everlasting punishment. O consider this ye that hitherto for profits sake have persisted in this sin, and forgotten God, lest he tear you in pieces, and there be none to deliver you, and confess and forsake your sin, then shall you obtain mercy, Prov. 28. 13. Having food and raiment, be ye therewith content, for he hath said, He will not leave thee, nor in any wise forsake thee 
p Heb▪ 13. 5 Mat. 22. 21 ; Render thou to Caesar the things that be Caesars, and unto God the things that be Gods, and own nothing to any man but this, That ye love one another 
q Rom. 13. 8 : and whatever ye would, were you in the Ministry, that others should do unto you, the same do ye unto them, for this is the Law and the Prophets 
r Mat. 7. 12 : But he that doth wrong, shall receive for the wrong he hath done; and there is no respect of persons with God 
s Col. 3. 2▪ .  
The Lord open the eyes of those that have been blinded with self-love, and with the love of the world, or been deceived with humane laws, customs, and evil examples of the mulitude that have been guilty of this sin, that they may see it and repent of it; remembering Christ's saying, It will profit a man nothing to gain the World, and lose his own soul 
t Mark 8. 36 : Now that I have showed you the light do not walk in darkness and hate the light because your deeds are evil; for to him that knows to do well, but doth it not, to him it's sin with a vengeance 
u Jam. 4. 17 . The wrath of God being revealed from heaven against all unrighteousness of men who detain the truth in unrighteousness 
w Rom 1. 18 : And if you shall not speedily repent, the same judgement may befall you which befell Ananias, Sapphira, or Simon Magus, for their covetousness and sacrilege; for such impenitent persons are in the gall of bitterness, and bond of iniquity 
x Acts 8. 23 , as they were by reason of those sins. And the Lord avert his wrath from this Land and Nation which hath been horribly guilty of this sin, to that end let the Magistrates find out some way or means for the Reformation of this sin, as Nehemiah did in his Reformation 
y Neh. 13. 10, 11, 12 , who caused the portions of the Levites to be given to them, and the Tithes to be paid to the Priests and Levites, for their service in their Churches, according to their Courses: As also zealous Hezekiah ordered it 
z 2 Chron. 31 12, 13, etc. , and appointed Officers to see them faithfully distributed; which thing was good, and right, and truth before the Lord his God 
z verse 20, For the Lord had blessed his people, Mal. 3. 10, 12 Deut. 26. 10, 12 Prov 3. 9, 10 Mat. 10. 40 Psal. 4. 18 , and brought a blessing on the Land and people z.  
Secondly, Let those Impropriations, whose heard-hearted Owners tremble not at God's Word, nor fear his threatening, be bought in at the Wisdom and Discretion of the Honourable House of Parliament, which I conceive in a short time may be effected by the Revenue coming into the Honourable trusties for Bishops and Dean and Chapters Lands, over and above what they now pay, for Augmentations.  
Lastly, for the right ordering of Ministers in every Church for to receive these Tyths, and devoted Lands and Goods, and to perform the work of the Ministry, and for the gathering and building up of God's Church; Let these proposals be considered by them.  

To the Magistrates of England, E. F. on the Jews behalf. Humbly Declareth,  
THat si●h its apparent by the Scriptures, That the Jews. God's ancient People, shall be converted to the Faith, as these Scriptures testify, Rom. 11. 25, 26. Psal 5● 6 & 67. 5. 6 & 69. 35, 36. Isa. 1. 25, 26 & 11 1. Zeph. 3 9 etc. And being converted, they shall be a blessing unto the Godly amongst whom they live, they ministering to them exceeding cause of joy; for if their Fall be the Riches of the world▪ and their Diminution is the riches of the Gentiles, how much more their fullness? For if the casting away of them be the reconciling of the world, what will their Assumption be, but life from the dead, Rom. 11. 12. Zach. 8. 13. And sigh by our mercy they shall obtain mercy, Rom 11. 31. And many shall seek their favour, as it's prophesied Z●ch. 8. 23. And God will execrate and destroy th●se Nations that have been enemies to them, as the Prophets foretell, Isa. 11. 13. Gen. 12. 3. Jer. 3. 16. Zeph. 3. 19, 20. Isa. 51. 21, 22. & 47 6. Jer. 2. 3. Zach. 1. 12, 15. And sigh in our Directory made by the late reverend Assembly, and confirmed by the High Court of Parliament, the Ministers of the Gospel were commanded to Pray for their conversion, and so to use all means to effect the same, unless we will flatteringly m●ck God in our Prayers, especially sigh they are beloved according to the Election for their Father's sake, of our heavenly Father, wh●m we are to imitate, and whose gifts and callings are without repentance, Rom. 11. 28. and wh●m we are to follow as dear Children, sigh from them came the Adoption, and the Glory; f●●m them we received the Covenants and the Law, the Worship of God, and the Promises; for theirs were the Fathers, and from them Christ came, who is ●od ●ver all, b●●ssed for ever, Rom. 9 4, etc. Lastly, Sith they abound in Wealth, Arts, and Sciences, and excel in ingenuity and Tongues, and God is able to graft them in again, and the Redeemer shall come to Zion to turn away iniquity in Jacob, and the time of fulfilling this is by the common suffrage of the Godly at hand, Rom. 11. 26.  
Therefore to hasten their Conversion, and to procure the Blessing and life to us and our Posterity, to have the honour and glory to be happy instruments of their Conversion, through out mercy spread towards them, to get to us and our Posterity deliverance from the evil threatened to fulfil the Prophecies, avert all Judgements, and to obtain our Petitions for engrafting and Salvation: Therefore your Petitioner humbly prayeth, That they may have Liberty (as well as other Nations) to Trade and Traffic in our Commonwealth without peril of their lives: To that end, let the Statutes of Bannishing them be Repealed: And if the Parliament think fit, let them (on good Cautions and Conditions as shall seem meetest to their wisdom) be suffered here to Continue and Dwell amongst us, as formerly before the Conquest, that so living with us, they may with the Sweetness and Fatness of our Land, receive into their Souls the wholesome and saving knowledge of the Gospel, which in no Country under Heaven (blessed be God, and continued still be this Mercy to us and ours till Christ come) is so purely and powerfully preached and held forth as in this Commonwealth: To effect which;  
Your Petitioner shall always Pray, etc.   

The Proposals.  
1. Sigh by the Word of God (the touchstone of all truth, the best judge of all Controversies) it appears there were no ecclesiastical Bishops, or Elders in the Church of Christ, in the Apostles days, but such as were either extraordinarily Called and sent by Christ, as were the Apostles, Prophets, Evangelists, Workers of Miracles, and such as had the gifts of healing, or speaking with, or interpreting of divers Tongues; 
a 1 Cor. 12. 28, 29, etc. Ephes. 4. 11. : or else such as were ordinarily called and sent by these, or by the Presbytery of ordained Elders, who imposed their hands on them with Fasting and Prayer. 
b Titus 1. 5 7. Acts 14. 23. & 13. 2. etc. 1 Tim. 3. 10. & 4. 14. & 5. 22.   
2 Sith in each Congregation or Church we read of in Scripture there were more than one ordained Bishop or Elder in the Primitive Church, placed there according to the bigness of the City, or Church, by the first Planters. 
c Acts 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 12. Phil: 1. 1. Titus 1. 5, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
3 Sith many were given by Christ to the Church, Ephes. 4 11. and placed there by the Holy Ghost, Acts 20. 28. and 1 Cor. 12. 28. and by the Apostles, Acts 14. 23. Titus 1. 5, 7. yea Christ, when he sent forth his Apostles, paired them, which also the Holy Ghost confirms, in sending Paul and Barnabas (after they had been separated or ordained by the E●ders of Antioch) for the work whereunto God had ca●led them; 
d Acts 13. 1, 2. : yea when these two holy men differed in judgement, yet singly they went not alone to plant, or water the Churches; for Paul chose Silas, and Barnabas Mark, both which were teaching Elders. 
e Acts 15. 39, 40. & 16. 13.   
4 Sith we read of one Elder of a Church absent, and so detained by St. Paul, 
f Phil: 2. 30. : who had other Elders to feed them, 
g Phil▪ 1. 1. C●l: 1. 7. : and of Epaphras at Coloss Minister, who was with the Apostle at Rome, whilst the Church had Archyppus to teach them, Colos. 4. 12. 17.  
5 Sith its inconvenient, if not hurtful to have but one Bishop, or Elder in a Congregation to feed and rule the people therein, who being sick, as was Epaphroditus of Philippi, or otherwise lawfully employed as was Epaphras of the Church of Coloss. 
h Phil: 2. 25. Col: 4. 13. : the Congregation in the mean time may starve, or want food, at least be neglected and exposed to danger, as sheep without a Shepherd; 
i Ezek: 34. 8. : and the public Ordinances of Christ be omitted on the Sabbath day, or at least not be so seasonably and perfectly performed as they ought to be (as is evident by daily experience in many places) and therefore its necessary, at least convenient that there should be more than one ordained Elder in every Church: otherwise how can he aright receive the Lords Supper, when there is no Elder in Christ's name authoritatively to bid him take and eat, and to represent Christ's person, to command him to do it, as Christ gave it to his Apostles, and they distributed each to other, and so to the Church as they had received of the Lord, 
k Luke 22. 17 1 Cor: 11. 23, 24.  in prima coenae institutione discipuli oculos habuere, intentos ad Dominum qui ad mensam sedens porrexit discipulis corporis▪ & sanguinis Sacramentum; ita nos quoque levemus corda nostra ad Dominum, qui illi● agens nobis ministrorum manibus porrigit verum suum copus, &c: Haeming: Comment: in Loc: August: de Consensu Evang: lib: 3. Mat 5. ●7. : for the Minister, his action and words are herein Sacramental, it belonging only to the Ministers of the Gospel to break the Bread, and bless the Cup, 1 Cor. 10. 16, 17. (though some unwarily of late have practised the contrary;) nor Secondly, without there be two or more of those ordained Elders in a Church can christians perform the duty the Apostle requires of them in sickness, viz. to send for the Elders of the Church to pray for them, James 5. 14. nor can one Elder anoint the sick person with Oil in the name of the Lord, the Commission being given not singly to one Elder, but jointly to two at the least. Nor Thirdly can the people observe aright (as I conceive those rules of giving them double honour, 1 Tim. 5. 17. 1 Thes. 5. 12. and to know them that labour among them, and are over them in the Lord, & admonish them to submit to and obey them that watch for their Souls, and are their guides, Heb. 13. 7, 17. if there be only one Elder in their Congregation. Nor Fourthly, can the Doctrine the Minister preacheth be so fully confirmed, unless there be two or three of the Elders to ratify it; (Christ himself had his Father with him, to bear witness of the truth he spoke, John 8. 18. though his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been sufficient) for in the mouth of two or three Witnesses every word shall be established. 
l Mat: 18. 16 : Nor Fifthly can the discipline of Christ in each Church be rightly administered unless there be two or three of th●se ordained Elders gathered together in Christ's name, to bind or lose, as Christ requires, 
m Mat: 18. 17, 20.  which makes up a Representative Church, as the company of Prophets are called, 
n 1 Sam: 19: 20: : for so Christ speaks to his Apostles, and in them to the Elders that succeed them, What ye shall bind on earth shall be bound in Heaven, and what two of you shall agree on earth, as touching any thing ye shall ask, it shall be done for you of my Father which is in Heaven, Matth. 18. 18, 20. Nor last can the wicked be so fully convinced, neither here in the Church, nor yet hereafter in the day of Judgement, unless there be two or three of these, 
o Luke 10. 16 Acts 13. 46 2 Thes 1. 10 : therefore St. Paul excommunicates not the incestuous Person, but as joined with other Elders; p: which authority the Lord gave unto them for edification; 
q 2 Cor. 10. 8 : yea Christ himself distinguisheth the Elders 
l 1 Cor. 5. 4  and Angel of the Presbytery in Thyatira, Rev. 2. 18, 24. from the people; and divers of the holy Martyrs in the Primitive Church confirm the same. 
r Clem. Epist. ad Cor: pag: 54 Polycarp Epist: ad Philip: Ambros: Com. in Eph: cap: 4 : Iraeneus calls all the first overseers of the Church of Rome Presbyters: 
s Iraen Epist. ad Victor. & adv. Haeres. lib: 4, chap: 43 : as Saint Luke long before had called all the Bishops of Ephesus, Acts 20. 17, 28. yea Evaristus Martyr, who was the Angel, or chief Presbyter of the Church of Rome, ordained seven Presbyters to be in every City for Doctrine and Discipline, 
t Gratian dist. 93. cap: legimu● : Cyprian would do nought without his Clergy, and therefore in the fourth Council of Carthage it was concluded as Orthodox, that every Church should have his Presbyters, or Elders, without whose Counsel nought should be done in the Church, 
u Council Carth: 4 : Ignatius long before affirms the Presbyters to be as the Court of God, and combination of the Apostles. Ignat. Epist. 
w Tert. Apols' adu. Gent. cap● 39  ad Tral. also Tertullian affirms, that the approved Elders sat as Precedents in their Assemblies. u: so likewise Origen and Ambrose informs us, that there was nothing done in the Churches without 
y Celsum. Ambr: Com: in Tit. chap. 5. 1 See the Appendix to Ius Divinum ministerii propos. 7  their Counsel, although in Ambrose his time the custom began to be obsolete by the sloth, or negligence, or rather pride of some Presbyters, 
x Origen C●nt: : who would alone seem to be somewhat, which made way for Antichrist to come in, for it's conceived by some learned men, that the exaltation of one Bishop above another was, and hath been a chief means of settling Antichrist in his Throne; 
a Greg. M▪ Ep. ad Patriarch Const johan & Epist. ad Maur. Imp. Fox Acts and Mon. part 1, page 108. Zanch: Annot: in 2 Thes 2 Musc▪ come. Loc Ius Divin. Mi●. append. page 118, & 119 : and the want of these ordained Elders in each Church hath caused the Discipline of Christ to cease, and the inventions of men to be settled in its stead in many places, whereby Christ's vine wanting a fence, is exposed to the wild Boar of the▪ Wood▪ and crafty Foxes of the Field, who pull off and devou● many of he● tender Grapes; by means whereof Sects and Schisms are multiplied, Blasphemous and monstrous Opinions are hatched and defended without shame, to the heart▪ grief of God's people, to the dishonour of God, and scandal of the Reformed Religion which we profess; for those of the Reformed Religion here amongst us are grown into four great Factions: some are for Prelacy, and Lordly Episcopacy, others for strict and Aristocratical Presbytery, others for pure and popular Independency: others for refined and upstart Antipaedobatistry, and Anabaptistry.  
Therefore for God's glory, the Church's edification, for reconciling our unhappy differences, for the composing our distractions the reuniting of these four Factions, and preservation of love, unity, and peace among us, I humbly offer these Proposals to your consideration.  
First, It seems convenient, if not necessary, that the three Nations (though they stil● retain their Parochial bounds for civil ends, as now) should be divided into several Congregational Churches, according to the ancient constitution of the Churches in the Primitive times, and Apostles days, as the supreme Authority of the Nations shall think fit in every Market-Town, and in some great Villages also, where Believers are many, and the Towns few, and inconveniently placed, as the Churches were at first planted by the Apostles, and Apostolical men at jerusalem, Samaria, Antioch, Lystra, Iconium, Derbe, Troas, Rome, Corinth, Philippi, Coloss, Ephesus, Smyrna, etc. as the Scriptures testify; and Saint Paul left Titus at Crect, to ordain Elders in every City; 
b Tit: 1. 5, 7 : and so much Ecclesiastical History abundantly testifies, 
c Clem. Epist. ad Cor: p: 54 Ignat: ad Tral. Polycarp: ad Philip: Epist. Eusebius Eccl: Secratet: Theodo●et and o●hers. : thus in Judea of old there were Synagogues in the Towns and cities among the Jews, the Villages belonging to these Towns, belonged to the Elders of the Towns. Now the places where Christians assemble are by the Apostle called Synagogues, james 2. 2. and there were many Synagogues in jerusalem, no less than four hundred Schools and Synagogues; 
d Ainsw: Annot: in Lev: cap: 26 31 : and so much Saint Luke intimates, 
e Acts ●5. 21 and 24. 12 : so at jerusalem under the Gospel, though the Christians there were but one Church, 
f Acts 15. 4 : yet questionless they had Synagogues or distinct places of meeting each from other, which the twelve Apostles jointly for a time did govern, together with the Elders and Deacons ordained by them, 
g Acts 15. 6, 22. : for all the Apostles spoke together, and the Deacons served at the Table, and Ministered for the Churches good, and the Elders assembled in Counsel with the Apostles, to consider of matters in Doctrine, or manners; after when the Church of jerusalem multiplied to some m●llions, 
h Acts 21▪ 20. : each of the Apostles went to his place, and james with the Elders guided that Church, as all Ecclesiastical Writers affirm.  
2. It seems fit that in each of these Churches whereunto the Congregation are to resort for Ecclesiastical Discipline, there be joined all the Elders of that City or Town, together with the Elders of the Villages belonging or adjoining unto the said City or Town, to be the Bishops, Elders, or Guides of that Church, to feed and rule the same, 
i Acts 13. 1 & 20. 17 Phil▪ 1. 1 Heb. 13. 7. 17 Titus 1. 5 : and let no un-ordained Elder be joined with them, (the Deacons being first approved, 
l 1 Tim. 3. 10▪ : and elected, yea and ordained by Prayer, and imposition of hands of the Presbytery before they were thought fit to execute in the office; 
m Acts 6. 3, 6 : nor read we in the Scripture of any one un-ordained Elder that ruled in the Church; those Ruling Elders mentioned, 1 Tim. 5. 17. being such as did tread out the corn of the Word, verse 17. and so worthy of Reward, for if the inferior Officer the Deacon was to be ordained: much more ought the Superior, which is the Elder, as its plain they were, n: Ordination giving both name and being unto a Church-Officer, as a Commission doth to a Judge in civil affairs, as the Reverend Ministers of London prove, 
n Acts 14. 23 & 1 Tim. 4. 14 Titus 1. 5 Ius divin. minist: cap: 11 .  
3. It seemeth fit that there be in each Congregation or Church at least two or three of these ordained Elders, to gather together in Christ's name for the administration of Discipline, as Christ and his Apostles teach, 
o Mat. 18. 20 1 Cor. 5. 4 : promising to them his special presence where two or three of them are gathered together in his name, as there were three in the least Ecclesiastical Courts in Israel; & where Believers are many, and the Parishes thick, there may be twenty three as there were in each City amongst them, wherein were one hundred and twenty men householders; 
p Ainsw●rth Annot: on Deut. 16 goodwin's jewish Antiq. lib: 5. cap: 1. 14 : yea in our greatest Cities there may be more, as there was in jerusalem, the Sanhedrim, which consisted of seventy two persons; l: and let these by common consent rule in each Congregation, as they did in the Primitive times until Cyprians days, 
q Cypr: Epist. 39 : yea till Saint Ambrose time, who flourished about Anno 374. for then the Churches had their Elders as well as their Angels, without whose counsel nothing was done in the Church; 
r Ambr. Com: in Epist: Tim: cap: 5  and let all these labour in the Word and Doctrine, and in ruling the Congregation committed to them, either by course in their several places of meeting, as the Priests served in the Temple, 
s Luke 1. 5 & 1 Cron. 24 19 : whilst the rest are employed in ruling, or else let them constantly preach, as now they do in their several Parishes, both publicly, & from house to house, & privately as Saint Paul did, t: unless sickness, or some 
Acts 20. 20 Moses chose Rulers in Israel over thousands, hundreds, fifties, ten, to judge the people, Exod. 18. 25  other necessary occasion hinder any of them, at which time let the other Presbyters assist him that is wanting, and so let them all rule jointly with common consent, the Church of God committed to them.  
4. It seemeth fit that the eldest Presbyter (if he please to accept of it, or the next Senior that will accept of it) be with common consent of the Presbytery and congregation, chosen Angel of the Church, for such we read werein the seven Asian Churches, approved of by Christ, to whom he directs his Epistles; and so it was in the first Century, though soon after altered as Ambrose, confesseth; 
u Rev. 2 & 3 capita. Ambr. Com. in Epist. ad Eph. capit. 4 See the Appendix in Iu● Divinum Ministerii cap. 6. & 7 : that the Ordination that was then in the Church agreed not in all things with the Ordination that was in the Apostles days: for St. Paul calleth Timothy a Presbyter, a Bishop created by him, for at first Presbyters were called Bishops, and so the elder Bishop or Presbyter departing, the next following succeeded him; and because the following Presbyters began to be found unworthy to hold that Primacy, by the advice of a Counsel, this form of succession was altered, that not order, but desert should create a Bishop; thus in time the Church forsook the Apostolical pattern (under a show of wisdom as the Apostle saith) and established a humane tradition in its place; and the best way to reform its corruption, is to teturn to its Primitive institution, as Christ removed Bigamy out of the Church of the Jews; 
w Mat. 19 8 Such at this day are the superintendents amongst the Germans, as Zeppyrus writes, lib. 2. cap. 10. ●un contro. lib 8 2. cap. 5. no●. 1 : and let the Angel in each Church be the first Presbyter in order of all the rest; but not in dignity or office above them: for though St. Peter wills the younger Presbyters to submit to the elder; 
x Pet. 5. 5. : yet are the elder also to be subject to them: and so the Holy Ghost requires a subjection each to other. The Angel of the Church is to be Moderator in the Assembly, and collect the Votes, and propound questions to the Presbytery for Reformation, and therefore Christ blames them when they were negligent herein, 
y Rev. 2. 2. 14. 20, & ch. 3. 1. 15 ; they are to see that all things in the Church be done decently, and in order, with the advice and consent of his Co-presbyters. But he is not to have any power or jurisdiction over the other Presbyters, or more than the rest, sigh the Keys of the Kingdom of Heaven are equally committed to them all; nor hath the Pope of Rome, or any other Bishop mo●e power than other Bishops herein; 
z Harmony of Confess. page 364. see Sect. 11 : as the Belgic Church concludes; therefore in al● Acts of Government let them be done by the common consent of the Presbyters, or major part of them (as it was in the first Counsel: 
* Acts 15. 6 22, 23  of the Apostles, Presbyters, and Bishops in their assembly in jerusalem) with the consent of the Brethren; for though the Presbyters are to separate the precious from the visd, 
a Jer: 15. 19 : and to judge what is good, or ill, truth, or error, who are holy, who profane, who clean or unclean, and authoritatively to declare them so to be; 
b Leu. 13. 3 Deut. 21. 5, 8 : and though the Ministers of Christ as was before prophesied of them should stand in judgement, and teach the people between holy and profane; (
d Ezek. 44. 23 : and Christ gave to them the power of losing, and retaining sin) 
e Mat. 18. 18 John 20. 23 : yet the Congregation of Israel were obliged in general by God's command to put their sentence in execution, as to shut out the Lepers out of▪ the Congregation, whom the Priests had declared to be such; 
f Numb, 5. 2, 3 : so also under the Gospel St. Paul requires the Church of Corinth to put away the incestuous person, whom he and the Presbyters had pronounced unclean, for he had determined of him already, 1 Cor. 
Hac increp●tio quae a pluribus sie Arius Mont. Int.  5. 4, 5. 7. 13. and he desires the Presbyters when they were gathered together in Christ's Name, and his Spirit with the power of our Lord jesus to deliver him over to Satan for the destruction of the flesh, that the Spirit might be saved: and after enjoins the whole Congregation to purge out the old Leaven, and to put away from them that wicked person; nor were they to receive him in again till the Presbyters should pronounce him clean: no more than the Lepers were to be received into the Camp, till the Priests pronounced them clean; nor did the Church of Corinth receive him in again till St. Paul had judged of him, and pronounced him clean, so absolving him, and desiring the Church to receive him, and the Presbyters to forgive and comfort him, for he judged, sufficient unto him was the increpation, which was inflicted by many, 
g 2 Cor. 2. 6 : many blamed him for his sin, and scandal, and executed the sentence, St. Paul and the Presbytery had pronounced upon him; but they did not judge and censure him as our Democratical Brethren would have it, assuming to themselves the K●ye● Christ never gave them, for they belonged to the Ministry, they received that power from the Lord; 
h Leu. 14. 3, 4 2 Cor. 10. 8 Ta●tae se uti dici● potestate quanta concessa est ab author. Ambr: Com. in loc. ; all ●he Church cannot be head, eyes, or Rulers: where then were they ruled, and the rest of the body, 1 Cor. 12. 14. or who then were to obey and submit unto their Rulers, Heb. 13. 7. 17.  
5. If either of these Elders die, let the people choose, Acts 6. 3. and 14. 23. and the Presbytery of that Congregation approve of, and ordain another to take his office, 
i 1 Tim. 3. 10 Acts ●. 20. & 6. 3 Ambr. Com. in ●●c: vide Appendix juris divini Minist▪ A●gl. page 120 : but if the Angel die, let the next Presbyter succeed him, for he is a Bishop or Angel who is first amongst the Presbyters; as Timothy a Presbyter was a Bishop, because he had no Presbyter before him, as Ambrose saith; and let the Ordination be with Fasting▪ Prayer, and Imposition of the hands of the Presbytery, according to the example and precepts of the Apostles, Acts 14. 23. 1 Tim. 3. 1. and 4. 14 and 5. 22. Titus 1. 5. Heb. 6. 2.  
6. To prevent envyings, emulations, dissensions which may arise between the Presbyters themselves, or any other of the Church let all Tithes, Glebes, Rents, Pensions, Oblations, Augmentations, or any other annual profits whatsoever, belonging to the Presbyters of each Congregation, as Presbyters there be paid in kind, according to Law, or be valued by a Jury of men of another Congregation on Oath before a Judge of Assize yearly, and let each particular proportion of Land be rated what it ought to pay in lieu of the Tithes, etc. and the time of payment be by a Law prefixed to be paid to the Presbyters, or their Deputies, on the penalty of triple damage, according to the Statute of King Edward the Sixth, (still in force) for predial Tithes, i: and 
Vide Statut. Edwardi 6: de decimis s●l●e●d.  let these Tithes, Glebe's, Rents, etc. thus valued be paid in unto the Angel of the Presbytery, who shall repay faithfully the same, according to each man's need, Acts 4. 35 in the Presbytery, and according to the number of each Pretbyters Family, for which by the command of Christ he is to provide for, 
k 1 Tim. 5. 8 Rom. 12. 17 : and let the Angel be accountable for his distribution to the Presbyters. Thus was it decreed by God amongst the Levites of old, they were to eat portion like portion, 
l Leu. 6. 16, 17 etc. 10. 13, 14 Num. 18 9 10, 19 Leu. 22. 11 Deut. 18. 8 : and this was put in execution by those two zealous Reformers, H●zekiah, and Nehemi●h, 
m ● Chron. 31. 15 Nehem. 13. ●3 : and was also practised by the Primitive Saints; 
n Acts ● 3● 1 Cor. 9 ●, 13, 14 2 Cor. 8▪ 14 Gal. 6. 6  and until this in Parliament be established, let every Presbyter enjoy the profits of their own particular Parish●s as now they do, and accept if they please of better live, as they fall in the Congregation by Seniority in the Ministry, that so the youngest Presbyters may have the least, and the eldest the greatest Means; old age being honourable, if found in the way of Righteousness. And let all Avowsons' 〈…〉 sentations, Impropriations, Donations, Tenths, and First-Fruits be taken away out of the Church of Christ, as being inventions of Satan to allure men to simony and corruption, which were brought into the Church in the time of Antichristian darkness, approved of to feed and enlarge the Popes and Prelates Revenues, and sold to others, and bought by others for self▪ ends, and worldly advantages, and hath occasioned abundance of horrid sins, to the destruction of many men's souls; yet let there be a just and reasonable satisfaction made to the Impropriators for them, out of the Bishops, and Deans, and Chapters, or other Churchland, as the Supreme Authority of the Nations shall think fit in each place, according to the proportion of money paid for them, or Land given in the Lieu of them, and in consideration of the time they have already, and are for the future to enjoy them.  
Lastly, The Presbyters thus settled and provided for, let them diligently by praying in public, and Teaching from house to house as Saint Paul did, 
o Acts 20. 20 ; gather together the Saints, and labour in the Word and Doctrine to convert Souls, and to separate the precious from the vile; 
p Ephes. 4. 12 1 Tim. 5. 17 Jer. 5. 19 ; and those that are not scandalous in life, or Doctrine, but are ready to give the Presbyters a reason of the hope that is in them, with meekness and reverence, and are willing to own them as their Guides and Pastors, and to obey them in the Lord as such, 
q 1 Pet. 3. 15 Heb. 13 7▪ 17 ; let them be received as perfect members of that Congregation, to partake in all the Ordinances of Christ in that Congregation administered. But as for such as are ignorant, before they be admitted to the Lords Supper, let them be first Catechised, until they are able in some reasonable measure to give an account of their Faith, and to declare their willingness to walk in Christ's ways, and to observe all his commands, as Members of that Church, and then let them being approved of by the Presbytery, with the people's consent, be admitted to the Lords Supper, after one or more of the Presbyters have prayed for them, and laid their hands on them, 
r Heb. 6. 2 Acts 8. 17. & 19 6 . for this Ceremony followed Baptism to complete Church-members, 
s See Hanmers' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : which even the Presbyters did perform, the Angel or B●shop being absent, 
t Ambr. Com. in Epist. Eph. cap: 4. Apud Aegiptum Presbyteri consignant si presens non sit Episcopus. ; as Saint Ambrose affirms.  
Secondly, Let the Children of Church-members (who are though unbaptised, yet holy) 
u 1 Co●. 7 14 Ezra 9 2  on the desire and profession of one of the Parents Faith, be admitted to Baptism, as the holy Seed of Israel was to Circumcision, the Promise being made, not only to the Jews, and their Seed, but also to as many of the Gentiles, and their Seed, as are called of God, and faithful, Acts 2. 39 Gal 3. 7, 14, 26. who are also Abraham's Seed to signify, which God called his Name Abraham, Gen. 17. 6. compared with Rom. 4. 16. But let Baptism be administered (if it may be without danger) by immersion, and not aspersion, as it was generally practised by the Church for many Centuries, as the most common and landible way of Baptising, 
w Aquin: sum: part 4. 66 art. 7 Chris. Hom. 24 in johan cap. 3 ▪ and only used, unless incases of necessity, 
x Cypr. Epist. 26 : which caused those so Baptised to be called Climici; but as for such as allow not of Infant Baptism, contrary to the custom of the Church, and gracious Promises, and privileges belonging to them, 
y Gen. 7. 17 and 28. 4 Mark 10. 14 Acts 2. 39 : for the Seed are in the Blessing, Psalm 37. 27. as Heirs called to inherit it, 1 Pet. 3. 9 yet so they hold no error, contrary to the foundation of Religion, and behave themselves in our Assemblies without farther offence; we may bear with them, that by the Word they may be convinced, or converted: we are not rashly to judge them for their weakness, but aught to bear with them, and not please ourselves, but them, for their good, to edification as Christ did. But if by holding this Opinion, or other of like nature, they cause division and offences, contrary to the Doctrine received, we are to avoid them, 
a Rom. 16, 17 : In things superstructive, which are dubious, or indifferent, we ought not to condemn, or contemn our weak Brother, 
b Rom. 14 per totum Phil. 3. 15, 16 : for if it be necessary for him, God will sooner, or later reveal the same unto him; nevertheless whereunto we have attained, we should walk in love, and speak the truth in love, 
c Eph. 4. 15 2 John 1 : and love one mother in the truth.  
Thirdly, But for those who have been Baptised in their Infancy, and through ignorance shall not be able to give a reason of the hope that is in them, nor do not know how to examine themselves, nor undeastand nor in any competent measure the Covenant of Grace, nor the nature, use, and end of receiving the Lord● Supper; 
d 1 Cor. il. 28, 29 26, 27 ; or are scandalous in their Lives and Conversations, and so unfit to eat with the Godly, 
e 1 Cor. 5. 11. 13 : or through profaneness, carnal shame, or fear, or out of hardness of heart, or perverseness of spirit shall refuse to give an account of their Faith, or to obey and submit unto their Guides, cleaving unto them 
f Acts 17. 34  willingly, freesy, and sincerely, 
g Psalm 110. 3 Mark 8. 38 Luke 14. 23 Philem: 14  let them be suspended from receiving the Lords Supper, that they may be ashamed; yet let not the communicates count them as enemies, but admonish them as Brethren, 2 Thes. 3. 14, 15. and the Rule by which all Members are to walk, is, the Scriptures, which ●s able to make the Man of God perfect, throughly furnished to every good work. 
h 2 Tim. 3 16. 17 . hereby the Spirit is to be tried, by which we speak, 
i Esay 8. 20 1 John 4. 1 . for if any speak not according hereunto, 'tis because there is no light in him; nay, if an Angel from Heaven should bring anothsr Doctrine than that which is to be plainly proved by the Scriptures, we are to repute him accursed, 
k Gal. 1. 8, 9 . Christ and his Apostles have already revealed the whole Will of God to the Church▪ and who so shall add to it, or diminish from it, shall be damned for it, 
l John 17. 6 Acts 20. 20, 21 . Rev. 22. 18, 19  
4. In all cases of Offence between Brethren, let that golden rule of Christ's be observed, 
m Matt. 18. 15, 16, etc. . If any be obstinate in any scandalous sin, or fundamental error, after the first and second admonition, reject him, and repute him as a publican, 
n Tit. 3. 10, 11 Mar. 28. 17 . If he shall refuse to hear the Church, after that the Presbytery gathered together in the Name of the Lord Jesus, have by Christ's power, delivered him over to Satan, for the destruction of the flesh, 
o 1 Cor. 5. 4 . and the people have put away, from themselves, that wicked person) 
p 1 Cor. 5. 1. 3 . until he shall to the whole Church show evident testimony of his Repentance, after his Excommunication, as the incestuous pe●son did, 
q 2 Cor. 2. 6, 7, &c to 1● . But if he shall Apostatise from the Christian Faith, and become an open and wilful blasphemer of the Truth, or an Idolater, and false Teacher, seducing others from the Faith, to believe and receive his fundamental Errors and blasphemies: he ought by the civil Magistrate (if he be a Christian) to be put to death, as God commanded, 
r Leult. 24. 16 Deut. 12. 6, &c . or at least to be severely punished, 
s Zach 13. 3 . as Pious Kings in Israel, and Christian Princes in the Primative times have done, 
t Euseb. Eccles. Hist. . 2 Chron. 15. 13. But in superstructive Points of Doctrine, each man ought to walk according to his knowledge, and conscience, Phillip 3. 15, 16. Rom. 14. 22, 23. Si●h whatever is not of Faith, is sin; and we ought to bear with the weak, and not to judge each other about meats, or days, or such like things, 
u Rom. 15 1 & 14. 3, ●, etc. . If any man be overtaken in a fault, such as are spiritual aught to restore such an one with the Spirit of Meekness, considering himself lest he also be tempted, Gal. 6. 1. Each man should abide in that Vocation wherein he is called with God, 
w 1 Cor 7. 20. 24. & 14. 33 & 12. 17, 25 . and not usurp each others Calling, or Office, no more than the Members of the natural Body do: but having Gifts differing according to the Grace given us, so let us use them, 
x Rom. 12. 6 Ephes. 4 2, 3 . for the profit of the whole Body, endeavouring (in all lowliness, meekness, and long-suffering, forbearing one another in love) to keep the unity of the spirit, in the bond of peace. Every one should observe those general rules, Rom. 12. 1, 9, &c Phil. 2. 2, etc. Eph. 4. 31, 32. Heb. 3. 10, 11. & 10, 24. & 12. 1. 14, etc. ad finem Epist. 1 Cor. 1. 40. in particular for our thoughts, all of us should observe those two rules, Pro. 4. 23. Phillip 4. 8. & Col. 3. 1. & for our words, those two, Eph. 4. 29. Col 4 6. remembering that he, whatever he be in his seeming Devotions, that bridles not his tongue, his Religion is vain, 
y James 1. 26 . And for our actions, those rules of the Apostle, Col. 3. 16, 17. Heb. 11. 6. Matth 7. 12. 1 Cor. 16 14. 1 Cor. 10. 31. doing all things in Charity, and in Faith, in Christ's Name, to his glory; denying ourselves, taking up our Cross, let's follow Christ, 
z Mat. 16. 24 . and deny all ungodliness, and worldly lusts, and live soberly, godly, and righteously, 
a Titus 2. 14 . following God as dear Children, 
b Ephes 5. 1 . walking in love, as Christ hath loved us, being ready to lay down, not only our Goods, but our Lives for the Brethren, 
c 1 John 3. 16 . and let's abstain from the appearance of evil. 1 Thes. 5. 22. Let's do nothing doubtingly, against Conscience, or undutifully against Authority, for Conscience sake, Rom. 13. 5. & 14 22. or uncharitably against our Brother, in things that 
d 1 Cor. 8. 7, etc. Rom. 14. 5, &c . are indifferent; but let's walk as Children of the light, circumspectly as wise men, Eph. 5. 15. daily growing in grace, and in the knowledge of Jesus Christ, abounding more and more in well-doing, and persevering therein unto the end, 
e Mat. 10. 22 . being faithful unto the death, that so we may receive the crown of life, 
f Revel. 2. 10 .  
In observing of these things, through God's blessing, the Churches of Christ which are amongst us, shall be edified, and walking according to these rules, and in the comfort of the Holy Ghost, 
Acts 9 31  be multiplied, and all the Saints be in one united, to serve God with one lip, 
g Zeph. 3. 9 . and shoulder, 
h Zach. 14. 21 . and no Canaanite shall dwell in the House of the Lord unwarned, or unpunished, which is the earnest Desire, and shall be the fervent Prayer of thy Souls Friend, whosoever thou art, that readest these Proposals, so thou be Christ's, under what form soever thou livest.    

A TREATISE AGAINST PERJURY  
Sigh any way to take God's Name in vain, is such a sin, that God will not hold the Offender guiltless, 
a Com. 3 . And God hath absolutely forbidden swearing falsely, 
b Levi. 19 12 Numb. 30. 2 . and Christ and his Apostle forbids us to swear at all, 
c Mat. 5. 33. & James 5. 12 . (not that he doth hereby abolish any part of his Father's divine Worship, commanded in the Law, Deut. 6. 13. but to prevent all occasions of Perjury, and rash, and presumptuous swearing) which is a sin sticks so fast unto the Soul, that without a great deal of washing, it will not out, 
d Psal. 51. 2 . Therefore above all things St. James dehorts from it, following herein the counsel of the Hebrew Rabbis, 
e Maimon Trea. of Oaths. c. 12 . who advised their Scholars to beware of this sin, more than of all transgressions, it being one of the heavy iniquities, greater than all iniquities. St. Paul tells us, the Law was made to condemn such, 
f 1 Tim. 1. 9 10 Zach, 5. 1, etc. Jer. 23. 10 . for God sends his flying Roll against them, which shall enter into the house of him that sweareth falsely, to consume the stone, and the timber of it, yea, the whole Land shall mourn because of it, 
g Mal. 3. 5 . Christ in Judgement will come near to such, and be a swift witness against them, g. he will make the Land desolate, and deprive it of man and beast, for swearing is the Captain, in that cursed company of Vices, Hos. 4. 2, 3. The Heathen accounted it a fearful sin, and therefore the wisest of them allowed it not, but in great and weighty matters, as in the vindication of a man's fame, or preservation of his own, or friends life, h. St. Augustine called 
Isecrat. in St●baeo ser. 25  it, a dangerous Medicine, never to be used, but in a desperate Disease, 
i August. ser: 28. de verbis Apost. Deut. 28. 59 . And indeed God threatens to make their plagues wonderful, and of long continuance, that fears not his great and glorious Name: He knows not how to spare that People that persist in this sin, 
k Jer. 5. 7, 11 . for they shall fall, and not rise again, 
l Amos 8. 14 . he will surely cut them off, 
m Zeph. 1. 4, 5 . Sith therefore punishment inseparably follows at the heels of this sin, and lighteth either invisibly on the Souls of men, as namely, by God's withdrawing his Grace, and favours from them, as from the ten Tribes that revolted from David's house, to whom they had sworn Allegiance, for which they are said to rebel, because of the Covenant they had made with David before the Lord, 
n 1 King. 12 19 compared with 2 Sam. 5. 3 . (although it be said, the cause was from the Lord, that Rehoboam harkened not unto the people, 2 Kings 12. 15.) which was the ground of that Rebellion: or else God permits Satan to blind, and harden their hearts, and to take full possession of their Souls, as he dealt with Ananias and Sapphira, who agreed together to tempt the Spirit of God, and to lie unto the Holy Ghost, 
o Acts 5. 1, etc. . So it happened to▪ Judas the Traitor, after he had perfidiously betrayed his Master, Satan was permitted by Christ, after the Sopp, to enter into him, and to fill him with all impiety, and then to hurry him to the halter, and Hell; or else God suffers Satan to seduce them, to believe those that speak lies in hypocrisy, and to credit his strong delusions, which is a judgement threatened on all, that receive not the love of the truth, 
p 2 Thess. 2. 9, 10, 11 . And that are traitors, truce-breakers, lovers of pleasure, more than lovers of God, having a show of godliness, but denying the power of it, 
q 2 Tim 3. 2, 3▪ . Or, Lastly, God departs from them, for detaining the Truth in unrighteousness, and so gives them over to a reprobate mind, and vild affections, 
r Rom. 1. 21, 24, 26▪ . St. Augustine tells us, That the life of the Body is the S●ul, and the life of the Soul is God; the Body dieth when the Soul departs, but the Soul dieth when God departs, when the Body is wounded with a sword, the Soul departs; and doth not God departed when the Soul is wounded with perjury? s. Or else visibly 
August. in Epist. jacob.  God's Judgement falls on the persons, estates, goods, or good-name, of the prophaners of his Name, or they fall into condemnation, and pit of destruction, before they have lived out half their days, 
t James 5. ●● P●a. 55. ●0, 23 . for God is jealous of his honour, and will not suffer it to be profaned by any man, but will have it recovered by their conversion, or confusion: Peter Martyr from the Rabbins tells us, That when the Law was given in Mount Sinai, against Perjury; Heaven and Earth shook, trembling at so horrible a crime, 
u Martyr loc Com: clas: 2. c. 7 Cum in Sinai darentur tabulae statim ut lata lex est de perjurio totue orbis est concussus. . for to profane God's Name, is the proper dialect of the damned in Hell; who speak as the Devil gives them utterance▪ their tongues being set on fire of Hell, and fearful without repentance will their doom be, 
w Rev. 16. 11. Mat. 5. 37 James 3. 6 Psal. 109. 27 . God is known to abhor this sin, by the judgements he hath (in this world) executed on such as have been guilty of this sin; as in the three years' Famine in David's days, which came on Israel, for their breaking the Oath with the Gibeonites, x. saul's Family felt the 
y 2 Sam. 21. 1  vengeance of their Father's folly. And the Kingdom of Judah, and Israel, mourned because of this sin, 
y Jer. 23. 10 Hoses 4. 2 . God removed the Diadem, took off the Crown, and over-turned the glory of King Zedekiah, and brought shame and confusion on his posterity, and Army, for his profaneness and perjury, 
z Ezek. 21. 23, 25, &c: & Ezek. 17. 18, 19 . And what happened to the late unhappy King, and his damning, cursing, and perjured Army, is too fresh in memory to relate. I have read of a Soul●●er in Germany, who being sick, gave his Money to the Host, w 〈…〉 e he lay, and being recovered, he demanded it, which he denying, the Soldier sued him; but the Host forswore it against his Conscience, and presently the Devil carried him away in the presence of the Court, nor could he ever after be heard of, 
a Fincelius libr. 1 demirac: . 'Tis as one calls it, A God provoking, and a Devil impowering sin, 
b Heaven's Alarm to Jurors. . It so provoked the Lords wrath against the Christians in the Holy Land, and so impowered the devilish Turks, that they prevailed still against them, and over-came them after that Almerick King of the Holy Land, the 50th after Godfrey, had ●roke his Faith, and violated his Oath, which he had made with Elha deck the Caliph, and his Vicegerent: after this, he was soon vanquished in the field, the Lord forsaking the Christians, and taking part with their foes: so that (as our famous Historian speaks) 
c Rawl: Hist: of the world, lib▪ 2▪ prim: part: c: 6. sect▪ 8. Psal: 5: 6 Wisd▪ 1: 11. . though the Cross of Christ, on which he suffered, was brought into the Field, by the Christians, (as their last Refoge) yet sigh they had forsworn themselves in his Name, that was crucified thereon, and so prophanned it, they could not stand, but were destroyed. The Sultan Sanar, being suddenly invaded by Almerick, drew in the Turk Syracon to their A●d, whose Nephew Sal●dine, after he had made Egypt his own, beat the Christians out of the Holy Land. If the mouth that speaketh lies shall be destroyed, how much more shall his be that swears them? Very well known is the History of Vladislaus King of Hungary, who having sealed and sworn a Truce, with Amurath the second great Turkish 
d Knolls his Turkish Hist. pag: 297, and Rawl: Hist: ut supra: . Emperor, (and that, as my Author saith, the most advantageous for Christians, that ever was) yet was he by Eugenius the Pope commanded, and by Cardinal Julian, and other Bishops persuaded, to break the same▪ and to provoke the Turk to renew the War; and though Vladislaus for a while prevailed in the Fight, (he being now far stronger in the Field than before) yet as soon as Amurath had drawn out the Truce, (Vladislaus had sworn, and sealed) and spread it before heaven, and invocated, revenge from Christ, on the Christians, for profaning his Name, by this sin, saying, If thou art the true God (as the Christians affirm) show then thy justice on these perfidious persons, who say they are thy servants: and lo immediately the Day was lost, the Battle turned, and Vladislaus, Julian, and 30000. perfidious Christians lost their lives, and perished in their sin: And if God hath thus remarkably from heaven revealed his wrath on all such, as are guilty of this sin, shall we think they were greater in this sin than others, in this Land, as Christ speaks, 
e Luke 13: 3: 5 ▪ surely no; there be thousands in this Land are guilty of this sin, as well as they, and unless we repent, we shall all perish, for very few of age, can free themselves from it: for so I find in a late Invitation to observe a solemn Fast throughout the Land, 
f See the Invit. to a Fast in the Land, Mar: 26 1656. . that Oaths are put in among other sins of the Land, provoking the Lord to wrath; and surely if any Oaths are to be repent of, then much more such whereby men swear falsely, of which there are Three sorts:  
As First, To affirm a falsehood by an Oath, under which especially are comprehended all false Witnesses, and Jurors, and truly 'tis to be feared, such are most of our Talesmen, and hackney Jurors, at our Sessions, and Assizes, who swear only for hire, and for gain go on either side usually, perverting judgement, and truth, without fear. 'Tis a great sin to make a Lie, for it ba●s from heaven, 
g Rev: 22▪ 15 . but greater to stand in a Lie, and defend it, as Gehezi did, 
h ● King: 5: 25, 26. . which brought on him naaman's Leprosy; but the greatest sin of the Three, is to swear a Lie, as those sons of Belial did▪ to take away the life of innocent Naboth, 
i 1 King: 21: 13 . and those perjured persons that swore against Christ, 
k Mat. 26: 61, 62. .  
'Tis a sin against the light of Conscience, derogating from all the Attributes of God; when men tremble not at his sin revenging Justice, nor fear his sovereign power, and greatness, nor are awed with his allseeing wisdom, and truth, who is the searcher of the hearts, and will render to every man according to his works: O what desperate folly is it against all these, for men to put his holy and dreadful Name to that, which their own Conscience tells them is a falsehood? What other is it but a bold and impudent asserting of a Lie before Christ the just Judge of quick and dead? 'Tis a profane and desperate invocating of God to be witness to a Lie, as if he were the patron of it, or approved it, when he infinitely loathes and abhors it, and hath oft plagued such as have presumed so to do; as Anne Avery, a Woman in Woodstreet in London, who swearing a Lie, was struck speechless in the place, and cast up her excrements at her mouth, with horrible stink, 
l Bayly ●n his Practise of Piety. . So also Earl Godwin in this Land, who flew K●ng alfred's Brother, of which he being accused by the King, he not only denied it, but forswore it, wishing the bread he was 
m Hollingsh: Chron. in ●sie life of King. Alfyed.  about to eat, might choke him, if he were guilty of the Fact; but lo, no sooner were the words spoken, but God vindicated his honour; so that the bread, according to his wish, choked him, and so he perished; a fearful spectacle of God's indignation, and the Sea, not long after, devoured his Land, which to this day are called by his name. Eusebius tells us of three notorious persons that conspired falsely to accuse Narcissus, Bishop of Jerusalem, and to affirm their Lie, one of them w●shed he might be consumed with fire if he swore not the truth, 
n Euseb. cccles. Hist. lib. 6. c▪ 7 . The second wished, that some grievous and deadly Disease might seize on him, if he swore falsely, 
o Called by the Translator, M●rbus regius. . And the third wished he might be strucken blind, if he were perjured: And ●oe for their perjury, according to their imprecations, God plagued each of them: for the first had his Wife, himself, and Children, with his house, and all he had, burnt with fire from h●●ven: The second perished by a fearful and violent Disease: The third was so terrified with the justice of God on his wicked Confederates, that he penitently confessed the perjury, and mourned so long, and bitterly, under the sense of this horrid sin, (for which, he obtained not pardon) until he had wept out his eyes; and so God made him as a spectacle of his justice, in his blindness: so a so a monument of his Mercy, in giving him repentance to mourn so lamentably for this horrid sin, which was not quite expiated till his imprecation was fulfilled upon him, and his eyes expunged: And woe will be to those, who being 
Non remit●r peccatum ●isi restituatur oblatum: Aug: Epist: 54  guilty of this sin, do not repent much, and speedily, making also satisfaction, as much as in them lieth, for the injuries done by their perjury, o. God pardons not the offence till thy Brother be reconciled, 
p Mat: 5: 24 . or thou endeavour restitution.  
The second sort that swear falsely (who are not so bad altogether, although guilty of a great sin) are such, who being ignorant of the truth, yet doubtingly, and rashly, without certain Knowledge, Faith, and 
q Jer: 4: 2 . Judgement, confirm the same by an Oath to be truth; for though the thing they confirm were truth, yet they not knowing it so, and yet by Oath affirming it that they know it so, swear falsely; for in swearing they pretend to know that, which indeed they know not, and so in reference to them 'tis false they swear, though in itself the thing may be true they swear: this God accounts lying, and an Oath being added to it, makes it Perjury. For to Lie, is to speak against that, which he thinks in his mind; such swearing the truth, but not from the heart, as God requires, 
q Psal: 15: 2 Mentire, est contra mentemire: Plin: . swear a Lie, because they know not they swear truth. Now Liars are from their father the Devil, and his works they do, 
r john 8: 48 . and to swear a Lie is one of the greatest aggravations of it; for the Devil will speak truth, but not truly, not after a right manner, nor for a right end; 'tis to equivocate, deceive, and hurt men's souls; as in Adam's tentation, he told the woman, if they did eat, they should be as Gods, which if understood of Angels fallen is a truth; but if of the blessed Trinity, or holy Angels, as he would have Ez●e understand it, was a Lie, 
s Gen. 3: 5 . So the spirit of Python in the Maid, confessed Paul and Sylas to be the servants of the most high God, which shown to them the way of Salvation, 
t Acts 16: 17 . but this was for ill ends; as that he might be acknowledged a God, in speaking truth, or to uphold the false tenant of many gods, or provoke St. Paul, and commend his own Oracles; or lastly, by this means to hinder the preaching of the Gospel, and to raise persecution against the Apostles, which accordingly took effect; for Paul grieved in Spirit, could no longer endure the Devil's approbation, when they had the power of Christ in their Ministry to confirm the Doctrine they preached, 
u Acts 16: 17, etc. to 25 . but turning, commanded the Spirit in the Maid, in the Name of Christ, to come out of her, and when her Masters saw the hope of their gain was gone, they raised persecution against them. So that he swears falsely, who without judgement, and justice, swears; which is a high profaning of God's holy 
Com. 3d.  Name, in which whosoever sins, God will not hold him guiltless. And truly 'tis to be feared, a great part of the knowing men of the Land are guilty of this sin, swearing ignorantly, doubtingly, or rashly; witness those Oaths taken in the Universities, to observe the Statutes thereof, when Scholars are Matriculated, or take Degrees, when scarce one o● a hundred knoweth them: The Oaths heretofore usually taken by Majors, Burgesses, Sheriffs, Common Council-men, Citizens, Freeholders', and Tenants, in their Cities, Towns, Courts, Assemblies, which usually were ignorantly, or doubtfully taken, or carelessly and negligently performed; yea, worse than these are the Oaths which Judges, Sergeants at Law, Apprentices to the Law, and Clerks, and other Officers in Chancery, Inns of Court, and other Courts take, ignorantly or profanely, many of them, without any intention, or purpose to keep them, for usually f●r B●ibes and excessive Fees, (which now abounds more than ever; witness the wealth not only the Judges and Lawyers have gotten, but even their Clerks, Registers, and other Officers far surpassing some Knights, or Esquires estates) they have turned judgement into wormwood, and have left of righteousness in the earth, and oft some of them plead against their Consciences, in most unjust causes, helping therein to oppress the poor, fatherless, and widow, against such God complains and threatens ruin: 
w Amos 5. 7 . Nor are all our Justices of the Peace, Bailiffs, Constables, Headborroughs, Church Wardens, Overseers of the Poor, and Highways, Tything men, Jailers, and other inferior Officers, especially most of your Attorneys, Under Sheriffs, Bailiffs, etc. free from this sin; many of them ignorantly, rashly, without faith, reverence, knowledge, or judgement, taking their Oaths, for honour, or profit; and usually without fear, or care to avoid perjury, continuing in, and executing their Offices; and therefore God may justly (as he threatens) call the Husbandman to mourning, and such as are skilful of lamentation to wailing, because he w●ll pass through the Land in wrath, 
x Amos 5, 10 th● 18 verse . Nay, I am afraid, some of our Nobles, and our late Parliament Men, our valiant Commanders, and reverend Ministers, cannot wholly vindicate themselves from this sin; much l●sse can many of the Common Soldiers, and Country people of the Land, who took the Oaths of Allegiance, and Supremacy, the Protestation, and Covenant of the Three Kingdoms: Did not most of us, do it, ignorantly, rashly, or doubtingly, compulsively, or presumptuously, without Faith, Judgement, and Righteousness, which is a great sin, contrary to God's Rule, who will have us swear in judgement, justice, and truth, 
y Jer. 4. 2 . Surely, I fear few can free themselves from this sin, if without fear, prejudice, favour, or self-love, they would seriously in their Consciences peruse those Oaths, Protestation, and Covenant; and deal impartially with themselves, as God will do without respect of persons, when he comes to Judge them: Or if any plead he sinned not in taking these; then certainly he sinned with a witness, in not keeping these, as his own Conscience, God's Spirit, and his Word taught him: which is the Third way of swearing falsely; namely,  
Thirdly, When men swear to God, or men to do something, that's just and lawful, which they intent not to do, or if they intent it, yet perform it not, but do quite contrary thereunto, having their evasions, equivocations, or mental reservations, to elude, avoid, and frustrate these which was accounted a Jesuitical trick, and a damnable sin heretofore amongst Protestants in Queen Elizabeth's, and King James his days. 
z Dr. Mortons' Reply to the moderate Answerer against more than heathenish equivocations written 1606. . This sin in Religion, saith my Author, is sacrilegious and detestable, in politic State most pernicious, and intolerable; and in every man most wicked and baneful to his soul: This is a horrible sin tending to most fearful damnation. 
a Dod & Cleaver on the 3d. Com: p. 107, & 108. . For he is a true Christian that having sworn to his hindrance, yet will keep his Oath: But he is far from a good man, that sweareth that, which he never purposeth to perform; both Fathers, Councils, Schoolmen, and all godly Divines have condemned it. 
b Aug. Contra. Mend. cap. 5. 8 Hierm. Comment in 1 Cor. 4 Pet. Lumb. lib. 3. dict. 38. Aquin. 22. quest. 111. art. 1 Harm. of Confess. sect 10 Mockets Book of God & the King. I fidore. Beda, Dr. Featly, Saunderson, etc. . Yea, and the very Heathen too. 
c As Menander, Plato, Cisero, Aristotle, Seneca, Plutarch's Lives, etc. . for not only God's Name is abused whom they invocate to witness, (which is most fearful and glorious) but also men are hereby cheated. and deceived, and made to believe a Lie, instead of Truth: God much complains of this sin, 
d Jer. 3. 10. & 2 Cron. 34 32 . and threatens severely to plague it. 
e Ezek. 17 15 Jun. Annot. in locum▪ . It provoked the Lord to break forth as a man in passion, shall he break the Covenant, and be delivered? Nay, God swears in his wrath (as one mightily offended) severely to plague Zedekiah, though a King, for despising the Oath, and breaking the Covenant, which God calls his Oath, and his Covenant; because (as Junius observes) was sworn in his Name, and he was the Author of it, by his Prophet. 
f Jer. 34. 11 Aecolam. Exp. in loc: . As also to show, as one saith, Tthat he will revenge the breach of Oath, and Covenant made o men, as much as if it had been made to himself; he had profaned God's Name, and God would not hold him guiltless, but his imprecation shall fall on his own head, for his perfidiousness, which indeed was fulfilled on him, and his, in severity, 
g 2 King. 25: 6, 7 Jer. 52. 1 . when his Children and Nobles were slain before his face, and then his eyes put out, and he himself carried Captive into Babylon, and kept there till the day of his death.  
And yet alas, our Land is too much guilty of this crying scandalous sin, which cries aloud for vengeance; for such were, and are, for the most part, the Oaths that have been taken by Papists, and Church-Protestants against the Pope's Supremacy, the Oath of Abjuration, which thousands never intent to keep, they having their Dispensations, Equivocations, mental Reservations, and secret Evasions, to delude God, the Magistrates, but chief themselves; for in their hearts they are still resolved to yield Obedience to the See of Rome, and believe Transubstantiation, and Purgatory; use Pilgrimages, and Prayers to, and for the Dead: yea, some Protestants are too much Jesuited, who took the former Oaths, Protestation, and Covenant, when in the very taking of them (I fear) they intended not to keep them; for generally the Country took one, or more of these, for fear, rather than love; by constraint, rather than willingly; for self-ends, and not for God's glory. Generally, the whole Nation feared not an Oath, but some either ignorantly, rashly, or presumptuously took them; or which is worse, resolved profanely and perfidiously not to keep them: like those that took the Covenant in Josias days in falsehood, 
h Jer. 3. 10 . returning unto the Lord feignedly: Nor to this day is there any fit means used (as I know of) to remove the guilt of this crying sin from the Land, which in the opinion of an enlightened Jesuit, 
i Emman. Sa. Aph●r. tit. de Jurament. 26 Perjurium gravius est Homicidio, etc. . is greater than Murder: Therefore one long since wished, That as the Murderer in our Land, for Murder, was hanged by the Neck; so the Perjured person for his sin, might be by the Tongue: 
k Dr. morton's Confut of Equivocation, c●p 5. . And though we punish not so severely this sin, as other Nations have done, and God hath out of his patience, and goodness, forbore with us, thereby leading us to Repentance, yet their Damnation slumbreth not, that shall to their lives end, persist in the same; God will hasten his vengeance, and cast such out of his sight, (as the Prophet speaks) 
l jer. 14. 11 . and if they continue in this sin, God will not hear them. God hath oft, and clearly forbade this sin, 
m Deut. 23 21 Numb. 30. ●, etc. . and threatened such with the loss of Heaven: 
n Psal. 15. 4 Revel. 22. 15 . And the truly godly have kept their Oath, though it were to their own hurt, as Joshua, and the godly Princes, Jephtah, and others: yea, 'tis the mark of a true Christian, that he feareth an Oath: 
o Eccles. 9 2 . I have opened my mouth to J●hovah, saith Jaepthah, and I cannot recall it: 
p judg. 11. 35 . he was content to put an end to his Posterity, rather t●en to commit Perjury. And so zealous was Joshua, and the Princes, having sworn to the Gibeonit●s, that when the Army would have destroyed them▪ they cried out, We have sworn to them by Jehovah God of Israel, and we may not touch them: No, though they were a people of the Hevites (who were expressly, and by name, commanded of God to be rooted out) 
q Exod. 23. 23 . though they were Liars, Deceivers, and Counterfeits, and over-reach●d, and as it were derided joshua, and the Princes, by feigning themselves Ambassadors from a far Country, which they avowed by their vynowed Bread, and patched , clouted Shoes, and rend Bottles; nay, though God's command (of destroying them) long preceded the Peace, they had granted them, of sparing them: and though the Oath and Promise they made was with a People a far off, for so the Israelites had told them: 
r Iosh. 9 7 . If they dwelled amongst them they could not make a Peace with them, because God had forbidden it: Nay, though this Peace was made without warrant from the Lord, 
s Iosh. 9 14 . nor could they challenge (as our famous Historian speaks) the witness of the true God, in whom they believed not, 
t Raleigh's Hist. of the World, l. 2. c. 6. sect. 3. . and therefore if ever any man might have saved himself by Evasion, or Delusion, joshua might have done it, without Equivocations, or mental Reservations. Yet to the end (saith he) that the faithless subtlety of man should borrow nothing in future, from his example (who knew well that the Promises made in the Name of the living God, were made to God, and not to the dying man) he held his Oath and Promise firm, and inviolable (though they to whom he swore were worshippers of Devils) for 'tis not as faithless men take it (saith he) that he which swears to a Man, Society, State, or King, and swears by the Name of the living God, and in his presence, that the Promise, if it be broken, is broken to a Man, Society, State, or Prince; but the Promise made in the Name of God, is broken to God. 'Tis him we neglect herein, and profess we fear him not, but set him at nought, and defy him. And not only the godly, but the very Heathen abhorred breach of Oath and Covenant to men (though they swore by false Gods) Marcus Attilius Regulus is famous herein amongst the Romans, who being taken by the Carthaginians prisoner in the War, had leave to go back to Rome, on his Parol, taking his Oath, That he would return again as their Prisoner, if he effected not what was desired by the Carthaginians; which he being not able to accomplish, yet for his Oaths sake (though he knew the Carthaginians would kill him, on his return) he returned back unto them, 
u August. l. 1. de Civitat●de●. cap. 15 . choosing rather to endure their Cruelty, than to commit Perjury. In such high esteem, and honour, was the Religion of an Oath, even amongst the Heathen. 'Tis indeed a great sin for a son to break his Promise with, or to alter the Deed of his Father; but greater for a State, Kingdom, or Prince, to break those contracts made in former times: witness saul's breaking the Oath of joshua, and the Princes (though it were 400. years after it was made: 
w 2 Sam. 21. 1 . (And this I instance in, lest any should think joshua, and the Princes, erred in keeping the Covenant with the Gibeonites afore-named) which provoked the Lord so much, that even in holy David's days, God sent a Famine for three years on the whole Land, nor was his wrath appeased, ti●l seven of saul's grandchildren were delivered to be executed, on a Gallows, by the oppressed Gibeonites. Therefore we may not think to make void our Oaths by new coined Distinctions, forged Evasions, God-mocking Equivocations, to swear one thing, (as my learned Author long before our Troubles spoke) 
x Rawl. Hist. of the world, lib. 2 cap. 6. sect. 8. . by the Name of the living God, and to reserve in silence, a contrary intent▪ for then the life and estates of Men, the Faith of Subjects to Kings, of Servants to their Masters, of Vassals to their Lords, of Wives to their Husbands, of Children to their Parents, and of all trials of Right, will not only be made uncertain, but all Chains where by F 〈…〉- men are tied in the world, be to●n asunder. For by his Oath a man assures others, that his ●ords are true, as God, whom he invocates, is true; and secretly, or expressly imprecates a Curse on himself, if they be not true: Therefore, saith the Schoolman, he is doubly guilty, that swears fraudulently: first, Because he takes God's Name in vain: and secondly, Deceives his Neighbour when he sweareth falsehood, 
y Pet. Lumb. lib 3. dist. ●9: Qui c●lliditate utitur jur●mento dupliclier peccat. ●uit & nousen d 〈…〉 en Vanum sum●: & proximum dolo capit. . But he that loveth, or maketh a Lie, shall be damned, and much more he that swears 
2 Rev. 22. 15 Psa. 15. 4  him. z. Let a man use never so great art, or cunning in swearing, yet God doth value the Oath, according to their sense to whom the Oath is made. 
a Isid. lib 2 de snm. bono capit 13 . Faith is to be kept in an Oath (saith St. Hierom) because we are not to regard man, to whom we swear; but God, by whom we swear. 
b Hierom Com. in Ezek. cap. 17 . They are Perjured persons, saith St. Augustine, who preserving the words, with some Sophism, deceive the expectation of them, to whom they have sworn, 
c Aug. in Gen. . Therefore God foreseeing that in the last days this sin should abound, and knowing that man's heart was deceitful above all things, and desperately wicked, he plainly commands in his Law, that that man that swears, should not swear falsely, 
d Levit. 19 12 . for thereby he should profane his Name. If by an Oath he hath bound himself▪ he shall do according to all that proceedeth out of his mouth, he shall not break his word, 
e Numb. 30. 2 . God will surely require it, that thou keep thy Oath, or else plague thee for it, according to thy d●sert; for so much the word requiring signifies. 
f Gen. 9 5 Deut. 18. 19 & 23. 21 . That which is gone out of thy lips, thou shalt keep, and perform, according as thou hast vowed to the Lord thy God, and as thou hast promised with thy mouth; 
g Deut. 23. 21 . The Law (saith the Apostle) under the Gospel is made to condemn such, 
h 1 Tim. 1. 10 . and they are given over to vild affection, and to a Reprobate mind, as the Romans were, who knowing the judgement of God, that they which commit this sin are worthy of death, yet not only do the same, but have pleasure in them that do them, 
i Rom. 1. 26, 28, 31, 32, compared together. . Truce-breakers, and Traitors▪ are two of the number of those Hypocrites that shall come in the latter days, 
k 2 Tim. 3. 3, 4, 8 . who as Jannes and jambres resisted Moses, so shall they the truth.  
And yet alas, though God is so severe against this sin, and requires such sincerity, and simplicity, in all our Oaths and Promises we make, to God, and Men: yet how mightily hath this sin prevailed in these latter days amongst us, Men making breach of Oaths, a mat●er of custom, not Conscience, under pretence of honest public intentions, and necessity for public ends; violating the Oaths, Covenant, Protestation, Engagements beforenamed, which we promised to observe, and keep, and to perform the things, especially contained in the Covenant of the Three Nations, as we would answer for our Perjury at the Great Day, when the secrets of all men's hearts shall be disclosed, and every man shall receive according to what he hath done in the flesh, whether it be good, or evil. Now for us to violate those Oaths, and perfidiously to break any Article therein, (which is in our power, and lawfully we may observe) under pretence, that good may come thereby will not (as the Apostle saith) then, our damnation be just? 
l Rom. 3. 8. Justam p●nam blasphemis illis Paulus denunciat: Beza Annot: Hoc peccatum blasphemiam appellat Paul●● & abjicit a sensu divinae Doctrinae, Amb. in loc . The Jews might not break a Ceremonial Precept, much less a Moral, under pretence of any good to come thereby: it lost Saul his Kingdom for offering Sacrifice, and not obeying God's command, under pretence that the people fled from him, and he was afraid the Philistims would come o● him, before he had Prayed, and craved God's assistance, 
m 1 Sam, 13: 12 . Vzza lost his life, for touching the tottering Ark, though with a good intent to stay it; for so 'tis said, the Oxen shook it, nevertheless the anger of the Lord was kindled against him, so that he smote him for his Error presently. 
n 2 Sam. 6. 6, 7 . St. Augustine allows not a man to tell a Lie, though it were to save his life, or another man's life; and he gives a good reason for it, for thereby 
l Gregor: lib: Mor: 18: in Job, cap: 2 Innocent. Tit: de Vsuris, c: 4.  he destroys his own soul. 
o Aug. lib: de Mend. c. 6 . and Gregory, and Innocentius say the same; p. otherwise Peter had not sinned in denying his Master: And if Christians may not tell so much as an officious Lie, for the saving of their own, or their Brother's life, (which is the greatest good, can be performed, or pretended by any) much less may they profanely, or perfidiously swear a Lie, (by violating their Oaths, and Covenants so solemnly sworn unto) under pretence of necessity, or public good; David prays against such cursed Hypocrisy, and God-mocking flattery, Incline not my heart unto any evil thing, to pretend pretences in wickedness, with men that work iniquity, let me not eat of their dainties: 
q Psal: 141: 4 S●e Ainsworths Anno●: on the place. . So Ainsworth translates it: And David gives the reason of it in another Psalm; 
r Psal. 125. 4. 5 . As for those that turn aside to their own crooked ways, to which Satan and their own deceitful heaves lead them, the Lord shall lead them forth with the workers of iniquity: Or as the Chalde Paraphrase, He will lead them to Hell, and their part shall be with the workers of iniquity; but Peace shall be on Israel▪ (viz. such as are upright in heart, to pay th● Promise, as Israel d●d. 
s Gen. 35. 2. 3 compsred with Gen. 28 20  And if any man, to free himself from Perjury, shall say when ●e took those Oaths and Covenant, he ●quivocaced, and had his mental Reservation, etc. ●e doth not surely thereby extenuate, but rather aggravate his offence; for in his swearing and Covenanting, he professed God to be the Author of Truth (who cannot deceiv●, no● be deceived) whom he invocated to witness the truth, and sincerity of Agreement, between his words and heart; imp●●ing his vengeance, if ●● speak not the truth: when neverth 〈…〉 e by his eq●vocation, and reservations, by his Lies, and per 〈…〉 snesse, he endeavours to deceive God, and doth deceive himself, and the Persons to whom, and with whom, and before whom he swears: But let such know, God will not be mocked; 
t Gal. 6. 7  but what a man s●●eth, that shall he reap: with the u●right swea●er that ●e●reth ●n O●th, God will show himself upright, 
t Ps. 18. 25, 26  in keeping Oath, and Promise to such: But with the perverse, and froward, who have in their Oaths, such wrenches, and evasions, God will show himself awry, for God's wrath is revealed from Heaven against all such, 
u Rom. 1. 18, 3▪ 2  and 'tis to be feared such are blinded in their sins, or given over to a reprobate mind, who profanely sport with these holy things, and yet think they sin not, but play as Samson with his Cords, fast and lose, as pleaseth them: Just like him, whom the Orator speaks of, 
w Clsero lib: de office: 3  who being a Roman Soldier, captive at Carthage, was granted his Parol (on his Oath) to return again into Prison thither, within a perfixed time; who as so●n as he was out of Carthage, returned unto the Prison again, pretending he had forgot something behind, which ther● he would fetch (intending thereby to elude his Oath) which done, he came to Rome, and there stayed longer than his Parol allowed him; telling the Senate, he was freed from his Oath, by reason of his former return: but the Grave Senators, understanding of his fraud, sent forthwith this Perjured fellow, back to Carthage, bound with Cords, to show their dislike of such deceit, and equivocation in an Oath, though it were made to an Enemy; well knowing, that fraud, and deceit in an Oath, doth not lessen Perjury, but make it more heinous.  
And lest any man should plead the wickedness of the person, or persons, to whom the Oath, or Covenant were made, might disoblige them let them remember the Gibeonites forementioned, who were ●olaters, and Deceivers themselves, with whom fraud may be used if with any. 
x Fallere falleatem non est fians. Livius de bello pun. lib. 2  And these Carthaginians, who were faithless and perfidious even to a proverb. 
y Punica sides.  But you m●y see by 〈◊〉 Ex●mple●, that both Religious and Heathen Princes abhorred this sin. Insomuch that Cicero saith, such as use these Evasions and Pretences, they seek out but for a shifting hole, for their Perjury. 
z Clcero lib: Offic. 30.  And indeed any thing may rather subtly be excused than an Oath, in which the least deceit, is an heinous sin, and pulls down speedy vengeance on him that useth it; Witness Arrius, that Blasphemous Heretic: this was the grand sin that filled up the Measure of his wickedness, and put a period to his imfamous life, 
a Histor. eccles. Tripart. Epiph. scol: imerp: lib● 3 pag: 135, 136 Omnes transeuntes digito notabant locum Arrii detestabilem recordante● interium.  for being compelled by Constantine, that godly Emperor, for the peace of the Church) to deliver his Subscription, to the general Council of Nice, and to avouch his integrity thereunto, to subscribe it, by an Oath, he consented hereunto; but before he did it, he wrote his damnable Heresy in a Paper (as his desperate wicked heart had invented to Elude his Oath) and this Paper he put secretly under his  in his bosom; and then being urged, after he had written his subscription, to the truth, (confirmed in the Council of Nice) to swear, That he had written according to the truth in his heart; he clapped his hand on his bosom, and swore he had written as he did truly believe in his heart; meaning in the Paper in his bosom: which the good Emperor, and his Followers, understood of the Papers he had subscribed. But the Almighries Eye beheld his treachery, and his wrath was kindled against him, and his Perjury, his damnation slumbered not; for no sooner was he out of the Court, going in triumph into the City, to glory over his foes, (the holy Bishop Alexander, and his Orthodox Adherents) but lo, when he came into the place called Constantine's Market place, he was strucken suddenly, with the terrors of the Almighty (as the Psalmist saith) 
b Psal. 120. 3, 4 Verba similia sagittis acutis r●busti, i. e. maxim lethalia ut presentissimam mortem afferentia ●deoque obvium quicquid est conflagrantia. Trem: & Jun. Annot. in loc:  for his deceitful tongue, there was given to him, the sharp Arrows of the mighty One, and coals of Junipe●, which so burned in his belly, that it made him withdraw behind the Marketplace, where a Privy was, where, with his Excrements, be voided out his Entrails, and a multitude of Blood, and his Liver, with his Spleen, of which, he immediately died: God in his Justice for his Blasphemy, Perjury, and Hypocrisy, striking him with a Judgement proportionable to his sin; for he had hid his wickedness in his inward parts, therefore God will openly discover both it, and them, he had deceived, and mocked good men: now his deceit in his Breast, is discovered, and he is made a spectacle and derision to Angels, and Men: The Almighty caught him in his craftiness, and his devices were carried headlong, 
c Job 6. 13  And thus is he made a Monument of divine Vengeance to all men, who thought to delude and deceive all: Insomuch (as my Author saith) all men passing by, with their finger pointed at the place, recording the detestable death of Arrius. 'Twas therefore a good Lesson Acosta the Jesuit taught his Perjured brethren, 
d Accost: lib: 2 cap: 21 de salute judiarum:  That men ought not to Lie, though it were to gain all the Barbarians to the Faith; and he said no more, than St. Augustine long before had done, that a man might not Lie to his Neighbour, though it were to procure his Salvation, 
e August: lib: de mendacio, cap: 20  And if he might not Lie, much less might he swear a Lie, for though it were true (which yet indeed is false) (as the Jesuits affirms) that the officious, and jocosous Lies, be venial sins, 
f Aquin: 22 dae: quest: 110. Ar: 2 c: They borrowed this from the old Error of the Priscillianists: Qui do●ebant & suo exemplo confirmabant, licere propter alicujus salutem mentire in Religione, ita ut quod credis negare & quod non Credis profiteri bona conscientia possis: modo veritatem fidei in Cord saluam retineres Aug. ad Consen. cap: 3: tom: 4:  ye even these when they are sworn unto, and confirmed by an Oath, become pernicious, as Tollet, a chief Father, amongst them showeth. 
g Tollet Jes: instruct: sacer●d, libro de Sept: pec: cap: 54   
In a word, an Oath being the end of all Contention, 
h Heb. 6. 16.  all Nations, by the Law of Nature, have condemned this sin, and provided punishment for the Perjurers, that wilfully transgress herein, some adjudged them to be whipped; others to be hanged, others to be slit in the Nose, others to be branded in the Forehead, others to lose their Ears, others to be bored thorough the Tongue, 
i Dr. Whites Confutation of Equivoca. t. 20  The Judicial Law of God was amongst the Jews, that he should suffer the evil, or loss, which by his Perjury, he had brought on another; as an eye, for an eye; a hand, for a hand; and life, for life, 
k Deut. 19 19  Thus Susanna, her false Witnesses, are stoned to death, which death they intended against her. 
l Hist. of Susanna  And daniel's are cast to the Lions, who by their malice and Perjuty had caused him to be cast to them, 
m Dan. 6. 24  And though this sin may escape the punishment of men, yet shall it not the Judgement of God, 
n Prov. 19 5  for so the holy Ghost tell us a false Witness shall not be unpunished, and he that speaks Lies shall not escape. Plutarch gives us a notable Example hereof, in one Cleomenes, 
o Plut. in Lac.  who having made a Truce with the Argives, for seven days; when he observed them the third night, to be careless of their Watch, and given to sleep (in confidence of the Truce made) he arose in the Night, and seized on the City, and slew some, and captivated others: But when they complained against him, for his Perjury, and violation of the Truce made; he Replied, He Covenanted for seven Days, the Nights were not added in the Oath: But God suffered not this Perjured Commander, to prevail, for the Women of the City, he had taken, took Arms out of the Temples of their god, and with them executed Vengeance on his Army, and at last he himself was stricken with Madness, so that the wounded himself with a Dagger, and slit his body from his Ankle-bones unto his Vital ports, and so languishing, drawing his mouth aside, he ended his perfidious life, as a fearful Example of God's wrath against this sin revealed from heaven.  
Sith than God is so severe a revenger of thi● sin, and the Oaths and Covenant we have taken do oblige us faithfully to observe the things contained therein, so far as they are lawful, good, and possible to be kept. Let's all, in these Three Nations, that are guilty any ways of this sin, humble ourselves for it, confess it, and forsake it; for if we hid it, we shall not prosper, nor obtain Mercy for it, 
p Prov. 28. 13, 14  O let's not with the wicked pretend pretences, or invent excuses, to extenuate it, or paint it over, by equivocation, or mental reservations, (that we had in the taking of any of them) or think by any private interpretation of our own, to elude them, or by any Napkins that others may bring, suppose that we may wipe them out, by any new Oath, or Engagements made, 
q Ezek. 21. 28 Trem & jun. Not. in loc.  and so think they are frustrate, or repealed, safer and happier will it be for us, to fear always, as it's in the next verse, that so we may be brought to Repentance: for he that hardeneth his heart in it, shall fall into mischief, 
r See jun: notes on Prov 28. 14  And truly, unless we, throughout this Land, do repent of this sin, as Christ tells us twice, we shall all perish, 
s Luk: 13. 3, 5  there's no Appeal from this Judge.  
Secondly, Sith we have lifted up our Hands to Heaven, and opened our Mouths to the Lord, and so cannot go back from the Oaths, Protestation, and Covenant, we have made (as J●ptha said) 
t Judg. 11. 35  Lets (as we expect to stand before Christ's Tribunal with Joy, and receive the blessed sentence from him) observe, and do the things we have promised, so far as they are lawful, just, good, and possible, (which are Conditions should have been inserted as a Clause in all those Oaths and Covenant) lest otherwise, we persisting in this sin, pulls down God's wrath on us, and our Land: O let's not after Vows make inquiries, w. nor suffer our mouths to cause our flesh to sin, nor say before the Angel, that it was an 
u Prov. 20. 25.  Error, why should God be angry at our voice, and destroy the works of our hands, 
w Eccles: 5. 6  yea, not only hurt ourselves, but hereby give a scandal to all Christians, and cause the precious Name of Jesus Christ our Lord, and his glorious Gospel to be blasphemed, by Turks, Papists, and Infidels, as if the Christian Religion which we profess, were a Doctrine that allowed of Perjury, which the very Turks and Heathen do abhor, and have been content, to suffer any misery, rather than wilfully to run into Perjury: Witness that famous Roman Augustine relates of, who to avoid this sin, and perform his Oath made▪ returned into the hands of his deadly foes, who with exquisite torments Murdered him, including him in a straight piece of Wood, full of sharp Na●●s, in which he could scarce stand upright, and if he leaned on any side, he must needs wound himself, and so long he stood, till he died with Watching, though he were a Heathen, yet he chose rather to endure the worst of temporal evils, rather than offend his gods by whom he had sworn, 
x Aug lib. 1. de Civitate Dei, cap: 15 . he feared to offend his false god●, which were indeed Devils, 
y 1 Cor. 10. 20 . will not he rise up in Judgement against those, that fear not to offend the true God, by Perjury, who will not acquit an offender. 
z Exod: 34: 7 . The like dread of Perjury is reported to be in the Saguntines, who chose rather to have their City ruinated, than their Faith violated, which they had made to the Romans: 
a Aug. de Civitate Dei, lib: 3 cap. 20 . Did not Amurath ubbraid the Christians with Vladislaus Perjury, and will not both Turks and Heathens condemn our Religion, as false, when they shall hear that there is such Perjury and Falsehood continued in amongst us, that is not to be named amongst the Heathen, as St. Paul speaks in another case. 
b 1 Cor. 5. 1 What can this work amongst them at this day but obstinacy in their infidelity, and blasphemy of that Faith which is the life of our Souls. Dr▪ morton's Confutat. of Equivocal. part 3: cap: 20 .  
Therefore Thirdly, Let there be a day of Humiliation appointed by the Three Nations, that every man guilty of this sin, may smite upon the thigh, and be ashamed, and so may confess and forsake it; but especially, let such deeply humble themselves, whose mouths, have been full of Cursing, and bitterness, swearing on every light occasion, powdering in their common talk (as they they think) their discourse, but indeed putrifying it, with profane and cursed language, and Oaths, as the Devil that rules in them, giveth them utterance; their tongue, in St. James his phrase, being set on fire of Hell: 
c James 3: 6 sc. i●citata A diabolo Gebennoe & inferni civi: Gagneu● scol: in loc: . Also let us bewail our wicked, absolute, and impossible Vows, and Oaths, which are not to be kept, but broken, 
d A turpi Voto muta de cretum, quod iniquiter jurastine persolve: James 4: 17 . (if the Lord will) saith St. James, d. (and so far as conveniently we may, as well as lawfully) saith St. Paul, 
e 1 Cor. 10: 23 . are required in those that promise aught. Saul sinned in his rash Vow of killing him, that tasted meat that day. 
f 1 Sam. 14. 24 . So did David in his passionate Oath to destroy Nabal, and his Family▪ for their Master's incivility, and want of charity, 
g 1 Sam. 25. 21 . worse, did those Forty that bond themselves in an Oath, not to ●●t till they had killed the holy Apostle, 
h Acts 23: 12 . this the very Papists condemn, 
i Dr Saunderson de jurament. sect: 13: lect. 2. . for in an Oath we are to have regard, as well to the matter, what we swear, as to the manner how we swear: So said the Dr. of the Chair, An unlawful Oath, in respect of the act of swearing, obligeth, although it be certain, what ought not to be performed, ought not to be sworn; nevertheless it may come, and doth often come to pass, that what ought not to have been sworn, ought notwithstanding to be performed, the thing being lawful, not of itself, but by accident, (viz the Persons swearing) & so it obligeth the Person swearing to his promise, (unless there appears some other sinful impediment) as he instanceth in the Oath of the Israelish Princes given to the Gibeonites before mentioned: they ought not to have sworn to them, but having sworn, they ought not to break their Oath, which saul's Posterity found true to their sorrow, as well as all Israel, 
k 2 Sam: 21: 1, 2, &c: . in this the Schoolmen are right, 
l Aquin: 2d●: quest: 88: Ar: 2, & 3: Fieri non debet sed factum valet. .  
To prevent Perjury in the Universiries, and Cities, and Courts, let the Statutes, Laws, and Customs, which they are sworn to observe, be set down in a Book, or Table, for Public use, to be made, and truly used by all men, in some Common Place, where all may have liberty to read, and know them, that so men may swear in Judgement, Justice, and Truth, 
m Jer: 4: 4 . And to prevent this sin in Judicature at our Assizes, and Quarter-Sessions, let there be no Tales-men returned, by the Sheriff, or his Bailiffs, nor no Jurymen allowed of, but such as are approved of by the Testimony of the Minister, and Church, where they live, to be wise, and able men, sound in the Faith, fearing God, and hating covetousness, of knowledge in the Laws of the Land, of holy life, and conversation, unto the Justices of the Peace in each County, to serve as Jurymen, who confirming them, and allowing of them, let these freely for their Country's good, serve in all Juries, without taking Reward for their pains, on the penalty of Bribery, unless what may be allowed by the Common Purse of the said County) this will, I believe, destroy all our Hackney Jurors, and prevent abundance of Injustice, and Perjury, now perpetrated in Courts of Judicature.  
Fifthly, Let's all Repent of our rash swearing without Judgement, and submission to Gods will, whereby we have made our Wills superior to Gods, whose counsel alone shall stand, and he will perform all his pleasure, who hath lately showed our vanity, and profaneness herein, in disenabling most of us to do, what we absolutely Covenanted, and swore to perform; yea, let there be no swearing, but on weighty Causes, 
n James 5: 12 Mat▪ 5: 34 Aug: lib: 19: contra Faustum: . they ought to be used only in cases of necessity, as men use dangerous Medicines.  
Sixthly, Let the Laws already made against rash Swearers and Perjured persons, be put better in execution, and let more encouragement be given to those shall discover them. And let such as hear them swear rashly, and falsely, and know it so, but shall not reprove them, or see them punished, let them undergo the same punishment, as being partakers with, or approvers of the same sin. 
o Agentes & Consentientes pari paena pu●ie●di sunt, Linwood. .  
Lastly, Let all sorts of Persons in the Three Nations faithfully perform their Vows, Oaths, and Covenants made (with submission to Gods Will) to their utmost power in their vocations▪ (and so far as lawfully they may) though it be to the loss of their honours, places, offices, or riches, for what will it profit a man to gain the world, and to lose his own soul, as every perjured person that remains unrepentant in this sin, doth: 
p Mark 8: 36 1 Tim. 1: 10 Psal. 24. 4. . Therefore let every man do this seriously (as in God's presence who seethe him, and beholds all his ways, before whom shortly he must appear and give an account for these Oaths and Covenants) read over, and piously meditate on the Oaths, Protestation, and Covenant he hath sworn unto, and then let him pay, what he hath promised, and vowed, without delay, especially such things as concerns the glory of God, the honour of Christ, the good of the Church, the maintenance of Truth, Unity, and Love, the punishing of Heretics, schismatics, and such as cause War and Division in the Nations, and the flying of the sins we have sworn to forsake, and to reform to our power the same in others, and in reference to the persons to whom, and with whom, we have sworn; let's observe those Rules of Christ, to love them as ourselves, 
q Rom. 13: 9 Mat: 7: 12 . and to do to every one of them, as we would be dealt withal ourselves, were we in the same state, and condition with them, q. O let's not pretend pretences, or make excuses or invent Arguments, to shift off, ●quivocate with, or any way to elude these sacred bonds, for God will surely require the payment of them: Suffer not therefore thy mouth to cause thy flesh to sin, neither say thou before the Angel, it was an Error; wherefore should God be angry with thy voice, and destroy the work of thy hands for thy perfidiousness, as Solomon teacheth, 
r Eccles: 5: 4, 5, 6: ▪ O let's remember that new Oaths and promises cannot make void the old, no more than Zedekiahs' new Oath to the King of Egypt, could make void his old Oath made to the King of Babylon, 
s 2 Chron 3●: 13: compared with Jer. 37: 5: & Ezek: 17: 15 . or a new Covenant or Promise made to a second Wife, can make void the old Covenant and Promise made to the first (she being alive, and she being not put away from him) 
t Dr: Saunderson de jurawent: lect: 2: sect: 11: . because an Oath hath naturally its obligatory power, but constructive only, not destructive, it cannot take away the Obligation it findeth, or impose another repugnant to it; and the reason is, because by all obligations some right is conferred on another, for whosoever is obliged, is obliged unto another, and its most unjust, that by the mere act of one, the right of another without his consent should be weakened. The obligation of an Oath cannot be taken away by dispensations from any third person, (unless the Party be willing for whose favour and benefit it was made, to accept of, and ratify the same, 
u Saunders: ut supra, lect: 7: sect: 8: . as the Doctor showeth. Let us therefore know, thus it is with us, in our Oaths and Covenants, God was called to be a witness of the truth, and sincerity of our words, and hearts, who●e mouth cannot be stopped, nor hand stayed, from executing vengeance on those that are Perjured herein; he regards not persons, ●●r will he take Gifts; 
w Rom: 2: 11 Acts 10: 34 Gal: 6 Deut: 10: 17 . he accepteth not the persons of Princes, nor regardeth the Rich, more than the Poor: He will come nigh to them in Judgement, and will be a swift Witness against them, for their not fearing him who is the Lord of Host: 
x Mal: 3: 5 . the flying Roll sent by God shall irresistably cut them off, 
y Zach: 5: 3 . which is his Curse, for every one that stealeth, shall be cut off as on this side, according to it, and every one that sweareth shall be cut off, as on that side, according to it: The Lord of Hosts saith, he will bring it forth, and it shall enter into the house of the Thief, and into the house of him that sweareth falsely, by his Name, and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof. Therefore I Conclude▪ that neither Pope, nor prince, Senate, nor Synod, no Ecclesiastical, nor Secular power, hath any right to dispense with, or absolve any man from that bond, wherein before the dispensation granted he was engaged in; as the learned Doctor affirms: 
z Dr Saunders. ut 〈…〉 ra, lect: 7: sec●: 4. . And ● men (against the light of God's Word, and conviction of 〈◊〉 own Conscience) will take liberty unto themselves herein, ●od will surely no more spare them, than h● did King Zedekiah. 
a Ez●●h: 17: 19 ● &c ●us ●● andi viola●o impie●ati● coput est quia omni ex●usatione vacua si● e●usmodi violatio: The●d: interp: in Zachar. . For to confirm the truth hereof, God swears (who cannot ●i●, nor Repent) to terrify men from Perjury, As I live, saith the Lord, surely mine Oath that he hath despised, and my Covenant that he hath broken, even it will I recompense on his own head: and the Prophet after shows him his particular doom, 
b Ezech: 21: 25 26, 27 . in these words; And thou profane wicked Prince of Israel, whose day is come, when iniquity shall have an end; thus saith the Lord God, remove the Diadem, and take off the Crown: This shall not be the same, exalt him that is low, and abase him that is high: I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him. Now this, and all the former remarkable Examples, specified before, of God's divine Justice, related in this Book, and others we read of, happened to them, for Examples of God's indignation against th●s sin, and they are written for our Admonition, (as the Apostle saith) upon whom the ends of the World are come, 
c 1 Cor: 10: 11: . Wherefore my dearly beloved, let's fle● from this sin, lest partaking with those before named herein, we also reap of their plagues; for unless we repent of it, we shall all perish by it, 
d Luk: 13: 3, 5: . The good Lord prevent us with his Mercy, and remove the Judgements hang over our heads, and deal not with us after our sins, nor reward us accord 〈…〉 our iniquities, but as high as the Heaven is above the Eart 〈…〉 great let his Mercy be towards us; and the Lord our God pardon what is ●●st▪ and grant us Wisdom to discern, and Piety to practise what is required, that so the flying Roll that is gone forth, come not into our Lands, or Houses, to cut us off, and the blessing of God the Father, and the Grace of our Lord Jesus Christ his Son, and the Comforts of God the blessed Spirit, be on the heads, and remain in the hearts of all those, that tremble at God's Word, 
e Ezra 9: 4: Eccles: 9: 2: . and fear an Oath, e. which is the desire, and shall be the continual Prayer, of your Souls Friend, and Servant in the Lord,  
E. F.  
FINIS.